釋摩訶衍論 10
English (machine translation) 10
- Language
- English
10.1
Composed by Bodhisattva Nāgārjuna
10.2
Translated under imperial order by the Tripiṭaka Master Vatimatā of the Yao Qin
10.3
Having explained the section on praising the virtues of samādhi, next is explained the section on the benefit and harm of the presence or absence of the two wheels.
10.4
The root text says: Furthermore, if a person only cultivates calming, their mind will sink down, or negligence will arise and they will not delight in the various goods, departing far from great compassion; for this reason, one cultivates contemplation. Those who train in and cultivate contemplation should contemplate that all conditioned dharmas of the world cannot remain for long, but change and disintegrate in an instant, and that all mental activities arise and cease thought-moment by thought-moment, and are therefore suffering. One should contemplate past remembered dharmas as fleeting like a dream; one should contemplate present remembered dharmas as like a flash of lightning; one should contemplate future remembered dharmas as like floating clouds suddenly rising up. One should contemplate that all embodied existence in the world is entirely impure, filled with various defilements, with nothing to delight in. In this way one should reflect: Since beginningless time, all sentient beings, having been perfumed by ignorance, have their minds arise and cease; they have already endured all great suffering of body and mind, currently face limitless distress, and their future suffering likewise has no limit, yet it is hard to abandon, hard to part from, without their realizing it; sentient beings like this are exceedingly pitiable. Making this contemplation, one should immediately and vigorously make a great vow: “May my mind be free from discrimination, so that I may cultivate all good virtues throughout the ten directions, and until the end of the future use limitless skillful means to rescue all distressed sentient beings, leading them to attain the bliss of the supreme meaning of nirvāṇa.” Because of giving rise to such a vow, at all times and in all places, regarding all good deeds, according to one's capability, one does not abandon training and the mind does not slacken, except when sitting and focusing the mind exclusively on calming. In all other matters, one should observe what is to be done and what is not to be done. Whether walking, standing, lying down, or rising, both calming and contemplation should be practiced together. That is to say, although one reflects that the intrinsic nature of all dharmas is unproduced, one also immediately reflects that through the union of causes and conditions, good and bad karma and the retributions of suffering and happiness are neither lost nor destroyed. Although one reflects upon causes, conditions, and good and bad karmic retribution, one also immediately reflects that intrinsic nature is unobtainable. If one cultivates calming, it counteracts the attachment of ordinary beings to abiding in the world, and can cast off the timid views of the two vehicles. If one cultivates contemplation, it counteracts the fault of the narrow and inferior mind of the two vehicles which does not give rise to great compassion, and avoids ordinary beings' failure to cultivate roots of goodness. For this reason, these two doors of calming and contemplation assist each other and are not abandoned or separated. If calming and contemplation are not complete, one will not be able to enter the path of bodhi.
10.5
The commentary says: Within this text there are six sections. What are the six? The first is the section on presenting and questioning the fault of cultivating the wheel of calming while lacking [contemplation]; the second is the section on revealing the cultivation of the wheel of contemplation; the third is the section on establishing vows based on the realm of sentient beings; the fourth is the section on both wheels turning together without parting; the fifth is the section on revealing what is counteracted by the two wheels; the sixth is the section on concluding generally with the joint turning of the two wheels: these are called the six. Within the first section, there are four faults. What are the four? The first is the fault of sinking down: one's mind is dim and dull, unable to comprehend clearly, just like entering a dark room in Magadha. As the root text says, “Furthermore, if a person only cultivates calming, their mind will sink down.” The second is the fault of not being diligent: one's mind is negligent, unable to be vigorous, like a person of *anavidhi*. As the root text says, “Or negligence will arise.” The third is the fault of turning one's back on the good: one's mind is singular, unable to distinguish what is to be done and what is not to be done, like a person of *vātahāmiśi*. As the root text says, “They will not delight in the various goods.” The fourth is the fault of leaving compassion: one's mind is peaceful and silent, unable to bring forth the mind of great benevolence and compassion, like an impaired person whose desires do not increase. As the root text says, “Departing far from great compassion; for this reason, one cultivates contemplation,” which is an exhortation to have both turn together.
