首楞嚴義疏注經 10
English (machine translation) 10
- Language
- English
10.1
Compiled by the Śramaṇa Zixuan of Changshui
10.2
Fourth, breaking the aggregate of formations, in three parts: first, the marks of being exhausted and unexhausted, in two: first, clarifying its domain, in two: first, beneficial marks of the exhaustion of conception.
10.3
"Ānanda! When that good person cultivates samādhi and the aggregate of conception is exhausted, this person's ordinary dreams and conceptions are extinguished, and waking and sleeping are constantly uniform."
10.4
If the aggregate of conception remains, when awake there are conceptions, and when asleep there are dreams. Now that the aggregate of conception is exhausted, there are no dreams, because the aggregate of conception is the origin of dreams. As for 'waking and sleeping are uniform', although waking and sleeping still exist, because there is no conception, waking is like sleeping, and sleeping is like waking; hence it says 'constantly uniform'.
10.5
"His cognitive clarity is empty and serene like a clear sky, no longer having coarse, heavy shadowy matters of the previous dusts."
10.6
The perfectly clear mental substance is called 'cognitive clarity'. Free from the agitation of conception, it is called 'empty and serene'. The sky illustrates cognitive clarity; the clear weather illustrates being free from conception; 'coarse and heavy' refers to afflictions, because the aggregate of conception is the turbidity of affliction. The 'shadowy matters of the previous dusts' are the objects conceived. Since the conceiving subject is gone, the conceived objects do not stand; hence it says 'no longer having'.
10.7
"Viewing the various worlds, the great earth, mountains, and rivers, he is like a mirror reflecting brightness: coming, nothing sticks; passing, no trace remains; he emptily receives, illuminates, and responds."
10.8
'Viewing' means taking as object. Although there are sense faculties and consciousnesses taking various realms as objects, he does not form conceptions or bind his thoughts upon them in mind; therefore he is like a mirror reflecting things without leaving traces, merely emptily receiving, emptily illuminating, and emptily responding. It can also mean that just as a mirror reflects light, although it mirrors there is no shadow; hence it says 'emptily receives'.
10.9
"He completely lacks old habits, and there is solely the one refined reality."
10.10
'Completely' (了) means ultimately. 'Lacks' (罔) means without. 'Old' (陳) means past. 'Habits' (習) means false conceptions. There are ultimately no beginningless false habits, but solely the one numinous tathatā-nature. Alternatively, 'completely' means discerning, which refers to the consciousnesses; 'lacks' refers to the formless; 'old habits' refers to beginningless seeds. 'Solely the one refined reality' means solely the aggregate of consciousness. As the text below says: 'within clear discernment, formless and empty', the subtle refined conception is set in contrast to the aggregate of formations, hence it is called 'refined reality'. This reveals that this practitioner has achieved the exhaustion of the aggregate of conception, with only the aggregate of consciousness and the aggregate of formations remaining. Now, as this aggregate of formations is further exposed and revealed, the aggregate of consciousness is called 'refined reality'.
10.11
Second, the manifestation of the aggregate of formations.
10.12
"The root source of arising and ceasing is exposed and revealed from here; he sees all twelve classes of sentient beings in the ten directions completely exhausted in their categories. Although he has not yet penetrated the origins and threads of their individual lives, he sees their shared foundation of birth, flickering like a mirage in clear agitation, serving as the ultimate pivot and socket for the floating faculties and dusts. This is called the domain of the aggregate of formations."
10.13
The aggregate of formations is the source of arising and ceasing, because it flows and constructs. When conception is exhausted, formations appear; hence it says 'exposed and revealed'. 'Completely exhausted in their categories': 'exhausted' means thoroughly; completely these twelve classes of beings all emerge from formations, because formations are the substance of karma. 'Not yet penetrated their individual lives': although he already thoroughly knows that the twelve classes of beings all emerge from formations, he does not yet know that the distinct seeds of sentient beings reside in the aggregate of consciousness; these seeds of karma and suffering in the fundamental consciousness are the causes, origins, and threads of the distinct lives of sentient beings. 'Sees their shared foundation of birth': the shared foundation of birth is the aggregate of formations; the twelve classes share the aggregate of formations as their basic foundation. 'Like a mirage': dust combines with yang energy and is agitated by it. 'Flickering' means light flashing and gleaming, illustrating arising and ceasing. 'Clear agitation' means the agitation of this aggregate of formations; its arising and ceasing are subtle and unceasing, and because it is free from the dust and defilement of the aggregate of conception, it is called 'clear'. 'Serving as the ultimate pivot and socket for the floating faculties and dusts': a door hinge-pin is called a pivot (樞), and a door hinge-socket is called a socket (穴); these are both essential places of turning and moving. The faculties, dusts, arising, and ceasing all take the aggregate of formations as their mechanism and pivot; the thorough knowledge of this lies precisely in the aggregate of formations, hence it is called the domain.
10.14
Second, explaining the characteristics of exhaustion.
10.15
"If this clear-turbid, gleaming primal nature enters the primal clarity, once it clears the primal habit-energy, just as waves subside and transform into clear water, this is called the exhaustion of the aggregate of volitional formations. Such a person will then be able to transcend the turbidity of sentient beings. When contemplating its origin, hidden false thinking is its basis."
