注大乘入楞伽經 4
English (machine translation) 4
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4.1
"Then the Bodhisattva-Mahāsattva Mahāmati (down to) become great practitioners."
4.2
Because entering the three gates of deliverance quickly attains bodhi as mentioned above, Mahāmati requested the Tathāgata to teach the uncontaminated expedients of the practices undertaken by bodhisattvas and others.
4.3
The Buddha said: "Mahāmati, a Bodhisattva-Mahāsattva (down to) will be called a great practitioner."
4.4
The Tathāgata said that possessing four expedients can accomplish great practice; here he enumerates four names, and below he will examine and explain them.
4.5
"Mahāmati, how does one contemplate what is manifested from one's own mind? (down to) Thus does one contemplate what is manifested from one's own mind."
4.6
This means that the supporting and proper phenomena of the three realms are only perfumed by the habitual faults of one's own mind and manifested through following discrimination. As the Awakening of Faith says: 'Because all phenomena arise from the false thoughts of the mind.' Contemplating in this way is called correct contemplation.
4.7
"Mahāmati, how does one attain freedom from views of arising, abiding, and ceasing? (down to) transforming the basis and obtaining the mind-made body."
4.8
Being far removed from views of arising means that at the conclusion of the stage of effort at the completion of the seventh bhūmi, among the two kinds of arising, one is able to leave behind the view of the arising of characteristics. Realizing the illusion-like nature, dwelling in the eighth bhūmi, one thoroughly comprehends mind, consciousness, and so forth. Obtaining the mind-made body means the mind-made body that realizes the own-nature of phenomena in the path of effortlessness.
4.9
Mahāmati said: "World-Honoured One, by what cause and condition is it called a mind-made body?"
4.10
Because it was said above that a bodhisattva of the eighth bhūmi transforms the basis of consciousness, why is it still called a mind-made body? Therefore he asks by what cause and condition it is called a mind-made body.
4.11
The Buddha said: "Mahāmati, the mind-made body (down to) attains freedom from views of arising, abiding, and ceasing."
4.12
Mind has three meanings, so the mind is taken as a metaphor: first, swiftness; second, unimpededness; third, universal reaching. This illustrates that when a bodhisattva attains the illusion-like samādhi and manifests forms in the ten directions to transform sentient beings, there are also these three meanings.
4.13
From "The mind-made body is also like this" downwards, matching the doctrine to the metaphor can be understood.
4.14
"Mahāmati, how does one contemplate the naturelessness of external phenomena? (down to) You should diligently cultivate and study in this way."
4.15
This clarifies the practice of the four authentic cultivations, accomplishing the above four kinds of Dharma-gates. That is to say, the practice of observing the manifestation of one's own mind accomplishes the above gate of the emptiness of all phenomena. The practice of being far removed from views of arising, abiding, and ceasing accomplishes the above Dharma-gate of non-arising. The practice of skillfully knowing that external phenomena lack intrinsic nature accomplishes the above Dharma-gate of having no intrinsic nature. The practice of exclusively seeking the noble wisdom of inner realization accomplishes the above non-dual gate. This is called a bodhisattva accomplishing the four dharmas and attaining the practitioner's great authentic skillful means; therefore [the sūtra] exhorts: 'You should diligently practice and train in this.'
4.16
At that time, the bodhisattva mahāsattva Mahāmati […] 'not falsely clinging to the gradual arising or sudden arising of phenomena.'
4.17
Because it was seen above that parikalpa conditionally produces the three realms, Mahāmati brings forward the marks of causes and conditions to ask about them.
4.18
The Buddha said: "Mahāmati! All phenomena are produced from causes and conditions […] This is called external conditions successively producing in turn."
4.19
It states that a lump of clay is the cause, water, a stick, and the like are the conditions, and their completion into a jar is the fruit. Just as cause and fruit are like this for a clay jar, so by analogy the other four—cloth made from threads and so on—are also like this. All take thread, grass, seed, and milk as their cause, while cloth, mats, sprouts, and butter are the fruit; the meaning of conditions can be known from this. These are called phenomena produced from conditions, which must first have the cause and later the fruit, arising successively. That is to say, that which directly brings about [the result] is the cause, and that which distantly assists is the condition.
4.20
"As for the internal, it refers to ignorance, desire, karma, and so on […] this is merely what is discriminated by foolish common people."
4.21
Internal conditions mean that because ignorance, desire, karma, and the like serve as causes and conditions, the body of the skandhas, dhātus, and āyatanas is produced, and this is called the fruit. This is merely the false vikalpa of foolish common people, each seeing distinctions. This is expounded at length in the 'Examination of Causes and Conditions' chapter of the Madhyamakaśāstra. However, the external transforms from the internal, root and branch subsuming each other into a single pratītyasamutpāda.
4.22
"Mahāmati! There are six kinds of causes: namely, the cause of future existence […] the cause of mutual dependence."
4.23
The general explanation of internal and external causes and conditions for all phenomena is concluded above. From here below, the six causes and four conditions are explained individually; all are what foolish common people discriminate for themselves.
4.24
"Mahāmati! As for the cause of future existence, it means that internal and external phenomena act as causes to produce fruits."
4.25
It means that when a later fruit arises, it is called 'future existence'; that is, acting as a cause in the present and obtaining a fruit in the future is called the cause of future existence.
4.26
"As for the cause of mutual connection, it means that internal and external phenomena act as objective supports to produce the fruits of the skandhas, seeds, and so forth."
4.27
It means that after acting as cognitive objects, internal and external phenomena arise, and the producing and produced causes and fruits are mutually connected to one another. The skandhas are the fruit. Seeds are the cause.
