首楞嚴義疏注經 5

English (machine translation) 5

Language: English

5.1

Compiled by the Śramaṇa Zixuan of Changshui

5.2

Second, the doubt regarding the untying of knots sharing the same substance, in two parts: first, Ānanda presents his request, which has two parts: first, stating that he is still deluded.

Ānanda addressed the Buddha, saying: "World-Honoured One, although the Tathāgata has spoken of the second doctrinal approach, when I now observe people in the world who untie knots, if they do not know the origin of the knot, I believe that such people will ultimately be unable to untie it."

5.4

Previously, he doubted whether cause and effect were identical or different; now, he doubts the knot and untying of faculties and dusts; hence he calls it "the second doctrinal approach." However, although the reason for the arising of faculties was broadly explained earlier, it was not explicitly pointed out where the knot lies, and the meaning of knot and untying has not yet been clarified. Hoping for an explicit demonstration that is bright and recognizable, he cited the analogy previously raised by the Buddha to illustrate his own delusion.

5.5

"World-Honoured One, I and the śrāvakas in the assembly who are still in training are also like this: from the beginningless limit, we have ceased and arisen together with all avidya. Although we have attained such roots of goodness through extensive hearing and are called renunciants, we are still like those with quartan malaria."

5.6

"All avidyā" refers to the avidyā of the entire realm; it subsumes all of the two obscurations, views, and thoughts, hence it is called "all." From the initial delusion regarding reality, it follows sentient beings, never departing from arising and ceasing; hence the text above says "falsely arising through combination, falsely dying through combination," which is why it says "ceased and arisen together." Although trainees of the first fruit have not severed thought, they are already said to have broken the affliction-obscuration and attained realization of personal emptiness; yet they have completely failed to break the cognitive obscuration, and attachment to dharmas still persists, which is why it says "still like those with quartan malaria."

5.7

Second, requesting instruction on the knot and untying.

5.8

"I only wish that Great Compassion would pity those who are submerged and drowning. In today's body and mind, what is the knot? Whence is it called untying? May this also enable future afflicted sentient beings to escape samsāra and not fall into the three realms of existence." Having spoken these words, together with the great assembly, he cast his five limbs to the ground, weeping tears of ardent sincerity, awaiting the Tathāgata Buddha's unsurpassed instruction.

5.9

Inability to transcend beginningless birth-and-death is due to bonds and knots. Now, awaiting liberation, to be unhindered and unbound, without utter earnestness there is no way to be awakened and illuminated; hence he wept tears to seek instruction.

5.10

Second, the Tathāgata's extensive exposition, in five parts: first, the World-Honoured One touches the crown of the head.

5.11

At that time, the World-Honoured One, out of pity for Ānanda and those in the assembly who were still in training, and also for the sake of all future sentient beings—to be the cause of world-transcendence and to serve as eyes for the future—stroked Ānanda's head with his hand of Jambūnada purple-golden light.

5.12

The crown of the head is the summation of all faculties; the hand is the essential instrument for untying knots. Touching it to alert and move him indicates that a time of untying is approaching; patting it to comfort him enables him to know the profound meaning.

5.13

Second, all Buddhas emit light.

5.14

Immediately, the worlds of all Buddhas in the ten directions quaked in six ways, and Tathāgatas [as numerous as] dust motes dwelling in those worlds each emitted a precious light from the crown of their heads. Those lights simultaneously came from those worlds to the Jeta Grove and bathed the crown of the Tathāgata's head. All the members of this great assembly obtained what they had never had before.

5.15

The ground of avidyā consists of the six emotional faculties; their shaking and instability is the occasion for untying the knots. All Buddhas shed light to bathe the crown of one Buddha's head to symbolize the non-obstruction of the one and the many and the equality of self and other. Below, all Buddhas indicate it, and this Buddha explains and establishes it: speaking together and realizing together, there is no separate path.

5.16

Question: From the beginning of this sūtra up to this point, light has been emitted four times; why is it that only in the present passage do all Buddhas emit light together, and furthermore speak together? What is so extraordinary about this? Answer: The first was to preach the teaching and refute heterodoxy; the second was to eliminate the false and reveal the principle; the third was to settle view and generate wisdom; the present one is to enter contemplation and fulfill practice. The former three produced understanding based on the teaching, but were not yet able to eliminate obscurations; the present passage fulfills contemplation and smashes delusion, directly stirring avidyā to enter the principle of the dharmadhātu. Therefore all Buddhas emit light, uniformly indicating that the substance of untying knots has no two origins. Thus we know that preaching the teaching to refute heterodoxy, revealing reality and eliminating the false, and establishing faith to achieve understanding were all for the sake of today's fulfillment of practice and attainment of realization; this is no trivial matter, which is why it differs from the earlier passages.

5.17

Third, speaking together of the root of the knots.

5.18

Thereupon Ānanda and the great assembly all heard Tathāgatas [as numerous as] dust motes of the ten directions with different mouths and one voice say to Ānanda: "Excellent, Ānanda! If you wish to recognize the innate avidyā that causes your knot of transmigration in birth-and-death, it is solely your six faculties, and nothing else. If you also wish to know unsurpassed bodhi, enabling you to swiftly realize peaceful, blissful liberation and quiescent, wondrous constancy, it is likewise your six faculties, and nothing else."