10.6
Having explained the section on presenting the fault of cultivating the wheel of calming while lacking contemplation, next is explained the section on revealing the cultivation of the wheel of contemplation. Within this section there are three doors. What are the three? The first is the contemplation on the mark of suffering; the second is the contemplation on impermanence; the third is the contemplation on impurity: these are called the three. Within the first, the contemplation on the mark of suffering, there are two kinds. What are the two? The first is the suffering of change; the second is the suffering of conditioning. Regarding the suffering of change: all conditioned pure dharmas can destroy all impure dharmas; and all impure dharmas can also destroy all pure dharmas. Furthermore, the two kinds of world destroy each other. What are the two? The first is the world of complete fulfillment; the second is the conditioned world of conceptual proliferation. Because the dharmas of these two kinds of world destroy each other, it is therefore simply called the suffering of change. If one cultivates this contemplation, what benefit will be obtained? Namely, the accomplishment of the one self-made, one profound dharma. As the root text says, “Those who train in and cultivate contemplation should contemplate that all conditioned dharmas of the world cannot remain for long, but change and disintegrate in an instant.” Regarding the suffering of conditioning: all mental activities constantly shift thought-moment by thought-moment, swiftly arising and swiftly ceasing, unable to pass from this place to that place. As the root text says, “All mental activities arise and cease thought-moment by thought-moment, and are therefore suffering.” Having explained the contemplation on the mark of suffering, next is explained the contemplation on impermanence. Within this section there are three kinds. What are the three? The first is past impermanence: past dharmas existed before and are nonexistent afterward, just as that dream exists during sound sleep, but upon awakening is nonexistent. As the root text says, “One should contemplate past remembered dharmas as fleeting like a dream.” The second is present impermanence: present dharmas were nonexistent in the past and exist now, just like a flash of lightning which is instantly extinguished and cannot remain for long. As the root text says, “One should contemplate present remembered dharmas as like a flash of lightning.” The third is future impermanence: future dharmas have no intrinsic nature and suddenly arrive, just like floating clouds of which one does not know where they are, yet they suddenly arise and pervade the ten directions. As the root text says, “One should contemplate future remembered dharmas as like floating clouds suddenly rising up.” Having explained the contemplation on impermanence, next is explained the contemplation on impurity. Regarding the contemplation on impurity: taking various bodies as objects, one forms an understanding of impurity, keeping far away from greed. As the root text says, “One should contemplate that all embodied existence in the world is entirely impure, filled with various defilements, with nothing to delight in.”
10.7
Having explained the approach of revealing the practice of the wheel of contemplation, next I shall explain the approach of forming vows focused on the realm of sentient beings. Within this approach there are two kinds. What are the two? First is the approach of reflecting with focus on the realm of sentient beings; second is the approach of establishing and broadly spreading vows. These are named the two. Regarding the approach of reflecting with focus on the realm of sentient beings: this refers to focusing upon the immeasurable and boundless all sentient beings within the three realms and generating this thought: 'Because from the beginningless [past] they have been concealed by fundamental ignorance, having turned their backs on their own original awakening—the pure Buddha—there is no day of return to the source, and their departure from the receptacle of ignorance is even more distant in time. If I do not generate a mind of compassion and gather them in, again and again through only the passage of kalpas, the date for attaining right awakening will truly have no limit.' This is because one gives rise to a boundless mind of great compassion. As the basic text states: 'In this manner, one should reflect that all sentient beings, from beginningless generations, because of being perfumed by ignorance, have had their minds arise and cease, have already suffered all the great pains of body and mind, currently have immeasurable oppressions, and the suffering of the future is likewise without bound, hard to abandon and hard to separate from, yet they are not aware of it. Sentient beings being like this are exceedingly pitiable.' Regarding the approach of establishing and broadly spreading vows: this refers to, having completed such reflection, immediately establishing great vows, raising up radiant prajñā equal to the number of dust particles of the worlds in the ten directions, penetrating the diverse mental characteristics equal to the number of dust particles of the worlds in the ten directions, counteracting the ocean of all afflictions and karmic obstructions equal to the number of dust particles of the worlds in the ten directions, fulfilling the ocean of causal practices equal to the number of dust particles of the worlds in the ten directions, and realizing the fruitional virtues equal to the number of dust particles of the worlds in the ten directions, bringing all to completeness without remainder. As the basic text states: 'Having made this reflection, one should courageously establish a great vow: wishing that my mind be freed from discrimination, broadly cultivating all wholesome merits throughout the ten directions, and to the end of the future with immeasurable expedient means rescuing all afflicted sentient beings, causing them to attain the supreme bliss of nirvāṇa.' Having explained the approach of forming vows focused on the realm of sentient beings, next I shall explain the approach in which the two wheels turn together without separation. That is to say, having given rise to such vows, one directly cultivates the ocean of causal practices. For if one gives rise to an ocean of vows but does not diligently practice, one