4.28
"As for the mutual cause, it acts without interruption to produce mutually continuing fruits."
4.29
It means that functioning as mutual marks of fruit in an unbroken succession is called the mutual cause. The Abhidharmasamuccaya states: 'Co-existent [causes] are mutual fruits, just as great elements and that which is characterized by them, or mind and mental concomitants.' This means conditioned marks with respect to conditioned phenomena, conditioned phenomena with respect to conditioned marks; the mind with respect to dharmas concomitant with the mind, and dharmas concomitant with the mind with respect to the mind, because they are mutual fruits, this is also called the co-existent cause.
4.30
"As for the efficient cause, it means acting as an empowering condition to produce a fruit, like a wheel-turning king."
4.31
With the sole exception of its own substance, all conditioned things have all phenomena as their efficient cause, because when that [fruit] arises, there is no obstruction. It is like the people of a country who, because their wheel-turning king does not harm them, all say: 'It is due to the wheel-turning king that we obtain peace and joy.'
4.32
"As for the manifesting cause, it means that when discrimination arises it can reveal the marks of the sensory objects, like a lamp illuminating objects."
4.33
It means that after parikalpa arises, it can reveal the marks of sensory objects. The subjective and objective causes and fruits mutually illuminate each other, like a lamp illuminating objects.
4.34
"As for the cause of mutual dependence, it means that at the time of cessation, succession is severed, and no parikalpa arises."
4.35
Just as long and short, high and low, depend upon each other, cause and fruit are also like this. When the cause ceases, the fruit arises; hence it is called 'at the time of cessation, succession is severed, and one does not see the arising of parikalpic phenomena.'
4.36
"Mahāmati! This is merely what foolish common people discriminate for themselves […] because if one seeks the marks of their causes, they cannot be found."
4.37
From here below, [the sūtra] refutes the clinging to the arising of six kinds of causes and conditions as being marks of one's own mind's parikalpa. If one says they arise suddenly, then producing and produced, cause and fruit, would have no difference; how could there be any mark of a cause?
4.38
"If they arise gradually, when seeking their substantial characteristics, they also cannot be found. Just as when a son is not yet born, how could one be called a father?"
4.39
Saying that when a son is not yet born one cannot be called a father—this single analogy refutes both views. If cause and fruit arise suddenly at the same time, then like father and son sharing an identical body, superior and inferior could not be distinguished; if the cause comes first and the fruit later, then the father is earlier and the son is later, but if the son is definitely later, where does the designation 'father' come from? Rebuking them with this, both views are entirely destroyed. 'Father' is an analogy for the cause; 'son' is an analogy for the fruit. It is also said that just as without a father one cannot be called a son, because the prior part has already ceased, the subsequent part cannot receive the designation of sequential order.
4.40
"Those who conceptualize say that through causes and conditions […] these are all because of marks of false grasping."
4.41
This speaks of falsely calculating arising from the four conditions: that which directly accomplishes the fruit is called the direct cause condition; that which mutually relies [on objects] is called the objective support condition; that which guides before and after in succession is called the immediate condition; and that which does not obstruct arising is called the empowering condition. As for those who conceptualize, their view that through these four conditions the produced and producing dharmas are linked together and arise in succession cannot be sustained. It is merely cittamatra, marks of parikalpa and attachment. The extensive meaning of the four conditions is as explained in the Vijñaptimātratāsiddhi.
4.42
"Mahāmati! Neither gradual nor sudden arising occurs at all […] views of gradual and sudden arising."
4.43
Formerly, the Buddha expediently stated that all phenomena arise from causes and conditions in order to refute the non-Buddhists' notions of nature (svabhāva), causelessness, and erroneous causes. Furthermore, he spoke of conditioned arising as being without self to refute the non-Buddhists' clinging to an ātman. As a verse below states: 'To ward off a creator, I spoke of the conjunction of causes and conditions. To ward off the fault of permanence, I spoke of conditions as impermanent.' Now, in this assembly, causing them to renounce the provisional vehicle and realize that everything is merely the manifestation of the mind, he concludes by refuting this, stating that one should be free from views of sudden or gradual arising within the marks of the conjunction of causes and conditions.
4.44
However, in warding off aberrant views, there are generally three explanations across provisional and real teachings: first, causing bodhisattvas to know that all phenomena arise from causes and conditions, which differs from non-Buddhist views; second, knowing that they manifest from the mind, which abandons the views of the dviyāna; third, that they are merely the nature-arising of the mind, which is not the same as the provisional teaching. Practitioners should know this.
4.45
At that time, the World-Honoured One restated this in verse:
"All phenomena are unarisen,
and likewise have no cessation;
among those various conditions,
one discriminates marks of arising and ceasing."
4.46
Because all phenomena are unarisen, one cannot speak of cessation; it is only within those unreal conditions that one falsely discriminates marks of arising and ceasing.
4.47
"I do not ward off the gathering of conditions,
that thus ceasing, it arises again;
I only put a stop to what ordinary, foolish people
cling to through false feelings."
4.48
This clarifies that the Buddha does not ward off the dharma of dependent origination's ceasing and arising again, because phenomena by their intrinsic nature do not arise; it is only to sever what is conceptualized and attached to by the ordinary, the foolish, the deluded, and parikalpa.
4.49
"The existence and non-existence of phenomena within conditions,
all of these have no arising;
from the mind revolving in delusion due to vāsanā,
from this the three existences appear."
