釋摩訶衍論 7

English (machine translation) 7

Language: English

7.2

Translated under imperial decree by Tripiṭaka Master Vatimatā of the Yao Qin

7.3

Having spoken of the aspect of remedying erroneous attachments with right understanding, next is spoken the aspect of discerning the characteristics of setting out toward the path.

The basic text says: Regarding "distinguishing the characteristics of setting out on the path," it means the path realized by all Buddhas, in the sense that all bodhisattvas generate the mind, practice, and advance toward it. In brief, the generation of the mind has three kinds. What are the three? The first is the generation of mind through the completion of faith; the second is the generation of mind through understanding and practice; the third is the generation of mind through realization. As for the generation of mind through the completion of faith, relying on what kind of person and practicing what kind of cultivation is faith completed so that one is able to generate the mind? Namely, relying on sentient beings of indeterminate destiny who, because they have the power of perfumed wholesome roots, have faith in karma and its retributions and can initiate the ten good deeds, loathe the suffering of birth and death, desire to seek supreme bodhi, happen to meet Buddhas, personally attend to and make offerings to them, and practice faithful mind, completing their faithful mind after passing through ten thousand kalpas. Buddhas and bodhisattvas instruct them to generate the mind, or because of great compassion they are able to generate the mind by themselves, or because the true Dharma is about to perish, by reason of protecting the Dharma, they are able to generate the mind by themselves. Those who complete their faithful mind and come to generate the mind in this way enter the group of the definitely destined, never backslide, and are called those who abide in the lineage of the Tathāgata, in accord with the correct cause. If there are sentient beings whose wholesome roots are minute and few, and whose defilements have been deep and heavy from long ago, even though they happen to meet a Buddha and also manage to make offerings, they nevertheless generate seeds of humans and gods, or generate seeds of the two vehicles. Even if there are those who seek the Mahāyāna, their faculties are indeterminate, either advancing or retreating. Or there are those who make offerings to Buddhas without having passed through ten thousand kalpas, and in the midst of this, encountering conditions, they also generate the mind; that is to say, seeing the physical form of a Buddha they generate their mind, or by reason of making offerings to the Saṅgha they generate their mind, or because people of the two vehicles instruct them they generate the mind, or imitating others they generate the mind. Such generations of mind as these are all indeterminate; upon encountering evil conditions, they may backslide and fall into the stages of the two vehicles. Furthermore, regarding the generation of mind through the completion of faith, what kind of mind is generated? In brief, there are three kinds. What are the three? The first is the straightforward mind, because of correctly contemplating the dharma of tathatā; the second is the profound mind, because of taking joy in gathering all good deeds; the third is the mind of great compassion, because of wishing to pull out the suffering of all sentient beings. Question: It was stated above that the dharmadhātu has one single mark and the Buddha's essence is non-dual. Why do we not solely contemplate tathatā, but also rely on seeking and learning all good practices? Answer: It is like a great maṇi jewel whose essence is clear and pure, yet it has the impurities of ore and grime. Even if a person contemplates the nature of the jewel, if they do not polish it in various ways through skillful means, it can never be made pure. In the same way, the dharma of tathatā in sentient beings is by nature empty and pure, yet it has immeasurable defilements and impurities. Even if a person contemplates tathatā, if they do not cultivate and practice in various ways through skillful means, it also cannot be made pure. Because the defilements are immeasurable and permeate all dharmas, one cultivates all wholesome deeds as an antidote. If a person cultivates all wholesome dharmas, they naturally conform to the dharma of tathatā. In brief, there are four kinds of skillful means. What are the four? The first is the skillful means of the foundation of practice: namely, contemplating that the self-nature of all dharmas is unborn, being free from false views, and not abiding in birth and death; contemplating that all dharmas are a harmonious conjunction of causes and conditions and that karmic fruits are not lost, giving rise to great compassion, cultivating all merits, gathering and transforming sentient beings, and not abiding in nirvāṇa, because of conforming to the non-abiding nature of dharmas. The second is the skillful means of being able to cease [evil]: namely, being ashamed and repenting errors, being able to stop all evil dharmas and not letting them increase, because of conforming to the nature of dharmas being free from all faults. The third is the skillful means of giving rise to wholesome roots and increasing them: namely, diligently making offerings and paying homage to the Three Jewels, praising, rejoicing in, and entreating all Buddhas; because of a genuine and deep mind of loving and revering the Three Jewels, faith increases, and one is then able to aspire to seek the supreme path; furthermore, because of being protected by the power of the Buddha, Dharma, and Saṅgha, one is able to extinguish karmic hindrances and wholesome roots do not backslide, conforming to the nature of dharmas being free from the hindrance of delusion. The fourth is the skillful means of the great vow of impartiality: namely, making a vow to transform and liberate all sentient beings to the end of the future without remainder, causing all to reach ultimate nirvāṇa without remainder, because of conforming to the uninterrupted nature of dharmas; for the nature of dharmas is vast, pervasively equal and non-dual for all sentient beings, not considering self and other, and ultimately quiescent. Because the bodhisattva generates this mind, they obtain a partial vision of the dharmakāya. Because of seeing the dharmakāya, according to the power of their vows, they can manifest eight