5.19

When conscious brightness first arises, subject and object falsely appear. Once the tranquil nature is divided, the six sense faculties become differentiated. When faculties and dusts pair off, karmic nature is immediately produced; cyclic turning is endless, and one is tied down for long in birth and death. Thus, these six sense faculties are the source of the knotting and bondage of birth and death. When in one thought there is no thought, subject and object are both extinguished. The faculties, dusts, and consciousness-mind dissolve in response to the moment; there is no real to be attained, and no false to be eliminated. The nature of awakening is perfectly bright, and the Dharma eye is pure. Thus, these six sense faculties are the source of sovereign liberation, peace, bliss, and wondrous permanence. It is just like ice and water shifting through the movement of temperature: though their appearances alter, their nature of wetness is always one. Knots and unknotting are mutually continuous in just the same way.

5.20

4. Ānanda requests again.

5.21

Although Ānanda heard such a Dharma sound, his mind was not yet clear. He bowed his head and said to the Buddha: "Why is it that what causes me to undergo cyclic turning in birth and death, and what causes peace, bliss, and wondrous permanence, are both the six sense faculties and nothing else?"

5.22

The root of defilement and purity is solely these six sense faculties; there is no other dharma. In them, giving rise to views leads to cyclic turning in birth and death; in them, forgetting passions leads to the permanent bliss of nirvāṇa. When attachment to dharmas is not yet broken, who could understand this thoroughly? Therefore, he inquires once more, hoping for elucidation.

5.23

5. The Buddha explains and resolves it, in two parts: first, the prose, in two parts: first, stating both [themes].

5.24

The Buddha told Ānanda: "Faculties and dusts have the same source; bondage and liberation are not two. The nature of consciousness is false, just like flowers in space."

5.25

The three—faculties, objects, and consciousness—have no separate essence; they are solely the one true awakening. Hence it is said: "They have the same source." When clingings and views are not extinguished, one falsely generates grasping and attachment, forcibly dividing defilement and purity and erroneously positing body and mind; from beginning to end, they arise and cease thought after thought—hence it is called "bondage." Understanding that marks are devoid of marks, distinctions do not arise, subject and object are quiescent, and conceptual thoughts are completely exhausted; not grasping a single dharma, the one true nature manifests, and the mind is equal to and indistinguishable from empty space—hence it is named "liberation." That "the nature of consciousness is false, just like flowers in space" interlaces and mutually reflects the faculties and dusts mentioned above: earlier, speaking of faculties and dusts reflected this nature of consciousness; now, speaking of the nature of consciousness reflects the preceding faculties and dusts. Therefore, the three have the same source and are likewise false. Thus the preceding text says: "Seeing, the conditions of seeing, and the marks conceived are like flowers in empty space." This is precisely the falsity of the nature of consciousness. Furthermore, it says: "This seeing and its conditions are originally the wondrous, pure, and bright essence of bodhi." This is precisely faculties and dusts sharing the same source.

5.26

Second, explaining both, in two parts: first, generally revealing their lack of inherent nature.

5.27

"Ānanda! Cognition is generated dependent on dusts, and appearances exist because of faculties. Appearance and seeing are devoid of inherent nature, like intertwined reeds."

5.28

Grasping dusts forms the faculties, and opposite the faculties there are appearances. When faculties and objects are established, false consciousness arises therein. False consciousness can transform into the two dharmas of faculties and objects; hence, faculties, objects, and consciousness mutually rely on each other. Each one is empty in essence, and each one is established; therefore, they are like intertwined reeds.

5.29

Second, individually clarifying bondage and liberation.

5.30

"Therefore, now, setting up a knowing upon perception is the root of avidyā; the absence of seeing within perception is the taintless, true purity of nirvāṇa. How could anything else be accommodated within this?"

5.31

Because Ānanda asked again: "Why is it that what causes me to undergo cyclic turning in birth and death, and what causes peace, bliss, and wondrous permanence, are both the six sense faculties and nothing else?" the Buddha first showed that the three—faculties, objects, and consciousness—are solely a single falsity and share the same source of nature; deluded bondage and liberation are truly not different paths. From this, he individually concluded the answer to leave him without doubt, so that relying on understanding he may accomplish contemplation and the wondrous fruition can be hoped for. The words "perception" (zhījiàn) briefly mention two of the six sense faculties. "Setting up a knowing" (lìzhī) also omits the word "seeing" (jiàn), which is reflected in the subsequent text. The meaning is: if with respect to the three things of the six sense faculties, one fails to understand their lack of nature, posits them as real existence, and gives rise to the imagined nature, delusion and karma will arise from this, and one will bring cyclic turning upon oneself and enter the various destinies in vain. In this case, the six sense faculties are the root of the knotting and bondage of avidyā and birth and death. If one realizes the true and penetrates the false with respect to these, grasping does not arise, and false knowing, seeing, and perceiving vanish into quiescent emptiness, leaving solely the one consummated, pure, and precious awakening. In that case, the six sense faculties are the originally pure essence of bodhi and nirvāṇa. What other thing could one wish to speak of as a different cause? Therefore, the Prajñā[-pāramitā Sūtra] says: "If one sees that all marks are non-marks, one sees the Tathāgata." The preceding text says: "This seeing and its conditions are originally the wondrous, pure, and bright essence of bodhi." This directly breaks through avidyā and attachment to dharmas, completing the contemplation gateway of perfect penetration.