4.50
It means that whether phenomena within pratītyasamutpāda exist or not, all phenomena are without arising; it is only from one's own mind revolving in delusion due to vāsanā that the three existences appear. 'Three existences' refers to desire existence, form existence, and formless existence.
4.51
"Originally there is no arising,
and likewise there is no cessation […]
and so one speaks of arising and ceasing."
4.52
If one is free from the two graspings and all false views, one then knows that the produced dharmas and the producing causes and conditions are all originally non-existent, rather than being analyzed to make them non-existent.
4.53
At that time, the bodhisattva mahāsattva Mahāmati […] 'attaining purity in both meanings.'"
4.54
Because it was stated above, 'Merely in accordance with saṃvṛti does one speak of arising and ceasing,' Mahāmati therefore brings forward the marks of linguistic vikalpa and the Dharma-gate of the mind to inquire about them.
4.55
The Buddha said: "Mahāmati! There are four kinds of marks of linguistic vikalpa […] These are the four."
4.56
The four kinds of speech are clear from the text and can be understood. Furthermore, regarding speech of dreams, it is also said that when an eighth-bhūmi bodhisattva awakens to the forbearance of non-arising, they view the realms previously experienced from the stage of resolute conduct up to the seventh bhūmi as unreal, and speak of all phenomena as like a dream; hence it is called 'speech of dreams'.
4.57
Mahāmati said further: "World-Honoured One! […] From what place, from what cause, and how do they arise?"
4.58
[He] asks about the place from which speech arises. [He] asks from what cause speech is produced.
4.59
The Buddha said: "Mahāmati! They arise from the conjunction of the head, chest, throat, lips, palate, teeth, and tongue."
4.60
These various conditions are the places from which speech arises.
4.61
Mahāmati said further: "World-Honoured One! Is linguistic vikalpa […] because vikalpa acts as the cause to give rise to speech?"
4.62
It means that such speech arises due to vikalpa.
4.63
"If they are different, vikalpa should not be the cause […] Therefore, they are neither different nor non-different."
4.64
If speech and vikalpa were different, speech should not arise because of vikalpa. If speech and vikalpa were not different, since vikalpa does not manifest meaning, speech should also not manifest meaning; yet speech can manifest meaning. Therefore, both [views] are incorrect.
4.65
Mahāmati said further: "World-Honoured One! […] One enters by means of words, but it is not words themselves."
4.66
Because it was said above that speech can reveal meaning, Mahāmati asks whether speech is the paramārtha-satya, or whether that which is spoken is the paramārtha-satya, and again brings forward the mind-dharma of the paramārtha to inquire. But the Buddha answers, saying: Words are not it, nor is that which is spoken. Why? The paramārtha is the realm of the bliss of samādhi realized inwardly by noble wisdom; one enters by means of words, but it is not words themselves. Therefore, speech is like a finger pointing at the moon; if one sees the moon, one thoroughly knows that what points to it is definitively not the moon.
4.67
"The paramārtha is the realm of inner realization of noble wisdom […] it cannot reveal the paramārtha."
4.68
Speech arises and ceases, vacillating, and is impermanent; arising from a multitude of conditions, it lacks intrinsic substance. How could it reveal the paramārtha?
4.69
"The paramārtha has no marks of self and other […] one should be far removed from linguistic vikalpa."
4.70
It means that paramārtha-satya transcends marks of self and other; because speech involves marks, it cannot reveal it. Furthermore, the paramārtha is merely the inner realization of the true mind of original nature, with no phenomena outside the mind; all the various external phenomena completely lack intrinsic nature. How could linguistic parikalpa reveal it? Therefore, he exhorts one to be free from linguistic vikalpa and rely on the paramārtha.
4.71
At that time, the World-Honoured One restated this in verse:
"All phenomena have no intrinsic nature,
and likewise have no speech;
not seeing the meaning of the emptiness of emptiness,
foolish people therefore wander in saṃsāra."
4.72
Because all phenomena lack substantiality, there is also no speech. Ordinary, foolish people, not seeing the emptiness of speech and the emptiness of what is spoken, wander in birth-and-death.
4.73
"All phenomena lack intrinsic nature,
free from linguistic vikalpa;
all existences are like dreams and illusions,
neither birth-and-death nor nirvāṇa."
4.74
It means that all phenomena and speech are unreal, like dreams and illusions. For what is like a dream or an illusion, how could there be fixed marks of birth-and-death or nirvāṇa?
4.75
"Just as a king or an elder, to make his children rejoice, [… down to …] the dharma of the realm of reality personally realized."
4.76
The preceding verse adduces an analogy, and the subsequent verse applies it to the Dharma. This means that what I now expound—the realm of reality of the noble wisdom personally realized—is not what is spoken of by verbal expression.
4.77
At that time, Mahāmati the Bodhisattva-Mahāsattva [… down to …] "the realm traversed by noble wisdom personally realized."
4.78
Because it was stated above that the ultimate truth (paramārtha-satya) is attained by noble wisdom personally realized and is not a realm of verbal discrimination, Mahāmati directly brings up the ultimate truth attained by noble wisdom personally realized to make his inquiry. However, because the essence of the ultimate truth is free from views of the four propositions—such as identity and difference, existence and non-existence, annihilation and permanence, both and neither—Mahāmati asks about the Dharma that is free from the four propositions. Here, three dharmas are spoken of to illuminate the four propositions, yielding twelve propositions; following the text there are nine, alternating between the implicit and the explicit. There are four propositions regarding identity and difference, three propositions regarding existence and non-existence, and two propositions regarding permanence and impermanence, because the compiler of the sūtra abbreviated them. This is fully explained as in the Treatises on the Four Tenets (Sizong lun).