kinds of benefits for sentient beings: namely, descending from Tuṣita Heaven, entering the womb, abiding in the womb, emerging from the womb, leaving home, attaining the path, turning the wheel of the Dharma, and entering into nirvāṇa. Yet this bodhisattva is not yet called the dharmakāya, because their outflow-tainted karma from immeasurable past lifetimes has not yet been severed, and in accordance with where they are born, they are associated with subtle suffering; yet they are not bound by karma, because of possessing great power of sovereign conformity. When sūtras say there are those who backslide and fall into evil destinies, it is not an actual backsliding, but is only to cause beginner bodhisattvas who have not entered the correct stage and are indolent to be frightened, so as to make them vigorous. Furthermore, after this bodhisattva once generates the mind, they are far removed from timidity, and ultimately have no fear of falling into the stages of the two vehicles. Even if they hear that one attains nirvāṇa only through diligent, bitter, and difficult practices for immeasurable, boundless asaṃkhyeya kalpas, they are also not timid, because they faithfully know that all dharmas have been naturally in nirvāṇa from the very beginning. Regarding the generation of mind through understanding and practice, one should know that it is progressively superior. Because this bodhisattva, from initial correct faith onward, is about to fulfill the first asaṃkhyeya kalpa. In the dharma of tathatā, profound understanding manifests before them and their cultivation is free of marks: knowing that the essence of the nature of dharmas is free of stinginess and greed, they practice the dāna-pāramitā in accordance with it; knowing that the nature of dharmas is unpolluted and free of the faults of the five desires, they practice the śīla-pāramitā according to their aspiration; knowing that the nature of dharmas is without suffering and free of anger and distress, they practice the kṣānti-pāramitā in accordance with it; knowing that the nature of dharmas is without marks of body and mind and free of conceit and indolence, they practice the vīrya-pāramitā in accordance with it; knowing that the nature of dharmas is constantly in concentration and its essence is without distraction, they practice the dhyāna-pāramitā in accordance with it; knowing that the nature of dharmas is fundamentally luminous and free of ignorance, they practice the prajñā-pāramitā in accordance with it. As for the generation of mind through realization, from the stage of the pure mind up to the ultimate stage of a bodhisattva, what realm do they realize? Namely, tathatā. It is spoken of as a realm relying on the evolving consciousness, but this realizer has no realm; only the wisdom of tathatā is called the dharmakāya. This bodhisattva, in a single thought-moment, can reach all worlds of the ten directions without remainder, make offerings to all Buddhas, and entreat them to turn the wheel of the Dharma, solely to instruct and benefit sentient beings, without relying on words. Or they manifest surpassing stages to quickly attain correct awakening, for the sake of timid sentient beings. Or they say, 'I will attain the Buddha-path after immeasurable asaṃkhyeya kalpas,' for the sake of indolent and conceited sentient beings. They are able to manifest countless such inconceivable skillful means, yet in reality the bodhisattvas' lineage and faculties are equal, their generation of mind is equal, and what they realize is also equal, without any dharma of surpassing, because all bodhisattvas pass through three asaṃkhyeya kalpas. It is only according to the differences among sentient beings and worlds—differences in what they see and hear, their faculties, desires, and natures—that their manifested practices also have distinctions. Furthermore, regarding the characteristics of this bodhisattva's generation of mind, there are subtle characteristics of three kinds of mind. What are the three? The first is the true mind, because of being free from discrimination; the second is the skillful-means mind, because of naturally and pervasively acting to benefit sentient beings; the third is the karma-consciousness mind, because of subtle arising and ceasing. Furthermore, when this bodhisattva's merits are fulfilled, they manifest the highest and largest body in all worlds in the Akaniṣṭha heaven: namely, with wisdom associated with a single thought-moment, ignorance is suddenly exhausted, which is called the wisdom of all modes, and they naturally possess inconceivable karma, being able to manifest in the ten directions to benefit sentient beings. Question: Because space is boundless, worlds are boundless; because worlds are boundless, sentient beings are boundless; because sentient beings are boundless, the distinctions in mental activities are also boundless. Such a realm cannot be delimited and is difficult to know and comprehend. If ignorance is severed and there are no thoughts in the mind, how can one comprehend it and call it the wisdom of all modes? Answer: All realms are originally the one mind, free from conceptions and thoughts. Because sentient beings falsely perceive realms, their minds have limitations; because they falsely give rise to thoughts that do not correspond to the nature of dharmas, they cannot comprehend them. All Buddhas, Tathāgatas, are free from views and thoughts and are all-pervading; because their minds are real, that very nature of all dharmas in its own essence clearly illumines all false dharmas, possessing great cognitive function and immeasurable skillful means, and according to what each sentient being ought to comprehend, they are able to reveal all kinds of Dharma meanings. Therefore it is named the wisdom of all modes. Question: If all Buddhas possess spontaneous karma and can manifest everywhere to benefit sentient beings, then if any sentient being sees their body, or witnesses their spiritual transformations, or hears their preaching, none would fail to be benefited. Why is it that the world mostly cannot see them? Answer: The dharmakāya of the Buddhas, Tathāgatas, is impartial and pervasive everywhere without intention, and so is said to be spontaneous. It merely manifests relying on the minds of sentient beings. The minds of sentient beings are like a mirror; if the mirror has dirt, images do not appear. In the same way, if the minds of sentient beings have dirt, the dharmakāya does not appear.

