起信論疏 2.6.3

2.6.3

Because of the power of previously cultivating the smṛtyupasthānas, one clearly knows that among all inner and outer phenomena, there is originally neither that which can conceptualize nor that which can be conceptualized. Inferring that thought-moment after thought-moment they are unarisen and unceasing, one frequently directs attention to this without straying from it; to abide without straying from it is precisely 'close abiding' (upasthāna / samupasthāna). Next, the statement 'One also must not follow the mind in externally reflecting upon sense-objects' explains the fifth [state], the mind of 'disciplining' (damana). The signs of external dust cause the mindful mind to be distracted. Relying on the previous cultivation of firmly abiding and close abiding, deeply knowing that external dust entails various faults, one immediately conceives those signs as faulty; by the power of this conception, one curtails one's mind so that it does not scatter outward, hence it is called 'disciplining'. Next, the statement 'Afterwards, using the mind to eliminate the mind' explains the sixth [state], the mind of 'pacification' (śamana). Various discriminative thoughts cause the mind to be agitated. Relying on the prior disciplining, one even more acutely perceives their faults, immediately conceives these signs as faulty, and by the power of this conception turns to eliminate the agitated mind; because the agitated mind does not arise, it is precisely 'pacification'. Next, the passage from 'If the mind wanders and scatters' up to 'moment by moment cannot be apprehended' explains the seventh [state], the mind of 'complete pacification' (vyupaśamana). In this there are two parts: first, the statement 'If the mind wanders and scatters, one should immediately rein it back... up to... mind-only without external sense-objects' explains that through loss of mindfulness, the mind momentarily wanders and scatters to external dust, yet by the power of mindfulness one is able not to endure it. Next, the statement 'Moreover, this mind also lacks self-nature and moment by moment cannot be apprehended' explains that through loss of mindfulness, [the thought] still subsists in the internal mind, yet by the power of cultivation one immediately vomits it back out. Being able neither to accept [it] outwardly nor retain [it] inwardly, it is therefore called 'complete pacification'. Next, the statement 'If rising from sitting, going, coming... up to... becoming thoroughly ripe, one's mind is able to abide' explains the eighth [state], 'one-pointed abiding' (ekotīkaraṇa). That is, having a mind of preliminary application and purposeful exertion, the text thus states 'always mindful of upāyas, conforming to and contemplating'. With an uninterrupted and flawless continuous samādhi mind, the text thus states 'practicing for a long time until thoroughly ripe, one's mind is able to abide'—this is precisely the aspect of one-pointed abiding. Next, the statement 'Because the mind abides, it gradually becomes sharp and vigorous, and in accordance [with it], one attains entry into the tathatā-samādhi' explains the ninth [state], the mind of 'equipoise' (samādhāna). By the power of the previous cultivation that has become thoroughly ripe, one attains a mind free of preliminary application and purposeful exertion; far removed from sinking and floating, it abides spontaneously, hence it is called 'equipoise'. Because the mind of equipoise abides in the aspect of tathatā, the text states 'attains entry into the tathatā-samādhi'. 'Deeply subduing afflictions, faith increases, and one quickly achieves non-retrogression' briefly reveals the power and function of the tathatā-samādhi, because through progressing in this, one is able to enter the stage of non-retrogression of the gotra. The above has explained those who are able to enter; from 'except only' downward, it excludes those who are unable. The method for cultivating śamatha has been concluded above. From 'Furthermore' downward, the second part explains the superior efficacy of cultivating śamatha, explaining that based on the aforementioned tathatā-samādhi, one is able to produce various samādhis such as the samādhi of one act (ekavyūha-samādhi). Regarding the so-called 'samādhi of one act', as stated in the Mañjuśrī-prajñā-sūtra: 'What is called the samādhi of one act? The Buddha said: "The dharmadhātu has a single characteristic; binding one's focus to the dharmadhātu is called the samādhi of one act." One who enters the samādhi of one act completely knows the undifferentiated characteristic of the dharmadhātu and the Buddhas [as numerous as] the sands of the Ganges. As for the