釋摩訶衍論 8

English (machine translation) 8

Language: English

8.2

Translated by Vatimatā, Tripiṭaka Master of the Later Qin, by Imperial Order

8.3

Having explained the Section on Explanation, I shall next explain the Section on Cultivating Faith and Practice.

Within this section, there are precisely seven gates. What are the seven? First is the gate of the correspondence between the remedy and what is to be remedied; second is the gate of classifying and distinguishing the types of faith; third is the gate of skillful means in practice; fourth is the gate of extensive explanation of demonic occurrences and their antidotes; fifth is the gate of praising the merits of samādhi; sixth is the gate of the benefits and detriments of having or lacking both wheels; seventh is the gate of urging the inferior toward the superior and non-retrogression. These are called the seven. As for the gate of the correspondence between the remedy and what is to be remedied, what are its characteristics?

8.5

The root [text] states: "Herein, on account of sentient beings who have not yet entered the group of the definitely right, the section on cultivating faith and practice is explained."

8.6

The commentary states: The phrase "Herein, on account of sentient beings who have not yet entered the group of the definitely right" is what is to be remedied, namely the objective sphere of those to be transformed. The phrase "the section on cultivating faith and practice is explained" is the remedy, namely the teaching that is capable of transforming. What is the scope of the objective sphere of those to be transformed? It refers to subsuming sentient beings of two groups. What are the two? First is the group of the definitely wrong; second is the indeterminate group. These are called the two. Why? Because these two [groups of] sentient beings have both not yet entered the group of the definitely right. As for "correspondence", what are its characteristics? It means that the teaching spoken corresponds respectively to the two [groups of] sentient beings. What are the characteristics of this correspondence? It means that on account of sentient beings of the definitely wrong group, the gate of faith is explained; on account of sentient beings of the indeterminate group, the gate of practice is explained. Why? Because the order of entry is intrinsically so. That is, those who lack faith first generate faith, while those who already have faith directly cultivate practice. Furthermore, it is because it universally brings benefit.

8.7

Having explained the gate of the correspondence between the remedy and what is to be remedied, I shall next explain the gate of classifying and distinguishing the types of faith.

8.8

The root [text] states: "What kind of faith is it? How does one cultivate practice? Briefly speaking, there are four kinds of faith. What are the four? First is believing in the fundamental, namely because one delights in being mindful of the dharma of tathatā. Second is believing that the Buddha possesses immeasurable merits, constantly being mindful of drawing near to, making offerings to, and revering [him], generating wholesome roots, and vowing to seek all-knowledge. Third is believing that the Dharma has great benefits, constantly being mindful of cultivating the various pāramitās. Fourth is believing that the Saṅgha can correctly practice to benefit oneself and benefit others, constantly delighting in drawing near to the assembly of bodhisattvas to seek instruction and practice in accordance with reality."

8.9

The commentary states: Within this text there are precisely three gates. What are the three? First is the gate of directly asking about the types of faith; second is the gate of directly asking about the types of practice; third is the gate of briefly answering to reveal faith. These are called the three. The "gate of directly asking about the types of faith" refers to asking in general about the scope of faith, as the root [text] says: "What kind of faith is it?" The "gate of directly asking about the types of practice" refers to asking in general about the scope of practice, as the root [text] says: "How does one cultivate practice?" Within the third gate, there are precisely three gates. What are the three? First is the gate of general answer; second is the gate of general questioning; third is the gate of detailed answer. The "gate of general answer" refers to generally answering what was spoken of, as the root [text] says: "Briefly speaking, there are four kinds of faith." The "gate of general questioning" refers to generally asking about what was spoken of, as the root [text] says: "What are the four?" Within the third gate, there are four kinds of gates. What are the four? First is the gate of believing in the fundamental to make the mind equal; second is the gate of believing in the Buddha and rejoicing in the possession of merits; third is the gate of believing in the Dharma and vigorously cultivating practice; fourth is the gate of believing in the Saṅgha to render the mind without dispute. These are called the four. The "gate of believing in the fundamental to make the mind equal" refers to joyfully believing that the principle and dharma of tathatā is one's own fundamental, and that though there are various distinctions due to the power of avidyā, all minds are brought into unity and made equal. As the root [text] says: "First is believing in the fundamental, namely because one delights in being mindful of the dharma of tathatā." The "gate of believing in the Buddha and rejoicing in the possession of merits" refers to joyfully believing in the unexcelled, greatly awakened Tathāgata, the World-Honoured One, and rejoicing in seeking all of his immeasurable and boundless merits. As the root [text] says: "Second is believing that the Buddha possesses immeasurable merits, constantly being mindful of drawing near to, making offerings to, and revering [him], generating wholesome roots, and vowing to seek all-knowledge." The "gate of believing in the Dharma and vigorously cultivating practice" refers to joyfully believing that the Buddhas of the three times are one's own compassionate father, one's own compassionate mother, and one's own compassionate teacher; that [the Dharma is] unalterable, indestructible, beyond arising and ceasing, an immovable standard like space and vajra, possessing supreme benefits that are inconceivable among the inconceivable, constantly and ever-increasingly cultivating all aids to the path at all times and in all places. As the root [text] says: "Third is believing that the Dharma has great benefits, constantly being mindful of cultivating the various pāramitās." The "gate of believing in the Saṅgha to render the mind without dispute" refers to joyfully believing that all the immeasurable assemblies of bodhisattva-saṅgha take the two superior practices as their own inner virtue; whether far or near, whenever one hears, sees, or contemplates them, one goes to the place of the Saṅgha and wholeheartedly listens to and receives various profound teachings, various profound sūtras, various profound treatises, various profound principles, and various wonderful matters without interruption. As the root [text] says: "Fourth is believing that the Saṅgha can correctly practice to benefit oneself and benefit others, constantly delighting in drawing near to the assembly of bodhisattvas to seek instruction and practice in accordance with reality."