7.5

The treatise says: In this very text there are naturally two gates. What are the two? The first is the gate of general presentation and general explanation; the second is the gate of specific analysis and dispersed explanation; these are named the two. Within the second gate there are naturally three gates. What are the three? The first is the gate of dissecting the three kinds of generating the mind; the second is the gate of raising questions and answers to resolve doubts; the third is the gate of generating treatises from treatises through questions and answers; these are named the three. The characteristics of the explanation can be observed. As for the gate of general presentation and general explanation, it is in order to reveal that within this very gate of distinguishing the characteristics of setting out on the path, there are the ocean of vows, ocean of causal practices, ocean of realized fruits, and ocean of disciples transformed of the immeasurable and boundless Buddhas of the three times; and that all the immeasurable and boundless assemblies of bodhisattvas of the three times, in such and such ways, follow, tread, accord with, and should turn in suchness, entering according to their proper sequence without exceeding number and without passing over stages. Furthermore, it is in order to reveal that, just as for all Buddhas there is no rule of setting out, so all bodhisattvas practice in suchness within that absence of a rule of setting out. As the basic text states: "Regarding 'distinguishing the characteristics of setting out on the path,' it means the path realized by all Buddhas, in the sense that all bodhisattvas generate the mind, practice, and advance toward it." Having explained the gate of general presentation and general explanation, next is explained the gate of specific analysis and dispersed explanation. The three gates here should be carefully contemplated and discerned according to their proper sequence. In the first gate of dissecting the three kinds of generating the mind, there are three kinds, and thus there are naturally three gates. What are the three? The first is the gate of the generation of mind through the completion of faith; the second is the gate of the generation of mind through understanding and practice; the third is the gate of the generation of mind through attainment of realization; these are named the three. As the basic text states: "In brief, the generation of the mind has three kinds. What are the three? The first is the generation of mind through the completion of faith; the second is the generation of mind through understanding and practice; the third is the generation of mind through realization." Within the first gate there are three gates. What are the three? The first is the gate of initiating questions and general presentation; the second is the gate of revealing answers and broad explanations; the third is the gate of raising questions and answers to resolve doubts; these are named the three. The first two gates have two layers and should be carefully observed. In the first gate of initiating questions and general presentation there are four intentions. What are the four? The first is the intention regarding the provisional person, questioning the person capable of cultivating; the second is the intention regarding the marks of practice, questioning the practice cultivated; the third is the intention regarding one's own share, questioning the attainment of completion; the fourth is the intention regarding upward progression, questioning the marks of superior progress; these are named the four. As the basic text states: "As for the generation of mind through the completion of faith, relying on what kind of person and practicing what kind of cultivation is faith completed so that one is able to generate the mind?"

7.6

Having explained the gate of introducing the inquiry and general presentation, next is explained the gate of revealing the reply and detailed exposition. Within this gate there are two gates. What are the two? First, the gate of answering and explaining according to the sequence of the questions; second, the gate of adducing the inferior to reveal the superior so that understanding arises. These are called the two. Within the gate of answering and explaining according to the sequence of the questions, there are six gates. What are the six? First, the gate of revealing the practitioner as a designated person; second, the gate of natural, intrinsically existent perfuming; third, the gate of revealing the functions and capacities of cultivation; fourth, the gate of the time measure for the perfection of faith; fifth, the gate of revealing the causes and conditions of generating the aspiration; sixth, the gate of revealing the superiority of the stage of obtaining benefits. These are called the six.

Regarding 'the gate of revealing the practitioner as a designated person': although the sentient beings to be transformed are immeasurable and boundless, here for now we take the sentient beings of the indeterminate group who are subsumed under the ten faiths. Why is this? Because it is intended that, through transforming the three grades of sentient beings of the indeterminate group, the ten kinds of faithful minds will become fully perfected, decisively establishing them within the vajra-like, unalterable stage of the first aspiration-abode among the ten abodes of a bodhisattva. As the root text says: 'That is to say, relying on sentient beings of the indeterminate group.'

Regarding 'the gate of natural, intrinsically existent perfuming': in the continuum of such sentient beings, from beginningless time, there is always the Buddha of the original awakening treasury, which constantly perfumes sentient beings' good roots and causes them to increase. As the root text says: 'Because they possess the power of perfumed good roots.'

Regarding 'the gate of revealing the functions and capacities of cultivation': various sentient beings of the indeterminate group believe in cause, karma, and result, because of the principle that [phenomena] seemingly exist as a non-empty conjunction of causes and conditions. Knowing the faults of the ten unwholesome actions, they give rise to the intention that these should not be done; observing the merits of the ten wholesome actions, they give rise to the intention that these should be done. Reviling the stage of bondage and seeking the city of liberation, they gradually depart and head toward bodhi. As the root text says: 'They believe in karma and its retributive results and can produce the ten wholesome deeds; detesting the suffering of saṃsāra, they desire to seek unexcelled bodhi; they are able to meet the buddhas, personally serve and make offerings to them, and cultivate the faithful mind.'