10.16
"The nature entering the primal clarity" means that if the aggregate of volitional formations is exhausted, the fluctuating nature becomes clear and returns to the single storehouse consciousness (ālaya-vijñāna); this is called entering the primal clarity. The sūtra states, "The ocean of the storehouse consciousness is permanently abiding." Through the increasing superiority of contemplative practice, one can purify the primal habit-energy of arising and ceasing, causing it to remain unmoving and return to the single aggregate of consciousness, just like clear water. Because volitional formations are the fluctuating karmic nature of sentient beings, if these are exhausted, one then transcends the turbidity of sentient beings. Arising and ceasing in the aggregate of volitional formations are subtle and difficult to perceive; therefore they are called "hidden."
10.17
Second, correctly explaining the manifest states, in ten parts: first, the two theories of non-causality, in two parts: first, designating them.
10.18
"Ānanda, you should know that when all these good sons, having attained right knowledge in śamatha, keep their correct minds concentrated and bright, the ten classes of heavenly māras can find no advantage against them. Only then can they thoroughly investigate and exhaustively probe the origin of the categories of living beings. In the origin of their own category, where the source of life is laid bare, when they contemplate that hidden, clear, and pervasive source of fluctuating motion, if they form calculations regarding this pervasive source, they will fall into the two theories of non-causality."
10.19
As śamatha and vipaśyanā grow superior, thought-concepts do not arise; hence it is said, "keep their correct minds concentrated and bright." Because passionate craving in the desire realm does not arise, it is said that the māras find no advantage against them. Here they infer and exhaustively probe the origin of the categories of living beings, finding only the single aggregate of volitional formations, hidden and clear, to be the source of all arising and ceasing. Now that it is laid bare, with no other origin of sentient beings besides this, they then cling to the idea that the world arose without a cause, because they do not know that the causal origins of good and evil and the differentiated seeds reside in the aggregate of consciousness. That is, the treatises of externalists arose on account of this. In all cases, when practitioners reach this point, deviant wisdom suddenly arises; this is called "the eruption of views," and not that there were distinct externalists originally.
10.20
Second, the explanation, in two parts: first, calculating that the origin lacks a cause, in two parts: first, directly distinguishing it.
10.21
"First, this person sees that the origin lacks a cause. Why is this? Since this person has completely broken through the basis of birth, relying on the eight hundred merits of the visual faculty, he sees the swirling stream of karma of all sentient beings throughout eighty thousand eons, dying here and being born there; he only sees sentient beings reincarnating in those places. Beyond eighty thousand eons, it is dark and there is nothing to be observed. He then forms this understanding: 'All these sentient beings throughout the ten directions of the world have existed naturally without a cause for eighty thousand eons.'"
10.22
"The basis of birth is completely broken through" means that the aggregate of volitional formations appears. "The eight hundred merits" means that through the power of samādhi, the fundamental merits of his visual faculty are brought forth, increasing a hundredfold in superiority. Relying on this supernormal power, he sees sentient beings dying here and being born there throughout eighty thousand eons; beyond this he does not know, which is also the point where the power of the aggregate of volitional formations comes to an end. He does not know the causal origin of the aggregate of consciousness, nor the differentiation of karmic fruits perfumed by seeds of ignorance (avidyā). Because he does not know, he clings to the view that beings originally exist without a cause, just as someone seeing a flying bird beyond the reach of his vision asserts that it does not exist. Because the visual faculty grasps sense objects with originally only eight hundred merits, mundane supernormal power does not exceed this; supramundane supernormal power, however, transcends this without obstruction.
10.23
Second, concluding.
10.24
"Due to this calculation, he loses right and universal knowledge, falls into externalist ways, and becomes confused about the nature of bodhi." As in the text.
10.25
Second, calculating that the outcome lacks a cause, in two parts: first, directly distinguishing it.
10.26
"Second, this person sees that the outcome lacks a cause. Why is this? Since this person has seen their roots in life, he knows that humans give birth to humans and realizes that birds give birth to birds; that crows have always been black and swans have always been white; that humans and gods have always stood upright and animals have always walked horizontally; that whiteness is not made by washing, nor blackness created by dyeing; and that through eighty thousand eons there has been no further alteration, and so it will be until the end of this physical form. 'Yet I originally have not seen bodhi; how could there ever be the achievement of bodhi? You should know that today all phenomena originally lack a cause.'"
10.27
The first two lines designate [the view]; from "Why is this?" down presents the reason; from "and so it will be until the end of this physical form" down directly reveals the meaning that the outcome lacks a cause. Because the origin has no cause, the outcome is also like this. Before eighty thousand eons, bodhi was not seen; after eighty thousand eons, it will also be like this. Because he sees that the origin is non-existent, the outcome is also non-existent. "He knows that humans give birth to humans," and so on, means that humans only produce humans, without a cause producing birds; birds only produce birds, without a cause producing humans. All of this stems from not knowing that newly created different karmas induce rebirth in different kinds; hence this attachment is formed.
10.28
Second, concluding.
10.29
"Due to this calculation, he loses right and universal knowledge, falls into externalist ways, and becomes confused about the nature of bodhi. This is called the first externalist [view], establishing the theory of non-causality."
10.30
Second, the four theories of pervasive permanence, in three parts: first, designating them.