cannot adorn and fulfill the fruit. If one practices, how should it be? It means possessing both wheels so that there is no bias. In which sūtra are the characteristics of possessing both wheels clearly shown? It is the *Sūtra of Mañjuśrī's Generation of One Hundred and One Thousand Kinds of Profound, Vast, and Perfect Dhāraṇīs, Opening Inquiries to the Great Awakened Honoured One for the Benefit of the Ocean of the Great Assembly*. How does that sūtra speak of it? That is to say, that sūtra speaks as follows: At that time, Mañjuśrī said to the Buddha: 'World-Honoured One! What is called the approach in which calm abiding and contemplation proceed together without mutually separating? I and the boundless ocean of the great assembly have all entered into the ocean of unknowing, unaware ignorance, unable to penetrate and unable to escape. May the World-Honoured One clearly show it for the sake of us confused men and women.' At that time, the World-Honoured One told Mañjuśrī: 'Listen closely, listen closely, and reflect well on it; I shall explain and analyze it for you.' Thereupon the World-Honoured One spoke these gāthās:
10.8
'Just as a bird lacking a wing, and a cart with one wheel,
A person of the same category with one foot, a horse lacking eyes on a precipice,
Have no soaring high and far, nor transport as appropriate,
And travelling upon the road, do not escape falling into the pit of bad destinies.
If a practitioner possesses one wheel and lacks one wheel,
Know that it is also like this, because truly they have none.
In the empty space of the dharmatā, soaring on the knowledge conforming to measure,
Entering into the ocean of the treasury of dharmas, transporting the jewels of meaning and principle,
Upon the level path of tathatā, traversing everywhere,
Into the deep pits of the false views of all Māras and heterodox paths,
They do not fall upside down into the pits.
Therefore, all practitioners must turn both wheels fully,
And never abandon them.
If there is a practitioner who does not possess these two wheels,
They will ultimately never penetrate the ground of unsurpassed great awakening.'
10.9
What meaning does this sūtra text now clarify? It is to show that cultivating samādhi penetrates the tranquil realm, and cultivating wisdom illumines the scattered and active realm; while in tranquility, never abandoning activity, and while in distraction, never abandoning tranquility, not separating from each other, proceeding together and turning together. Furthermore, it is to show that cultivating samādhi penetrates the empty and non-existent realm, and cultivating wisdom illumines the existent realm; while in emptiness, not clinging to existence, and while in existence, not tainted by non-existence, illuminating both existence and non-existence without one-sided bias, not separating from each other, proceeding together and turning together. Furthermore, it is to show that cultivating samādhi penetrates the principle of equality, and cultivating wisdom illumines differentiated phenomena, dual penetration of principle and phenomena without one-sided bias, not separating from each other, proceeding together and turning together. Furthermore, it is to show that calm abiding must depend on contemplation to be established and is not an intrinsic calm abiding; contemplation must depend on calm abiding to be established and is not an intrinsic contemplation; there is neither calm abiding nor contemplation. Furthermore, it is to show that calm abiding is contemplation, and contemplation is calm abiding, calm abiding and contemplation being of one essence without difference. One should examine and deliberate upon these in accordance with their sequence. As the basic text states: 'Because one has given rise to such vows, at all times and in all places, in regard to all wholesomeness, according to one's capability one does not abandon cultivating and learning, the mind free of indolence, except when sitting and focusing the mind exclusively on calm abiding. As for all the rest, one should observe what should be done and what should not be done; whether walking, standing, lying down, or rising, calm abiding and contemplation should proceed together. That is to say, although reflecting that the intrinsic nature of all dharmas is unborn, one simultaneously reflects that causes and conditions combine, and that good and evil karma, and the retributions of suffering and pleasure, are not lost and not destroyed. Although reflecting on the karmic retributions of good and evil by causes and conditions, one also simultaneously reflects that their nature cannot be apprehended.' Having explained the approach in which the two wheels turn together without separation, next I shall explain the approach of revealing what the two wheels counteract. If a practitioner cultivates the wheel of calm abiding, what fault will it counteract? It is to counteract the fault of ordinary sentient beings clinging to existence and the fault of two-vehicle beings delighting in emptiness, cutting off and separating from both. As the basic text states: 'If one cultivates calm abiding, it counteracts ordinary people dwelling in attachment to the world and can abandon the timid views of the two vehicles.' If a practitioner cultivates the wheel of contemplation, what fault will it counteract? It is to counteract the inferior fault of two-vehicle beings departing from great compassion and not rescuing the multiple sufferings; and the fault of ordinary sentient beings constantly being indolent, unable to make vigorous effort, not cultivating wholesome qualities, and delighting in evil, departing from both. As the basic text states: 'If one cultivates contemplation, it counteracts the fault of the narrow and inferior mind of the two vehicles that does not give rise to great compassion, and separates from ordinary people not cultivating wholesome roots.' Having explained the approach of revealing what the two wheels counteract, next I shall explain the approach of summarizing the simultaneous turning of the two wheels. That is to say, it summarizes the great faults of a practitioner who lacks a wheel as described above. As the basic text states: 'For this reason, the approaches of calm abiding and contemplation mutually assist and complete each other, not separating from one another. If calm abiding and contemplation are not complete, one will not be able to enter the path of bodhi.'