Regarding 'the gate of the time measure for the perfection of faith': this reveals the distinctive characteristics of the length or brevity of the time period for the perfection of their faith. Within this very gate, fifteen sūtras speak differently. What are the fifteen different accounts?

First, in the Sūtra on the Cause, Condition, and Absence of a Master of All Dharmas, it is said:
At that time Mañjuśrī said to the Buddha: 'Bhagavat! From the ground of full bondage entering the indeterminate group, through how much time do all practitioners fully perfect the ten kinds of faithful minds and gradually advance to the superior, decisively non-retrogressing stage?' Thereupon the Bhagavat told Mañjuśrī: 'Good son! Listen attentively, listen attentively, and reflect on it well! I shall explain to you the limits and periods of the perfection of faith. Good son! When all practitioners, from the ground of full bondage, enter the indeterminate group, after a period of thirteen thousand eons has ended, they immediately perfect the ten kinds of faithful minds and are decisively [established in] the bodhisattva's stage of initial aspiration.'

Second, in the Sūtra of Gathering Immeasurable Mahāyāna, it is said:
'Furthermore, O son of the Buddha! For a nominal bodhisattva of the stage of faith, when a span of sixty-four thousand eons is fulfilled, they immediately perfect the ten loving minds and are fixed in the vajra stage.'

Third, in the Sūtra of the Dhāraṇī of Brightness of Wisdom, it is said:
'Sentient beings of the indeterminate group mostly undergo eighty-one thousand and fifty eons, and after that has ended, the faithful mind is perfected and decisively non-retrogressing.'

Fourth, in the Sūtra on the Names of Dharma Gates, it is said:
'Furthermore, for an ordinary person with hair-tip [faculties] at the stage of faith and aspiration, when twenty-six thousand eons have passed, faith is perfected without any deficiency.'

Fifth, in the Sūtra of Pure Samādhi, it is said:
'If there are sentient beings who enter the stage of difficult corners and cultivate the faithful mind, when ninety thousand eons are fulfilled and ended, the category of faith is perfected.'

Sixth, in the Sūtra of the Vajra Dhāraṇī, it is said:
'The measure for the perfection of faith is forty-eight thousand and sixty eons.'

Seventh, in the Sūtra of the Great Wisdom Light, it is said:
'Furthermore, good son! If there are sentient beings who, in order to perfect the parents, heaven, and earth of merit and good roots, pass through the measure of ten kṣaṇas, then the ground of faith is level and free of weeds.'

Eighth, in the Sūtra of the Firm and Immovable Fundamental Limit of the Real Mark, it is said:
'The stage of faith is perfected in the initial kṣaṇa of generating the faithful mind, wherein the ten kinds of faithful minds are completely fulfilled.'

Ninth, in the Sūtra of the Great Dhāraṇī of Mañjuśrī's Fulfilled Ocean of Causes, it is said:
'After three great incalculable asaṃkhyeya eons have passed, the stage of faith is fully established.'

Tenth, in the Sūtra of Profound Bodhi Causes and Conditions, it is said:
'Establishing the stage of faith takes only thirty thousand eons.'

Eleventh, in the Sūtra of Skill in the Wisdom of Great Expedient Means, it is said:
'For a bodhisattva of faith-practice, after a period of nine thousand eons, pure faith is decisively perfected, and their thoughts are extremely joyful.'

Twelfth, in the Sūtra of the Bodhisattva's Light Shining Everywhere, it is said:
At that time Vajramati Bodhisattva Mahāsattva said to the Buddha: 'World-Honoured One! At the initial seed stage of unexcelled bodhi, after how much time is it decisively ripened, so that the sprout of bodhi emerges and grows?' The Buddha said: 'If one is to perfect the initial seed stage, one must pass through seventy-five thousand and sixty eons, and then the initial seed stage is fully established.'

Thirteenth, in the Sūtra of Equal Vyākaraṇa, it is said:
'The perfection of faith is neither distant nor near, neither non-existent nor existent, neither high nor low, neither root nor branch, neither departing nor coming, neither great nor small, neither of the three times nor not of the three times, neither stage nor ground, neither wholesome nor unwholesome, neither wrong nor right; the path of language is cut off, and the place of mental activity is extinguished; therefore it is named true faith.'

Fourteenth, in the Sūtra of the Tathāgatagarbha and Ālayavijñāna, it is said:
At that time Kṣitigarbha Bodhisattva Mahāsattva said to the Buddha: 'World-Honoured One! What is called the vast, fulfilled, meritorious parent—the chapter on the ground of faith?' The Buddha said: 'The ten faiths of the ten faiths, the ten faiths of the ten understandings, the ten faiths of the ten practices, the ten faiths of the ten dedications, the ten faiths of the ten grounds, the ten faiths of the Buddha ground, and even the ground of fully bound evil seeds and all two vehicles, are all the ten faiths. Among the immeasurable and boundless all dharmas, there is not a single dharma that is not the ten faiths. For this reason it is called the vast, fulfilled ground of faith.'

