釋摩訶衍論 9

English (machine translation) 9

Language: English

9.2

Translated under imperial order by Vatimatā, Tripiṭaka Master of the Yao Qin

9.3

Having explained the portal of skill in means of practice, next is explained the portal of broadly expounding māra-affairs and their remedies.

The root [text] says: 'There may be sentient beings who lack the power of good roots and are thus deluded and confused by various māras, non-Buddhists, and ghosts and spirits. In the midst of sitting [in meditation], they may manifest terrifying forms, or manifest the appearances of handsome men and beautiful women. One should be mindful that it is mind-only; the sense-objects will then disappear, and they will never cause afflictions. Or they may manifest images of devas or images of bodhisattvas, or even make the image of a Tathāgata fully endowed with marks and signs; or they may speak dhāraṇīs; or they may speak of giving, morality, patience, diligence, dhyāna-concentration, and wisdom; or they may speak of equal emptiness, signlessness, wishlessness, no enmity and no affection, no cause and no fruit, [saying that] ultimate emptiness and tranquility is true nirvāṇa. Or they may cause a person to know past events of past lives, or also know future events, obtain knowledge of others' minds, and have unimpeded eloquence, yet cause sentient beings to greedily cling to worldly matters of fame and profit. Furthermore, they may cause a person to frequently become angry and frequently become joyous, with no constant standard in their nature; or to have much affectionate love, much sleepiness, or much illness, with their minds becoming indolent; or to suddenly arouse diligence, only to abandon it later and produce lack of faith, with much doubt and much anxious deliberation. Or they may abandon their original superior practice to cultivate miscellaneous karma anew, or become attached to worldly affairs and various entanglements. They can also cause a person to obtain various samādhis, which have a slight degree of resemblance [to genuine ones], but these are all what is attained by non-Buddhists, not true samādhi. Or furthermore, they may cause a person to remain in meditative concentration for one day, two days, three days, or up to seven days, naturally obtaining fragrant and delicious food and drink, with body and mind relaxed and pleased, free from hunger and thirst, causing the person to become attached. Or they may also cause a person's eating to have no measure, suddenly copious and suddenly scarce, with their complexion changing. For this reason, the practitioner should always observe with wisdom and not let this mind fall into the net of heterodoxy. One should diligently maintain right mindfulness, neither grasping nor clinging, and then one will be able to leave these karmic obstructions far behind. One should know that all samādhis possessed by non-Buddhists do not depart from views, craving, and egotistical pride, because of greedy attachment to worldly fame, profit, and veneration. As for the tathatā-samādhi, it does not abide in the characteristics of views, nor does it abide in the characteristics of attainment; even upon emerging from concentration, there is no laxity or pride, and all afflictions gradually become tenuous. If ordinary persons do not cultivate this method of samādhi, for them to be able to enter the lineage of the Tathāgatas is impossible. Because when one cultivates worldly dhyāna-samādhis, one mostly produces attachment to their taste, relies on the view of self, is bound to the three realms, and is shared with non-Buddhists. If one is separated from the protection of good spiritual friends, one will give rise to non-Buddhist views.'

9.5

The commentary says: Within this portal, there are inherently two portals. What are the two? First, the portal of brief explanation and brief indication with dhāraṇī-summary; second, the portal of broad explanation, broad indication, and detailed dissection. Within the first portal, there are five portals. What are the five? First, the portal of the differences between superior and inferior sentient beings; second, the portal of the nominal persons who can create obstacles; third, the portal of revealing the functions of the deeds they perform; fourth, the portal of revealing the practice of remedies; fifth, the portal of revealing the acquisition of benefits through the power of remedies; these are named the five. Regarding the portal of the differences between superior and inferior sentient beings: the two kinds of sentient beings are each distinct. What are the two? First, sentient beings fully endowed with causes and conditions; second, sentient beings deficient in causes and conditions. Sentient beings who are fully endowed are endowed with five things. Sentient beings who are deficient are deficient in four things. What are the five endowments? First, endowment of faith, because they have deep love and delight; second, endowment of persons, because they can guard and protect; third, endowment of the Dharma, because they can thoroughly penetrate the boundaries of heterodoxy and orthodoxy; fourth, endowment of time, because it accords with what is appropriate; fifth, endowment of nature, because they possess the true nature; these are named the five. If there are sentient beings endowed with these five things, they will never have obstacles. What are the four deficiencies? Namely, they are contrary to those prior four. If there are sentient beings who, although possessing the true nature, are deficient in these four things, they will never be free from obstacles. In this text here, one should know that it takes the deficient ones. As the root [text] says: 'There may be sentient beings who lack the power of good roots.'