8.10

Having explained the gate of classifying and distinguishing the types of faith, I shall next explain the gate of skillful means in practice.

8.11

The root [text] states: "There are five gates of practice that can accomplish this faith. What are the five? First is the gate of giving; second is the gate of morality; third is the gate of patience; fourth is the gate of vigor; fifth is the gate of cessation and contemplation. How does one cultivate the gate of giving? If one sees anyone who comes begging, one gives them whatever wealth one has according to one's ability, abandoning greed and stinginess oneself and causing them to rejoice. If one sees those in distress, terror, danger, and affliction, one gives fearlessness according to one's capacity. If there are sentient beings who come seeking the Dharma, one explains it by skillful means according to one's understanding; one should not greedily seek fame, gain, or respect, but solely contemplate benefiting oneself and others, dedicating it toward bodhi. How does one cultivate the gate of morality? That is to say, not killing, not stealing, not engaging in sexual misconduct, not speaking with a double tongue, not using harsh speech, not lying, and not using frivolous words; staying far away from greed, jealousy, deception, deceit, anger, and wrong views. If one is a monastic, in order to subdue afflictions, one should also stay far away from commotion and constantly abide in quietude, practicing few desires, contentment, dhūta practices, and the like, feeling fear, shame, and remorse even over minor transgressions. One must not treat lightly the prohibitions and precepts instituted by the Tathāgata, and should guard against ridicule and blame, not causing sentient beings to give rise to offenses falsely. How does one cultivate the gate of patience? That is to say, one should endure the harassment of others without harboring resentment in one's heart, and also endure dharmas such as gain and loss, ruin and honor, praise and blame, pain and pleasure. How does one cultivate the gate of vigor? That is to say, one's mind does not become lax or retrogress in wholesome matters; one establishes a firm and resolute will, far removed from faint-heartedness. One should reflect that for a long time in the past, one has endured all kinds of great physical and mental suffering in vain without any benefit; therefore, one should diligently cultivate all merits, benefiting oneself and others, and quickly leaving all suffering behind. Furthermore, even if a person cultivates faith and practice, because they have many heavy sins and evil karmic obstructions from past lives, they may be harassed and confused by demonic spirits and ghosts, or entangled in various worldly affairs, or tormented by the pain of illness. Having many such obstructions, they should therefore be courageous and vigorous, bowing to all Buddhas during the six periods of the day and night, sincerely repenting, supplicating, rejoicing [in the merit of others], and dedicating toward bodhi constantly without resting or abandoning, thereby escaping all obstructions and causing their wholesome roots to increase. How does one cultivate the gate of cessation and contemplation? What is called cessation means to halt the marks of all objective spheres, in accordance with the meaning of śamatha contemplation. What is called contemplation means to distinguish the marks of arising and ceasing through causes and conditions, in accordance with the meaning of vipaśyanā contemplation. How does one accord? By gradually practicing these two meanings without separating them, so that both are present simultaneously. If one cultivates cessation, one abides in a quiet place, sitting upright with correct attention, neither relying on the breath, nor relying on forms and colors, nor relying on space, nor relying on earth, water, fire, or wind, and even not relying on seeing, hearing, perceiving, or knowing. All thoughts are eliminated as they arise, and even the thought of elimination is cast away, because all dharmas are fundamentally markless, unarising from thought to thought, and unceasing from thought to thought. Nor should one follow the mind to contemplate external objective spheres and afterwards use the mind to eliminate the mind; if the mind becomes scattered, one should immediately rein it in and dwell in right mindfulness. As for this right mindfulness, one should know that it is consciousness-only without external objective spheres. Furthermore, this mind also has no self-mark and cannot be apprehended from thought to thought. If one arises from sitting, goes, comes, advances, or stops in whatever one does, at all times one constantly contemplates skillful means and accords with observation; after long cultivation and maturation, one's mind can abide. Because the mind abides, it gradually becomes sharp and vigorous, and in accordance [with practice] one attains entry into the tathatā samādhi, deeply subduing afflictions, increasing faith, and quickly achieving non-retrogression—except for those who have doubts, lack faith, slander [the Dharma], have heavy sins and karmic obstructions, or are conceited and indolent; such persons cannot enter. Furthermore, relying on this samādhi, one knows that the dharmadhātu has a single mark—that the dharmakāya of all Buddhas and the bodies of sentient beings are equal and non-dual; this is called the samādhi of single practice. One should know that tathatā is the fundamental of samādhi; if a person cultivates it, they can gradually give birth to immeasurable samādhis."

