勝鬘寶窟 2.25

2.25

The pāramitā of dhyāna also has three parts. Regarding "toward those sentient beings, with an undistracted mind and a mind not turned outward": a mind not dwelling on a single object is called a distracted mind. A mind grasping after external objects is called a mind turned outward. These are obstacles to meditative absorption; the bodhisattva has attained meditative absorption, and therefore leaves them far behind. Some say: being undistracted is departing from distraction of nature; not being turned outward is departing from distraction of phenomena. The Foxing lun says: "Distraction of nature is distraction within the five consciousnesses; distraction of phenomena is distraction within the mental consciousness." Furthermore, the Vimalakīrtinirdeśa says: "The mind neither dwelling within nor being without is the bodhisattva's quiet sitting." "Foremost right mindfulness": the above explained what is departed from, and now explains what is attained. In emptiness of sentient beings and emptiness of phenomena, constantly being at peace through the principle of emptiness, it is therefore called right mindfulness. Question: Emptiness of sentient beings and emptiness of phenomena are right wisdom; why is this called right meditative absorption? Answer: It is a single contemplation of emptiness spoken of in terms of two aspects: exhausting illumination is called wisdom, and utmost stillness is meditative absorption. Therefore the Tattvasiddhi-śāstra says: "At that time there are two kinds: knowing in accordance with reality is called wisdom; collecting the mind is called samādhi." Furthermore, mindfulness is the cause of dhyāna, capable of producing the concentrated mind, like the factors of dhyāna and the four bases of psychic power. Instead of saying "foremost right meditative absorption," it adduces its cause to correspond to "never forgetting" below, revealing the power of guarding the object. "Even to the point of what was done long ago" refers to bodily karma. "What was spoken long ago" refers to oral karma. "Never forgetting or losing" clarifies that the mind in meditative absorption constantly recollects, not forgetting bodily and oral karma of long ago. Question: Why is this meaning introduced? Answer: Because of meditative absorption, the bodhisattva arouses the supernormal power of knowing past lives, and therefore recollects things done long ago. Furthermore, because of meditative absorption, he attains the three wheels: foremost right mindfulness refers to attaining the wheel of reading others' minds through meditative absorption; what was done long ago is the wheel of supernormal manifestations; what was spoken long ago is the wheel of teaching the Dharma—none of which are forgotten or lost. Indeed, when the mind is clamorous, perception is obscured; when the spirit is tranquil, thought is clear. Therefore, seeing distant kalpas as though before one's eyes, it is said to "never forget or lose."