4.79
"Completely free from imaginary particular characteristics [… down to …] fully complete in all virtues."
4.80
This means not only being free from the views of non-Buddhists, but also being free from the two vehicles' view of grasping at the particular and common characteristics of the aggregates, realms, and bases, so that bodhisattvas and all sentient beings may swiftly realize the Tathāgata's supreme knowledge of all modes.
4.81
The Buddha said: "Mahāmati, excellent! Excellent! [… down to …] all own-natures such as permanence and impermanence."
4.82
Although being free from existence and non-existence was mentioned above, it was not yet known what constitutes existence and non-existence. Now the real essence of existence and non-existence is explicitly presented. This means that foolish ordinary beings do not know that these are manifestations caused by the false habits of their own cittamatra, and they cling to external dharmas as existent or non-existent, generating views such as the four propositions; this is the essence of imaginary existence and non-existence. The twelve analogies below illustrate that these dharmas such as existence and non-existence, identity and difference, are all unreal and should be abandoned. This answers the previous request: 'Please speak to me of the realm traversed that is free from identity and difference, existence and non-existence, permanence and impermanence.'
4.83
"Mahāmati, it is like a herd of beasts pressed by thirst [… down to …] falling into attachments such as identity and difference."
4.84
Deer chasing a seasonal mirage illustrates the foolish delighting in desirable objects. Saying that 'foolish ordinary beings are also like this' matches the herd of beasts above. Being scorched in mind by the three poisons perfumed by beginningless conceptual proliferation and discrimination matches being 'pressed by thirst' above. Delighting in the realm of form and seeing arising, abiding, and cessation matches 'imagining the seasonal heat-mirage to be water' above. Grasping at internal and external dharmas and falling into attachments such as identity and difference matches 'being deluded and running toward it, not knowing it is not water.'
4.85
"Mahāmati, it is like a city of the gandharvas [… down to …] being free from the two svabhāvas, they give rise to discrimination of an existent nature."
4.86
Regarding the three kinds of valid cognition (pramāṇa): the first is direct perception (pratyakṣa), the second is inference (anumāna), and the third is noble testimony (śabdapramāṇa). A 'pramāṇa' has the meaning of standard definition, like using pecks and bushels to measure things. As for direct perception: 'direct' means manifest; it refers to clearly experiencing an object without entangling names or words, without a calculating mind, directly obtaining the essence of the dharma, free from false discrimination, and without error. As for inference: 'inference' means comparison; it refers to coming to know by inferring and measuring through reasons and analogies. For instance, seeing smoke in the distance one inevitably knows there is fire, and seeing horns across a wall one inevitably knows there is an ox; though not directly seen, it is also not false. As for noble testimony: it means taking the Tathāgata's noble teaching as the guiding standard. Therefore an ancient worthy said: 'After our Buddha passed away, the sūtras and treatises serve as the carpenter's line and good friends as the compass, in order to guard against Māra and non-Buddhists.' This is what it means.
4.87
The five-membered syllogism consists of: first, the thesis (pratijñā); second, the reason (hetu); third, the example (dṛṣṭānta); fourth, the application (upanaya); and fifth, the conclusion (nigamana). The thesis, reason, and example are also called the three-membered inference, while the application and conclusion merely complete them. For instance, non-Buddhists falsely imagine and grasp sound to be permanent. Within the study of logic (hetuvidyā), they construct the syllogism: 'Sound is the subject (pakṣa), and being definitely permanent is the thesis. The reason is: because of being produced; the positive example is: like space.' However, space is not of a produced nature, so the reason does not apply to it, and the cited example is discordant; thus establishing sound as permanent fails. In the Buddha's Dharma, sound is impermanent, so the syllogism is constructed: 'Sound is the subject, and being definitely impermanent is the thesis. The reason is: because of being produced; the positive example is: like a vase or a pot.' As the Śūraṅgama Sūtra says: 'Sound and voice are mixed with speech, merely relying on names, phrases, and syllables.' How could it be permanent? Non-Buddhists have various clinging attachments and consider themselves superior to others; if one does not construct syllogisms like theirs to refute them through inference, by what means could their attachments be broken? Therefore, the five-membered syllogism spoken by the Tathāgata is like using a wedge to remove a wedge, or using sound to stop sound. It shatters the divergent attachments of Māras and non-Buddhists, establishes the core tenets of the Buddha's Dharma, and causes sentient beings to be free from various divergent views such as existence and non-existence regarding the realm realized by noble wisdom personally realized. Foolish people who are deluded about the teaching still imagine an existent nature, engaging in false discrimination regarding identity and difference, annihilation and permanence.
4.88
"Mahāmati, practitioners transform the mind, intellect, and consciousness [… down to …] then they cling to a self, a person, a sentient being, or a life-span."
4.89
Practitioners should extinguish the mind, intellect, and consciousness, be free from the two svabhāvas of grasper and grasped, enter the stage of the Tathāgatas, and not give rise to false imagination regarding existence and non-existence. If one forms notions of existence or non-existence regarding the realm realized by personal awakening, one still clings to self and what belongs to self (ātman and ātmīya).
4.90
"Mahāmati, all dharmas' particular characteristics and common characteristics [… down to …] the blissful realm of the samādhi of noble wisdom personally realized."
4.91
Regarding the transformation Buddha (nirmāṇakāya): he merely accords with the falsely arisen views of foolish people to produce various verbal explanations and speak of particular characteristics and common characteristics, in order to make them know that dharmas are unreal. The phrase 'not the non-Buddha' (feifeifo) is translated as 'the Dharma Buddha' (dharmakāya) in both the Song and Wei translations.