10.31
"Ānanda, when all these good sons in samādhi keep their correct minds concentrated and bright, māras can find no advantage against them. Exhaustively probing the origin of the categories of living beings, they contemplate that hidden, clear, and constantly fluctuating source of motion. If they form calculations regarding pervasive permanence, they will fall into the four theories of pervasive permanence."
10.32
"Pervasive permanence": because the arising and ceasing of the aggregate of volitional formations continue uninterruptedly without loss, it is called "permanence." Because he calculates that the four kinds pervade all dharmas, it is called "pervasive."
10.33
Second, explaining, in four parts: first, permanence over twenty thousand eons.
10.34
"First, this person exhaustively investigates the nature of mind and objects, finding that both locations lack a cause. Through his cultivation, he is able to know that all the arising and ceasing of sentient beings throughout the ten directions over twenty thousand eons perpetually cycle without ever dispersing or being lost, and he calculates this as permanent."
10.35
In superior samādhi, taking the two dharmas of mind and objects as what is exhaustively investigated, because of this contemplation's completion, he knows that the arising and ceasing of sentient beings in the ten directions over twenty thousand eons cycle without ever dispersing or being lost, like water turning to ice and ice returning to water: although cycling, their essence is not lost; hence he takes it to be permanent.
10.36
Second, permanence over forty thousand eons.
10.37
"Second, this person exhaustively investigates the source of the four great elements, finding that the nature of the four is a permanent nature. Through his cultivation, he is able to know that all the arising and ceasing of sentient beings throughout the ten directions over forty thousand eons are all eternal in substance, never dispersing or being lost, and he calculates this as permanent."
10.38
In this person's contemplation, the four great elements are taken as the object of contemplation. When the contemplation is accomplished, he is able to know that the arising and ceasing of sentient beings over forty thousand eons are all permanent in substance. Because sentient beings all have the four great elements as their substance, and since the four great elements are permanent, sentient beings are also permanent, and therefore there is no dispersion or loss.
10.39
Third, permanence over eighty thousand eons.
10.40
"Third, this person exhaustively investigates the six sense faculties, manas, and the basis from which the mind, intellect, and consciousness held and received arise, finding that its nature is constantly eternal. Through his cultivation, he is able to know that all sentient beings over eighty thousand eons cycle without being lost, permanently abiding from the beginning; exhaustively probing this non-lost nature, he calculates it as permanent."
10.41
In Sanskrit it is called kliṣṭa-manas; here it is translated as defiled mind. "Held and received" refers to the eighth consciousness. He exhaustively probes that the nature of these eight consciousnesses is originally permanent. Due to this, he is able to know that the arising and ceasing of sentient beings over eighty thousand eons are uninterrupted and undispersed. Because sentient beings invariably possess all eight kinds of consciousness, and since the eight consciousnesses do not lose their arising and ceasing, sentient beings are also like this; hence he calls it permanent.
10.42
Fourth, permanence of non-arising and non-ceasing.
10.43
"Fourth, this person, having already exhausted the origin of conceptualization, finds that the living principle no longer flows, stops, or operates; the arising and ceasing conceptual mind is now eternally extinguished, and within the principle [of reality] non-arising and non-ceasing naturally form. Due to what his mind calculates, he considers it permanent."
10.44
"The living principle" refers to the aggregate of volitional formations. Because he sees that conceptualization is exhausted, and conceptualization can cause movement, which has now ceased: since movement is absent, the principle of non-arising and non-ceasing naturally belongs to volitional formations. Here, within arising and ceasing, he calculates non-arising and non-ceasing; therefore he grasps it as permanent.
10.45
Third, concluding.
10.46
"Due to this calculation of permanence, he loses right and universal knowledge, falls into externalist ways, and becomes confused about the nature of bodhi. This is called the second externalist [view], establishing the theory of pervasive permanence."
10.47
Right and universal knowledge is the nature of bodhi. Because of upside-down discrimination he loses correctness; being limited solely to twenty, forty, and eighty thousand eons, unable to know the rest, he loses right and universal knowledge. Once universal knowledge is lost, he forms the deviant doctrines of externalists.
10.48
Third, the four theories of partial permanence, in three parts: first, designating them.
10.49
"Furthermore, when all these good sons in samādhi keep their correct minds firmly concentrated, māras can find no advantage against them. Exhaustively probing the origin of the categories of living beings, they contemplate that hidden, clear, and constantly fluctuating source of motion. If they form calculations regarding self and other, they will fall into four inverted views, the theory that one part is impermanent and one part is permanent."
10.50
Either grasping that the self can produce others, so the self is permanent while others are impermanent; or grasping that the self is produced from others, so others are permanent while the self is impermanent: all calculate the theory that one part is impermanent and one part is permanent.
10.51
Second, explaining, in four parts: first, the self is permanent and the other is impermanent.
10.52
"First, this person contemplates the wondrous, bright mind as clear and pervasive throughout the realms of the ten directions, considering it to be the ultimate spiritual self. From this he then calculates: 'I pervade the ten directions, concentrated, bright, and unmoving; all sentient beings arise and die on their own within my mind. Therefore, my mind's nature is called permanent, whereas those that arise and cease have a truly impermanent nature.'"