5.32

Second, the verses, in two parts: first, introducing them.

5.33

At that time, the World-Honoured One, wishing to proclaim this meaning once more, spoke a verse, saying:

5.34

Speaking generally of verses, there are four kinds in total: First, anuṣṭubh verses: regardless of prose or verse, whenever the count of syllables reaches thirty-two, it forms one verse. Second, called gāthā, translated here as chanting verses, or called direct verses: that is, expounding the Dharma in verse rather than versifying prose. Third, called geya, translated here as responsive verses. Fourth, called udāna, translated here as verses of collection and bestowal: that is, gathering many meanings in few words to bestow upon others for recitation and upholding. For what reason do sūtras frequently set forth verses? There are briefly eight meanings: First, because few words encompass many meanings; second, because praises are mostly made in verse; third, to expound again for those of dull faculties; fourth, for people of later times; fifth, to accord with people's inclinations; sixth, because they are easy to uphold; seventh, to make clearer what was expounded before; eighth, [to expound] what was not expounded in the prose. Now, in this sūtra, among the former four kinds, they are subsumed under the second and third; within the eight meanings, it is primarily the third and seventh, along with the second, fifth, and eighth. Furthermore, looking at the relation between prose and verse, there are five pairs of precedents: presence and absence, broad and concise, separation and combination, before and after, concealed and revealed; these will be understood in detail as we come to the text. These nine lines of verse intermingle responsive verses and chanting verses, linking and looping back, engendering each other in turn. Their overarching intent is to shatter avidyā and attachment to dharmas, so that the contemplation gateway becomes clear and pure, and one practices to realize and enter the one true dharmadhātu.

5.35

Second, the verses proper, in six parts: first, two verses establishing the thesis and breaking attachments, in two parts: first, directly refuting through syllogisms (anumāna).

5.36

"In the true nature, the conditioned is empty; / Arising from conditions, it is like an illusion. / The unconditioned has no arising or ceasing; / Unreal, it is like flowers in space."

5.37

This passage directly refutes avidyā and attachment to dharmas: those who grasp the conditioned and the unconditioned as having real essence are all deluded about the true nature. The one true dharmadhātu originally does not consist of dualistic counterparts; therefore, refuting both is precisely the cause for untying the knots. Among these four lines, the first two lines refute the conditioned, and the latter two lines refute the unconditioned; only when these two are not established is the meaning of the single mark of the dharmadhātu revealed. As for "in the true nature, the conditioned is empty," the phrase "true nature" is precisely establishing the thesis (pratijñā) and selecting the dharmas, running through to the formulation of the second syllogism below; it refers to the one true Middle Way, the supreme ultimate truth (paramārtha-satya). The syllogisms should be formulated as follows: In the true nature, the conditioned is originally empty and does not exist (thesis), because it arises from conditions (reason), like an illusory matter (example); in the true nature, the unconditioned is fundamentally unreal (thesis), because it lacks arising and ceasing (reason), like flowers in space (example). Since these two syllogisms lack none of the three members, their proposition and qualification are distinct, and they are free from errors, they are cited as well-established in the Zhangzhen lun (Karatalaratna). In the second syllogism, placing the reason before the thesis is just for the translator's convenience of phrasing, and there is no fault in it. What this meaning reveals is the one true equality, devoid of dualistic counterparts; true and false, defilement and purity, birth-and-death and nirvāṇa, ordinary beings and all buddhas are all like flowers in space wildly arising and wildly ceasing. Therefore, the lower text says: "All worlds, mountains, rivers, and the great earth, birth-and-death and nirvāṇa, are all the marks of mad, weary, inverted flowers." Therefore, the Madhyamaka-śāstra says: "If a dharma is established dependent on another, that dharma in turn becomes dependent; now there is no dependent cause, nor is there any dharma established." This shows that in the supreme ultimate, all marks are transcended, the path of words is cut off, the place of mental activity is extinguished, and avidyā and attachment to dharmas are exhausted right here.

5.38

Second, revealing the fault and refuting by analogy.

5.39

"Speaking of the false reveals all that is true; / False and true are equally two falsities. / When even 'neither true nor not true' is rejected, / How could there be seeing and what is seen?"

5.40

The first two lines again reveal the previous fault, because conditioned and unconditioned are dualistic counterparts. It also refutes the attachment that the true nature exists, which would likewise be false. Confused persons argue: "Although the conditioned and unconditioned are eliminated within the true nature, this true nature should be something attained; it is what the Buddha realized, and being free from all deceptions and falsities, it is named 'true.' This is the nature of all dharmas, which ultimately must exist." Therefore, this refutation says: If one says that what is revealed apart from the false is a true nature, it is still the same as false dharmas, and both are false, because it is an objective realm cognized by the imagined nature. The truth apart from the false is still revealed because of the false. As the earlier text says: "When the bodhi mind arises, the mind of arising and ceasing ceases; this too is arising and ceasing." The Treatise on Awakening of Faith also says: "What is called tathatā also has no marks; it is the culmination of verbal discourse, using words to discard words. This essence of tathatā has nothing that can be discarded, because all dharmas are completely true; nor is there anything that can be established, because all dharmas are equally such. One should know that all dharmas cannot be spoken of and cannot be conceptualized; therefore, it is named tathatā." One should know that if there is a true nature regarded as what is attained, it is entirely false; hence it says: "False and true are equally two falsities." The two lines beginning with "When even 'neither..." refute attachment to the false by analogy. The first line takes up the previous negation: there is not even true or untrue—untrue being the false. The next line makes the direct analogy: how could one still retain the capable-of-seeing and what-is-seen? The faculty and the consciousness are both called "seeing"; what is seen is the object. This completely shatters both true and false minds; when all dualistic dharmas are non-existent, only then is it named the manifestation of the pure dharmadhātu's one true equality. The above two verses precisely versify the previous "faculties and dusts have the same source." If the original nature is not even true or false, how could faculties, objects, and consciousness remain! Therefore, faculties, objects, and consciousness share this one source.