4.92
"Mahāmati, it is like the reflection of a tree appearing in water [… down to …] all discriminations such as both and neither."
4.93
The Tathāgata concludes with an exhortation: within what is realized, one should be free from the evil views and discriminations of ordinary people and non-Buddhists mentioned above—arising and cessation, identity and difference, existence and non-existence, annihilation and permanence, both and neither, and so forth.
4.94
In India, wrong views generally comprise three kinds: First, non-Buddhists outside the Buddha's Dharma. These are those who cling to the four propositions as above, as well as the six teachers and ninety-six kinds of non-Buddhists. Second, non-Buddhists attached to the Buddha's Dharma. Originating from the Vātsīputrīyas and the Vaipulyakas, they think themselves clever in reading the Buddha's scriptures, yet do not understand right views and generate separate, false understandings. It is like an ox drinking water to produce milk, whereas a snake drinking water produces poison; the masters all reject and do not accept them, and they are persons of wrong views attached to the Buddha's Dharma. Third, those who study the Buddha's Dharma yet become non-Buddhists. Clinging to the Buddha's doctrinal gates, they generate affliction and cannot awaken and enter. The Dazhidulun says: 'If one does not obtain the skillful means of prajñā, entering the Abhidharma one falls into existence; entering emptiness one falls into non-existence; entering the Piṭaka (Kunle) one falls into both existence and non-existence.' The Madhyamakaśāstra says: 'Clinging to neither existence nor non-existence is called the doctrine of fools; inversely clinging to the true Dharma, one turns back into a person of wrong views.' Furthermore, if the four gates of the Mahāyāna all turn into views: true words become false because one gives rise to views of words; nirvāṇa becomes saṃsāra because one gives rise to craving and attachment. Drinking too much amṛta harms life and causes premature death; losing the gate of skillful means, one falls into wrong attachment, hence it is called internal wrong views. Thus we know that dharmas have no fixed characteristics; their turning depends on the mind. Clung to, they become errors; penetrated, there is no fault. As with the dharma of the four propositions, blockage or penetration depends on the person. In the dharmas they are called the four propositions; awakened and entered, they are called the four gates; falsely imagined, they are called the four attachments; slandered, they are called the four denigrations. The four propositions remain unmoved, yet gain and loss arise in vain; the single Dharma is without variation, yet ascending and descending differ of themselves. Whenever there is anything esteemed or relied upon, any knowledge or understanding established, if the slightest trace of a view is not forgotten, it all becomes non-Buddhist. Therefore know that when views are present, one is an ordinary person; when passions are extinguished, one is a Buddha.
4.95
At that time, the World-Honoured One reiterated the meaning in verse: / "The conscious aggregates are five, / Like the reflection of a tree in water; / What is seen is like a dream or phantom, / One should not falsely discriminate."
4.96
This verse compares the preceding three analogies to the five aggregates: one should not falsely give rise to discrimination.
4.97
"The three realms of existence are like a mirage, / An illusion, a dream, and hair-nets in the sky; / If one can contemplate in this manner, / One will attain ultimate liberation."
4.98
The verse restates the four analogies to clarify that the three realms of existence are unreal; one who contemplates in this way will certainly attain bodhi.
4.99
"Just like the seasonal heat-mirage, / Moving and stirring a deluded mind, / [… down to …] / Fools give rise to attachment."
4.100
The first verse versifies the initial analogy from before; the subsequent verse versifies the application to the Dharma from before.
4.101
"In beginningless saṃsāra, / Enveloped and bound by attachment."
4.102
This summarizes the intent of the twelve analogies: it is due to being enveloped and bound by beginningless attachment to self and dharmas.
4.103
"Renouncing to cause escape, / Just as a wedge removes a wedge."
4.104
The twelve analogies above are like an opposing wedge intended to remove the wedge of saṃsāra.
4.105
"Made by illusions, incantations, or mechanisms, / Floating clouds, dreams, flashes of lightning; / Contemplating the world as ever like this, / One permanently cuts off the three continuities."
4.106
This again versifies five analogies: contemplating the world like this can sever the three realms so there is forever no continuity. 'Floating clouds' and 'flashes of lightning' were not in the text above.
4.107
"Herein there is nothing at all, / Like a mirage in the sky; / Knowing all dharmas in this way, / Is having nothing to be known."
4.108
This means that knowing all dharmas are devoid of an essence, there is nothing that can be known.
4.109
"The aggregates are like hair-nets in the sky, / Discriminated falsely within them; / Merely conventional designations, / Seeking their characteristics, none can be found."
4.110
This means that the aggregates are non-existent, conventional names are also empty, and they have no characteristics of own-nature.
4.111
"Like paintings, hanging hair, illusions, / Dreams, cities of the gandharvas, [… down to …] / Fools falsely discriminate."
4.112
This again generally versifies seven analogies, revealing that views of the four propositions—such as existence and non-existence, identity and difference, permanence and impermanence—are unreal. The analogy of painting was not in the text above.
4.113
"Bright mirrors, water, pure eyes, / Excellent maṇi gems [… down to …] / Also like the son of a barren woman."
4.114
This clarifies that although dharmas appear, none are real entities. 'Pure eyes' and 'the son of a barren woman' were not in the text above.
4.115
"Furthermore, Mahāmati, when the Buddhas expound the Dharma [… down to …] correspond with time, atoms, and so forth."