Fifteenth, in the Sūtra of the Bodhisattva's Jewelled Necklace of Original Actions, it is said:
'A bodhisattva of faithful thought practices the ten wholesome dharmas for ten thousand eons, decisively establishing the place of faith's perfection.'
These are the fifteen sūtras of different accounts. For what reason do these various sūtras have such differences? Because the minds of sentient beings are immeasurable, boundless, and individually different, the characteristics of faith-practice are spoken in accordance with the grades of their minds; that they are thus diverse should be carefully examined. Now, in this text, we merely explain it by relying on the [Sūtra of] Original Actions. As the root text says: 'Because having passed through ten thousand eons, the faithful mind is perfected.'

Regarding 'the gate of revealing the causes and conditions of generating the aspiration': practitioners whose faithful mind is already perfected, in order to generate the mind of the first abode, must await the power of conditions to generate it. In this passage there are three kinds. What are the three? First, the condition of exhortation and request; second, the condition of rescuing and saving; third, the condition of protecting the Dharma. These are called the three.
Regarding 'the condition of exhortation and request': immeasurable and boundless all buddhas and assemblies of great bodhisattvas manifest an ocean of various superior and wondrous sūtras of teaching, exhorting and instructing the practitioners of the stage of faith to transcend the indeterminate stage and decisively establish them in the immovable realm. As the root text says: 'Buddhas and bodhisattvas instruct them to generate the mind.'
Regarding 'the condition of rescuing and saving': taking as a cause the ocean of all sufferings of immeasurable and boundless diverse sentient beings, they generate the vajra-like, non-retrogressing, vast, pure, great compassionate mind. As the root text says: 'Or because of great compassion, they are able to generate the mind on their own.'
Regarding 'the condition of protecting the Dharma': when the teachings of the buddhas are about to be destroyed, through various expedient means—according to what is suitable, what is appropriate, what is proper, what is timely, and what is local—sparing neither body nor life, by the power of the great condition of protecting the Buddhadharma, they are able to generate on their own the vajra-like, non-retrogressing, vast, pure mind of great long abiding. As the root text says: 'Or because the true Dharma is about to perish, through the cause and condition of protecting the Dharma, they are able to generate the mind on their own.'

Regarding 'the gate of revealing the superiority of the stage of obtaining benefits': practitioners who have perfected faith and attained understanding are endowed with ten names without retrogression. What are the ten?
First, they are named 'persons without grief and distress', because they are far removed from the fearful mind of retrogressing and falling back into the ordinary person's stage of fully bound afflictions;
Second, they are named 'greatly wealthy and noble persons', because they clear away the wilderness of afflictions and harvest the fruit of nirvāṇa;
Third, they are named 'persons of exalted and superior lineage', because they are far removed from the low and inferior lineage of ordinary persons and have already entered the honorable and exalted lineage of the Tathāgata;
Fourth, they are named 'persons complete with hands and feet', because they hold the torch of prajñā and roam in the vast courtyard of the dharmadhātu;
Fifth, they are named 'persons who become great river waters', because they flow directly without hindrance into the great ocean of sarvajñatā;
Sixth, they are named 'persons who establish palaces', because they have already transcended the indeterminate stage and decisively dwell in the house of the Tathāgata;
Seventh, they are named 'persons who are true children of the Buddha', because they are far removed from the ordinary womb and have already entered the noble womb;
Eighth, they are named 'persons of the great field of merit', because they have departed from afflictions and are uniquely pure;
Ninth, they are named 'persons of immeasurable retinues', because they take all sentient beings of the dharmadhātu as their own retinue;
Tenth, they are named 'persons without obstruction', because they transform according to the mind. These are called the ten. As the root text says: 'Those who, having thus perfected the faithful mind, are able to generate the aspiration, enter the group of the decisively fixed and never retrogress; they are called those who abide in the Tathāgata's lineage, concordant with the correct cause.'