8.12

The treatise says: In this passage there are five approaches. What are the five? First, the approach of general indication in answering the preceding question; second, the approach of comprehensive inquiry into what is stated; third, the approach of briefly answering by establishing the number of approaches; fourth, the approach of brief inquiry and extensive answer in scattered explanation; fifth, the approach of praising the supremacy of samādhi. These are called the five. As for the approach of general indication in answering the preceding question, it is because it generally answers that preceding question, as the root text states: 'Practice has five approaches that can accomplish this faith.' As for the approach of comprehensive inquiry into what is stated, it is because it comprehensively inquires into what was stated, as the root text states: 'What are the five?' As for the approach of briefly answering by establishing the number of approaches, it is because it establishes the number of major approaches, as the root text states: 'First is the approach of giving, second is the approach of morality, third is the approach of patience, fourth is the approach of vigor, and fifth is the approach of calming and insight.' Why is the sequence like this? It is because the sequential dharma for practicing the six pāramitās is like this. Next, within the approach of brief inquiry and extensive answer in scattered explanation, there are five approaches to be carefully examined. Each of these five kinds of approaches possesses two approaches. What are the two? First is the approach of brief inquiry, and second is the approach of extensive answer; these are called the two. According to their sequence without confusing the quantities, one should carefully deliberate [upon them]. Within the first approach, the practice of giving, the statement 'How is the approach of giving practiced?' is the approach of brief inquiry, which initiates the question. The subsequent approaches should be understood in the same way. Within the approach of extensive answer, there are three kinds of giving. What are the three? First is the giving of material wealth, second is the giving according to suitability, and third is the giving of the teaching of Dharma. As for the giving of material wealth, if there are sentient beings who come to my place and beg for what I have, then without doubt, at any time and in any place, one gives it all to them without any begrudging attachment. What kind of items are called material wealth? How many kinds of items are there? There are two kinds of material wealth. What are the two? First is internal items, and second is external items; these are called the two. Within internal items there are also two kinds. What are the two? First is formless, and second is with form. 'Formless' refers to mental consciousness. 'With form' refers to the faculties. If there are sentient beings who come to my place and beg for my mental consciousness, then without begrudging it, one gives it at any time to make them rejoice. If there are sentient beings who come to my place and, according to what they need, beg for each of my wonderful faculties with form, then without begrudging them, one gives them at any time to make them rejoice. These are called the two kinds of internal material wealth. Within external items there are also two kinds. What are the two? First is animate, and second is inanimate. 'Animate' refers to wives, children, male and female servants, and the like. 'Inanimate' refers to palaces, residences, garments, adornments, and the like. If there are sentient beings who come to my place and beg for these items, then without begrudging them, one gives them at any time to make them rejoice. These are called the two kinds of external material wealth. As the root text states: 'If one sees any who come to seek and beg, one gives all material wealth according to one's ability, abandoning stinginess oneself and causing them to rejoice.' Having explained the giving of material wealth, next we explain giving according to suitability. What is called giving according to suitability? If there are sentient beings whose five faculties are damaged and incomplete, or sentient beings who have boundless pain and illness and cannot find peace and comfort, or sentient beings whose minds are ignorant and cannot understand clearly, the practitioner at that time, using the standards of a virtuous person, in accordance with what is suitable, what is proper, what is appropriate, and what is needed, can skillfully select and distinguish, removing their suffering and distress and making them rejoice; therefore it is called giving according to suitability. As the root text states: 'If one sees distress, terror, danger, and coercion, one gives fearlessness according to one's capability.' Having explained giving according to suitability, next we explain the giving of the teaching of Dharma. What is called the giving of the teaching of Dharma? If sentient beings—whether timely or untimely, whether kin or not kin, whether noble or lowly, whether foolish or wise, whether husband or not husband, whether woman or not woman, whether evil or good, whether human or non-human—such classes come to my place desiring to seek the Dharma, then without begrudging it, one gives rise to an immeasurable, boundless, vast, and perfect mind of great compassion, resolves their doubts, progressively removes afflictions, gradually increases their wisdom, and gathers those people in so that they do not fall into evil destinies, causing them to reach unsurpassed great bodhi; therefore it is called the giving of the teaching of Dharma. As the root text states: 'If there are sentient beings who come to seek the Dharma, according to what one can understand one skillfully explains it for them; one should not greedily seek fame, profit, or respect, thinking only of self-benefit and benefiting others, dedicating it toward bodhi.'