4.116
This means that whenever the Buddhas appear in the world and expound the Dharma, it is free from the four propositions and cuts off the hundred negations, transcending affirmation and denial, beyond the reach of ordinary sentiments and noble cognition. When the great capacity has not yet been encountered, they always take the four noble truths and the twelve links of dependent origination—realizing cessation, cultivating the path, and being liberated from saṃsāra—as the very first beginning, never sharing characteristics with the primordial nature (pradhāna) or spontaneity (svabhāva) of non-Buddhists. Even though they initially speak of the dependent origination of the Hīnayāna, it already surpasses the abstruse subtleties of the non-Buddhists.
4.117
"Mahāmati, when the Buddhas expound the Dharma [… down to …] just like a caravan leader skillfully guiding the crowd."
4.118
It is in order to purify the two kinds of obstacles—afflictive and cognitive—just as a caravan leader guides merchants, knowing the open and blocked paths, faults, and resting places along the way, and also skillfully discerning various jewels. This illustrates the Tathāgata guiding sentient beings to sever the two obstacles, causing them to abide in the secure place within the signless Dharma, and also skillfully discerning the jewels of the different stages of the various vehicles.
4.119
Regarding the two obstacles of affliction and cognition: as the Awakening of Faith says, 'The six defiled minds are called the obstacle of affliction, because they can obstruct the fundamental wisdom of suchness. The meaning of ignorance is called the obstacle of cognition, because it can obstruct the worldly spontaneous karma-wisdom.' What does this mean? Because relying on the defiled mind there is the capacity to see and manifest, falsely grasping at realms and contradicting the nature of equality. Because all dharmas are eternally tranquil, without characteristics of arising, yet ignorance in its unawareness falsely contradicts dharmas, one cannot obtain various knowledges that accord with all worldly realms. This explains the meaning of the two obstacles based on the mutual reliance of root and branches. If explaining the two obstacles based on the two attachments, it will be explained later by citing the Cheng weishi lun.
4.120
"Furthermore, Mahāmati, there are four kinds of dhyāna [… down to …] dhyāna that takes suchness as its object, and the dhyānas of the Tathāgatas."
4.121
Because the above two obstructions can obstruct the noble path, preventing realization of the Tathāgata's two fruits of revolution of the basis—bodhi and nirvāṇa—ordinary practitioners of the path should cultivate dhyāna-concentration to give rise to uncontaminated, wondrous wisdom. Only then can they purify those two obstructions; hence, the four kinds of dhyāna are explained next. It is also said that among the six pāramitās, the single practice of dhyāna-concentration is the most wonderful and marvelous, able to produce uncontaminated wisdom within one's nature. Myriad practices and myriad virtues, up to spiritual powers and radiances, all arise from concentration. Therefore, students of the three vehicles seeking the noble path must cultivate dhyāna; hence the four kinds of dhyāna are explained throughout.
4.122
"Mahāmati, what is the dhyāna practiced by the foolish? [...] This is called the dhyāna practiced by the foolish."
4.123
Speaking of those who cultivate the contemplative practices of the two vehicles, they comprehend the selflessness of persons and see that the aggregates, realms, and bases of self and others all have the characteristics of impermanence, suffering, emptiness, and impurity. Contemplating without abandoning this, they attain the first dhyāna, and gradually advancing to higher states, reach the samādhi of the cessation of ideation and feeling. Yet because they do not depart from characteristics, it is called the dhyāna practiced by the foolish.
4.124
"What is the dhyāna that investigates the meaning? [...] This is called the dhyāna that investigates the meaning."
4.125
"Meaning" is the dharmatā of all phenomena. Bodhisattvas from the first bhūmi through the seventh bhūmi, having contemplated the doctrines of the two vehicles, non-Buddhists, and the like, and knowing them all to be unreal, accord with right contemplation regarding the selflessness of phenomena and the meaning of the characteristics of the various bhūmis; hence it is called the dhyāna that investigates the meaning.
4.126
"What is the dhyāna that takes tathatā as object? [...] This is called the dhyāna that takes tathatā as object."
4.127
What is false conceptualization? It refers to these two kinds of selflessness being false conceptualizations. Why? Because the two kinds of selflessness were spoken of as antidotes to the two kinds of views of self. Since what is remedied is unreal, that which remedies is also false; hence they are called the false conceptualizations of the two kinds of selflessness. If one knows in accordance with reality, being equal according to principle, without giving rise to the false conceptualizations of the two kinds of selflessness, this is called the dhyāna that takes tathatā as object. It is also called the dhyāna of right mindfulness of tathatā.
4.128
"What is the dhyāna of all Tathāgatas? [...] This is called the dhyāna of all Tathāgatas."
4.129
This refers to attaining the real dharmakāya of the Tathāgata-bhūmi, which is personally realized noble wisdom, eternally abiding in quiescence, causing sentient beings to attain three kinds of joy, as well as attaining the inconceivable matters of the Tathāgata's wisdom-dharmakāya. The three kinds of joy are: the joy of dhyāna-concentration, the joy of bodhi, and the joy of nirvāṇa; this is called the Tathāgata-dhyāna. Moreover, former virtuous masters categorized five kinds of dhyāna in general based on the different bases of ordinary beings, non-Buddhists, the three vehicles, and the ekayāna: cultivating while clinging to erroneous views, delighting in what is above and reviling what is below, is non-Buddhist dhyāna; having correct faith in cause and effect, yet still cultivating out of delight and revulsion, is ordinary beings' dhyāna; cultivating through awakening to the partial truth of the emptiness of self is Hīnayāna dhyāna; cultivating through awakening to the true principle revealed by the two emptinesses of self and phenomena is Mahāyāna dhyāna; and if one suddenly awakens to one's own mind as originally pure, fundamentally without afflictions, inherently complete with the nature of uncontaminated wisdom, and that this mind is itself Buddha without any difference, cultivating in reliance on this is supreme vehicle dhyāna, also called the Tathāgata's pure dhyāna, also called the single-practice samādhi, also called the tathatā-samādhi. This is the root of all samādhis; if one can cultivate it thought after thought, one will naturally and gradually attain immeasurable hundreds of thousands of samādhis.