Buddha-dharma heard by Ānanda, he attained the dhāraṇī of mindfulness; though his eloquence and wisdom were foremost among the śrāvakas, they still abided in measurable quantities, and thus had limitations and obstructions. If one attains the samādhi of one act, each and every doctrinal gate of the sūtras is distinguished and completely understood, determined and unobstructed. Constantly expounding them day and night, wisdom and eloquence never cease. If compared to Ānanda's vast learning and eloquence, even one part in a hundred thousand does not match it.' Up to its extensive explanation. The tathatā-samādhi can generate such immeasurable samādhis, hence it is said that 'tathatā is the fundamental root of samādhis'. The superior efficacy of cultivating śamatha has been concluded above. From 'Or there may be' downward, the third part explains the arising of demonic events, within which there are two parts: a brief explanation and an extensive analysis. In the brief explanation there are also two parts: first explaining demonic harassment, and afterwards showing the remedy. In the first part, the term 'demons' refers to heavenly demons; 'ghosts' refers to dūti ghosts; 'spirits' refers to enchanting spirits. When such ghosts disturb the Buddha-dharma and cause one to fall into false paths, they are called 'non-Buddhists'. Such demons, ghosts, and spirits are all capable of transforming into three kinds of five dusts to destroy a person's wholesome mind: first, producing terrifying situations, as the text states 'manifesting forms while seated [in meditation] to cause fright'; second, producing alluring situations, as the text states 'or manifesting handsome men or women'; third, situations neither adverse nor agreeable, meaning manifesting neutral five dusts to disturb and agitate the practitioner's mind, as the text states 'and other such signs'. From 'One should reflect' downward, it next explains the remedy: if one can contemplate that the aforementioned dusts are merely created by the discrimination of one's own mind, and that outside of one's own mind there are no distinct signs of dust. When one can maintain this reflection, the objective signs will immediately vanish; this clarifies the general method for dispatching all demons, ghosts, and spirits. Speaking in terms of specific gates, each has a specific method: as for remedying various demons, one should recite the various Mahāyāna spell-incantations that ward off demons, keeping them in mind and chanting them. As for the dūti ghosts, they may appear like scorpions or insects climbing over a person's head and face, stinging and piercing with a creeping itch; or they may strike and tickle beneath both armpits of the person; or suddenly embrace the person; or make clamorous vocal sounds; or assume the forms of various beasts—not of one kind but various abnormal forms—to come and disturb the practitioner. One should then close one's eyes, single-mindedly recall and speak thus: 'I now recognize you; you are a fire-eating, foul-smelling, and lard-thieving kṛtyā in this Jambudvīpa who rejoices at the sight of me. You destroy the seed of the precepts; I now maintain the precepts and ultimately do not fear you.' If one is a monastic, one should recite the vinaya; if one is a layperson, one should recite the Bodhisattva-prātimokṣa, or recite the three refuges, the five precepts, and so forth, whereupon the ghost will crawl backwards and retreat. As for the enchanting spirits, they refer to the beasts of the twelve earthly branches, which can transform into various shapes and colors: either assuming the appearance of young boys and girls, or assuming the form of old elders, or terrifying bodies, and so forth; not one, but many, disturbing the practitioner. When they wish to afflict a person, each comes at its corresponding hour: if they mostly come at the yin hour (3–5 a.m.), it is certainly a tiger, rhinoceros, or the like; if they mostly come at the mao hour (5–7 a.m.), it is certainly a hare, musk deer, or the like; and so on, if they mostly come at the chou hour (1–3 a.m.), it is certainly of the bovine kind, and so forth. If the practitioner always uses these times, then knowing the enchantment of those beasts, speaks their names and scolds them, they will immediately disperse and vanish. All these are as explained at length in the dhyāna-sūtras. The above has briefly explained demonic events and their remedies. From 'Or they may manifest' downward is the second part, the extensive analysis, within which there are three: first, extensively revealing the distinctions among demonic events; from 'For this reason' downward, the second part explains their remedy;