10.10
Having explained the approach of the benefits and losses regarding the presence and absence of both wheels, next I shall explain the approach of encouraging the inferior to advance toward the superior without retrogression.
10.11
The basic text states: 'Furthermore, when sentient beings first study this Dharma and wish to seek right faith, their minds are timid and weak. Because they dwell in this Sahā world, they fear they cannot constantly meet all Buddhas to attend upon and make offerings to them in person, and dreading that faith is difficult to achieve, their intention is to retrogress. They should know that the Tathāgata has an excellent expedient means to protect and maintain faith, namely, through the cause and condition of single-mindedly recollecting the Buddha, according to their vow they obtain rebirth in other Buddha-lands, constantly see the Buddha, and are eternally separated from the bad destinies. As the sūtra says: 'If a person single-mindedly recollects Amitābha Buddha of the Western Realm of Ultimate Bliss, dedicates the wholesome roots they have cultivated, and vows to seek rebirth in that world, they will immediately attain rebirth; because of constantly seeing the Buddha, they will ultimately never retrogress. If they contemplate the tathatā dharmakāya of that Buddha and constantly and diligently practice, they will definitely attain rebirth, because they abide in the stage of right determination.'' '
10.12
The commentary says: Within this text there are seven approaches. What are the seven? First is the approach of revealing the nominal persons who head forward; second is the approach of taking refuge in the doctrinal Dharma being studied; third is the approach of loathing the location and retrogressing in faith; fourth is the approach of the excellence of the Tathāgata's expedient means; fifth is the approach of receiving power to attain an excellent and wondrous place; sixth is the approach of attaining a good place and definitely not retrogressing; seventh is the approach of citing sūtras to verify what one has said. These are named the seven. Regarding the approach of revealing the nominal persons who head forward: this refers to revealing the inferior sentient beings who, having attained the four kinds of minds prior to the stages of the ten faiths, do not advance further. As the basic text states: 'Furthermore, sentient beings.' Regarding the approach of taking refuge in the doctrinal Dharma being studied: this refers to those inferior sentient beings of the stages of the ten faiths taking refuge in the profound and boundless Mahāyāna and first studying it. This refers to the teacher of all Buddhas, unmoving throughout the three times, unchanging through the four marks, the great path that is spontaneously permanent prior to and upon the grounds. As the basic text states: 'first study this Dharma.' Regarding the approach of loathing the location and retrogressing in faith: although those inferior sentient beings of the stages of the ten faiths personally hear and receive the profound Dharma approach, because their mental capacities are extremely inferior, they fear two great matters and cannot advance, wishing to retrogress. What are the two? First is the land; second is excellent conditions. Regarding the land: it is this Sahā world, where the location is coarse and evil, and sentient beings are turbid and chaotic, so generating a pure mind to diligently cultivate is exceedingly difficult. Why is that? Because in their minds, adverse sensory realms are constantly manifesting at all times and in all places, not departing from the presence of their advancing minds. Regarding excellent conditions: in this world, environment and beings are turbid and chaotic; the appearance of all Buddhas in the world is extremely rare, and the times when immeasurable bodhisattvas respond to conditions are extremely distant. Buddhas and bodhisattvas appear in the world according to the purity or impurity of the mirror of the mind of sentient beings. For this reason, that practitioner does not encounter excellent conditions, and being terrified, gives rise to the thought of retrogression. As the basic text states: 'wish to seek right faith, their minds are timid and weak. Because they dwell in this Sahā world, they fear they cannot constantly meet all Buddhas to attend upon and make offerings to them in person, and dreading that faith is difficult to achieve, their intention is to retrogress.' Regarding the approach of the excellence of the Tathāgata's expedient means: this means that the Buddhas, Tathāgatas, possess an inconceivable, profound, and most wondrous great expedient means, so they can skillfully gather and protect that person's faith and cause them