10.53
Since this person cultivating samādhi has not yet realized reality, in his contaminated contemplation he observes the wondrous, bright mind pervasively throughout the realms of the ten directions, seeing it through provisional visualization. Not knowing that the deluded consciousness of ignorance manifests reflections resembling reality, he grasps this deluded mind as pervading the realms of the ten directions, taking it to be the true self, concentrated, bright, and unmoving. Maintained by the power of samādhi, he sees all sentient beings arise and die on their own within his mind, which is impermanent, while his unmoving self is permanent.
10.54
Second, eons that disintegrate and eons that do not disintegrate.
10.55
"Second, this person does not contemplate his mind, but pervasively contemplates the lands as numerous as the sands of the Ganges in the ten directions, seeing where eons disintegrate as the ultimate impermanent lineage, and where eons do not disintegrate as the ultimate permanence."
10.56
In samādhi, this person relies on supernormal power to see the realms of the ten directions. Within them, seeing realms that have not yet disintegrated, he grasps them as permanent; seeing places that have already disintegrated, he grasps them as possessing an impermanent nature. Although this contemplates the vessel [world], it necessarily includes the primary retribution (sentient beings).
10.57
Third, the self turning like a subtle dust mote.
10.58
"Third, this person separately contemplates his own mind as exquisite, subtle, and fine like a subtle dust mote, revolving throughout the ten directions with a nature that undergoes no alteration, able to cause this body to arise and perish on the spot. Its indestructible nature is called my permanent nature; all dying and living that flow forth from me are called the impermanent nature."
10.59
"My mind is like a subtle dust mote": because the mind-nature is subtle, dense, and difficult to see, it is likened to a subtle dust mote, not that it is physically small. Here he grasps the subtle mind-nature, taking it to be the self. "Self" has the meaning of autonomy and masterhood; hence it can revolve while its nature undergoes no alteration, yet it can cause this coarse physical body of aggregates to have arising and ceasing. Because these coarse aggregates all flow forth from my mind, what flows forth is called impermanent, and that which is able to emit it is called the permanent nature.
10.60
Fourth, volitional formations are permanent while the rest are impermanent.
10.61
"Fourth, this person knows that the aggregate of conceptualization is exhausted, and sees the flow of the aggregate of volitional formations. Calculating the constant flow of the aggregate of volitional formations as a permanent nature, and that form, sensation, and conceptualization are now extinguished, he calls them impermanent."
10.62
The aggregate of volitional formations is laid bare and he visibly perceives its fluctuating flow, so he grasps it as permanent. Conceptualization and the others are temporarily subdued in contemplation and do not arise, so he grasps them as impermanent. Therefore, this body is one part impermanent and one part permanent.
10.63
Third, concluding.
10.64
"Due to this calculation that one part is impermanent and one part is permanent, he falls into externalist ways and becomes confused about the nature of bodhi. This is called the third externalist [view], establishing the theory of partial permanence."
10.65
Fourth, the four theories of having boundaries, in three parts: first, designating them.
10.66
"Furthermore, when all these good sons in samādhi keep their correct minds firmly concentrated, māras can find no advantage against them. Exhaustively probing the origin of the categories of living beings, they contemplate that hidden, clear, and constantly fluctuating source of motion. If they give rise to calculations regarding states and limits, they will fall into the four theories of having boundaries."
10.67
Where the aggregate of conceptualization is exhausted, there are four states and limits; calculating these, he considers them to be bounded or boundless.
10.68
Second, explaining, in four parts: first, the three times.
10.69
"First, in this person's mind he calculates that the living source flows and functions unceasingly; calculating the past and future, he calls them bounded; calculating the continuous mind, he calls it boundless."
10.70
This person conceptualizes the present aggregate of formations, flowing continuously without cessation, and calls it boundless; not seeing past and future, he calls them bounded. This is merely speaking of boundlessness in terms of flowing activity arising and ceasing without cessation, having no boundaries.
10.71
Second, sentient beings.
10.72
"Second, this person contemplates eighty thousand kalpas and sees sentient beings; before eighty thousand kalpas, there is stillness where nothing is heard or seen. The place where nothing is heard or seen is called boundless; the place where there are sentient beings is called bounded."
10.73
Although he sees sentient beings across eighty thousand kalpas, there are demarcated limits, hence he says 'bounded'. Beyond this, it is entirely still and no beings are seen to exist, thus there are no demarcated limits; hence he clings to 'boundless'.
10.74
Third, the nature of mind.
10.75
"Third, this person conceptualizes that his own all-pervading knowing attains a boundless nature; all those people manifest within his knowing, yet he has never known the nature of their knowing. Thus he calls them having not attained a boundless mind, possessing only a bounded nature."
10.76
'I am able to know all sentient beings universally, and all sentient beings manifest as known by me, hence I have attained a boundless mind.' From 'yet he has never known' onward: although all those other people possess knowing, this knowing does not yet manifest within my knowing; because it does not manifest, it is bounded.
10.77
Fourth, arising and ceasing.
10.78
"Fourth, this person exhausts the emptiness of the aggregate of formations; using what he has seen, his mental path calculates regarding all sentient beings that within a single body they are all half-arising and half-ceasing, clarifying that among all existents in their world, one half is bounded and one half is boundless."