9.6

Having explained the portal of differences in the superiority and inferiority of sentient beings, next is explained the portal of provisional persons who can cause obstructions. Although the provisional persons who cause obstructions are immeasurable, they do not exceed four. What are the four? First, māras; second, heterodox non-Buddhists; third, ghosts (preta/bhūta); fourth, spirits (deva/yakṣa). These are named the four. As for māras, there are four kinds of great māras, with thirty-two thousand retinue māra hosts. As for heterodox non-Buddhists, there are ninety-six kinds of great heterodox non-Buddhists, with ninety-three thousand retinue heterodox non-Buddhists. As for ghosts, there are ten kinds of great ghosts, with fifty-one thousand three hundred and two kinds of retinue ghosts. As for spirits, there are fifteen great spirits, with fifty-one thousand three hundred and two kinds of retinue spirits. All of these kinds obstruct and disorder the correct teaching to make [practitioners] turn toward non-paths; therefore they are named evil paths. The differences in names and meanings of māras and heterodox non-Buddhists are clearly stated in the *Appearance Sūtra* (*Chuxian jing*), so they are briefly left unexplained here. Because the matters of ghosts and spirits are not clearly stated in the *Appearance Sūtra*, an explanation of the essential outlines is now composed to explain them briefly. As for the ten ghosts, what are their names? First, the ghost Zhebiyoutiti; second, the ghost Yijialuoshi; third, the ghost Yitijiahe; fourth, the ghost Ponaqianduo; fifth, the ghost Ernierliti; sixth, the ghost Bannituo; seventh, the ghost A'ami; eighth, the ghost Shepobani; ninth, the ghost Duoaduoyiduo; tenth, the ghost Duiti. These are named the ten. What are the respective functions of these ten ghosts? As for the first ghost, it produces daytime sense objects, nighttime sense objects, sun, moon, and star/constellation sense objects, or seasonal node sense objects, transforming in accordance with what is appropriate. As for the second ghost, it produces sense objects of various fragrances, various clothing, and various grasses and trees, transforming in accordance with what is appropriate. As for the third ghost, it produces sense objects of earth, water, fire, and wind, transforming in accordance with what is appropriate. As for the fourth ghost, it produces sense objects of soaring through the air, without obstruction in accordance with what is appropriate. As for the fifth ghost, it produces sense objects of the closing and opening of the sense faculties and consciousnesses, without obstruction in accordance with what is appropriate. As for the sixth ghost, it produces sense objects of the existence and non-existence of six familial relations and retinues, without obstruction in accordance with what is appropriate. As for the seventh ghost, it produces sense objects of old age and youth, without obstruction in accordance with what is appropriate. As for the eighth ghost, it produces sense objects of having wisdom and lacking wisdom, without obstruction in accordance with what is appropriate. As for the ninth ghost, it produces sense objects of non-existence, without obstruction in accordance with what is appropriate. As for the tenth ghost, it produces sense objects of scorpions, flies, ants, dragons, tigers, lions, various sounds, and so forth, without obstruction in accordance with what is appropriate. These are named the functions. Through the power of what do these various functions each achieve accomplishment? They each achieve accomplishment through three matters. What are the three? First, teachers; second, teachings; third, practice. Teachers refers to those who instruct others; teachings refers to what is learned; practice refers to past habituation. These are named the three. These ten ghosts never depart from one another at any time, moving together and turning together to carry out obstructive matters. The names of their functions are established from their predominance, just like the designation of the first. What are the names of the fifteen spirits? First, the spirit Faluoluoqianduoti; second, the spirit Azhitomilinie; third, the spirit Budatiduohehepo; fourth, the spirit Shebimozhini; fifth, the spirit Naoduoposhe; sixth, the spirit Duoduoduoduo Didishi; seventh, the spirit Alimoluo; eighth, the spirit Shichanidipojiena; ninth, the spirit Banmituoluowuduoti; tenth, the spirit On-on Yin-yin; eleventh, the spirit A'ahedi; twelfth, the spirit Xiulimini; thirteenth, the spirit Toutou Niutou; fourteenth, the spirit Pojiu; fifteenth, the spirit Jingmei. These are named the fifteen. What are the respective functions of these fifteen spirits? As for the first spirit, it produces sense objects of intelligence. As for the second spirit, it produces sense objects of darkness and dullness. As for the third spirit, it produces sense objects of delights with light. As for the fourth spirit, it produces sense objects of emptiness with light. As for the fifth spirit, it produces sense objects of dispersion. As for the sixth spirit, it produces sense objects of single-minded focus. As for the seventh spirit, it produces sense objects of evil emptiness and good existence. As for the eighth spirit, it produces sense objects of being one who is all-awakened. As for the ninth spirit, it produces sense objects of 'I am awakened and others are deluded.' As for the tenth spirit, it produces sense objects of both not practicing. As for the eleventh spirit, it produces sense objects of non-nonexistence. As for the twelfth spirit, it produces sense objects of swift advance and retreat. As for the thirteenth spirit, it produces sense objects of moving and shifting. As for the fourteenth spirit, it produces sense objects of steadfastness. As for the fifteenth spirit, it produces sense objects of fitting the moment. These fifteen great spirit kings never depart from one another at any time, moving together and turning together to carry out obstructive matters and disorder practitioners. What is the difference between māras and heterodox non-Buddhists? Māras cause one to commit evil deeds; heterodox non-Buddhists cause one to abandon good deeds. The difference between the two should be known in this way. What is the difference between ghosts and spirits? Obstructing the body is ghosts; obstructing the mind is spirits. The difference between the two should be known in this way. How should these four obstructions be countered? In this there are four kinds of antidotes. What are the four? First, the antidote of compliance and conforming; second, the antidote of opposition and contrariety; third, the antidote of conjoined practice; fourth, the antidote of neither. As for the antidote of compliance and conforming, it is the unobstructed, sovereign antidote. That is to say, if those outsiders perform such deeds to disturb the practitioner's mind, the disturbed practitioner immediately reflects: 'From beginningless time, this matter has been like this and ultimately cannot be destroyed. Why is this? Such views are fundamentally existent original awakening's own real virtues, not faults.' If one understands in this way, the classes of evil views submit like illusory transformations. Why is this? Because following the increase or decrease of views, the uncontaminated nature-virtues also become large or small. This is named the antidote of compliance and conforming. As for the antidote of opposition and contrariety, it is the antidote of distinguishing specific characteristics. That is to say, if those outsiders perform such deeds to disturb the practitioner's mind, the disturbed practitioner immediately seeks skillful means to reverse, shift away, oppose, and contradict them, causing them to be distinguished. This is named the antidote of opposition and contrariety. As for the antidote of conjoined practice, it is the antidote of complete co-turning; that is to say, being simultaneously complete with the two antidotes of opposition and compliance, turning without separating. This is named the characteristic of the antidote of conjoined practice. As for the antidote of neither, it is the antidote of non-thought and non-reliance; that is to say, having no thought, no consideration, no attachment, and no seeking regarding all dharmas, whose mind is quiescent, abiding by non-abiding. This is named the characteristic of the antidote of neither. Since these antidote characteristics are clearly explained in their aspects in the text below, they are merely omitted briefly in this resolution. As the root text says: 'they will be deluded and confused by various māras, heterodox non-Buddhists, ghosts, and spirits.'