8.13

Having explained the approach of practicing giving, next we explain the approach of practicing morality. Within this approach there are four approaches. What are the four? First, the approach of establishing the marks of the precepts to indicate the principle; second, the approach of accomplishing the superior place for the category of precepts; third, the approach of possessing moral conduct without slighting [the rules]; fourth, the approach of guarding [the precepts] to prevent slander. These are called the four. As for the approach of establishing the marks of the precepts to indicate the principle, it establishes the ten purities to prevent transgression of the precepts, as the root text states: 'How is the approach of morality practiced? That is, not killing, not stealing, not engaging in sexual misconduct, not using duplicitous speech, not using harsh speech, not speaking falsely, and not using frivolous speech, and being far removed from greed and jealousy, deceit and fraud, flattery and crookedness, anger and malice, and wrong views.' As for the approach of accomplishing the superior place for the category of precepts, it means that if one is to be complete in the category of precepts, one must always stay away from scattered and mixed places, always draw near to quiet and superior places, and abide peacefully in them without leaving them, as the root text states: 'If one is a renunciant, in order to subdue afflictions one should also stay far away from bustle and clamor, always dwelling in quietude.' As for the approach of possessing moral conduct without slighting [the rules], it means practicing various wonderful conducts and giving rise to deep faith, without being allowed to look down upon the mother-and-teacher precepts established by the Tathāgata, as the root text states: 'cultivating practices such as few desires, contentment, and dhūta austerities, even regarding minor offenses with fear in mind, repenting with shame and remorse, and not holding lightly the prohibitive precepts established by the Tathāgata.' As for the approach of guarding [the precepts] to prevent slander, it means guarding and upholding the precepts as the Buddha's own eyes so that they are never broken or lost, perfecting self-benefit, and not allowing various heedless and criticizing sentient beings to give rise to mistaken faults, thereby perfecting the benefit of others and fully adorning the great ocean of awakening, as the root text states: 'One should guard against criticism and suspicion, preventing sentient beings from falsely giving rise to faults.'

8.14

Having explained the approach of practicing morality, next we explain the approach of practicing patience. Within this approach there are two approaches. What are the two? First is the approach of revealing brief patience that subdues the self, and second is the approach of revealing extensive patience without self; these are called the two. As for the approach of revealing brief patience that subdues the self, it means that if there are sentient beings who produce objects of an evil intention to afflict my mind, the practitioner's mind at that time can patiently endure without being agitated, as the root text states: 'How is the approach of patience practiced? That is, one should endure the vexation of others, not harboring thoughts of retribution in mind.' As for the approach of revealing extensive patience without self, it means that whether there are sentient beings who give food, drink, clothing, and various other material goods to my place to benefit and gladden me; or there are sentient beings who come to my place with swords, clubs, and various terrifying forms to harm and destroy my primary and secondary rewards so that I am not at ease; or there are sentient beings who, whether far or near, revile and disparage me with harsh, evil, slanderous, and various impure words; or there are sentient beings who praise my body with various virtues such as right abiding: amid such various matters, one's mind is impartial, firm, and unmoving like Mount Sumeru, as the root text states: 'One should also endure dharmas such as gain and loss, ruin and honor, praise and blame, suffering and pleasure.'

