起信論疏筆削記 19

English (machine translation) 19

Language: English

19.1

Recorded by the Śramaṇa Zixuan of Changshui

19.2

Fifth, regarding calm and insight: this addresses the middle grade of the initial mind of the ten faiths.

Regarding calmnes (śamatha), in the Commentary, the phrase 'First, due to...' explains [the state] prior to cultivating practice. From 'Now' onward, it directly explains the cultivation of calmness, meaning that by means of actualized enlightenment one realizes that all the sensory realm-objects are only manifested by consciousness and there are no external marks of objects. Since the sensory objects are stilled, conceptual differentiation does not arise, and both mind and objects are calmed. That is, destroying the marks of dust constitutes the calming of objects, and being without conceptual differentiation constitutes the calming of the mind; when both mind and objects are forgotten, the calm, eternal mind appears. This is identical to the Zen tradition's meaning of 'no-thought,' which means not deliberating on any good or evil at all, so that beneath the words, thoughts are spontaneously cut off. The *Yuanjue jing* says: 'One should, with right mindfulness, distance oneself from all illusions.' 'Expedient means' refers to the expedient means of cultivating calmness; therefore, ancient masters of virtue said: 'Before proceeding to quiescence, the myriad objects are completely obliterated; after generating wisdom, everything is entirely as such.'

19.4

The phrase 'However, now...' intends to show the distinction; hence, it indicates both the Chinese and Sanskrit terms: actual cultivation is named *śamatha*, while the prior cultivation of expedient means is named 'calmness' (止); insight (vipaśyanā) is also modeled on this. From 'Because both...' onward, it explains the distinctive intention. Since it says 'in accordance with,' one can know that it is not yet the actual calmness; for it is only calmness identical with insight that is called actual calmness, and insight identical with calmness that is called actual insight. Now, since it is an exclusive cessation, it is merely an expedient means of calmness and cannot yet be termed the practice of calmness; therefore, it is said to 'accord with *śamatha*.' Question: 'This practice is calmness; why is it called insight?' Answer: 'At the time of actual cultivation, calmness and insight are dual-functioning. If calmness lacks insight, it is not called true calmness; if insight lacks calmness, it is not called true insight. Therefore, at the time of actual cultivation, calmness is also called insight; hence, in the *Yuanjue jing*, it is named "calm contemplation." Although it is also named insight, here it is called calmness because, with regard to obliterating marks, it contemplates tathatā. Tathatā is without marks; in facing it, the mind is cut off, and when the mind is cut off, the meaning of calmness is achieved; it is also the contemplation of emptiness.'

19.5

Regarding insight (vipaśyanā), in the Śāstra, 'because of the meaning of insight' refers to the insight that is identical with calmness, and is also the contemplation of the conventional; in the *Yuanjue jing*, it is named 'illusory contemplation.'

19.6

The Commentary has three parts: first, explaining the meaning. 'Relying on the gate of arising and ceasing': previously, relying on the gate of tathatā, marks were obliterated and the mind was cut off, illuminating yet ever quiescent, and hence it was named calmness. Now, in terms of the gate of arising and ceasing, one contemplates the marks of all dharmas, following the current or reversing the current, the defiled and pure causes and results, and the diverse distinctions of worldly and noble, matter and mind; quiescent yet ever illuminating, it is therefore named insight. This, then, can skillfully differentiate the marks of all dharmas, whereas the former was unmoving in the ultimate truth.

19.7

From 'As the *Yogācāra*...' onward, the second part is citing evidence, which has two [subdivisions]: first, directly citing that text. 'The Bodhisattva Stage': that treatise contains seventeen stages, and this is a passage within the Bodhisattva Stage. Being without conceptual differentiation is the cause of fundamental wisdom; wonderful worldly wisdom is the cause of subsequently attained wisdom.

19.8

From 'From this it is known...' onward, the second [subdivision] reconciles and explains that meaning, which is evident.

19.9

From 'However, the two gates...' onward, the third part explains the reason for their dual functioning. That is, relying on the One Mind, two gates are opened; relying on these two gates, one cultivates calmness and insight. Only when calmness and insight function dually can one tally with the Mind, and only when tallying with the Mind is it named true calmness and insight. Therefore, Tiantai stated: 'The quiescence of dharmatā is called calmness; quiescent yet ever illuminating is called insight.' This means tallying with essential calmness and insight by means of cultivating calmness and insight; how could the principle of dual cultivation be in vain?

