大乘起信論義記 3.457

3.457

Question: "If manifestations of the forms of Buddhas and bodhisattvas preaching profound Dharma are perhaps aroused from roots of goodness in past lives, how does one discriminate to determine what is heterodox and what is orthodox?" Answer: "This matter is truly difficult. Why is this so? Because if it is produced by a demon and one takes it to be an auspicious sign, mentally grasping and clinging to it, one falls into the heterodox net. If it is genuinely a realm aroused by roots of goodness and one deems it a demonic activity, mentally doubting and abandoning it, one retreats from and loses one's roots of goodness, ultimately making no progress. Therefore, it is truly difficult to distinguish heterodox from orthodox. Now, provisionally relying on the transmission of ancient worthies, it is briefly tested with three methods: first, refining through samādhi; second, cultivating in accord with the original [practice]; third, observing with wisdom. As a sūtra says: 'If one wishes to know true gold, test it with three methods: burning, beating, and polishing.' Practitioners are also like this: they are difficult to distinguish. If one wishes to distinguish them, three tests are also needed: first, one should work together with them; if one does not know from working together, one should dwell together for a long time; if one does not know from dwelling together for a long time, observe with wisdom. Now this idea is borrowed to test the heterodox and orthodox: when phenomenal objects arise in samādhi and it is difficult to know whether they are heterodox or orthodox, one should delve deeply into the mind of samādhi, neither grasping nor rejecting within that realm, but merely remaining established in equalized absorption. If it is aroused by roots of goodness, the deeper the power of samādhi, the more the roots of goodness will manifest; if it is produced by a demon, it will soon disintegrate of itself. Second, 'cultivating in accord with the original [practice]': for example, if one originally cultivated the dhyāna of the contemplation of impurity, one now cultivates the contemplation of impurity in accord with the original. If, by cultivating thus, the realm becomes increasingly clear and bright, then it is not spurious; if, by cultivating in accord with the original, it gradually disintegrates and ceases, one should know it is heterodox. Third, 'observing with wisdom': observing the manifested marks, one examines and tests their root source and sees no place of arising; knowing deeply their emptiness and tranquility, the mind does not abide or cling. The heterodox will naturally cease, and the orthodox will naturally appear—just as burning true gold increases its radiant color, whereas spurious gold will immediately scorch and be destroyed. One should know that the true and spurious here are also like this. Samādhi is likened to polishing, the original practice to beating, and observation with wisdom is compared to burning. By means of these three tests, the heterodox and orthodox can be known."