9.7

Having explained the portal of provisional persons who can cause obstructions, next is explained the portal of revealing the functions that are performed. Within this portal there are two kinds. What are the two? First, general; second, specific. Within the portal of general characteristics, there are two portals. What are the two? First, the portal of the general characteristic of functions performed; second, the portal of the practice of penetrating the antidote. What is the characteristic of the first portal? That is to say, all the evil kinds explained above manifest the appearances of the six destinies to disturb the practitioner's mind. Now an explanation will be made and distinctly set forth. Ghosts and spirits mostly produce the four destinies of the hells, hungry ghosts, animals, and asuras to disturb the practitioner's mind. As the root text says: 'if during sitting [meditation] they manifest forms that cause terror.' Māras mostly produce the heavenly destiny to disturb the practitioner's mind. As the root text says: 'or manifest handsome and beautiful [forms].' Heterodox non-Buddhists mostly produce the human destiny to disturb the practitioner's mind. As the root text says: 'men, women, and so forth.' As for 'and other such appearances,' this refers to identical appearances; that is to say, producing identical environmental and bodily retribution to disturb the practitioner's mind.

9.8

Having explained the portal of the general characteristic of functions performed, next is explained the portal of the practice of penetrating the antidote. It refers to sentient beings contemplating thus: all dharmas are nothing but the measure of the one mind, and there are no dharmas outside the mind. Since there are already no external dharmas, how could a dharma of the one mind perform obstructive matters against a dharma of the one mind? Nor does a dharma of the one mind perform liberating matters against a dharma of the one mind; there are no obstructive matters, and there are no liberating matters. As for the dharma of the one mind, the one is precisely the mind, and the mind is precisely the one; there is no separate mind apart from the one, and there is no separate one apart from the mind. The one subsumes the dharmadhātu; the mind subsumes the dharmadhātu. The immeasurable and boundless sense objects of false conceptualization are quiescent and unarisen, entirely free from marks in their very midst; all dharmas are equal, of one taste, of one mark which is markless, forming an ocean of the luminous mind-ground of a single kind, where wind after wind eternally ceases and wave after wave completely subsides. This is named the characteristic of penetrating the antidote. Why is this? Because if all practitioners do not take refuge in this portal of the antidote, they will have no means to crush evil paths and subdue erroneous attachments. As the root text says: 'One should be mindful of mind-only, and the sense objects will then vanish, ultimately without causing distress.'

9.9

Having explained the portal of the practice of penetrating the antidote, next is explained the portal of specific characteristics of functions performed. Within this portal there are eight portals. What are the eight? First, the portal of appearing in human forms to induce faith; second, the portal of appearing with speech to disorder consciousness; third, the portal of attaining knowledge of the three times to delude people; fourth, the portal of not departing from worldly fetters; fifth, the portal of the nature of the mind being impermanent and producing confusion; sixth, the portal of causing one to attain false concentration that is not real; seventh, the portal of exhorting practitioners to leave evil behind; eighth, the portal of discerning the true and false to cause understanding. These are named the eight. Their characteristics should be contemplated in accordance with their sequence. Within the first portal, there are three kinds of persons. What are the three? First, heavenly persons; second, bodhisattva persons; third, tathāgata persons. These are named the three. If heterodox non-Buddhists make the three images, how many portals do they each use? They each use six portals. What are the six? First, the portal of fashioning images; second, the portal of sacrificial prayer; third, the portal of divine mantras; fourth, the portal of reciting sūtras; fifth, the portal of ah-hu; sixth, the portal of beseeching. These are named the six. As for the portal of fashioning images, it means making images of that person wherever their image is needed. As for the portal of sacrificial prayer, it means performing sacrificial rites with various food and drink and the life of various sentient beings. As for the portal of divine mantras, it means reciting dhāraṇīs in the appropriate places. As for the portal of reciting sūtras, it means reciting sūtras such as the *Bhādrata* (*Baduotuo jing*). As for the portal of ah-hu, it means that whatever is done requires no other speech, merely saying 'Ah-hu-a.' As for the portal of beseeching, it means beseeching divine power from one's own World-Honoured One. As for fashioning images, what is its characteristic? First, when fashioning a heavenly image, what should be done? That is to say, on these nine parts—head/face, eyes, ears, nose, tongue, body, hands, and feet—one recites a dhāraṇī mantra eighteen thousand times at each of these nine places to establish this place. That is to say, when fashioning the image of the eyes, one recites the mantra:

9.11

If one has finished reciting this divine mantra eighteen thousand times, the image of the eyes is purely and fully accomplished, its refined motion and faculties operating, turning ever more sharp and clear. When fashioning the image of the ears, one recites the mantra:

9.13

If one has finished reciting this divine mantra eighteen thousand times, the image of the ears is purely and fully accomplished, opening and moving, its principles operating, turning ever more sharp and clear. When fashioning the image of the nose, one recites the mantra:

9.15

If one has finished reciting this divine mantra eighteen thousand times, the image of the nose is purely and fully accomplished, following motion and guiding operations, turning ever more sharp and clear. When fashioning the image of the tongue, one recites the mantra:

9.17

If one has finished reciting this divine mantra eighteen thousand times, the image of the tongue is purely and fully accomplished, clearly discerning motion and activities, turning ever more sharp and clear. When fashioning the image of the body, one recites the mantra:

9.19

When this dhāraṇī has been recited eighteen thousand times, the image of the body is fully and purely formed, and its facial expressions transform. When fashioning the image of the hands, one then recites the dhāraṇī saying:

9.21

When this dhāraṇī has been recited eighteen thousand times, the image of the hands is fully and purely formed, with round fingers and complete nails. When fashioning the image of the feet, one then recites the dhāraṇī saying:

9.23

When this dhāraṇī has been recited eighteen thousand times, the image of the feet is fully and purely formed, with round fingers and complete nails. When fashioning the head and face, according to their order, taking the first of the two dhāraṇīs as the last and the last as the first, reciting them in reverse order eighteen thousand times, the image of the head and face is fully and purely formed, endowed with fine and wondrous marks. When the various sense organs have been fashioned, one must then use the wheel mantra to entrust them to the mind-consciousness—that is, within the square inch [of the heart] entrusting and marking the anala letter-wheel—reciting the mantra saying:

9.25

When this dhāraṇī has been recited eighteen thousand four hundred and fifty times, the measure of the mind is complete, with nothing that it does not comprehend.

9.26

Having explained the approach of image-making, next I shall explain the approach of sacrificial worship. In bringing a deva-image to completion, since the approach of dhāraṇī mantras makes it completely whole without deficiency, what inadequacy is there that necessitates using the approach of sacrifice? Although the approach of dhāraṇī mantras is complete in its principle, its temporal span cannot abide for long—only for a span of seven days, and does not exceed this. If one uses the approach of sacrifice to cause the image to remain, it will be for seventeen days, or one hundred and seven days, or even up to a thousand. For this reason, one uses the approach of sacrificial worship. What is the characteristic of the approach of sacrificial worship? It means that having fashioned the image, before that image one performs sacrificial acts with various offerings. When the sacrificial act is completed, that painted image enjoys and partakes of them with joy. Having partaken, it then addresses the person, saying: 'For one day, two days, three days, four days, five days, six days, seven days, and up to one hundred days, even up to thousands of millions of days, abide in my body and mind, according with whatever you delight in, according with whatever you seek, compliant and not contrary.' Now we take this matter as the essential aspect of this approach.

9.27

Having explained the approach of sacrificial worship, next I shall explain the approach of dhāraṇī mantras. Since through the previous two approaches the principle is complete and free of deficiencies, for what reason are dhāraṇī mantras further required? Because two kinds of matters are deficient. What are the two? First is adornment; second is coming and going. For this reason the approach of dhāraṇī mantras is established. If one wishes to establish various wondrous divine adornments of heaven, what kind of dhāraṇī mantra is required? That is, if one wishes to make divine adornments, one recites the mantra saying:

9.29

When this dhāraṇī has been recited twenty-three thousand times, various supreme and wondrous divine adornments immediately appear according to the moment, fully manifesting without remainder. Having appeared, they pervade and adorn the parts of the body according to their proper places. If one wishes to come and go without obstruction, what kind of dhāraṇī mantra is required? That is, if one wishes to come and go with ease, one recites the mantra saying:

9.31

When this dhāraṇī has been recited twenty-one thousand times, the fashioned image goes or comes, flies or ascends, according to time and place, according to wishes and delight, coming and going with ease without any obstruction. Now we take this matter as the essential aspect of this approach.

9.32

Having explained the approach of dhāraṇī mantras, next I shall explain the approach of sūtra recitation. For what reason is this approach established? It is to augment majestic spiritual power. How is this so? When those disciples of the Buddha apply antidotes through various approaches, if they did not require this approach of sūtra recitation, their power would be hard-pressed to counter [them]. If so, what sūtras are recited? Namely, the *Aṣṭa-dhātaka Sūtra*, the *Māradhūta Sūtra*, the *Pauśa Sūtra*, and so forth. Reciting these sūtras constitutes the approach of countering. For this reason the approach of sūtra recitation is established.

9.33

Having explained the approach of sūtra recitation, next I shall explain the approach of 'Aho'. For what reason is this approach established? Because achieving a deed requires essential speech. What does this mean? If achieving a deed were to require other words, it would not be accomplished; but when achieving the deed, if one speaks in this way, 'aho' and 'accha', it is immediately accomplished. Why is this? Because it is unshared speech. For this reason the approach of 'Aho' is established.