7.7

Having explained the approach of answering and explaining in accordance with the questions, next is explained the approach of generating understanding by adducing the inferior to reveal the superior. Within this approach there are two approaches. What are the two? The first is the approach of adducing the inferior to reveal inferior characteristics; the second is the approach of adducing the superior to reveal superior characteristics: these are the two. As for the approach of adducing the inferior to reveal inferior characteristics, it refers to ordinary sentient beings whose roots of goodness are slight and whose defilements are deep and thick; although they encounter the conditions of the Mahāyāna, they give rise to seeds of small roots of goodness. As the root text says: "If there are sentient beings whose roots of goodness are slight and few, and whose defilements have been deep and thick from long ago, even though they meet Buddhas and are able to make offerings, yet they give rise to the seeds of humans and gods, or give rise to the seeds of the two vehicles." As for the approach of adducing the superior to reveal superior characteristics, it refers to sentient beings who seek the extremely deep and subtle Dharma-gate of the Mahāyāna, yet whose minds are not determinate; meeting favorable conditions they appear vaguely to advance, while encountering adverse conditions they naturally appear to regress, because they have no determinate mind. As the root text says: "Even if there are those who seek the Great Vehicle, their faculties are indeterminate, sometimes advancing and sometimes regressing." If they cannot be determinate, why are they called superior and exalted persons? Although they cannot be determinate, that which they aspire to is the extremely supreme Dharma. Furthermore, it is because they are looked at in contrast to those who generate the seeds of gods, humans, and the two vehicles. From here down, it reveals that there is no fixed time for the perfection of faith, explaining the general meaning of the fourteen sūtras: namely, if there are sentient beings who make offerings to Buddhas, the time for their perfection of faith is indeterminate—either extremely distant, extremely near, or in between. Why is this? Because faith matures and arises in accordance with the presence or absence of conditions. As the root text says: "Or there may be some who make offerings to the Buddhas without having traversed ten thousand kalpas, and encountering conditions therein, they also generate the aspiration." From here down, a distinct explanation is made, revealing the characteristics of the causes and conditions for generating the aspiration. In this text there are four kinds of causes and conditions for generating the aspiration. What are the four? The first is the cause and condition of seeing a Buddha: because by seeing the Tathāgata's body of wondrous form, one is able to give rise to the vast mind. As the root text says: "Namely, generating the aspiration due to seeing the physical marks of a Buddha." The second is the cause and condition of making offerings to the Saṅgha: by making offerings to the Saṅgha with various provisions, because of this cause and condition one is able to give rise to the vast mind. As the root text says: "Or generating the aspiration due to making offerings to the Saṅgha." The third is the cause and condition of shame and remorse: seeing and hearing the teachings of people of the two vehicles, one feels ashamed of their inferiority, and because of this cause and condition one is able to give rise to the vast mind. As the root text says: "Or generating the aspiration because people of the two vehicles teach and cause them to do so." The fourth is the cause and condition of following along: following along with others and adopting their aspiration, because of this cause and condition one is able to give rise to the vast mind. As the root text says: "Or generating the aspiration by learning from others." These are the four. From here down, making their causes and conditions, it reveals the characteristics of the indeterminate group of the ten faiths, and generally concludes the previously explained section on the decisive determination of the ten faiths. For what reason is the designation "indeterminate" established for the grades of the ten faiths? Namely, if one encounters favorable and suitable conditions, one follows toward good destinies; if one meets contrary and adverse conditions, one must turn toward evil paths—just like a light feather turning east and west as blown by the wind. As the root text says: "Such aspirations are all indeterminate; encountering bad causes and conditions, they may regress and fall into the stage of the two vehicles."

7.8

Having explained the two approaches of the first tier, next is explained the two approaches of the second tier. The words, "Furthermore, as for generating the aspiration upon the perfection of faith, what kind of mind is generated?" are the approach of initiating an opening question and general presentation, meaning that it initiates an opening question generally asking what is generated. "Briefly speaking, there are three kinds" is the general presentation and general answer. "What are the three?" is the general adducing and general questioning. From here down, it directly clarifies the approach of revealing, answering, explaining, and elaborating. Within this approach there are three kinds. What are the three? The first is the approach of correct wisdom as skillful means; the second is the approach of the completeness of merit; the third is the approach of the accomplishment of peace and happiness: these are the three. Among these three, the first applies to both benefits, the middle is solely self-benefit, and the latter is solely benefiting others. Furthermore, the first two pertain solely to self-benefit, and the latter one to benefiting others. Furthermore, all three apply to both [benefits]. Each of them is fully presented and explained; this should be carefully contemplated. As for the approach of correct wisdom as skillful means, it is the straightforward mind, because it serves as the skillful means that produces the wisdom of the fundamental nature. As the root text says: "First is the straightforward mind, because it correctly contemplates the phenomenon of tathatā." As for the approach of the completeness of merit, it is the profound mind, because it serves as the skillful means that produces all meritorious qualities. As the root text says: "Second is the profound mind, because it delights in gathering all good practices." As for the approach of the accomplishment of peace and happiness, it is the mind of compassion, which can skillfully rescue all sentient beings from immeasurable suffering and afflictions, causing them to attain secure and vast happiness. As the root text says: "Third is the mind of great compassion, because it desires to pull out the suffering of all sentient beings."

7.9

Having explained the two approaches of the second tier, next is explained the approach of raising questions and answers to resolve doubts. Within this approach there are two approaches. What are the two? The first is the approach of objection and inquiry based on contradiction between earlier and later statements; the second is the approach of opening up, reconciling, explaining, and dispelling the objection: these are the two. As for the approach of objection and inquiry based on contradiction between earlier and later statements, it means adducing the contradiction between the earlier and later texts to challenge their difference in characteristics. How are they contradictory? In the earlier text, it is said: "The meaning of awakening is that the substance of the mind is free from the marks of conceptual thought; being free from the marks of conceptual thought is equal to the realm of empty space, omnipresent, having the single characteristic of the dharmadhātu, which is the Tathāgata's equal dharmakāya; relying on this dharmakāya it is named original awakening." In the later text, it is said: "Second is the profound mind, because it delights in gathering all good practices." The earlier and later texts contradict each other in this way; therefore, the question is raised to challenge their disparate characteristics. This should be carefully contemplated. As the root text says: "Question: The earlier text said that the dharmadhātu has a single characteristic and the Buddha's substance is non-dual; why do you not solely contemplate tathatā, but additionally resort to seeking and learning all good practices?"