to advance more excellently. What is called the excellent and wondrous expedient means? It refers to the expedient means of single-mindedly recollecting the Tathāgata. What is single-minded recollection? It refers to focusing the intention on recollecting the various environments and beings of the pure lands of other directions, causing that thought to be continuous without interruption. As the basic text states: 'They should know that the Tathāgata has an excellent expedient means to protect and maintain faith, namely, through the cause and condition of single-mindedly recollecting the Buddha.' Regarding the approach of receiving power to attain an excellent and wondrous place: because of the inconceivable power of the expedient means of the Tathāgatas, according to one's own vow one immediately attains rebirth in the land of wondrous bliss. As the basic text states: 'according to their vow they obtain rebirth in other Buddha-lands.' Regarding the approach of attaining a good place and definitely not retrogressing: having been born in that land, one's eyes see the Tathāgata possessing major and minor marks, one's ears hear the holy ones speaking profound and wondrous sounds, one is eternally separated from evil reputations, unmoving from samādhi, the mind-ocean clear and tranquil, the body luminous and distinct, because the environment is wondrous and the retribution is pure. As the basic text states: 'constantly see the Buddha, and are eternally separated from the bad destinies.' Regarding the approach of citing sūtras to verify what one has said: this refers to bringing together expressions that correspond to the root sūtra text to praise and explain what one has expounded. Because the expressions of the cited sūtra text are clear, there is no need to explain them again. As the basic text states: 'As the sūtra says: If a person single-mindedly recollects Amitābha Buddha of the Western Realm of Ultimate Bliss, dedicates the wholesome roots they have cultivated, and vows to seek rebirth in that world, they will immediately attain rebirth; because of constantly seeing the Buddha, they will ultimately never retrogress. If they contemplate the tathatā dharmakāya of that Buddha and constantly and diligently practice, they will definitely attain rebirth, because they abide in the stage of right determination.'
10.13
The section on practicing faith has been explained; next, the section on encouraging practice and [explaining its] benefits will be explained.
10.14
The basic text states: Such is the Mahāyāna, the secret treasury of all Buddhas, which I have expounded in summary. If there are sentient beings who wish to generate correct faith in the profoundly deep realm of the Tathāgata, stay far away from slander, and enter the Mahāyāna path, they should uphold this treatise, contemplate it, and practice it; ultimately they will be able to reach the unsurpassed path. If a person, having heard this teaching, does not give rise to fear or weakness, one should know that this person will certainly continue the lineage of the Buddhas and will surely receive a prophecy from all Buddhas. Even if someone were able to transform all the sentient beings filling the trichiliocosm and cause them to practice the ten good deeds, it would not equal someone who, for the space of a single meal, correctly contemplates this teaching; [the latter's] merit exceeds the former beyond all comparison. Furthermore, if a person upholds this treatise, contemplates, and practices it for even one day and one night, all the merit obtained is measureless, boundless, and impossible to describe. Even if all the Buddhas of the ten directions were each to praise this person's merit for measureless and boundless asaṃkhyeya kalpas, they could not exhaust it. Why is this? Because the merit of the nature of dharmas (dharmatā) is inexhaustible; the merit of this person is likewise limitless. If there are sentient beings who slander this treatise and lack faith, the retribution for the sins they incur will cause them to undergo great suffering and torment for measureless kalpas. Therefore, sentient beings should only have reverent faith and must not slander it, as slandering it deeply harms oneself and harms others, cutting off all seeds of the Three Jewels. For all Tathāgatas attain nirvāṇa by relying on this teaching, and all bodhisattvas, by practicing in accordance with it, enter the wisdom of the Buddhas. One should know that past bodhisattvas have already attained pure faith by relying on this teaching, present bodhisattvas now attain pure faith by relying on this teaching, and future bodhisattvas will attain pure faith by relying on this teaching; therefore, sentient beings should diligently cultivate and study it.