10.79
Exhausting the emptiness of the aggregate of formations means that perception is exhausted and formations are exposed; now, within contemplation, he investigates them to take them as empty. Using this investigating mind to calculate the aggregate of formations, within a single body of all sentient beings there is instantaneous arising and instantaneous ceasing; the world is also like this. Where there is arising, it is bounded; where there is ceasing, it is boundless, because arising is presently seen, while ceasing is not seen.
10.80
Third, conclusion.
10.81
"Due to calculating bounded and boundless in this way, he falls into non-Buddhist paths and is confused about the nature of bodhi. This is called the fourth non-Buddhist path that establishes the theory of the bounded."
10.82
Fifth, four theories of deathless prevarication, in three [parts]: first, the heading.
10.83
"Furthermore, all good sons in samādhi whose correct minds are firm and congealed cannot be taken advantage of by demons. When they exhaust the origin of the categories of living beings and contemplate that subtle, clear, constantly fluctuating origin, if they produce calculations within their perception, these persons fall into four kinds of inverted, deathless prevarication, imaginary false theories."
10.84
This person is unable to discern decisively within his perception; when someone asks him, he invariably responds with deceitful cleverness and evasive answers. Speaking of 'deathless', according to the *Vibhāṣā*: 'Non-Buddhists conceptualize heaven as permanently abiding and call it "deathless", conceptualizing that through unconfused answers one can be born in that heaven. If one does not truly know and yet recklessly answers, one fears falling into prevarication. Therefore, when asked, one replies that it is a secret that should not be fully spoken of, or gives indefinite answers. The Buddhadharma rebukes this as true prevarication.'
10.85
Second, explanation, in four [parts]: first, eight 'also's.
10.86
"First, this person contemplates the origin of transformations; seeing where there is flux, he calls it change; seeing where there is continuity, he calls it constancy. Seeing where there is what is seen, he calls it arising; not seeing what is seen, he calls it ceasing. Where the causal nature of continuity is uninterrupted, he calls it increase; where there is separation in the very midst of continuity, he calls it decrease. Where each arises, he calls it existence; where each mutually disappears, he calls it nonexistence. Comprehensively contemplating them through principle, with application of mind he sees them distinctively."
10.87
This is contemplating formations through distinctive meanings. Within the single arising and ceasing aggregate of formations, he divides it into eight meanings; 'distinctive seeing' refers to constancy and change, arising and ceasing, increase and decrease, existence and nonexistence. 'Not seeing what is seen' means seeing what is not seen, because the place of ceasing cannot be seen. The rest is as in the text.
10.88
"When a Dharma-seeker comes to ask about its meaning, he replies, saying: 'I am now both arising and ceasing, both existent and nonexistent, both increasing and decreasing.' At all times he confuses his words, causing that person before him to lose the track of the sentences."
10.89
Answering questions according to the meanings, he briefly adduces six meanings. Because he cannot establish the principle definitively, he merely answers equivocally from both sides, hence saying 'both arising and ceasing', and so forth. Causing that person before him not to obtain the doctrinal principle within the sentences is why it says 'to lose the track of the sentences'.
10.90
Second, only nonexistence.
10.91
"Second, this person closely contemplates his mind where each mutually ceases, and through nonexistence attains realization. When someone comes to ask, he answers with only a single word, merely saying 'no', and aside from 'no' has nothing to say."
10.92
Where there is cessation from moment to moment is called 'each mutually ceases', because as soon as the mind arises it ceases, with no substance to be found. Since formations are like this, all dharmas are also thus, hence it says 'through nonexistence attains realization'. Therefore, when asked, he only answers 'no'.
10.93
Third, only 'yes'.
10.94
"Third, this person closely contemplates his mind where each exists, and through existence attains realization. When someone comes to ask, he answers with only a single word, merely saying 'yes', and aside from 'yes' has nothing to say."
10.95
Where there is arising from moment to moment is called 'each exists'; through this he attains realization that everything exists. When someone comes to ask, he only answers 'yes': although he sees his mind arising from moment to moment and internally calculates that all exist, seeing its cessation as well, he does not dare answer 'it exists', so he merely answers 'yes' in an attempt to guard against error.
10.96
Fourth, seeing both.
10.97
"Fourth, seeing both existence and nonexistence, because his cognitive objects branch off, his mind also becomes confused. When someone comes to ask, he replies, saying: 'Both existing is itself both nonexisting; within both nonexisting, it is not both existing.' All is prevarication and confusion, admitting of no exhaustive questioning."
10.98
This is calculating both existence and nonexistence. 'Because his cognitive objects branch off, his mind also becomes confused': because it is not definitely a single meaning, confusion ensues. The previous two doctrines merely biasedly verified existence or nonexistence; now this one doctrine sees both existence and nonexistence together. 'Both existing is itself both nonexisting': he internally calculates that within both existing there is nonexistence, thus establishing the calculation of existence and nonexistence. 'Within both nonexisting, it is not both existing': although he speaks of nonexistence within existence, their two characteristics are distinct, hence he says 'it is not both existing'. 'Admitting of no exhaustive questioning': if questioned on existence being nonexistence, he again says that within nonexistence it is not both existing; if questioned on nonexistence not being existence, he again says that both existing is itself both nonexisting. They mutually ward off and defend, hence it is difficult to question exhaustively.
10.99
Third, conclusion.