5.41

Second, two verses on knots and untying being of the same essence.

5.42

"In the middle there is no real nature; / Therefore, they are like intertwined reeds."

5.43

This versifies the previous mutual generation of faculties and dusts, and appearance and seeing being devoid of inherent nature, just like intertwined reeds.

5.44

"Knotting and untying share the same cause; / For noble and ordinary there are not two paths."

5.45

This versifies the previous "bondage and liberation are not two." Ordinary beings of the six destinies are bound by karma and delusion and do not attain sovereignty; hence it is named "bondage." The worthy and noble ones of the three vehicles sever delusion and realize the principle without following karmic bondage; hence it is named "untying." These are entirely brought about by the delusion and awakening of the six sense faculties, and there is no other branch; therefore, there are not two paths.

5.46

"Observe the nature within the intertwining: / Both emptiness and existence are negated."

5.47

Within the intertwining there is no inherent nature; how could one discard existence while still retaining non-existence, since within the one nature there are no dualistic counterparts? Master Sengzhao said: "Since existence is not existent, non-existence is also non-existent." This directly reveals the Middle Way of faculties and dusts, and is also the meaning of the previous "faculties and dusts have the same source."

5.48

"Delusion and darkness are avidyā; / Bringing forth illumination is liberation."

5.49

This versifies the previous text on "setting up a knowing upon perception," and so forth. Being deluded about faculties and grasping objects, not understanding the emptiness of nature, and falsely seizing them as existing is avidyā. Understanding that nature lacks inherent nature, and that the true and false are as one, faculties, objects, and consciousness cannot constitute bondage; hence it is named liberation. This is the taintless, true purity of nirvāṇa.

5.50

Third, one verse giving rise to the subsequent text.

5.51

"Untying the knots depends on sequence: / When the six are untied, the one also vanishes."

5.52

This gives rise to the doubt about "when the six are untied, the one vanishes." "Depends on sequence" refers to the lower text saying: "When this faculty is first untied, one first attains the emptiness of persons; when the empty nature is perfectly bright, one accomplishes liberation from dharmas. Having been liberated from dharmas, both emptinesses do not arise; this is called the bodhisattva attaining the forbearance of non-arising dharmas from samādhi." "The one also vanishes" refers to the lower text saying: "If today the Tathāgata unties them completely, then if knots do not arise, there will be no this or that; it is not even called 'one'—how could 'six' be formed?"

5.53

"The faculty is chosen for perfect penetration; / Entering the flow, one accomplishes right enlightenment."

5.54

This gives rise to the subsequent text on cultivation and realization of perfect penetration, namely taking Avalokiteśvara's entering samādhi through the ear faculty gate. Chosen by Mañjuśrī, it is suitable for Ānanda and the people of this world to enter the flow and attain right enlightenment.

5.55

Fourth, one verse on the habit energy of avidyā.

5.56

"The subtle ādāna consciousness / Has habit energies that become a raging torrent."

5.57

Ādāna is translated as "grasping and holding" (upādāna); it is the eighth consciousness, because it is capable of grasping and holding seeds to produce manifest activities. The eighth consciousness has many names, but this name is the most widely encompassing, representing the stage of continuous grasping and holding among the three stages. Ignorance perfuming the seeds without cessation is like a raging torrent flowing on unceasingly; this subtle realm can be known only by a Buddha. Thus the Awakening of Faith says: "The consciousness arisen from the perfuming of ignorance is not something that ordinary beings can know, nor is it perceived by the wisdom of the two vehicles. It is observed on the basis of a bodhisattva from the initial resolve of correct faith; if one realizes the Dharma-body, one gains a partial knowledge of it, and even at the ultimate stage of a bodhisattva one cannot completely know it—only a Buddha fully penetrates it."

5.58

"Fearing they would be confused about the true and the untrue, / I have constantly refrained from expounding it."

5.59

This means that the substance of this consciousness cannot be established as purely true alone, nor does it succeed as purely false alone; only when the true and the false are combined does activity occur. The Awakening of Faith says: "What is unarising and unceasing combines with what arises and ceases, being neither one nor different, which is called the ālaya-consciousness." If it were said to be simply the true, how could false habit-energies be exhausted? Ordinary beings and non-Buddhists would give rise to eternalism and grasp it as a true self. If it were said to be false, there is the fear that they would dismiss it as utter annihilation, because the characteristic of the true does not perish. Therefore, in the Hīnayāna canon and the provisional teachings of the Mahāyāna, the eighth consciousness is not spoken of. The Saṃdhinirmocana Sūtra says: "The ādāna-consciousness is extremely subtle; all its seeds form a raging torrent. I do not expound it to the foolish and ordinary, fearing they would conceptualize and grasp it as a self." The intent is to reveal that the six kinds of knot-bindings of the faculties, objects, and consciousnesses mentioned earlier are all transformed and produced by the perfuming of this consciousness; grasping the true and grasping the false, seeing existence and seeing emptiness, are merely shadows of this consciousness. Even the Buddha-bodies seen by bodhisattvas of the ten grounds are seen upon karmic consciousness. As for the Tathāgata Buddha, having already transcended karmic consciousness, there is no mutual seeing of self and other, as the Awakening of Faith states. This directly reveals that innate ignorance has already been transcended.