4.130
Then the World-Honoured One spoke again in verse:
"The dhyāna practiced by the foolish,
the dhyāna that investigates the meaning of characteristics,
the dhyāna that takes tathatā as object,
and the Tathāgata's pure dhyāna."
4.131
This versifies the names of the four dhyānas above.
4.132
"A practitioner in concentration
contemplates and sees the forms of the sun and moon,
a lotus in a deep precipice,
empty space, fire, and a painting."
4.133
This explains the characteristics of the dhyāna cultivated by non-Buddhists and the two vehicles. Non-Buddhists cling to a spiritual self, and during dhyāna contemplation see forms resembling the sun and moon, luminous and shining brightly, or see a red lotus beneath a deep precipice. The two vehicles take particular and common characteristics to be truly existent, reducing the body to ashes and annihilating consciousness like empty space, taking it to be ultimate nirvāṇa just as fire dies out when the fuel is consumed. The word "painting" (畫) is feared to be an error; the other two editions both have the word "exhaustion" (盡).
4.134
"Various characteristics such as these
fall into non-Buddhist teachings,
and also fall into the realms
of śrāvakas and pratyekabuddhas."
4.135
The various characteristics mentioned above are the realms of dhyāna of non-Buddhists, śrāvakas, and pratyekabuddhas.
4.136
"Relinquishing all of these,
one abides without any object."
4.137
The upper line refers to the dhyāna that investigates the meaning; below that refers to the dhyāna that takes tathatā as object.
4.138
"Then one can enter in succession
the true characteristic of tathatā [...]
and strokes this person's crown."
4.139
This refers to entering the Tathāgata's pure dhyāna.
4.140
Then the Bodhisattva Mahāsattva Mahāmati [...] "What kind of phenomenon is called nirvāṇa?"
4.141
Because above non-Buddhists take seeing the spiritual self as nirvāṇa, and the two vehicles take the annihilation of body and wisdom—like fire dying when the fuel is consumed—as nirvāṇa, he asks what kind of phenomenon the Tathāgata speaks of as nirvāṇa.
4.142
The Buddha told Mahāmati, "The transforming of the habitual tendencies of the intrinsic nature of all consciousnesses [...] is the realm of the empty nature of all phenomena."
4.143
Saying that the transformation of the habitual views of the consciousnesses is called nirvāṇa means that the transformation of ignorance is its turning into clarity. Just as ice melting into water is not some other thing and does not come from elsewhere, therefore it says it is the real realm revealed by the empty nature of all phenomena.
4.144
"Furthermore, Mahāmati, nirvāṇa [...] because it is the scope of the personally realized wisdom of all noble ones."
4.145
This explains that the realm of nirvāṇa realized by the Tathāgata is free from annihilationism, eternalism, existence, and non-existence. How is it not eternal? Because false conceptualization of particular and common characteristics is eliminated, it is not eternal. How is it not annihilated? Because it is realized and attained by the Tathāgatas of the three periods of time, it is not annihilated.
4.146
"Furthermore, Mahāmati, the great parinirvāṇa [...] is that to which practitioners turn."
4.147
Because it does not receive birth in continuation any more, nirvāṇa does not die; because it is not a conditioned phenomenon of arising, abiding, and ceasing, nirvāṇa is indestructible. Being indestructible and deathless, it is that to which practitioners turn.
4.148
"Furthermore, Mahāmati, because there is neither discarding nor attaining [...] because it is neither one nor different, it is called nirvāṇa."
4.149
In nirvāṇa, there are no afflictions to discard and no bodhi to attain; hence it is neither annihilated nor eternal, neither one nor different. Only personal realization accords with it; this is called the Tathāgata's nirvāṇa.
4.150
"Furthermore, Mahāmati, śrāvakas and pratyekabuddhas [...] they give rise to the notion of nirvāṇa within it."
4.151
The two vehicles understand that within the aggregates, realms, and bases there is no primordial matter or spiritual self; relinquishing tumult, their afflictive obstructions are extinguished without giving rise to inverted views, and they do not give rise to discriminations regarding future saṃsāra, generating the notion of nirvāṇa within that. Therefore, the Lotus Sūtra says: "Merely exhausting birth and death is called liberation, but in truth they have not yet attained complete liberation."
4.152
"Furthermore, Mahāmati, there are two kinds of characteristics of intrinsic nature [...] arising because of not awakening to what is manifested by one's own mind."
4.153
Above, the transformation of the habitual tendencies of the intrinsic nature of all consciousnesses was called nirvāṇa. However, the intrinsic nature of all consciousnesses belongs to ordinary beings; hence it explains that ordinary beings cling to the intrinsic nature of all consciousnesses and give rise to two kinds of characteristics of intrinsic nature. Because the habitual tendencies of false conceptualization and verbal expression have been uninterrupted since beginningless time, they cling to the characteristic of the intrinsic nature of verbal expression; not knowing that all phenomena arise from their own mind, they see all phenomena of the aggregates, realms, and bases with particular and common characteristics, and therefore cling to the characteristic of the intrinsic nature of phenomena.