10.100
"Due to calculating in this way, with evasive, disordered falsity, he falls into non-Buddhist paths and is confused about the nature of bodhi. This is called the fifth non-Buddhist path of the four inverted natures, deathless prevarication, imaginary false theories."
10.101
Regarding these four theories, the *Dīrgha-āgama* states: 'First, if a śramaṇa, brāhmaṇa, or the like forms such a view, saying: "Do you not know whether good and evil have retribution? If I am asked like this, I cannot answer. Having shame and fear, I should reply: 'This matter is different, this matter is not different, this matter is neither different nor not different'"—this is the first view. Second, when asked about the existence or nonexistence of other worlds, he also gives this answer. Third, when asked about what constitutes good and evil, he also gives this answer. Fourth, being foolish, blind, and dull, if others ask him, he fully concurs with their words, merely saying "It is so." For instance, if asked, "How many aggregates are there?" he counters by asking, "How many do you think?" The other replies, "I think there are five," and he says, "It is so." Or he says, "This matter is different," and so forth.'
10.102
Sixth, the sixteen theories of having characteristics, in three [parts]: first, the heading.
10.103
"Furthermore, all good sons in samādhi whose correct minds are firm and congealed cannot be taken advantage of by demons. When they exhaust the origin of the categories of living beings and contemplate that subtle, clear, constantly fluctuating origin, if they produce calculations about the endless flow, these persons fall into [the view of] having characteristics after death, generating inverted intentions."
10.104
The 'endless flow' is the aggregate of formations; now, seeing formations in flux, he conversely clings to a self. 'Having characteristics after death': because formations are what the self possesses, since formations flow on without ceasing, the self has characteristics after death.
10.105
Second, explanation, in two [parts]: first, the fundamental calculation.
10.106
"Or he consolidates his own body, saying form is the self; or he sees the self as round and encompassing the lands, saying the self possesses form; or those objective conditions before him revolve in accord with the self, saying form belongs to the self; or again, the self relies upon the continuity within formations, saying the self is within form. In each case he calculates and says there are characteristics after death; cycling like this, there are sixteen characteristics."
10.107
First, with respect to the aggregate of form, four propositions are fully set forth, all saying there are characteristics after death; cycling like this, by analogy twelve propositions are formulated for the remaining three aggregates. 'Consolidating the body': 'consolidate' means firm; he firmly clings to the present physical form as the fundamental body of the self. The aggregate of form being thus, sensation, perception, formations, and so forth are formulated by analogy to this, completing the sixteen propositions.
10.108
Question: The first three aggregates have ended, leaving only the two aggregates of formations and consciousness; how can he further cling to the first three and not speak of consciousness? Answer: Although the preceding three aggregates were broken through within contemplation, this is only in terms of the superior strength of the contemplative method, not being deluded by the aggregates, skillfully enduring without generating faults; how could it be said that their total absence constitutes breaking through! Now, contemplating the aggregate of formations, it relies on the flux and continuity of the preceding three, hence he clings to the three. As for not speaking of consciousness, it is because it is covered by the aggregate of formations; therefore it runs through the preceding ones without mentioning consciousness.
10.109
Second, distinctive calculation.
10.110
"From this he may calculate that ultimate defilement and ultimate bodhi, two natures running side by side, do not contact one another at all."
10.111
Since the sixteen characteristics all exist after death, defilement is also thus, because it is the root of saṃsāra; bodhi is also thus, because it is the fundamental clarity of enlightenment. The true and the false run side by side, ultimately without alteration, both having characteristics.
10.112
Third, conclusion.
10.113
"Due to calculating existence after death in this way, he falls into non-Buddhist paths and is confused about the nature of bodhi. This is called the sixth non-Buddhist path, establishing within the five aggregates the mentally inverted theory of having characteristics after death."
10.114
Seventh, eight theories of having no characteristics, in three [parts]: first, the heading.
10.115
"Furthermore, all good sons in samādhi whose correct minds are firm and congealed cannot be taken advantage of by demons. When they exhaust the origin of the categories of living beings and contemplate that subtle, clear, constantly fluctuating origin, if they produce calculations regarding the previously eliminated form, sensation, and perception, these persons fall into [the view of] having no characteristics after death, generating inverted intentions."
10.116
Seeing that the preceding three aggregates are already eliminated, he understands that the aggregate of formations should also be eliminated in turn, and immediately calculates annihilation after death, collectively termed 'having no characteristics'.
10.117
Second, explanation, in two [parts]: first, the fundamental calculation.
10.118
"Seeing its form eliminated, physical shape has no basis. Contemplating its perception eliminated, the mind has no attachment. Knowing its sensation eliminated, there is no further linkage. The nature of the aggregates dissolving and dissipating, even if there is a life principle, without sensation and perception it is identical to grass and trees; when this physical substance present before us cannot even be obtained, how could there be various characteristics after death? Based on this, examining and verifying the absence of characteristics after death, cycling like this, there are eight [theories of] no characteristics."
10.119
This is in terms of the four aggregates: in the present their causes are gone, and in the future their fruits are eliminated, altogether forming eight.
10.120
Second, distinctive calculation.
10.121
"From this he may calculate that nirvāṇa and cause and effect are all empty, possessing names in vain, and ultimately annihilated."