5.60

5. One verse and one line dispelling the illusion-like and the non-illusion-like.

5.61

"One's own mind grasping one's own mind, / What is not an illusion becomes an illusory dharma."

5.62

All phenomena are transformations of consciousness alone, and therefore are all one's own mind. The previous six [consciousnesses], failing to understand this, see them as coming from outside, grasping and discriminating them. Therefore the Awakening of Faith says: "The three realms are deceptive, made by mind alone." Apart from the mind, there are no realms of the six dusts, because all dharmas arise from the mind giving rise to false thoughts; all discrimination is merely discriminating one's own mind, hence it says "one's own mind grasping one's own mind." If one takes the wondrous nature's perfect luminosity, which is free of all names and characteristics, originally there are no worlds or sentient beings, hence it is called "not an illusion." Yet because false seeing suddenly arises, the characteristic of luminous awareness appears, the four great elements separate in purity, and faculties and dusts are distinctly formed; hence it says "becomes an illusory dharma." And it is called "illusory" because every single dharma is devoid of intrinsic nature.

5.63

"When there is no grasping, there is no 'non-illusion.' / When even the non-illusion does not arise, / How could illusory dharmas be established?"

5.64

When discrimination does not arise, the boundaries of before and after are severed; when even the true is not discerned, where can the false be established? Therefore, within the true and constant nature, seeking coming and going, delusion and awakening, death and life, absolutely nothing can be found. This, then, is the single characteristic of equality: delusion and awakening are both eliminated, and saṃsāra and nirvāṇa are like yesterday's dream. Thus Master Zhao said: "One who observes dharmas without maintaining non-existence can be said to see the true reality of dharmas."

5.65

6. One verse and three lines praising the Dharma to bring joy.

5.66

"This is called the Wondrous Lotus,"

5.67

This contemplation of the nature of equality can shatter ignorance and open up the Buddha's vision and knowledge. The nature of this vision and knowledge remains constantly true while amidst the false, and untainted while in defilement; now that it is revealed, it is like a flower opening and rising above the water, which is why it is used as a metaphor.

5.68

"The diamond-king jewel-awareness,"

5.69

Ignorance is solid and firm, most difficult to destroy, yet a single thought can shatter it through diamond-like concentration power. This concentration is supreme and nothing can surpass it; it is autonomous in all dharmas and worthy of precious esteem, like a maṇi jewel that brings forth everything as wished—the unexcelled fruit of awakening, hence named "king jewel-awareness."

5.70

"The illusion-like samādhi,"

5.71

When this contemplation becomes present, one understands that all dharmas are like illusions and apparitions, just as a bright mirror reflects all visible forms: the substance of each visible form cannot be found, yet they share the mirror's brightness, neither identical nor separate. "Samādhi" is translated as "correct reception," receiving no receptions.

5.72

"In the snapping of a finger one transcends the stage of no-more-learning."

5.73

This reveals that one can swiftly reach great awakening, so that when a single thought does not arise, one is named a Buddha. This surpasses the explanations of stages and eons; as the text stated earlier, "Ceasing is bodhi," and the Perfect Enlightenment Sūtra also says: "Free of illusion is awakening; there are no gradual steps." All share this meaning. Yet when one reaches awakening, there is also no fruit of one's own that can be attained; hence it says "transcends no-more-learning." It is also spoken of as "transcending" by way of comparing speed and slowness, not that one literally skips stages straight to unexcelled awakening.

5.74

"This is the Abhidharma, / For the Bhagavans of the ten directions / The one single road to the gate of nirvāṇa."

5.75

"Abhidharma" is translated as "incomparable dharma," referring directly to this samādhi; it is also translated as "facing the dharma," meaning that one directs the great, equal wisdom of the Mahāyāna toward the one true dharmadhātu, where substance and function become manifest and principle and wisdom are as one; hence it is named "facing the dharma." "Bhagavan" possesses six meanings: autonomous, blazing, majestic, renowned, auspicious, and venerable. For the Buddhas of the ten directions who realize the wondrous fruit of bodhi and nirvāṇa, only this one road can lead there; hence it is called a "gate." Because the earlier request said that one must enter through a gate, this now reveals the diamond samādhi as the gate capable of entry.

5.76

Part Three: The doubt on "when the six are untied, the one also vanishes," in two sections: 1. Presenting the doubt and requesting a resolution, which has two subsections: 1. Recounting rejoicing at what was heard.

5.77

Thereupon, Ānanda and the great assembly, having heard the Buddha Tathāgata's unexcelled, compassionate instruction—the geyas and gāthās, exquisitely intermingled and pure, their wondrous principle clear and penetrating—had their minds and eyes opened and illuminated, and marveled at what they had never experienced before.