8.15

Having explained the approach of practicing patience, next we explain the approach of practicing vigor. Within this approach there are two approaches. What are the two? First is the approach of generally demonstrating the practice of vigor, and second is the approach of specifically explaining the practice of vigor. As for the approach of generally demonstrating the practice of vigor, it means that with regard to all kinds of wonderful matters, one's mind becomes ever more supreme, diligently desiring vigor and never ceasing, as the root text states: 'How is the approach of vigor practiced? That is, in all good matters one's mind does not slacken or regress, establishing firm resolve and staying far away from cowardice and weakness.' Within the approach of specifically explaining the practice of vigor, there are two approaches. What are the two? First is the approach of practicing vigor without obstacles, and second is the approach of practicing vigor with obstacles. As for the approach of practicing vigor without obstacles, the practitioner reflects like this: 'From beginningless past time until now, I have only received vain and unreal bodies and minds, and have been entirely unable to receive a vajra-indestructible body and mind, for no other reason than that I did not practice diligently in wonderful conduct. If I am lazy and do not practice as before, going toward the future I will again receive vain bodies and minds that have entirely no benefit, with no time of deliverance. If my own self cannot attain deliverance and entirely loses self-benefit, how much less could I rescue the remaining various suffering sentient beings and fully accomplish benefit for others?' Having made this reflection, one immediately gives rise to a mind of great vigor, cultivating the ocean of causes of practice, adorning the fruit of full virtue, and establishing both benefits without defect or bias, as the root text states: 'One should consider that since long ago in the past, one has vainly suffered all great physical and mental pain without any benefit. Therefore, one should diligently cultivate all meritorious virtues, benefiting oneself and benefiting others to quickly leave all suffering.' As for the approach of practicing vigor with obstacles, if there are sentient beings who, because of the residual karmic obstacles from the beginningless past, are troubled and disturbed by māras, non-Buddhists, and evil ghosts and spirits and cannot practice; or if there are sentient beings who are entangled by various affairs of the present world and cannot practice; or if there are sentient beings who are afflicted and oppressed by all kinds of illness and suffering and cannot practice: although such sentient beings hear the revered words of the rules with their ears and see the marks of the textual teachings with their eyes, they cannot practice diligently to generate a mind of revulsion and aspiration. However, if their minds are courageous and vigorous, giving rise to various superior and wonderful skillful means and maintaining a mind of capability, the ocean of karmic obstacles will gradually calm its waves, and the mountain of merit will grow ever higher in peaks, unblown by the eight winds and unbound by the nine fetters, as the root text states: 'Furthermore, if a person, though practicing faith, has many severe transgressions and evil karmic obstacles from past lives and is thus troubled and disturbed by demonic, evil ghosts, or entangled by various worldly affairs, or afflicted by illness and suffering—having many such obstacles—therefore one should be courageous and vigorous, bowing in reverence to the Buddhas in the six periods of the day and night, sincerely repenting, supplicating, rejoicing, and dedicating toward bodhi without ever halting, so that one can avoid all obstacles and cause good roots to increase.'