10.122
Since the aggregates are devoid of both cause and fruit, the cause and fruit of nirvāṇa are also both annihilated. Thus, conditioned and unconditioned, defiled and pure dharmas, are all devoid of cause and fruit; hence it says 'all are empty'.
10.123
Third, conclusion.
10.124
"Due to calculating nonexistence after death in this way, he falls into non-Buddhist paths and is confused about the nature of bodhi. This is called the seventh non-Buddhist path, establishing within the five aggregates the mentally inverted theory of having no characteristics after death."
10.125
Eighth, eight theories of neither, in three [parts]: first, the heading.
10.126
"Furthermore, all good sons in samādhi whose correct minds are firm and congealed cannot be taken advantage of by demons. When they exhaust the origin of the categories of living beings and contemplate that subtle, clear, constantly fluctuating origin, with formations persisting while sensation and perception are eliminated, they doubly calculate existence and nonexistence, their own substances mutually refuting each other; these persons fall into [the view of] neither after death, giving rise to inverted theories."
10.127
Here, one first takes the three aggregates that have already ceased as analogous to the currently existing aggregate of formations, obtaining four one-sided propositions of "neither existent". One also takes the one aggregate of formations that currently exists as analogous to the prior three aggregates that have already ceased, obtaining four one-sided propositions of "neither non-existent". Comparing prior and subsequent with each other, for each aggregate one obtains both "neither existent nor non-existent", forming four pairs of "neither". Since it is so in the present, it is likewise after death. The present and the future together make eight; thus it is called "neither [existent nor non-existent] after death".
10.128
Second, the explanation has two [parts]: first, the root conception.
10.129
"Seeing in form, sensation, and perception that what is existent is not existent, and observing within the flux of formations that what is non-existent is not non-existent, circulating in this manner and exhausting the realms of the aggregates, [he conceives] eight aspects of 'neither'. Whatever single condition he grasps, he asserts of all that after death they have characteristics and lack characteristics."
10.130
Although the three aggregates of form and so forth were previously existent, they are now completely broken through; thus it is called "not existent". By analogy, formations are also like this; these are the four of "not existent". As for "observing within the flux of formations that what is non-existent is not non-existent": if one takes the aggregate of formations as analogous to the prior ones and as non-existent, yet at present it continuously shifts and flows thought after thought; this again is not non-existent. Since formations are not non-existent, the prior three are likewise; these are the four of "not non-existent". As for "circulating in this manner and exhausting the realms of the aggregates": he now cycles through and analogizes the four aggregates one by one, seeing each as neither existent nor non-existent; hence it is called "circulating". Extrapolating this to after death, it is called "exhausting the realms of the aggregates". As for "whatever single condition he grasps": whichever single aggregate among these four aggregates he brings up, for all of them he posits that after death they are neither existent nor non-existent. Now mentioning "existent and non-existent", existent is precisely not non-existent, and non-existent is precisely not existent.
10.131
Second, the distinct conception.
10.132
"Furthermore, calculating that because the nature of all formations shifts and alters, his mind gives rise to an understanding that penetrates: existence and non-existence are both negated, and he loses all footing regarding empty and real."
10.133
This is simply seeing in the present that the aggregate of formations shifts and transforms: within arising there is cessation, therefore it is not existent; within cessation there is arising, therefore it is not non-existent. Through this, he penetrates and understands that everything is neither existent nor non-existent—how could it be limited to eight? "Empty and real" means non-existent and existent: the existent is not determinately existent, so how could the real ever be real? The non-existent is not determinately non-existent, so how could the empty ever be empty? Whatever he points to is negated; hence it is said that "he loses all footing".
10.134
Third, the conclusion.
10.135
"Through these calculations that after death it is neither, because the future boundary is dim and muddled with nothing that can be said, he falls among the non-Buddhists and is confused about the nature of bodhi. This is called the eighth non-Buddhist, who sets up within the five aggregates the mentally inverted theory that after death it is neither [existent nor non-existent]."
10.136
From "because the future boundary" downward explains the meaning of "neither after death". "With nothing that can be said": to say it is existent is not existent, to say it is non-existent is not non-existent—neither path of existence or non-existence can be stated. If it is so even in the present, how much more so after death, when without perception and awareness one speaks of existence or non-existence? Hence it is called "dim and muddled".
10.137
Nine, the theory of the seven annihilations has three [parts]: first, the heading.
10.138
"Furthermore, in his samādhi, the good sons, their correct minds firm and concentrated, cannot be gotten at by māras. Exhausting the root of the categories of living beings and contemplating that subtly clear, constantly stirring origin, if he calculates that in the subsequent there is non-arising, this person falls into the theory of the seven annihilations."
10.139
This person sees the places where the aggregate of formations ceases thought after thought, and calls it "non-existence in the subsequent". Even if one is born in the seven places, afterwards all are annihilated; hence he forms this theory.
10.140
Second, the explanation.
10.141
"He calculates either that the body is annihilated, or that desire is completely annihilated, or that suffering is completely annihilated, or that ultimate bliss is annihilated, or that ultimate equanimity is annihilated. Circulating in this manner and exhausting the seven, besides what is presently extinguished, once extinguished there is no recurrence."