5.78

The expressing words alternated in recitation, their phrases wondrous and pure; the expressed principle was clear and penetrating, radiantly visible, causing the mind to open just as the eyes gaze clearly.

5.79

2. Directly setting forth the meaning of the doubt.

5.80

Ānanda joined his palms, bowed his head in homage, and addressed the Buddha: "Now having heard the Buddha's unhindered great compassion, the intrinsically pure, wondrous, constant, and real verses of the Dharma, my mind still has not grasped the sequence of untying and tying in 'when the six are untied, the one also vanishes.' May you extend your great compassion to take pity once more on this assembly and those of the future, bestowing the sound of the Dharma to wash away our submerged defilements."

5.81

This is because the earlier verse said: "Untying knots depends upon sequence; / When the six are untied, the one also vanishes." The sense of Ānanda's doubt is: Since the earlier text stated that faculties and dusts share the same origin, and bondage and release are not two, delusion and obscurity being avidyā while illumination is liberation, then knots have no before or after, and untying them has no sequence either. If the six faculties vanish, the single awareness should become manifest; why then does he speak again of "untying knots depends upon sequence" and "when the six are untied, the one also vanishes"? Thus he says his mind is not yet clear and prays for defilements to be washed away.

5.82

2. Extensively clarifying through concrete events, in three parts: 1. First clarifying the arising of the knots, in two parts: 1. Adducing the event, in two parts: 1. Questions and answers on the name of a knot, in two parts: 1. Tying the cloth and asking about the knot, in two parts: 1. The initial question upon tying the cloth.

5.83

At that moment, the Tathāgata, from the lion throne, straightened his nivāsana, gathered his saṅghāṭī, reached for the seven-jewel table, stretched his hand toward the table, took a patterned cloth presented by the Kalpa Deva, and tied a knot in it before the great assembly. Showing it to Ānanda, he said: "What is this called?" Ānanda and the great assembly together addressed the Buddha: "This is called a knot."

5.84

Nivāsana is the inner monastic robe. Saṅghāṭī is the outer great robe. Kalpa translates as "time period"; because the cloth was offered by that deva, the causal origin is not detailed.

5.85

2. Tying again and asking again.

5.86

Thereupon, the Tathāgata folded the patterned cloth and made another knot, asking Ānanda once more: "What is this called?" Ānanda and the great assembly addressed the Buddha again: "This too is called a knot." In this sequential manner he folded and tied the patterned cloth until there were six knots in total. As each knot was completed, he held up the knot formed in his hand and asked Ānanda: "What is this called?" Ānanda and the great assembly likewise answered the Buddha in turn: "This is called a knot."

5.87

As in the text.

5.88

2. Inquiring about the name in terms of substance.

5.89

The Buddha told Ānanda: "When I first tied the cloth, you called it a knot. This folded patterned cloth was originally a single piece; why do you and the others call the second and third ones knots as well?" Ānanda addressed the Buddha: "World-Honoured One, although this precious patterned cloth woven together was originally a single body, as I consider it, when the Tathāgata ties it once it receives the name of one knot, and if tied a hundred times it would ultimately be called a hundred knots. How much more so when this cloth has only six knots, neither reaching seven nor stopping at five! Why does the Tathāgata allow only the first to be called a knot, and not the second and third?"

5.90

The cloth symbolizes the true nature; the knots symbolize the six faculties. Asking about each tie in turn, their characteristics are distinguished through delusion, so that one may know that the source is one, while false knots give rise to six, and within what has neither sameness nor difference, difference blazes forth; hence each tie is called a knot.

5.91

2. Interrogating and explaining sameness and difference, in two parts: 1. Question and answer.

5.92

The Buddha told Ānanda: "You know that this precious flower cloth was originally only a single piece, yet when I tied it six times, it was named as having six knots. Observe carefully: the substance of the cloth is the same, but because of the knots there are differences. What do you think? The first knot formed was called the first; so on down to the arising of the sixth knot—if I now wish to make the name of the sixth knot into the first, can that be?" "No, World-Honoured One! If the six knots remain, this sixth name can never be the first. Even if throughout my lives I were to exhaust my discernment, how could I confuse the names of these six knots?"

5.93

Although the substance is originally one, false knots form six; once they have formed faculties, the six names and characteristics are falsely conceptualized by the mind and cannot be transposed; hence it is said that their names cannot be confused.

5.94

2. Confirming.

5.95

The Buddha said: "So it is. The six knots are not the same, yet when tracing back their original cause, they are made from a single cloth; making them disordered can never succeed."

5.96

As in the text.

5.97

2. Applying the metaphor to reveal [the truth].

5.98

"So too are your six faculties: within what is ultimately identical, there arise what are ultimately different."

5.99

Through deluded mind grasping at objects, what has no difference becomes different. Thus the text below says: "Originally based upon a single essence of clarity, it divides into six unions." This is precisely the meaning.

5.100

2. Directly showing that when the six are untied, the one also vanishes, in two parts: 1. Question and answer based on the event.

5.101

The Buddha told Ānanda: "If you must dislike the fact that these six knots are not undone, and wish joyfully for the one to be formed, how could that be achieved?" Ānanda said: "As long as these knots remain, 'right' and 'wrong' arise sharply, and among them there naturally arises 'this knot is not that one, that knot is not this one.' If the Tathāgata today unties them all, when knots no longer arise, there will be neither 'this' nor 'that'; even 'one' cannot be named, so how could 'six' be formed?"