9.34

Having explained the approach of 'Aho', next I shall explain the approach of supplication. For what reason is this approach established? To pay homage. What does this mean? When one has an aim, one looks up to one's superior and further supplicates him. For this reason the approach of supplication is established.

9.35

Having explained the distinct approaches to fashioning deva-images, next I shall explain the approach to fashioning the bodily forms of bodhisattvas. Within this approach there are also six approaches, differing only in being general or specific. The general are the approach of sacrificial worship, the approach of dhāraṇī mantras, the approach of 'Aho', and the approach of supplication. The specific are the approach of image-making and the approach of sūtra recitation. Between the two specific characteristics, what is the characteristic of the first, image-making? It is that, as previously explained, in the nine locations one recites their respective dhāraṇī mantras. What are their respective characteristics? When fashioning the image of the head, one then recites the mantra saying:

9.37

When this dhāraṇī has been recited eight thousand four hundred and fifty times, the image of the head is fully established. When fashioning the image of the face, one then recites the mantra saying:

9.39

When this dhāraṇī has been recited three thousand seven hundred times, the image of the face is fully established. When fashioning the image of the eyes, one then recites the mantra saying:

9.41

When this dhāraṇī has been recited eight thousand four hundred and fifty times, the image of the eyes is fully established. When fashioning the image of the ears, one then recites the mantra saying:

9.43

When this dhāraṇī has been recited sixty-one thousand times, the image of the ears is fully established. When fashioning the image of the nose, one then recites the mantra saying:

9.45

When this dhāraṇī has been recited one hundred and eight thousand times, the image of the nose is fully established. When fashioning the image of the tongue, one then recites the mantra saying:

9.47

When this dhāraṇī has been recited fifty-seven thousand times, the image of the tongue is fully established. When fashioning the image of the body, one then recites the mantra saying:

9.49

When this dhāraṇī has been recited one hundred and four thousand times, the image of the body is fully established. When fashioning the image of the hands, one then recites the mantra saying:

9.51

When this dhāraṇī has been recited eighty-one thousand times, the image of the hands is fully established. When fashioning the image of the feet, one then recites the mantra saying:

9.53

When this dhāraṇī has been recited thirty-two thousand one hundred times, the image of the feet is fully established. Having fashioned the sense organs, one must then use the wheel mantra to entrust them to the mind-consciousness—that is, within the square inch [of the heart] entrusting and marking the anala letter-wheel—reciting the mantra saying:

9.55

When this dhāraṇī has been recited twenty-three thousand times, the mind-consciousness is complete, with nothing that it does not comprehend.

9.56

Having explained the approach of image-making, next I shall explain the approach of sūtra recitation. What is its characteristic? It means reciting the *Piśācinī Sūtra*, the *Āghātadhā Sūtra*, the *Upa-īśa Sūtra*, the *Kṣāntikhara Sūtra*, and so forth.

9.57

Having explained the approach to fashioning the bodily forms of bodhisattvas, next I shall explain the approach to fashioning the bodily forms of the Tathāgatas. Within this approach there are also six approaches, differing only in being general or specific. The specific is the approach of image-making; the general are the remaining five approaches. What is the characteristic of the approach of image-making? It is that, as previously explained, within the mantras of the nine locations, one adds a single phrase to each in succession; whereas the mantra for entrusting the mind is distinct. What is the characteristic of the added phrase? The mantra says:

9.59

What is the characteristic of the mantra for entrusting the mind? The mantra says:

9.61

When this dhāraṇī has been recited eighteen thousand times, the mind-consciousness is complete, with nothing that it does not comprehend. Having explained what is to be countered, next I shall explain the antidotes. When the clear and wondrous images of devaputras and devakanyās come to the practitioner's presence, how are the false and the true distinguished? What doubt is there here? It is due to confusion. What does this mean? In the *Amita-prabhā Sūtra* it is said: If a practitioner's mind is pure, immeasurable and boundless devaputras and immeasurable and boundless devakanyās rain down various wondrous flowers, burn all kinds of renowned incense, bring forth various wondrous vocal and instrumental music, and display various supreme and wondrous adornments, appearing in forms most lovely and delightful, coming to the practitioner's presence to make offerings to the practitioner. Why is this? Because they venerate his Dharma. If those non-Buddhists also make deva-images that come to the practitioner's presence without any difference from the former, the distinction between false and true is difficult to comprehend. To resolve this doubt, there are six approaches. What are the six? First, the approach of knowing through mantras whether the sense organs are ruined or unruined; second, the approach of the presence or absence of round pearls among the adornments; third, the approach of bodily light entering or not entering the eyes; fourth, the approach of the ends of the hair being tied or untied; fifth, the approach of turning one's back on both and grasping at nothing; sixth, the approach of apprehending both together without expelling them. These are called the six. As for the approach of knowing through mantras whether the sense organs are ruined or unruined: it means that one recites the antidotal dhāraṇī mantra; if it is a true deva, its sense organs will not be ruined; if it is a false deva, its sense organs will be ruined and lost, completely disappearing—by this they are distinguished. What is the form of reciting the mantra? There are two intentions. What are the two? First, reciting the external mantra; second, reciting the internal mantra. When reciting the external mantra, if it is a true deva, there is no change of increase or decrease; if it is a false deva, the forms of its sense organs gradually swell and grow. The manner of reciting the dhāraṇī mantra is to follow the sequence without exceeding the count, reciting it just as it is—by this they are distinguished. What is the characteristic of the internal mantra? That is, for now reciting the mantra for the eyes, one recites the mantra saying:

9.63

If one recites this dhāraṇī twenty-one times, the sense organ of the eye is ruined and lost, completely disappearing. For the other locations there are respective dhāraṇī mantras, but because they are not essential, they are omitted and not explained.