10.142
Calculating that the body is annihilated refers to humans and gods of the desire realm, because they share the same realm and stage. Desires being exhausted refers to the first dhyāna; suffering being exhausted refers to the second dhyāna; ultimate bliss refers to the third dhyāna; ultimate equanimity refers to the fourth dhyāna and the formless [realms]. "Besides what is presently extinguished": the three aggregates have already ceased, and the aggregate of formations is also like this. In all seven places there is present annihilation, and after death there is no further arising.
10.143
Third, the conclusion.
10.144
"Through these calculations of annihilation after death, he falls among the non-Buddhists and is confused about the nature of bodhi. This is called the ninth non-Buddhist, who sets up within the five aggregates the mentally inverted theory of annihilation after death."
10.145
Ten, the theory of the five present nirvāṇas has three [parts]: first, the heading.
10.146
"Furthermore, in his samādhi, the good sons, their correct minds firm and concentrated, cannot be gotten at by māras. Exhausting the root of the categories of living beings and contemplating that subtly clear, constantly stirring origin, if he calculates that in the subsequent there is arising, this person falls into the theory of the five nirvāṇas."
10.147
The aggregate of formations ceases and then arises again; hence it is called "subsequent existence".
10.148
Second, the explanation.
10.149
"He may take the desire realm as the correct basis of transformation, because contemplating he sees a round clarity and gives rise to love and yearning. Or he takes the first dhyāna, because its nature is free of worry. Or he takes the second dhyāna, because the mind is free of suffering. Or he takes the third dhyāna, because of following ultimate joy. Or he takes the fourth dhyāna, because suffering and bliss are both vanished, and its nature does not undergo cyclic birth and death."
10.150
Taking the desire realm as the correct basis of transformation means that through cultivating contemplative practice, he brings forth the unreached samādhi of the desire realm, and in his contemplative mind sees an aspect of round clarity; without renouncing the desire realm, this itself is nirvāṇa as the correct basis of transformation. "Or he takes the first dhyāna, because its nature is free of worry": having separated from the defilement of desire, there is no longer a worried mind, because he obtains the bliss of pliancy. "Or he takes the second dhyāna, because the mind is free of suffering": this is extreme joy. "Or he takes the third dhyāna, because of following ultimate joy": this is ultimate bliss. "Or he takes the fourth dhyāna, because suffering and bliss are both vanished": this is the feeling of equanimity.
10.151
"Deluded about the defiled heavens, he interprets them as unconditioned, taking the security of these five places as the supreme, pure basis. Circulating in this manner, he takes the five places as ultimate."
10.152
Not knowing the doctrinal marks, upon obtaining a minor portion of tranquility and bliss in these four dhyānas and the desire-realm samādhi, he immediately calculates it as nirvāṇa. Clinging to the defiled heavens and interpreting them as unconditioned: due to cultivating correct samādhi, these dhyānas suddenly arise and he obtains a little pliancy; although it is not ultimate, he falsely clings to and calculates it as nirvāṇa.
10.153
Third, the conclusion.
10.154
"Through these calculations of the five present nirvāṇas, he falls among the non-Buddhists and is confused about the nature of bodhi. This is called the tenth non-Buddhist, who sets up within the five aggregates the mentally inverted theory of the five present nirvāṇas."
10.155
Third, concluding and exhorting to proclaim broadly has two [parts]: first, concluding the preceding states.
10.156
"Ānanda, such ten kinds of mad understandings in dhyāna all arise because the aggregate of formations interacts with the application of mind, so that these realizations appear. Living beings are stubborn and deluded, not examining themselves; encountering these manifestations before them, they take delusion to be understanding, declare that they have ascended to sagehood, commit the great lie, and fall into the Avīci Hell."
10.157
These ten states are causes of wrong views that suddenly arise while cultivating correct samādhi; hence they are called "mad understandings". Due to the cessation of the three aggregates, awareness reaches the aggregate of formations and differences occur in the application of mind; hence it is called "interact". If one can enter deeply into samādhi, illuminate and examine with wisdom the realm of mind-only, and neither grasp nor cling, they will naturally subside. If one considers them to be realization, one immediately falls into wrong views, creating the cause for the hells.
10.158
Second, enjoining and exhorting to proclaim broadly.
10.159
"You must take the words of the Tathāgata and, after my extinction, transmit and display them in the Dharma-Ending Age, everywhere causing living beings to awaken to and comprehend this meaning, not letting the māras of the mind bring forth profound calamities on their own, preserving and protecting them, quelling wrong views, teaching their bodies and minds to awaken to the true meaning, not encountering forks in the road on the unexcelled path, not letting the prayers of their hearts be satisfied with a little, and serving as the pure marker of the King of Great Awakening."
10.160
"Calamity" (nie) means disaster. When the aggregate of perception was not yet exhausted, it still invited external māras; now, with the aggregate of perception exhausted, the aggregate of formations is clearly exposed; but concerning the states perceived, he gives rise to distinct, deviant views and clings to these as correct; hence they are called "māras of the mind". Therefore, causing them to awaken and investigate, skillfully calming [these errors], they do not lose correct view and can reach the unexcelled; hence [the Buddha] deeply entrusts it, to transmit and display it, so that practitioners will not enter the net of deviance and lose the path to correct awakening. "Forks in the road" means deviant paths.
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- 首楞嚴義疏注經 — Classical Chinese