10.15
The commentary states: In this text, there are eight gates. What are the eight? First, the gate of citing what was previously explained to provide a comprehensive summary; second, the gate of adducing the benefits to encourage people to practice; third, the gate of revealing the merit of leaving behind doubt and having faith; fourth, the gate of making a comparison to demonstrate superiority; fifth, the gate of praising the merit of upholding [the text]; sixth, the gate of adducing the faults of slander to inspire fear; seventh, the gate of broadly explaining the [teaching's] supremacy to keep people from slander; eighth, the gate of summarizing practice to encourage people. These are called the eight. Regarding the gate of citing what was previously explained to provide a comprehensive summary: it means using the single word 'summary' to summarize the eight kinds of Mahāyāna. Why are the remaining dharmas not briefly summarized? Because by citing the root, the branches are subsumed. This corresponds to the basic text: 'Such is the Mahāyāna, the secret treasury of all Buddhas, which I have expounded in summary.' Regarding the gate of adducing the benefits to encourage people to practice: it refers to gathering the ocean of causal practice to adorn the fruition of the dharmakāya, upholding this treatise, and contemplating its principles, constantly and continuously without interruption. This corresponds to the basic text: 'If there are sentient beings who wish to generate correct faith in the profoundly deep realm of the Tathāgata, stay far away from slander, and enter the Mahāyāna path, they should uphold this treatise, contemplate it, and practice it; ultimately they will be able to reach the unsurpassed path.' Regarding the gate of revealing the merit of leaving behind doubt and having faith: it means that when sentient beings hear this profoundly deep, exceedingly wondrous, and expansive teaching of the Mahāyāna, their minds do not harbor doubt, fear, or weakness, nor do they look down upon it or slander it; they generate a resolute mind, a firm mind, a respectful mind, and a mind of loving faith. One should know that such a person is a true disciple of the Buddha who does not sever the lineage of the Dharma, the lineage of the Saṃgha, or the lineage of the Buddha, which continues constantly and grows ever greater until the end of the future; they will also be personally prophesied by all Buddhas, and will be protected and remembered by all measureless bodhisattvas. This corresponds to the basic text: 'If a person, having heard this teaching, does not give rise to fear or weakness, one should know that this person will certainly continue the lineage of the Buddhas and will surely receive a prophecy from all Buddhas.' Regarding the gate of making a comparison to demonstrate superiority: it means that if someone were able to skillfully convert and transform all the sentient beings filling the trichiliocosm, causing them without exception to practice the ten good deeds, and another sentient being, for the duration of a single meal, contemplates and ponders this profound teaching—if one compares the merit of these two individuals, the merit gained by the first person is exceedingly minuscule, like a mustard seed crushed into a hundred parts, of which it is just one part. The merit gained by this second person is exceedingly vast and great, like the number of dust motes resulting from crushing the worlds of the ten directions. This corresponds to the basic text: 'Even if someone were able to transform all the sentient beings filling the trichiliocosm and cause them to practice the ten good deeds, it would not equal someone who, for the space of a single meal, correctly contemplates this teaching; [the latter's] merit exceeds the former beyond all comparison.' Regarding the gate of praising the merit of upholding [the text]: it means that if someone upholds this treatise and contemplates its principles for even a single day or a single night, the merit obtained during that interval is measureless, boundless, ineffable, and inconceivable. Even if all the Buddhas of the ten directions and the three times, and all the bodhisattvas of the ten directions and the three times, were each to use tongues as numerous as the dust motes of the worlds in the ten directions to praise all the merit of that person for ineffable kalpas as numerous as the dust motes of the worlds in the ten directions, they still could not exhaust it. Why is this? Because the merit of the dharmakāya and tathatā is equal to the realm of space and has no boundaries; how much less could ordinary beings and people of the two vehicles fully praise it! If the merit gained by a person who upholds it for the brief interval of only one day and one night is already inconceivable, how much more so for upholding, chanting, pondering, and contemplating it for two days, three days, four days, or up to a hundred days? It is inconceivable among the inconceivable, and ineffable among the ineffable. This corresponds to the basic text: 'Furthermore, if a person upholds this treatise, contemplates, and practices it for even one day and one night, all the merit obtained is measureless, boundless, and impossible to describe. Even if all the Buddhas of the ten directions were each to praise this person's merit for measureless and boundless asaṃkhyeya kalpas, they could not exhaust it. Why is this? Because the merit of the nature of dharmas is inexhaustible; the merit of this person is likewise limitless.' Regarding the gate of adducing the faults of slander to inspire fear: it means that if there are sentient beings who generate disbelief toward this treatise and teaching, refuting and slandering it without practicing it, the sinful retribution incurred by such sentient beings will cause them to undergo the gravest of sufferings among all sufferings for ineffable, ineffable kalpas. This corresponds to the basic text: 'If there are sentient beings who slander this treatise and lack faith, the retribution for the sins they incur will cause them to undergo great suffering and torment for measureless kalpas.' 