7.10

Having explained the approach of objection and inquiry based on contradiction between earlier and later statements, next is explained the approach of opening up, reconciling, explaining, and dispelling the objection. Within this approach there are seven approaches. What are the seven? The first is the approach of directly answering and resolving that objection; the second is the approach of the practitioner of good deeds gaining benefit; the third is the approach of skillful means in practice; the fourth is the approach of revealing the virtues of generating the aspiration; the fifth is the approach of discriminating earlier and later to reveal differences; the sixth is the approach of resolving doubts through sūtra texts; the seventh is the approach of praising the virtues of generating the aspiration: these are the seven. Within the first approach there are three approaches. What are the three? The first is the approach of skillfully setting forth an analogy; the second is the approach of correlating, matching, and establishing; the third is the approach of revealing the doctrinal explanation to generate understanding: these are the three. Within the approach of analogy there are four kinds. What are the four? The first is the analogy of the jewel; the second is the analogy of natural purity; the third is the analogy of defiling impurities; the fourth is the analogy of the multitude of people: these are the four. As for the analogy of the jewel, it refers to the jewel of the great maṇi pearl. In what place should such a pearl jewel exist? Such a pearl jewel should exist in yellow stone. What is the color of such a pearl jewel? It is deep yellow. What should the shape of its body be like? It is like a square seat, having neither long nor short [dimensions]. What is the measure of its size? It is one zhang. Such pearl jewels are completely present within all yellow stones; there is no yellow stone without a maṇi. What is the order of its abiding? Namely, first is the pearl, second is the yellow gold, and third is the substance of the stone. While this maṇi pearl has the measure of one zhang, those yellow stones may be extremely small or extremely large, each differing; how could it be said that it pervades all? This maṇi pearl has extraordinary power: although it has the measure of one zhang, it pervades large, medium, and small without remainder, without obstruction, and thus it can also be said to pervade all places. Because within that stone there is this jewel. The yellow color of the stone should be carefully observed: this is called the analogy of the jewel. As the root text answers: "Answer: It is, for example, like a great maṇi jewel." As for the analogy of natural purity, the substance and nature of such a pearl jewel is extremely clear and bright, far removed from dust and defilement; this is called the analogy of natural purity. As the root text says: "Its substance and nature are bright and pure." As for the analogy of defiling impurities, such a pearl jewel can be obstructed by gold, stone, and the like, so that its clear and bright appearance cannot emerge; this is called the analogy of defiling impurities. As the root text says: "Yet it has the filth of mineral ore." As for the analogy of the multitude of people, it refers to those who are extremely destitute and extremely indolent, who do not seek the jewel, as well as those who are diligent and delight in seeking the jewel; this is called the analogy of the multitude of people. As the root text says: "If a person, although mindful of the jewel's nature, does not employ various skillful means to polish and refine it, in the end it will never become pure."

7.11

Having explained the approach of skillfully setting forth an analogy, next is explained the approach of correlating, matching, and establishing. In the analogy of the jewel, to what dharma does the "great maṇi pearl" correspond as an analogy? It corresponds as an analogy to the Buddha-nature of original awakening. Why is this? The Buddha-nature of original awakening is hidden within the continuum of sentient beings' bodies, resembling that pearl. To what dharma does the "yellow stone" correspond as an analogy? It corresponds as an analogy to the continuum of all sentient beings. Why is this? The bodies of all sentient beings conceal and envelop the Buddha-nature, resembling that stone. To what dharma does the "yellow color" correspond as an analogy? It corresponds as an analogy to the unchangeable meaning of that Buddha-nature. Why is this? The Buddha-nature of tathatā is firm and unalterable, resembling that gold. To what dharma does "like a square seat, having neither long nor short [dimensions]" correspond as an analogy? It corresponds as an analogy to the dharma of tathatā being equal without increase or decrease. Why is this? This dharma of tathatā is of one flavor and equal, without distinctions, resembling that seat. To what dharma does "one zhang" correspond as an analogy? It corresponds as an analogy to the dharma of tathatā being complete and perfect, without lack or defect. Why is this? The dharmakāya of tathatā is complete with myriad virtues, lacking nothing, resembling that zhang. To what dharma does "such pearl jewels are completely present within all yellow stones; there is no yellow stone without a maṇi" correspond as an analogy? It corresponds as an analogy to the nature of tathatā pervading the various bodies of all sentient beings, there being no sentient being without the nature of tathatā's original awakening. Why is this? This nature of tathatā is free from the flaw of non-pervasiveness, resembling that pearl. To what dharma does "first the pearl, second the yellow gold, and third the substance of the stone" correspond as an analogy? It corresponds as an analogy to the simultaneous sequence in which dharmas gradually manifest coarsely. Why is this? When the ocean of the four characteristics is established through transmigration from the wisdom of original awakening, it gradually manifests coarsely in that order, resembling those three. To what dharma does "this maṇi pearl has extraordinary power: although it has the measure of one zhang, it pervades large, medium, and small without remainder" correspond as an analogy? It corresponds as an analogy to the original awakening of tathatā possessing inconceivable activity, pervading small and large bodies such as mosquitoes and dragons without hindrance or obstruction. Why is this? This dharma of tathatā is equal in nature, pervading ordinary persons and sages, resembling that pearl. To what dharma does "because within that stone there is this jewel, the stone is yellow in color" correspond as an analogy? It corresponds as an analogy to all sentient beings possessing original awakening and having mental characteristics. Why is this? Because all sentient beings possess an awakened mind, they have discerning consciousness, resembling that stone.

