起信論疏 2.6.4

2.6.4

From "It should be known that non-Buddhists" downward is the third [part], distinguishing the genuine from the false. First, it clarifies five pairs and ten matters: first, manifesting forms and preaching the Dharma make a pair; second, attaining supernormal powers and producing eloquence make a pair—that is, from "or causing a person" downward to "matters of fame and profit." Third, giving rise to afflictions and creating karma make a pair—that is, from "again causing a person" downward to "various entanglements." Fourth, entering absorption and attaining dhyāna make a pair—that is, from "also able to cause" downward to "causing a person to become attached." Fifth, food differences and changes of complexion make a pair, which can be seen in the text. Question: If realms such as seeing images of bodhisattvas arise due to roots of goodness from past lives, how does one distinguish and judge what is false and what is correct? Answer: Indeed, there are such matters, and one cannot fail to be cautious. Why is this? If one sees manifestations wrought by māras, takes them to be good signs, and delighting one's heart grasps after them, then through this deviance one will fall ill and go mad. If one attains realms produced by roots of goodness, takes them to be the work of māras, and with doubt in mind abandons them, then one will retrogress and lose the benefit of the good, never making progress. Yet what is false and what is correct are truly difficult to distinguish; therefore, testing them by three methods enables one to know. What are the three matters? First, polishing by means of samādhi; second, practicing according to one's original meditation; third, observing with wisdom. As a sūtra says: "If one wishes to know genuine gold, test it by three methods: namely, burning, striking, and polishing." Practitioners are also like this: they are difficult to distinguish and recognize. If one wishes to distinguish them, three tests are also required: first, one should work together with them; if one does not know from working together, one should live together with them for a long time; if one does not know from living together, observe with wisdom. Now, relying on this meaning to test the false and the correct: when realms and signs arise in samādhi and the false and the correct are difficult to understand, one should deeply enter the mind of samādhi, neither grasping nor rejecting within that realm, but merely remaining in equanimous samādhi. If it is produced by roots of goodness, the deeper the power of samādhi, the more the roots of goodness will flourish; if it is wrought by māras, before long it will naturally disintegrate. Second, "practicing according to one's original meditation": for example, if one originally practiced the dhyāna of the contemplation of impurity, one now relies on one's original contemplation of impurity to practice; if one practices in this way and the realm becomes increasingly clear, then it is not false; if by practicing according to the original it gradually disintegrates and ceases, one should know that it is deviant. Third, "observing with wisdom": one contemplates the manifested signs and investigates their origin; not seeing any place of arising and deeply knowing their emptiness and tranquility, the mind does not dwell or attach, so the deviant will naturally be extinguished and the correct will naturally appear. Just as when genuine gold is burned, its luster and color [remain], and if it is counterfeit it is also [revealed]; here, samādhi is likened to polishing, the original [meditation] is like striking, and observing with wisdom is analogous to burning with fire. By these three tests, the false and the correct can be known. Question: If a māra can cause my mind to attain samādhi, how does one distinguish between false and correct samādhi? Answer: This point is subtle and extremely difficult to know; for now, relying on the explanations of past worthies, I shall briefly indicate the fork between the false and the correct. When one practices progressively according to the previously explained gate of nine states of mental abiding, upon reaching the ninth, one feels one's limbs stirring and moving. When they move, one feels one's body to be like a cloud, like a shadow, as if existing and as if not, arising either from above, or from below, or from the waist, faintly pervading the entire body; when the tactile sensation of movement arises, its merits are immeasurable. Briefly speaking, there are ten aspects: first, serene samādhi; second, empty openness; third, radiant purity; fourth, joy; fifth, supportive bliss; sixth, the arising of wholesome thoughts; seventh, clear knowing and seeing; eighth, freedom from entanglements; ninth, pliancy of mind; tenth, the realm manifesting before oneself. These ten phenomena arise together with the movement; if fully distinguished, they could hardly be exhausted. After this matter passes, other tactile sensations arise in succession. As for "other tactile sensations," there are briefly eight kinds: first, movement; second, itching; third, coolness; fourth, warmth; fifth, lightness; sixth, heaviness; seventh, roughness; eighth, slipperiness. However, these eight tactile sensations do not necessarily all arise; some may experience only two or three tactile sensations. When they arise there is also no fixed sequence, yet most often the sensation of movement arises first; this clarifies the aspect of correct samādhi according to the coarse. Next, we distinguish the false aspects; the false aspects briefly come in ten pairs: first, increase and decrease; second, samādhi and distraction; third, emptiness and existence; fourth, brightness and darkness; fifth, sorrow and joy; sixth, suffering and pleasure; seventh, good and evil; eighth, foolishness and wisdom; ninth, release and bondage; tenth, rigidity and softness. First, "increase and decrease": when the tactile sensation of movement arises, perhaps the body moves, the hands lift, and the feet follow in motion; outsiders see one motionless as if asleep or as if possessed by a ghost, with body, hands, and feet erratically moving—this is the aspect of increase. If when the tactile sensation of movement arises, whether above or below, it ceases before pervading the entire body, and thus one entirely loses the aspect of the realm, sitting desolately with no way to support the body—this is the aspect of decrease. Second, "samādhi and distraction": when the tactile sensation of movement arises, consciousness and body are bound by samādhi and do not attain ease; or because of this one enters a deviant samādhi, even up to seven days—this is the fault of samādhi. If when the tactile sensation of movement arises, the mind is distracted, agitated, and takes different objects as conditions—this is the fault of distraction. Third, "emptiness and existence": when the tactile sensation arises, one does not see the body at all and thinks one has realized samādhi of emptiness—this is the fault of emptiness. If when the tactile sensation arises, one feels the body to be solid and real, just like wood or stone—this is the fault of existence. Fourth, "brightness and darkness": when the tactile sensation arises, one sees various external lights and colors, even the sun, moon, and stars—this is the fault of brightness. If when the tactile sensation arises, body and mind are dim and dark, as if entering a dark room—this is the fault of darkness. Fifth, "sorrow and joy": when the tactile sensation arises, the mind is feverish and troubled, haggard and displeased—this is the error of sorrow. If when the tactile sensation arises, the mind leaps with great joy and cannot settle itself—this is the error of joy. Sixth, "suffering and pleasure": when the tactile sensation arises, one feels pain and torment in all the limbs of the body—this is the error of suffering. If when the tactile sensation arises, one experiences great pleasure and becomes greedily attached and entangled—this is the error of pleasure. Seventh, "good and evil": when the tactile sensation arises, one recollects external, distracted wholesome things and ruins samādhi—this is the error of the good. If when the tactile sensation arises, lack of shame and remorse and other evil thoughts arise—this is the error of evil. Eighth, "foolishness and wisdom": when the tactile sensation arises, the mind-consciousness is confused and perceives nothing—this is the error of foolishness. If when the tactile sensation arises, knowledge and seeing are sharp and clear, but false perceptions arise in the mind—this is the error of wisdom. Ninth, "bondage and release": either the five hindrances and afflictions veil and obstruct consciousness—this is the error of bondage; or one thinks one has realized emptiness and attained the fruit, giving rise to overweening pride—this is the error of release. Tenth, "rigidity and softness": when the tactile sensation arises, the body is rigid and stiff, just like tiles or stone, and difficult to turn—this is the error of rigidity;