'Therefore, sentient beings should only have reverent faith and must not slander it' serves to summarize the preceding determination and encourages practitioners. From here on, [the text] provides the causes and conditions to show the grave faults. That is, if one lacks faith and slanders this teaching, one loses one's own roots of goodness, impairs the merit of others, and severs all seeds of the Three Jewels, leaving no prospect of continuity. This corresponds to the basic text: 'as slandering it deeply harms oneself and harms others, cutting off all seeds of the Three Jewels.' Regarding the gate of broadly explaining the [teaching's] supremacy to keep people from slander: it means that all the Tathāgatas of the ten directions and the three times achieve right awakening taking the Mahāyāna as their root, and all the measureless bodhisattvas of the ten directions and the three times possess the ocean of causes taking the Mahāyāna as their root. If there are sentient beings who generate disbelief, dispute, and slander such a profound Mahāyāna teaching, such sentient beings are also said to cut down all Buddhas, to cut down all bodhisattvas, and to sever their own tathāgatagarbha and original awakening Buddha. This corresponds to the basic text: 'For all Tathāgatas attain nirvāṇa by relying on this teaching, and all bodhisattvas, by practicing in accordance with it, enter the wisdom of the Buddhas. One should know that past bodhisattvas have already attained pure faith by relying on this teaching, present bodhisattvas now attain pure faith by relying on this teaching, and future bodhisattvas will attain pure faith by relying on this teaching.' 'Therefore, sentient beings should diligently cultivate and study it' is the gate of summarizing practice to encourage people. One should carefully contemplate and discern this.
10.16
The gate of encouraging practice and [explaining its] benefits has been explained; next, the gate of universal dedication of merit will be explained.
10.17
The basic text states:
10.18
The profound and vast meaning of all Buddhas,
I have now expounded in summary according to my capacity;
I dedicate this merit, like the nature of dharmas,
To universally benefit all realms of sentient beings.
10.19
The commentary says: Within this single verse there are three approaches. What are the three approaches? First, the approach of summarizing and concluding what was previously explained; second, the approach of expanding the merits to make them vast; third, the approach of bestowing upon sentient beings universal benefit. These are named the three. Within the first approach, there are two kinds. What are the two? First, the approach of comprehensively summarizing what was previously explained; second, the approach of revealing the marks of the characters able to explain. They should be carefully examined according to their order. 'The profound and vast meanings of all Buddhas' is the approach of comprehensively summarizing what was previously explained, because it comprehensively summarizes the thirty-three fundamental dharma-categories. What does this mean? The words 'all Buddhas' refer to the non-dual Mahāyāna Dharma. Why is that? Because this non-dual Dharma, when compared with those Buddhas, surpasses them in virtue. In the Great Root Avataṃsaka Sūtra it is said as follows: 'Its ocean of perfect fullness surpasses all Buddhas, because all Buddhas cannot accomplish the ocean of perfect fullness, and are inferior.' If so, why does the Branched Avataṃsaka Sūtra say: 'Rocana Buddha takes the three worlds as his body and mind; the three worlds encompass dharmas without remainder, and that Buddha's body and mind likewise leave nothing unencompassed'? Although Rocana Buddha encompasses the three worlds, encompassing is non-encompassing, and therefore there is no fault. The word 'profound' refers to the two layers of eight kinds of fundamental dharmas of the Mahāyāna. By what meaning is it named 'profound'? Because with respect to such two layers of Mahāyāna dharmas, the entry approaches are extremely profound. By this meaning the designation 'profound' is established; it should be carefully contemplated. The words 'vast meanings' refer to the two layers of dharmas of entry approaches. By what meaning are they called 'vast meanings'? Because each and every one of such two layers of dharmas of entry approaches is able to expand its own dharmas, able to magnify its own dharmas, and able to make names and meanings for its own dharmas. By this meaning the designation 'vast meanings' is established. Having explained the approach of comprehensively summarizing what was previously explained, next is explained the approach of revealing the marks of the characters able to explain. The words 'I now, according to my portion, hold in