19.10

Under the third heading, [the practice of] both together, in the Śāstra, 'two meanings' refers to the aforementioned calming of all realms and contemplating the causes and conditions of arising and ceasing. 'Do not abandon each other': regarding these expedient means at the beginning of calmness and insight, although both may not yet manifest simultaneously when the practitioner cultivates them, while training in this, they must be practiced mutually supporting each other and cannot operate in isolation, casually abandoning one another. In the Commentary, 'having two essences' means that these two serve commonly as the essence for the ten perfections; it is like water: only when it is settled and then clear can it reflect images. Since the two gates open from the One Mind, how could they not possess both concentration and wisdom? The text above fully revealed this.

19.11

Regarding external conditions, in the Commentary, 'dwelling in quietude' and so on: not engaging in various activities is called 'quietude' (閑), and being free from confusion and noise is called 'peace' (靜). With the intention of rendering the mind quiescent, one must leave clamor; if one wishes to leave clamor, one should depart from settlements and dwell in an araṇya; when one does not confront entangling dust, calmness is easily achieved. Here there are three places where one can cultivate dhyāna-concentration: first, deep in the mountains, cut off from people; second, in an araṇya, at least three leagues from a village, where the sounds of pasturing cease and there is no confusion and noise; third, far from lay households, in a pure monastery (saṅghārāma). These are all termed quiet and peaceful places; thus, this is first. 'Purity of precepts': to hold exquisite food, one must rely on a clean vessel; if precepts are impure, concentration does not arise. If one knows that one has previously broken precepts, one should repent in accordance with the Dharma so that the precepts become as before. For if precepts are impure, there are karmic obstacles, preventing the cultivation of calmness from being accomplished, and thereby attracting demonic obstacles, illnesses, and the like to disturb and harass. 'Clothing and food' and so on: first, being fully provided with clothing, for there are three kinds of faculties. The superior are like the Great Being of the Snowy Mountains, who merely took whatever single robe he obtained to cover his body; the middling are like Kāśyapa, who wore three rag-robes and stored nothing extra; the inferior are like those in very cold countries or whose strength of forbearance is not yet mature, who are permitted a hundred and one items to sustain the body beyond the three robes. Second, being fully provided with food, which has four categories: the superior merely take whatever is obtained to satisfy hunger; the middling constantly practice the dhūtas and accept the method of begging for food; the inferior receive food sent by donors in an araṇya; the lowest of the inferior take regular saṅgha meals and accept invitations. Beyond this, seeking other things and accumulating much increases greed and obstructs the path. Now, clothing and food are necessary; if one of them is lacking, the mind has worries, and there is no way to attain concentration. 'Good spiritual friends' are threefold: first, those who manage and provide conditions; second, fellow practitioners who encourage and inspire; third, those who teach the Dharma gates. Like the three legs of a cauldron, not one can be missing. 'Ceasing all engagements and affairs' has four aspects: first, livelihood; second, social relations; third, crafts and arts; fourth, academic study and recitation. If any one of these is present, it causes obstruction, preventing one from attaining concentration.

19.12

Regarding 'straightening the feet' and so on: pressing one foot is the half-lotus posture. Among these, pressing the left with the right is the subjugating-demons posture; pressing the right with the left is the auspicious posture. If both feet cross each other, it is the full-lotus posture; this posture can make one's deportment upright and fine, as extensively explained in the *Dazhidulun*. Therefore, a verse states: 'Seeing even a painting of the cross-legged sitting posture, / The demon king is already terrified; / How much more so when a person entering the Path / Keeps the body upright without tilting.' 'Loosening the clothing and belt': for fear that sitting for a long time will cause fullness of breath and discomfort. 'Not letting them slip off': because the deportment would not be good, or for fear of wind and cold. 'Placing [the tongue] against the upper palate': to ward off wind and seal the breath, avoiding the scattering of the spirit and galloping of the mind. When wishing to close the mouth, first exhale the foul breath in the chest; when exhaling, open the mouth to release the breath outward, visualising all the blocked channels in the body being fully opened, and having expelled the breath completely, only then close the mouth and draw in clear breath through the nose. Yet when closing the mouth, the lips and teeth should only just meet. 'Eyes not completely closed': if completely open, there is agitation; if completely closed, there is torpor; therefore, one should merely cut off external light.