4.154
"Furthermore, Mahāmati, the Buddhas have two kinds of empowerment [...] consecrating their crowns with their hands."
4.155
Because ordinary beings above cling and give rise to two kinds of characteristics of intrinsic nature, the Tathāgata, as an antidote to the two kinds of characteristics of intrinsic nature above, empowers bodhisattvas with two kinds of empowerment.
4.156
"Mahāmati, Bodhisattva Mahāsattvas of the first bhūmi [...] those Bodhisattva Mahāsattvas."
4.157
This says that first-bhūmi bodhisattvas, receiving the empowerment of the Tathāgata's spiritual power, enter the illumination samādhi of the Mahāyāna bodhisattvas; having entered it, all Buddhas appear before them and empower them with the three karmas. Just as Vajragarbha, when abiding on the first bhūmi in the Avataṃsaka assembly, and other bodhisattvas who accomplished the characteristics of the merit of the first bhūmi were also empowered in this way.
4.158
"Mahāmati, this Bodhisattva Mahāsattva [...] having received the consecration, attains mastery."
4.159
After receiving empowerment and entering concentration, because the bodhisattva has accumulated all roots of goodness for hundreds of thousands of kalpas, they gradually enter the various bhūmis and can comprehend the characteristics of what is remedied and the remedies. Regarding arriving at the Dharmameghā-bhūmi, summarizing the meaning of the bhūmis, there are broadly two aspects: the first is the fruition portion, which cannot be expressed and corresponds only to personal realization; the second is the causal portion, which can be lodged in words to explain practice, understanding, severing, realization, and so forth. Therefore, on these ten bhūmis, one cultivates ten supreme practices, severs ten kinds of obstructions, realizes ten kinds of tathatā, and establishes the ten bhūmis. Practices are of two kinds: first, the common characteristics, because on each bhūmi one completely cultivates all good practices; second, the particular characteristics, which again have two aspects: first, the ten pāramitās—although they are all cultivated on every bhūmi, in terms of particular bhūmi characteristics each is said to have one that increases: the first bhūmi increases dāna, the second bhūmi increases śīla, up to the tenth bhūmi which increases jñāna-pāramitā. Furthermore, ten practices are cultivated, which will now be briefly correlated. The first bhūmi, Pramuditā-bhūmi, cultivates the practice of aspiration and joy, declaring the ten great vows, delighting in benefiting and giving joy, and is thus able to sever the obstruction of heterogenous birth-nature and realize the all-pervading tathatā. And since this tathatā, revealed by the two emptinesses, does not fail to be present in any phenomenon, realizing it attains the name Pramuditā-bhūmi; this means initially obtaining the noble nature, fully realizing the two emptinesses, and being able to benefit oneself and others, giving rise to great joy. This continues up to the tenth bhūmi cultivating the practice of receiving the station, severing the obstruction of lack of mastery in all phenomena, and realizing the tathatā that is the basis of mastery in karmic action and so forth. And since this tathatā is universally mastered in all spiritual powers, karmic actions, dhāraṇīs, and doors of concentration, realizing it attains the name Dharmameghā-bhūmi; this means the great wisdom-cloud contains the waters of myriad virtues, covering the gross heaviness that is like empty space, and filling the dharmakāya upon which it relies.
4.160
However, these ten bhūmis are common to the three vehicles; although the ekayāna is identical, the intent is to indicate provisional stations. If considered in terms of the three trainings: the first bhūmi is vows, the second bhūmi is śīla, the third bhūmi is concentration, and from the fourth bhūmi onward they are subsumed under wisdom. If considered in terms of complete cultivation, every practice cultivated simultaneously possesses three virtues: first, the virtue of the path of realization, because realized wisdom accords with tathatā; second, the virtue of the path of teaching, according to the distinctions of virtues; third, the virtue of the path of non-abiding, because one abides in neither saṃsāra nor nirvāṇa. Within a single bhūmi, the virtues of all bhūmis are fully present, as beginning and end are perfectly integrated. If one were entirely separate, following practices and stages along a stepped hierarchy, or if one were entirely identical, losing progressive cultivation and falling into quiescence; therefore, each station is endowed with virtue, the ascending steps are distinct, repeatedly refined and polished, while remaining unmoved in its fundamental station. When about to receive the Buddha's office, one sits upon the lotus king throne, surrounded by retinue. Myriad jewel garlands adorn one's body, and all the Buddhas of the ten directions extend their right hands to stroke the bodhisattva's crown. Just as an sovereign wheel-turning king and Śakra Devānām Indra consecrate the crown of the crown prince to confer the royal office so that he attains mastery.
4.161
"These bodhisattvas are also like this [...] otherwise they cannot."
4.162
The conjunction of principle and concluding explanation can be understood from the text. If it were not like this, they would not be able to see.
4.163
"Furthermore, Mahāmati, that Bodhisattva Mahāsattvas [...] is entirely due to the Buddhas' two kinds of empowering force."
4.164
Abiding in attaining supernormal powers and preaching the essentials of the Dharma well is entirely due to what is brought about by the empowerment of the two kinds of spiritual power.
4.165
"Mahāmati, if bodhisattvas [...] would have such vast functions."
4.166
Saying that if one could preach the Dharma without empowering spiritual power, ordinary beings should be able to preach; this means ordinary beings cannot. How much less so when the Buddha, through great compassion, empowers even inanimate objects to expound the sound of the Dharma—how much more so those with minds! This matter is seen as explained in the Candraprabha Kumāra Sūtra: merely seeing or hearing it, none fail to benefit.
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- 注大乘入楞伽經 — Classical Chinese