8.16

Having explained the gate of practicing energetic perseverance, we next explain the gate of practicing calming and contemplation. Within this gate there are four gates. What are the four? First, the gate of generally stating and generally explaining the wheel of calming; second, the gate of generally stating and generally explaining the wheel of contemplation; third, the gate of briefly explaining and resolving accord; fourth, the gate of broadly explaining and resolving the wheel of calming. These are named the four. As for the gate of generally stating and generally explaining the wheel of calming: it refers to calming the mind of discursive thought, obstructing scattered thoughts, dwelling peacefully in the single tranquil nature, not emerging into the characteristics of all sensory realms, and according with the contemplation meaning of the concentration-dhāraṇī. As the root [text] states: “How is the gate of calming and contemplation practiced? What is called calming means calming all characteristics of sensory realms, because one accords with the contemplation meaning of śamatha.” As for the gate of generally stating and generally explaining the wheel of contemplation: it refers to clearly discerning the principles of causes and conditions, carefully analyzing the forms of impermanence, being able to skillfully penetrate and skillfully comprehend everywhere, and according with the contemplation meaning of the contemplation-dhāraṇī. As the root [text] states: “What is called contemplation means analyzing the characteristics of arising and ceasing through causes and conditions, because one accords with the contemplation meaning of vipaśyanā.” As for the gate of briefly explaining and resolving accord: it refers to concentration according at each moment with contemplation, and contemplation according at each moment with concentration, functioning fully and never separating from each other. As the root [text] states: “How does one accord? By gradually practicing these two meanings, not abandoning each other, and having both present together.” Within the gate of broadly explaining and resolving the wheel of calming, there are four gates. What are the four? First, the gate of the causes and conditions for accomplishing the wheel of calming; second, the gate of directly showing the practice of the wheel of calming; third, the gate of obtaining benefits from practicing the wheel of calming; fourth, the gate of distinguishing the demarcations of entering and not entering. These are named the four. Within the first gate, the causes and conditions for accomplishing the wheel of calming, there are fifteen kinds. What are the fifteen? First, the condition of a tranquil dwelling place; second, the condition of being alone and unaccompanied; third, the condition of an auspicious direction for one's dwelling; fourth, the condition of complete clothing; fifth, the condition of complete food and drink; sixth, the condition of binding the boundary to protect purity; seventh, the condition of building a dwelling; eighth, the condition of not uttering speech; ninth, the condition of fashioning a seated image; tenth, the condition of sitting upon the seat; eleventh, the condition of the times for entering and exiting; twelfth, the condition of spiritual friends; thirteenth, the condition of sealing and knowing the heterodox and orthodox; fourteenth, the condition of planting auspicious trees and groves; fifteenth, the condition of wearing the syllable-wheel close to the chest. These are named the fifteen great causes and conditions. As for the condition of a tranquil dwelling place: it means that to cultivate that wheel of calming, one resides in an unoccupied, quiet place such as a mountain forest, staying far away from scattered settlements. Why is this? Because in a scattered place, that wheel of calming is difficult to accomplish. As for the condition of being alone and unaccompanied: it means that to cultivate that wheel of calming, two people living together within one boundary is contrary to the principle. Why is this? Because they would mutually disturb each other. As for the condition of an auspicious direction for one's dwelling: it means that to cultivate that wheel of calming, one dwells in the two directions of east or west; one must not dwell in the north or south. Why is this? Because there are wheels of discursive awakening. As for the condition of complete clothing: it means that to cultivate that wheel of calming, one must necessarily use three kinds of robes. What are the three? First, yellow; second, red; third, white. These three robes are used at the same time. Why is this? Because *vikara* insects cannot enter. As for the condition of complete food and drink: it means that to cultivate that wheel of calming, one must necessarily use dried *kāmayedaya* [?], and other grains and the like cannot be used. Why is this? Because that *kāmayedaya* possesses the nature of an immortal.

8.17

Furthermore, if it is lacking, one uses *pānīya* [?] and the like. As for the time of consumption, one only uses one's own mid-[day], without a fixed [length]. As for the condition of binding the boundary to protect purity: it means that to cultivate that wheel of calming, within the span of one krośa from one's own dwelling room, one recites the great spirit mantra one hundred and ten times. What is its form? One recites the mantra saying:

8.19

When one has finished reciting this mantra, one immediately binds the boundary to protect purity. Why is this? Because various types of poison cannot enter. As for the condition of building a dwelling: it means that to build a dwelling for cultivating concentration, one should be equipped with ten things. What are the ten? First, the matter of the door: it faces only east, not any other direction. Second, the matter of height: the east is gradually higher, and the west is gradually lower. Third, the matter of square dimensions: each side is one *zhang*. Fourth, the matter of layers: ten layers deep. Fifth, the matter of materials: only five kinds are used, no other kinds. What are the five? First, gold; second, silver; third, copper; fourth, iron; fifth, pine wood. These are named the five. Sixth, the matter of the threshold: it is level with the ground, without difference. Seventh, the matter of the door-layers: ten doors deep. Eighth, the matter of the door hinges: they make no sound. Ninth, the matter of the walls: their height is one *zhang*, ten layers thick. Tenth, the matter of entering and exiting: at each of those doors, one recites a mantra. What is its form? When exiting, one recites the mantra saying:

8.21

When this spirit mantra has been recited one thousand times, [the doors] all open in accordance with the proper time. When entering, one recites the mantra saying:

8.23

When this spirit mantra has been recited one thousand five hundred times, [the doors] all close in accordance with the proper time. As for the condition of not uttering speech: it means that to cultivate that wheel of calming, one utters no speech at all times and in all places. Why is this? Because consciousness goes outward following one's speech. As for the condition of fashioning a seated image: it means that to fashion a seated image for cultivating concentration, one should be equipped with five things. What are the five? First, the matter of material: pine wood is used; second, the matter of height: it is like half one's own body, neither more nor less; third, the matter of square dimensions: four feet on each side; fourth, the matter of direction: it faces only east, not any other direction; fifth, the matter of the seat-cushion: only yellow *dharati* and a yellow sitting mat are used. These are named the five. As for the condition of sitting upon the seat: it means that to cultivate that wheel of calming, one should be equipped with ten things when sitting upon the seat. What are the ten? First, the matter of the feet being even: at the ends of the two knees, the two big toes touch each other so that there is no error. Second, the matter of the knees being even: the two knees are held level so that there is no error. Third, the matter of the waist being upright: the waist is straight without crookedness or bending. Fourth, the matter of folding the hands: the two hands face each other, the right hand below and the left hand above, or the left hand below and the right hand above. After one day has passed, they are alternated so that it is not forgotten. The hands are also placed upon the root. Fifth, the matter of the neck being upright: the substance of the neck is straight and motionless, established in stability. Sixth, the matter of the face being upright: the appearance of the face is neither tilted up nor looking down, kept level. Seventh, the matter of the mouth: the mouth is neither gaping nor tightly shut, open slightly in the middle. Eighth, the matter of the nose: the breath is exhaled without discrepancy, not exhaled through only one [nostril]. Ninth, the matter of the eyes: the extent of the eye faculties is neither looking up nor down, open evenly. Tenth, the matter of resting the eyes: the gaze of the eyes is placed and settled within the great space of the syllable-wheel, constantly without departing. These are named the ten. As for the condition of the times for entering and exiting: it means that to cultivate that wheel of calming, one only uses the two hours of *chen* [7–9 AM] and *wu* [11 AM–1 PM]; at other times, one does not enter or exit. As for the condition of spiritual friends: it means that to cultivate that wheel of calming, one takes a person of deep wisdom as a friend. As for the condition of sealing and knowing the heterodox and orthodox: it means that to cultivate that wheel of calming, according to the measure of the image, one needs a vajra-seal, and then immediately knows the heterodox and the orthodox. What is its form? One recites the mantra saying:

8.25

When this spirit mantra has been recited four thousand six hundred and fifty times, two syllable-wheels are applied to that image: if one is a heterodox person, a heterodox syllable-wheel is applied; if one is an upright person, an orthodox syllable-wheel is applied, thereby distinguishing them. As for the condition of planting auspicious trees and groves: it means that a person cultivating that wheel of calming plants two kinds of great auspicious plants in front of their own room. What are the two? First, pine trees; second, pomegranate trees. These are named the two. As for the condition of wearing the syllable-wheel close to the chest: it means that a person cultivating that wheel of calming must wear the syllable-wheel [letter] and nothing else. Where is it worn? It is worn at the square-inch [heart region]. For what reason must this wheel be applied? Because this syllable-wheel is the great benevolent master, the great benevolent parents, the great benevolent heaven and earth, and the great benevolent ocean of all the Buddhas and the immeasurable, boundless bodhisattvas of the three times. Due to these causes and conditions, for one who cultivates calming, this wheel should be applied. Although such causes and conditions are immeasurable, now in this Commentary on the Mahāyāna, only the first condition is clarified and the others are not, because mentioning the beginning subsumes the rest; it is just like this. As the root [text] states: “If one cultivates calming, one resides in a quiet place.”