summary and explain' are the approach of revealing the marks of the characters able to explain, meaning that with the character 'summary' (zong) it comprehensively holds all the various explanations. The Mahāyāna in the section on Establishing the Meaning being 'summary' is precisely this, is it not? Why? One character comprehensively holds all explanations, in order to show that the Treatise on the Mahāyāna is a Cintāmaṇi Treatise. Having explained the approach of summarizing and concluding what was previously explained, next is explained the approach of expanding the merits to make them vast. The words 'Dedicate this merit as being like the Dharma-nature' are the approach of expanding the merits to make them vast, meaning dedicating the merits created by oneself to three places. What are the three? First, tathatā; second, the dharma of the one mind; third, original awakening Buddha-nature. These are named the three. By what meaning are they dedicated to three places? That is, in order to make the merits created by oneself equal, they are dedicated to tathatā; or in order to make the merits created by oneself vast, they are dedicated to the one mind; or in order to make the merits created by oneself fully illuminated, they are dedicated to original awakening. One should know it thus; one should contemplate it thus. What benefit is there in such dedication? It is multiple. What does this mean? For example, like taking a single speck of dust and placing it within the great earth: the placed speck of dust is equal and without difference from that great earth; the dharma-gate of dedication is also like this. Again, for example, like taking a single stream of water and placing it within the great ocean: the placed stream of water is equal and without difference from that great ocean; the dharma-gate of dedication is also like this. Again, for example, like destroying a small existence: it then becomes equal and without difference from great space; the dharma-gate of dedication is also like this. Having explained the approach of expanding the merits to make them vast, next is explained the approach of bestowing upon sentient beings universal benefit. The words 'Universally benefit the realm of all sentient beings' are the approach of bestowing upon sentient beings universal benefit, meaning that one brings forth vast and complete merits to benefit the realm of sentient beings everywhere.
10.20
The Great Being of Joy wholeheartedly exhorts
Amidst the ocean-like assembly of immeasurable sons of the Buddha:
I have already transcended the three horns at the hair's tip,
And surpassed the four roots of producing flowers.
The coarse fulfillment of the first incalculable period has ended,
And the second asaṃkhyeya has just entered the non-existent.
As appropriate, all you sons of the Buddha,
With both of your left and right hands,
Hold up the bright mirror of root and commentary
To face the countenance of the seven consciousnesses' scattered thoughts,
See the defilements of the sense-realms of the six dusts,
And wash away the faults of attachment to dharmas and personal ātman.
If you sons of the Buddha act like this,
The three bodies—the dharmakāya and the response and transformation bodies—
Like the unfolding of the letter 'I', will appear perfectly present before you;
The four virtues of permanence, bliss, self, and purity,
Like entering Lake Da, will completely arise.
From the sovereign place of the Four Kings,
I descended into the palace of the dragons in the great ocean,
And, according to my portion, glimpsed the ocean of various sūtras,
Totaling one hundred lakṣas in number.
The true and real Dharmas of such sūtras
And the immeasurable and boundless differentiated meanings
Have, within the section on Establishing the Meaning of the Treatise on the Mahāyāna,
Been encompassed, established, and fully explained.
If there is a good man or good woman
Who with their own hands holds this treatise scroll,
They are named one who holds one hundred lakṣas of sūtras;
If with their own mouths they chant the root section,
They are named one who chants one hundred lakṣas of sūtras.
The merit obtained by this person—
If the Buddhas and great bodhisattva assemblies,
Numerous as the dust motes of the worlds in the ten directions,
Each put out tongue-marks numerous as dust motes,
And throughout kalpas numerous as such dust motes
Unceasingly praised it, they could not exhaust it;
How much more so if one contemplates its meanings and principles
And reflects on what is signified beneath the text!
If there is a good man or good woman
Who produces a mind of non-faith and slanders this treatise,
The sinful karma obtained by this person—
Even if the Buddhas and great bodhisattva assemblies,
Numerous as the dust motes of the worlds in the ten directions,
Each put out tongue-marks numerous as dust motes,
And throughout kalpas numerous as such dust motes
Unceasingly spoke of the faults, they could not exhaust it;
For this person, past sins will have no place to be eradicated,
And all the Buddhas will not be able to save them.
Therefore, practitioners should return to the original source,
And ought to practice in reliance on this treatise;
Truly, one must not generate an unfaithful mind
And slander the profound Mahāyāna teaching.
May this exhortation be widely disseminated far away,
Pervading through and through the unspeakable realms.
10.21
Commentary on the Mahāyāna, Fascicle Ten
Linked texts (1)
- 釋摩訶衍論 — Classical Chinese