5.102

Here the translator's phrasing is deficient; it should read: "Wishing to make them not undone, and delighting in the one being formed, how could that be achieved?" The Buddha's meaning is: You dislike the false separation of these six faculties and wish them to form a single substance; what skillful means is there to achieve oneness? The meaning of the reply is: If these six are untied, neither is 'one' formed, because 'one' is established in contrast to 'six.' If the six do not arise, there is nothing to stand in contrast, and thus there is no meaning of 'one.'"

5.103

2. Applying the metaphor to explain and confirm.

5.104

The Buddha said: "'When the six are untied, the one also vanishes' is also like this. Because your mind-nature from beginningless time has been wild and disordered, false perceptions have arisen; and because this false arising does not cease, straining the vision produces dusts—just as straining the eyes produces wild flowers. Within the pure, essential clarity, there causelessly and chaotically arise all worldly mountains, rivers, the great earth, saṃsāra, and nirvāṇa—all of which are the characteristics of wild, strained, inverted flowers."

5.105

When the mind-nature goes wild, seeing and hearing are falsely separated, and the three—faculties, objects, and consciousnesses—all appear simultaneously. Birth-and-death is designated as the six; nirvāṇa is called the one. Established through mutual opposition, they originally have no existence, and are therefore like the phantom imagery of flowers born of frantic strain. Because of the three kinds of worlds, it is called 'all'; the realm of the buddhas, the realm of sentient beings, and all realms whatsoever do not depart from this, because they arise from discriminative, false thoughts, and because apart from the mind there are no realms of the six dusts.

5.106

3. Discerning the sequence for untying the knots, in two parts: 1. Showing the cause of untying, in three parts: 1. Distinguishing the incorrect to reveal the correct, in two parts: 1. Both extremes are incorrect.

5.107

Ānanda said, "These strains are like knots; how are they to be untied?" The Tathāgata with his hand pulled the knotted cloth to the left, and asked Ānanda, "Is it untied like this?" "No, World-Honoured One!" Then with his hand he pulled it to the right, and again asked Ānanda, "Is it untied like this?" "No, World-Honoured One!"

5.108

If one grasps this faculty as having a real entity, one falls into the view of permanence. If one says it is completely nonexistent, it becomes the wrongly grasped emptiness, which the buddhas cannot transform. Better to give rise to a view of existence as vast as Mount Sumeru than to give rise to a view of emptiness the size of a mustard seed, because one falls into annihilationism. Since pulling to the left inclines toward the characteristic of existence and pulling to the right falls into the gate of emptiness, at both extremes of emptiness and existence one fails to see the nature; how then could the knotted root of avidyā be untied? Thus the previous verse says: "You should observe the nature within their intersection: both emptiness and existence are negated." Therefore these two extremes cannot bring about liberation.

5.109

2. Only the center is correct.

5.110

The Buddha said to Ānanda, "I have now pulled left and right with my hands, but in the end it cannot be untied. If you were to devise an expedient means, how would the untying be accomplished?" Ānanda said to the Buddha, "World-Honoured One! It must be untied at the heart of the knot, and then it will come apart." The Buddha said to Ānanda, "So it is, so it is. If you wish to remove the knot, you must do so at the heart of the knot."

5.111

The meaning clarifies that since both extremes of emptiness and existence cannot untie it, one must rely on the correct contemplation of the Middle Way to illuminate the beginningless knotted root: neither existent nor nonexistent, neither different nor identical, seeing the Dharma-nature that is wholly avidyā, and severing the avidyā that is wholly Dharma-nature; severing without severing, realizing without realizing—only then is untying accomplished.

5.112

2. Revealing the correct cause and condition, in two parts: 1. Clarifying the intention of the present discourse.

5.113

"Ānanda! I say that the Buddha-Dharma arises from causes and conditions, not by adopting the coarse worldly characteristics of combination. When the Tathāgata brings to light worldly and world-transcending dharmas, he knows their fundamental cause, which emerges in accord with whatever conditions."

5.114

The correct contemplation of the Middle Way is the vajra-king illusion-like samādhi: it can untie the beginningless knotted root of avidyā, it can transcend and realize the stage of non-learning in the snap of a finger, and it can bring forth boundless, inconceivable functioning. This is what is called the Buddha-Dharma arising from causes and conditions; how could it be the same as the coarse characteristics spoken of by the world? Because the Buddha's avidyā is forever exhausted and he has attained the knowledge of all aspects, he is able to know the reasons for these knots and their untying, which is not the realm of anyone else.

5.115

2. Specifically revealing what is known.

5.116

"In this way, even down to a single drop of rain beyond worlds as many as the sands of the Ganges, I also know its tally; and of the various things present before us—the straightness of pines, the crookedness of briars, the whiteness of swans, and the blackness of crows—I completely comprehend their primal origins."

5.117

All the realms of form and mind, defilement and purity, existence and non-existence in all worlds are maintained in reliance on avidyā. Now avidyā has been transformed into clarity, and clarity is the knowledge of all aspects. Since the Buddha has realized all realms, what could be difficult to comprehend? Therefore he is able to completely comprehend their primal origins.

5.118

3. Generally revealing the benefit of untying.

5.119

"Therefore, Ānanda! Choose among the six faculties according to your heart; if the knots of the faculties are removed, the characteristics of dust will naturally perish, all false delusions will dissolve and vanish, and what else could it be but the true?"