8.26

Having explained the gate of the causes and conditions for accomplishing the wheel of calming, we next explain the gate of directly showing the practice of the wheel of calming. Within this gate there are seven gates. What are the seven? First, the gate of resolving the mind with determination: the mind is settled within the principle of true emptiness that neither arises nor ceases. As the root [text] states: “Sitting upright and rectifying the mind.” Second, the gate of non-attachment to the physical body: being able to skillfully penetrate that this body is empty and non-existent, its original nature being unobtainable. As the root [text] states: “Not relying on the breath, not relying on form or color, not relying on space, not relying on earth, water, fire, or wind.” Third, the gate of non-attachment to mind and consciousness: being able to skillfully penetrate that the mind of discursive thought is empty and non-existent in its own nature, having nothing whatsoever. As the root [text] states: “Even not relying on seeing, hearing, sensing, or knowing, all thoughts are eliminated as they are recollected, and the thought of eliminating is also dispelled.” From this point downward, it forms the causes and conditions for the emptiness and non-existence of body and mind. As the root [text] states: “Because all dharmas are fundamentally signless, not arising thought-moment by thought-moment, not ceasing thought-moment by thought-moment, nor can one follow the mind to externally conceptualize sensory realms.” Fourth, the gate of not attaching to non-attachment: the mind that is able to dispel is also dispelled. As the root [text] states: “Afterward using the mind to eliminate the mind.” Fifth, the gate of collecting the scattered into unity: gathering the scattered and agitated mind and placing it in oneness. As the root [text] states: “If the mind rushes and scatters, one should immediately gather it back to dwell in right mindfulness.” Sixth, the gate of revealing right mindfulness: revealing that all dharmas are only the one mind. As the root [text] states: “Regarding this right mindfulness, one should know that there is only mind and no external sensory realms; furthermore, this mind also has no self-characteristic, being unobtainable from thought-moment to thought-moment.” Seventh, the gate of constant practice without departure: such a concentrated mind is always continuous and never abandoned at all times and in all places. As the root [text] states: “If one rises from sitting, in all activities of going, coming, moving, and resting, at all times one constantly contemplates skillful means and accords with observation.”

8.27

Having explained the gate of directly showing the practice of the wheel of calming, we next explain the gate of obtaining benefits from practicing the wheel of calming. That is, if a person can cultivate this concentration, gradually and progressively they will dry up the ocean of afflictions, collapse the mountain of karmic obstructions, enter the concentration of tathatā, penetrate all dharmas, and reach non-retrogression. As the root [text] states: “Through long practice and mellowed maturation, the mind attains stability; because the mind is stable, it gradually becomes sharp and powerful, and in accordance [with practice] it attains entry into the samādhi of tathatā, deeply subduing afflictions, increasing faith, and quickly achieving non-retrogression.”

8.28

Having explained the portal of obtaining benefits from practicing the wheel of calming, next is explained the portal of distinguishing the boundaries of entry and non-entry. Within this portal, there are two points of import. What are the two? First, the point of entering; second, the point of not entering. Regarding the point of entering: namely, there may be sentient beings who enter into the profound Dharma without doubt in their minds; there may be sentient beings who, upon hearing the extremely profound Dharma, have minds that are resolute and do not produce lack of faith; there may be sentient beings who, upon hearing the extremely profound Dharma, immediately venerate it and do not produce slander; there may be sentient beings who are without heavy karmic obstructions; there may be sentient beings who are without egotistical pride; or there may be sentient beings who are without indolence. Such six [kinds of] persons enter the lineage of the Buddhas with absolute certainty and without doubt; this is called the point of entering. Regarding the point of not entering: namely, if there are sentient beings who are contrary to these six, they permanently sever the seed of the Three Jewels with absolute certainty and without doubt; this is called the point of not entering. As the root [text] says: 'Excepting only those with doubt, lack of faith, slander, heavy sinful karmic obstructions, egotistical pride, and indolence—such persons as these are unable to enter.'

8.29

Having explained the portal of brief questions, broad answers, and scattered expositions, next is explained the portal of praising the excellence of the samādhi. Within this portal, there are two portals. What are the two? First, the portal of the excellence of boundless greatness of essence; second, the portal of the excellence of inexhaustible retinue; these are named the two. Regarding the portal of the excellence of boundless greatness of essence: practicing this samādhi, one thoroughly penetrates the dharmas of all immeasurable Buddhas, because they are identical in essence, of one characteristic, and without distinction. As the root [text] says: 'Furthermore, by relying on this samādhi, one knows the single characteristic of the dharmadhātu—namely, that the dharmakāya of all Buddhas and the bodies of sentient beings are equal and non-dual—hence it is called the single-practice samādhi.' Regarding the portal of the excellence of inexhaustible retinue: namely, it is the tathatā-samādhi that can serve as the proper root for all immeasurable and boundless vajra-samādhis, and is able to bring them forth and cause them to grow. As the root [text] says: 'One should know that tathatā is the root of samādhis; if a person practices it, they will gradually be able to produce immeasurable samādhis.'

8.30

Commentary on the Mahāyāna, Fascicle Eight

Linked texts (1)

釋摩訶衍論 — Classical Chinese