7.12

Having explained the approach of correlating and matching the analogy of the jewel, next is explained the approach of correlating and matching the analogy of purity. To what dharma does "the substance and nature of such a pearl jewel is extremely clear and bright, far removed from dust and defilement" correspond as an analogy? It corresponds as an analogy to the naturally pure original awakening being pure, clear, and free from defilement.

7.13

Having explained the approach of correlating and matching the analogy of purity, next is explained the approach of correlating and matching the analogy of defilement. To what dharma does "such a pearl jewel can be obstructed by gold, stone, and the like, so that its clear and bright appearance cannot emerge" correspond as an analogy? It corresponds as an analogy to the mind naturally pure in its own nature being covered and concealed by the bank of avidyā, so that the nature-virtues of the undefiled state cannot emerge.

7.14

Having explained the portal of matching the metaphor of defilement, next is explained the portal of matching the metaphor of persons. As for the statement 'the two kinds of persons,' what dharma does this illustrate? It illustrates extremely energetic persons and extremely indolent persons who seek the jewel of the Buddha-Dharma. Thus the original [text] states: 'in this way are sentient beings.'

7.15

Having explained the portal of establishing the matching [of metaphors], next is explained the portal of revealing the teaching of the Dharma to produce understanding. In this portal, in corresponding sequence, the teaching of the Dharma matches the metaphors to generate the practitioner's understanding. One should scrutinize and examine it; because the textual presentation is clear, no separate explanation is needed. Thus the original [text] states: 'Although the essential nature of the dharma of tathatā is empty and pure, there are immeasurable defilements and impurities of affliction. Even if a person contemplates tathatā, if they do not cultivate it through various skillful means, they will also not attain purity. Because impurities are immeasurable and boundless, permeating all dharmas, one cultivates all wholesome practices as an antidote.'

7.16

Having explained the portal of correctly answering and resolving that objection, next is explained the portal of the practitioner of wholesome practices obtaining benefits. It means that if there are sentient beings who sever all evil and cultivate all good, they will naturally and freely attain the tathatā-samādhi, illuminating and penetrating the dark night of avidyā, free from doubt and fear. Thus the original [text] states: 'If a person cultivates all wholesome dharmas, they will naturally accord with and return to the dharma of tathatā.'

7.17

Having explained the portal of the practitioner of wholesome practices obtaining benefits, next is explained the portal of skillful means of practice. Within this portal, there are four portals. What are the four? First, the portal of the foundation of all practices; second, the portal of subduing evil karma so it does not arise; third, the portal of giving rise to wholesome roots and causing them to increase; fourth, the portal of vows that are boundless and impartial. These are the four. Thus the original [text] states: 'Briefly stated, there are four kinds of skillful means.' Within the first portal, there are two portals. What are the two? First, the portal of non-abiding through the accomplishment of prajñā; second, the portal of non-abiding through the accomplishment of great compassion. These are the two. As for the portal of non-abiding through the accomplishment of prajñā, it refers to contemplating all dharmas as originally unborn and unextinguished, ultimately quiescent and completely non-existent, thus not abiding in saṃsāra. Thus the original [text] states: 'What are the four? First, the skillful means of the foundation of practice, which means contemplating that the self-nature of all dharmas is unborn, being free from false views, and not abiding in saṃsāra.' As for the portal of non-abiding through the accomplishment of great compassion, it refers to contemplating that all dharmas arise from the harmony of causes and conditions; therefore, cause and effect are not empty and karmic retribution also exists. Directing toward the sea of immeasurable and boundless realms of sentient beings, in order to ultimately gather and embrace them, one does not abide in nirvāṇa. Thus the original [text] states: 'Contemplating that all dharmas arise from the harmony of causes and conditions, and that karma and fruition are not lost, one gives rise to great compassion, cultivates all merits, gathers and transforms sentient beings, and does not abide in nirvāṇa.' As for 'because of according with the non-abiding nature of dharmas,' this indicates the causes and concludes the two kinds of practices of the path of non-abiding. Although the Dharma gates of practice are immeasurable, the path of non-abiding is the most fundamental; therefore, it is called 'the skillful means of the foundation of practice.'

First 17 of 26 passages. Read on

Linked texts (1)

釋摩訶衍論 — Classical Chinese