5.120

The text above states: "If you can awaken to the faculty of perfect penetration here and reverse that beginningless flow of karmic fabrication, following perfect penetration, the difference between it and the non-perfect faculties will be like days compared to kalpas. But you are inferior and not yet able to attain the round, sovereign wisdom within it; therefore I explain it, so that you may enter deeply through a single gateway. Entering one without falsity, those six cognitive faculties will become pure all at once." Thus it says "choose". The text below states: "Seeing and hearing are like illusory cataracts; the three realms are like flowers in space. When hearing returns, the root of the cataract is removed; when dusts vanish, awakening is perfectly pure." Therefore, all delusions dissolve and vanish; what else could it be but the true?

5.121

2. Clarifying the sequence, in two parts: 1. Questions and answers based on the concrete matter.

5.122

"Ānanda! I now ask you: before us are six knots on this karpāsa cloth; can they be untied and disentangled all at the same time and removed at once?" "No, World-Honoured One! These knots were originally tied one after another, and today they must be untied in sequence. The six knots share the same body, but the tying was not simultaneous; then when the knots are untied, how could they be removed at once?"

5.123

This reveals that the six faculties cannot be untied all at once, but rather one should attain the liberation of the six faculties from a single sense door; it does not mean that the six faculties form a sequence in relation to one another. Merely observing the application to the Dharma will make the meaning clear of itself.

5.124

2. Applying it to the Dharma to clarify.

5.125

The Buddha said, "Untying the six faculties is also like this. When this faculty is first untied, one first attains the emptiness of persons; when the nature of emptiness is perfectly bright, one accomplishes liberation from dharmas; once dharmas are liberated, both are empty and nothing arises—this is called a bodhisattva attaining the forbearance of non-arising dharmas through samādhi."

5.126

This precisely clarifies the sequence. As the text below says: "Initially, within hearing, entering the flow and forgetting the object; once the object entered is stilled, the two characteristics of motion and stillness clearly do not arise. Increasing gradually like this, hearing and what is heard are exhausted"—this is "when this faculty is first untied, one first attains the emptiness of persons". "When hearing is exhausted and one does not abide, the awareness and what is awoken to are empty"—this is "one accomplishes liberation from dharmas". "When emptiness and awareness are extremely round, emptiness and what is emptied are extinguished"—this is "both are empty and nothing arises". "When arising and ceasing are extinguished, quiet extinction appears before one"—this is "attaining the forbearance of non-arising dharmas". The *Vimalakīrti* says: "Furthermore, the arising of this illness is entirely due to attachment to self; therefore, one should not give rise to attachment to self. Having known the root of the illness, one eliminates the conception of self and should give rise to the conception of dharmas, contemplating thus: 'It is merely a combination of many dharmas that forms this body; when it arises, only dharmas arise; when it ceases, only dharmas cease.' One should contemplate thus: 'This conception of dharmas is itself an inversion; I should abandon it.' What is abandonment? It means not thinking of internal or external dharmas, practicing in equality, saying that self is equal and nirvāṇa is equal. Why is this? Both self and nirvāṇa are empty, until one attains this equality, where there is only the illness of emptiness, and the illness of emptiness is also empty." Here, Vimalakīrti precisely takes the body to establish the contemplation gate of the three emptinesses, and therefore contemplates in sequence and abandons in sequence. In the present sūtra, one merely enters deeply through a single faculty, and naturally the coarse attachments are severed first, being realized in sequence. Although the contemplative practices differ, what is attained is the same. That is to say, based on the contemplative method of the perfect and sudden, one enters merely through a single faculty, not that the six faculties are untied all at once, which is why it is called "sequence". It is not like the gradual dharma-doors spoken of for those of dull faculties; various commentaries make many assertions, which cannot all be related.

5.127

3. Broadly citing cultivation and realization, in four parts: 1. Ānanda inquires about the faculty of perfect penetration, in four parts: 1. Stating his understanding and putting forward his doubt.

5.128

Ānanda and the great assembly, having received the Buddha's revelation, had their wisdom and awakening become perfectly penetrating, and were free from doubts. Together, they joined their palms, bowed their heads at his feet, and said to the Buddha, "Today our bodies and minds are clear and bright, and we have joyfully attained freedom from obstruction. Although we have awakened to the meaning of the disappearance of the one and the six, we have not yet reached the fundamental faculty of perfect penetration."

5.129

Wisdom and awakening being perfectly penetrating was due to receiving the revelation; but the path of entry into the fundamental faculty had not yet been made fully clear, so now he offers homage, hoping to achieve understanding.

5.130

2. Recounting his past delusion and meeting the Buddha.

5.131

"World-Honoured One! We have drifted about, abandoned and unprotected for accumulated kalpas; with what mind, with what thought could we have been admitted to the Buddha's heavenly kin, like a nursing child suddenly meeting its compassionate mother?"

5.132

Turning one's back on awakening and uniting with dust is called 'abandoned and unprotected'; drifting like duckweed through the six destinies is called 'drifting about'. Suddenly encountering [the Buddha] and being counted as his cousin is called 'admitted to the heavenly kin'. Due to this encounter, like a child gaining its mother, the Dharma-body can endure long.

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Linked texts (1)

首楞嚴義疏注經 — Classical Chinese