9.64

Having explained the approach of knowing through mantras whether the sense organs are ruined or unruined, next I shall explain the approach of the presence or absence of round pearls among the adornments. What is its characteristic? If it is a true deva, there are ten round pearls among its adornments; if it is a false deva, there are no such pearls among its adornments—by this they are distinguished. Having explained the approach of the presence or absence of round pearls among the adornments, next I shall explain the approach of bodily light entering or not entering the eyes. What is its characteristic? When that practitioner closes his eyes, if it is a true deva, the light of its body enters into his eyes; if it is a false deva, it does not enter into his eyes—by this they are distinguished. Having explained the approach of bodily light entering or not entering the eyes, next I shall explain the approach of the ends of the hair being tied or untied. What is its characteristic? Looking at the hair's appearance, if it is a true deva, the two ends are tied together; if it is a false deva, the two ends are untied from each other—by this they are distinguished. Having explained the approach of the ends of the hair being tied or untied, next I shall explain the approach of turning one's back on both and grasping at nothing. What is its characteristic? One contemplates that whether it is a true deva or a false deva, it is merely the direct-perception realm of one's own deluded mind and has no reality; by having no attachment, one uses this as the antidote. Having explained the approach of turning one's back on both and grasping at nothing, next I shall explain the approach of apprehending both together without expelling them. What is its characteristic? One contemplates that whether it is a true deva or a false deva, both are the single tathatā and both are the single dharmakāya without distinction; by not cutting them off or removing them, one uses this as the antidote. Having explained the approach of countering and expelling deva-images, next I shall explain the approach of countering bodhisattva images. Within this approach there are two approaches. What are the two? First, the approach of comprehending false and true by reciting mantras; second, the approach of non-attachment through wise observation. As for the approach of reciting mantras, what is its characteristic? For now reciting the mantra for the heart, one recites the mantra saying:

9.66

If this divine mantra is recited eight hundred and ten times, then that [manifested] bodhisattva will become completely motionless, like wood or stone, serving as the remedy. Regarding all the faculties and adornments, there are various approaches each having its own divine mantra and so forth, but because they are not essential, they are omitted and not explained. Having explained the approach of reciting mantras to discern the false and the true, next is explained the approach of contemplating with wisdom without attachment. What is its character? It means contemplating the principle of emptiness and signlessness of all dharmas with wisdom, because there is no clinging or attachment. Having explained the approach of remedying the form of a bodhisattva, next is explained the approach of remedying the form of a Tathāgata. What is its character? Within this approach there are also two approaches, named as explained before. As for the approach of the divine mantra, what is its character? It means focusing the mantra on the light, and reciting the mantra words:

9.68

If this divine mantra is recited four hundred times, if it is a true Tathāgata, the radiance of his body will not diminish; if it is a false Tathāgata, the radiance of his body will diminish and take on a dark color; this is how they are distinguished. As for that second approach, the contemplation is as explained before and should be carefully pondered. When non-Buddhists produce all kinds of different appearances, come to the practitioner's place, and disturb the practitioner's mind, what mantra should be recited respectively at that time? There is a divine mantra that is universal rather than specific, namely the great dhāraṇī divine mantra spoken in the Tathāgata's Dhāraṇī-Dharmakośa-Nidāna Sūtra. How does that sūtra speak of it? In that sūtra it is spoken as follows: At that time, Mañjuśrī said to the Buddha: "World-Honored One! When all kinds of classes of false paths come to the practitioner's place and disturb the practitioner's mind, what kind of approach must be used to expel them?" Thereupon the Tathāgata told Mañjuśrī: "There is a profound Dharma approach that can universally remedy all false paths, namely the Dharma approach of the great dhāraṇī of the inexhaustible treasury of all Buddhas, the unobstructed and sovereign seal of Indra's net, following along and revolving with [truth]. Mañjuśrī! Listen closely! Listen closely! Ponder it well! I shall explain it analytically for you. Mañjuśrī! What is called the Dharma approach of the unobstructed and sovereign universal dhāraṇī is the treasure-store protected and remembered by all Buddhas of the ten directions and the three times, the great rule constantly recited and maintained by all bodhisattvas of the ten directions and the three times, and the vast field of merit revered and worshipped by all divine kings and all devas and humans of the ten directions and the three times." Thereupon the World-Honored One recited the mantra words:

9.70

If this divine mantra is recited eight thousand seven hundred and fifty-one times, accordingly all false classes will retreat and vanish, unable to harass or disturb. As the root text says: "or appearing in the form of devas, the form of bodhisattvas, or making the form of a Tathāgata, fully endowed with the marks and signs." Having explained the approach of manifesting human forms to produce faith, next is explained the approach of uttering speech to confuse consciousness. Within this approach there are three approaches. What are the three? First, the approach of speaking dhāraṇīs; second, the approach of speaking the causes of cultivation; third, the approach of speaking the virtues of the fulfilled fruit; these are named the three. Who speaks these three teachings respectively? The deva form mostly speaks dhāraṇīs, the bodhisattva form mostly speaks the causes of cultivation, and the Tathāgata form mostly speaks the virtues of the fruit. Why is this? Each speaks what is attained by itself, so that the practitioner will believe. What is the character of the dhāraṇī that is spoken? It refers to being able to speak the dhāraṇī of continuous radiance. What benefit is there if one recites this mantra? It means that if one recites this mantra, the radiance of one's own body joins with another's body. Therefore, when the deva form comes to that practitioner's place and finishes speaking this dhāraṇī approach, that practitioner, having previously had no radiance, now has radiance, and becoming exceedingly joyful, thinks: "Through the power of my present cultivation, I now possess such extraordinary radiance." Thus he disturbs his own correct practice and enters the false net of outsiders. For this reason, that deva form speaks the dhāraṇī approach, reciting the mantra words:

9.72

If this divine mantra is recited five thousand three hundred times, the radiance will continuously merge into one. At that time, the practitioner recites the mantra words:

9.74

If this divine mantra is recited one hundred times, the radiance of that body will be cut off and will not attach, and will never cause harassment. As the root text says: "or speaking dhāraṇīs." Having explained the approach of speaking dhāraṇīs, next is explained the approach of speaking the causes of cultivation. Although the approaches of the causes of cultivation are limitless, they do not go beyond the six pāramitās. Therefore, that form speaks the six provisions for the practitioner, confusing that practitioner and causing him to enter the false net. What benefit does that non-Buddhist have in speaking thus to confuse the practitioner? The practitioner at that time aspires to sever all evil and cultivate all good, fulfilling causal practices without deficiency. That non-Buddhist shows a shared intention in order to make him abandon the correct path and head toward false paths. As the root text says: "or speaking of giving, observing precepts, patience, diligence, meditation, and wisdom." Having explained the approach of speaking the causes of cultivation, next is explained the approach of speaking the virtues of the fulfilled fruit. Although the approaches of the fulfilled fruit are limitless, they do not go beyond the tranquil nirvāṇa realm. Therefore, that form speaks the virtues of nirvāṇa for the practitioner, confusing that practitioner and causing him to enter the false net. What benefit does that non-Buddhist have in speaking thus to confuse the practitioner? Since the practitioner's intention in cultivating causes is to realize the fruit, the non-Buddhist manifests the extraordinary virtues of the fruit desired by the practitioner, so that the practitioner's mind may develop attachment and head toward false paths. As the root text says: "or speaking of equal emptiness, signlessness, unmade, wishless, without enmity and without affection, without cause and without effect, that ultimate tranquility is true nirvāṇa." Having explained the approach of uttering speech to confuse consciousness, next is explained the approach of attaining knowledge of the three times to delude people. What are the respective characteristics of these three knowledges of penetration? The two penetrating knowledges of past and future each penetrate their own sphere; their farthest extent reaches eighty thousand kalpas, and their nearest extent can fully penetrate the events of one lifetime. As the root text says: "or causing people to know past events of previous lives, and also know future events." What is called the penetrating knowledge of the present is the knowledge of others' minds, namely being able to penetrate the various minds of present people. As the root text says: "attaining the knowledge of others' minds." Having explained the approach of attaining knowledge of the three times to delude people, next is explained the approach of not leaving the entanglements of the mundane world. It means that the non-Buddhist causes one to accomplish one hundred and forty-six thousand kinds of eloquence in mundane discourses, and one hundred and eight thousand kinds of talents in prapañca, entangling sentient beings to abide in the mundane world without being able to transcend it. As the root text says: "with unhindered eloquence, able to cause sentient beings to greedily cling to worldly fame and gain." Having explained the approach of not leaving the entanglements of the mundane world, next is explained the approach of the mental disposition being inconstant and generating confusion. It means destroying firm faith and causing an inconstant mind to arise, cutting off the feet of cultivation, severing the path of entry, and leading one into the false net and into lack of nature. As the root text says: "further, causing people to be frequently angry and frequently joyful with no constant standard in disposition, or to have much affection, much sleep, and much illness, with their minds lax, or suddenly arousing diligence and afterwards abandoning it, generating disbelief, much doubt, and much anxiety, or abandoning their original superior practice to cultivate miscellaneous deeds instead, clinging to worldly affairs and all kinds of entanglements." Having explained the approach of the mental disposition being inconstant and generating confusion, next is explained the approach of causing one to attain false samādhi that is not genuine. It means that the non-Buddhist attains twenty-one kinds of false samādhi, confusing practitioners into entering the false net. As the root text says: "also able to cause people to attain various samādhis that slightly resemble [the true], all being false samādhis attained by non-Buddhists, not genuine samādhi; or further causing people to abide in absorption for one day, two days, three days, up to seven days, obtaining naturally fragrant and delicious food and drink, with body and mind pleased and neither hungry nor thirsty, making people develop attachment; or also causing people to eat without measure, suddenly much and suddenly little, with their complexion altering." Having explained the approach of causing one to attain false samādhi that is not genuine, next is explained the approach of exhorting the practitioner to depart from falsehood. What is called the approach of exhorting the practitioner to depart from falsehood means exhorting the cultivation of wisdom, discerning all goods, removing the sickness of folly, and dispelling the errors of false discourses. As the root text says: "For this reason, the practitioner should constantly contemplate with wisdom, not letting this mind fall into the false net, and should diligently maintain right mindfulness without grasping or attaching; then one will be able to leave these karmic hindrances far behind." Having explained the approach of exhorting the practitioner to depart from falsehood, next is explained the approach of selecting between the true and the false to bring about understanding. What conforms to the mundane is called false samādhi; what conforms to the supramundane is called true samādhi. The two kinds of samādhi should be understood in this way. As the root text says: "One should know that all samādhis possessed by non-Buddhists do not depart from views, attachment, and the mind of conceit, greedily clinging to mundane fame, gain, and respect. As for tathatā-samādhi, it does not abide in the marks of views, nor does it abide in the marks of attainment, and even upon emerging from absorption there is no laxity or conceit; all afflictions gradually become slight and weak. If ordinary beings do not practice this samādhi Dharma, that they might enter the Tathāgata lineage is impossible. Because when cultivating mundane concentrations and samādhis, one mostly generates relish and attachment, relying on view of self and being bound to the three realms, in common with non-Buddhists. If one departs from the protection of good spiritual friends, one will give rise to non-Buddhist views."

9.75

Having explained the broad explanation of the remedies for māra affairs, next is explained the approach of praising the virtues of samādhi.

9.76

The root text says: "Furthermore, one who diligently and single-mindedly cultivates and studies this samādhi will obtain ten kinds of benefits in the present life. What are the ten? First, one is constantly protected and kept in mind by all Buddhas and bodhisattvas of the ten directions; second, one cannot be frightened by any māras or evil ghosts; third, one is not deluded or confused by ninety-five kinds of non-Buddhist ghosts and spirits; fourth, one leaves far behind the slandering of the profound Dharma, and heavy sins and karmic hindrances gradually become slight and weak; fifth, one extinguishes all doubts and all evil discursive thoughts; sixth, faith in the Tathāgata's realm increases; seventh, one leaves grief and affliction far behind, becoming courageous and unfearing in saṃsāra; eighth, one's mind is gentle and harmonious, abandoning conceit and not being annoyed by others; ninth, although one has not yet attained concentration, at all times and in all spheres of objects one is able to diminish afflictions and take no delight in the mundane; tenth, if one attains samādhi, one is not startled or disturbed by any external sounds."

9.77

The commentary says: Within this text there are two sections. What are the two? The first is the section on general indication; the second is the section on analytical explanation. Regarding the section on general indication, it generally indicates what is stated. As the root text says, “Furthermore, if someone diligently and with focused mind cultivates and trains in this samādhi, in the present life they will obtain ten kinds of benefits.” Within the section on analytical explanation there are themselves two sections. What are the two? The first is the section on general questioning; the second is the section on specific explanation. Regarding the section on general questioning, it generally questions what is stated. As the root text says, “What are the ten?” Within the section on specific explanation, there are ten kinds of superior and wondrous virtues that are accomplished through the one true concentration. What are the ten? The first is the virtue of guardianship, because one is constantly protected and kept in mind by all limitless and boundless Buddhas and bodhisattvas. As the root text says, “The first is that one is constantly protected and kept in mind by the Buddhas and bodhisattvas of the ten directions.” The second is the virtue of terrifying Māra, because one can skillfully subjugate all māras. As the root text says, “The second is that one cannot be terrified by māras or evil ghosts.” The third is the virtue of leaving the paths, because one can skillfully depart from all false paths of non-Buddhists. As the root text says, “The third is that one is not confused and disturbed by the ghosts and spirits of the ninety-five kinds of non-Buddhist paths.” The fourth is the virtue of abandoning slander, because one can skillfully keep far away from sins such as slandering the Mahāyāna. As the root text says, “The fourth is that one keeps far away from slandering the profound Dharma, and heavy karmic obstructions gradually diminish.” The fifth is the virtue of resolving doubts, because one can skillfully resolve and cut off all doubts. As the root text says, “The fifth is that all doubts and bad discursive thoughts are eradicated.” The sixth is the virtue of deep faith, because regarding the superior and wondrous realm, one generates joyful faith that turns ever deeper. As the root text says, “The sixth is that one's faith in the realm of the Tathāgatas increases.” The seventh is the virtue of vigor, because taking the realm of sentient beings as object, one generates a mind of great compassion and integrates the myriad practices without slackening. As the root text says, “The seventh is that one stays far away from anxiety and distress, being courageous and without timidity in saṃsāra.” The eighth is the virtue of selflessness, because one can skillfully cut off all mental activity of conceit; all are the pure intention of the Buddha. As the root text says, “The eighth is that one's mind is gentle, abandoning arrogance, and is not vexed by others.” The ninth is the virtue of weariness and detachment, because at all times and in all realms, one can skillfully subdue and eliminate various afflictions, taking no joy in the worldly ocean of birth and death. As the root text says, “The ninth is that although one has not yet attained concentration, at all times and in all spheres of experience one is able to diminish afflictions and take no joy in the worldly realm.” The tenth is the virtue of tranquility, because in the midst of all distracted and agitated realms, one's mind is secure and stable without movement. As the root text says, “The tenth is that if one attains samādhi, one is not startled or disturbed by any external sounds.” In accordance with their order and without confounding their enumeration, calming the waves of the mind, one should carefully reflect and discern.

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釋摩訶衍論 — Classical Chinese