19.13

The 'two-fascicle *Calmness and Insight*' refers to that *Calmness and Insight for Beginners in Sitting Meditation*, which originally was only one fascicle and should have been split into two. It has ten gates for cultivating calmness and insight: First, possessing the conditions, as briefly explained in the Commentary. Second, rebuking desire, referring to the five desires of forms, sounds, fragrances, and so on. What is called 'rebuking' means clearly understanding that these five trouble and delude sentient beings, causing them to suffer and fail to attain liberation, generating deep revulsion and no longer pursuing them; this is called 'rebuking.' Third, discarding the hindrances; the hindrances refer to sensual desire, sleep, ill-will, restlessness-and-regret, and doubt. What is called 'discarding' means realizing that these five hinder and cover the mind-nature of sentient beings, preventing liberation—just as the sun and moon obscured by smoke, clouds, and the like cannot shine brightly—and now distancing oneself from them all; this is called 'discarding.' Fourth, regulating and harmonizing: regulating food and drink so that one is neither hungry nor overfilled; regulating sleep so that it is neither overly restricted nor indulged; regulating the body so that it is neither too relaxed nor too taut; regulating breath so that it is neither rough nor slippery; regulating the mind so that it is neither floating nor sinking; making these five matters harmonious and properly adjusted. Fifth, cultivating expedient preparations: aspiration, vigor, mindfulness, wisdom, and single-mindedness. Due to wholehearted delight in cultivating dhyāna-concentrations and transcending the mundane world, one is diligent day and night, advancing in all wholesome dharmas; contemplating the world as impermanent, base, and contemptible, while dhyāna-concentration and wisdom are noble and precious; selecting between the marks of suffering and joy, false and real, in the contaminated and uncontaminated; and single-mindedly and resolutely cultivating calmness and insight—this is named 'cultivating expedient preparations.' Sixth, the actual cultivation of calmness and insight, within which there is cultivation while sitting and cultivation when encountering conditions and facing objects, all as in that text. Seventh, the manifestation of wholesome roots, which corresponds to the ten benefits of visible recompense below. Eighth, awareness of demonic occurrences, as explained below. Ninth, curing illness: one must first know the origins of illness, which arise from four sources: 1. arising from the four great elements; 2. arising from the five internal organs; 3. caused by ghosts and spirits; 4. induced by karmic causes. Having identified the illness, one treats the first two with calmness and insight, treats the third with dhāraṇī power, and treats the fourth with cultivating merit and repentance. Tenth, realization of the fruit, namely entering the stage of non-retrogression, all as explained there. One may briefly understand the main outline; if one desires a complete view, one may consult the original text.

19.14

'Regulating the mind': 'mind' (心) is precisely 'intention' (意); it means subduing the mind and intention, causing them to head toward correctness. From 'In the final age...' onward, it exposes incorrect marks. However, the trainings in precepts, concentration, and wisdom, as well as miscellaneous practices, often suffer from these afflictions. The *Commentary on the Bodhisattva Precepts* states: 'People within the Buddhadharma mostly initiate practices based on four positions, namely the three trainings and miscellaneous practices.'

19.15

First, regarding the training in precepts, there are two categories: 1. The pretentious: although they do not break precepts, their nature is not straightforward; relying on deviant thoughts and calculations, they manifest unusual deportment to dazzle the mundane world and seek fame and gain, having fundamentally not a fraction of a mind seeking transcendence, yet broadly disparaging other people who lack unusual deportment as being entirely devoid of virtue. These are thieves of the ramaṇas, and also thieves of deportment, as stated in sūtras such as the *Kāśyapa* and *Ratnakūṭa*. 2. The shallow-minded: their nature lacks deep wisdom; conceitedly relying on their own precept-conduct, they consider it to be liberation, bullying the assemblies whose vehicle is urgent but precepts relaxed; when hearing of the emptiness of all dharmas, they give rise to fear. These are hateful thieves of the Buddhadharma, appearing in the *Buddhapiṭaka-sūtra*.

19.16

Second, regarding the training in concentration, there are also two categories: 1. Regarding the greedy and mad: their nature delights in fame and gain; remaining long in the mountains, their mind becomes slightly settled and peaceful, and they manifest marks of concentration to dazzle worldly people and attract great fame, broadly disparaging other people who lack these marks as entirely wrong. These are araṇya thieves, appearing in the *Kuśalamūlasaṃparigraha-sūtra*. 2. Regarding the deviantly arrogant: their nature lacks extensive learning; relying on mountains to practice concentration, aided by the power of ghosts and spirits, their mind in concentration holds views; not skillfully recognizing them, they rely on this to give rise to arrogance, assume great fame, bully and extinguish other people considering them all to be wrong, and damage the Buddhadharma. These are great thieves of Mara's faction, appearing in the *Awakening of Faith* and the *Kuśalamūlasaṃparigraha-sūtra*.

19.17

Third, regarding trainees in wisdom, there are also two classes: First, regarding the shallow: this refers to those whose nature involves little listening and recitation, and whose learning lacks systematic sequence; impelled at heart by fame and gain, they rush to preach and lecture, making subjective judgments based on their own views, slandering both past and present, seeking solely fame and wealth without any original intention to seek liberation. Relying on their own lack of practice, they also disparage and insult discipline and concentration. These are thieves who sell the Buddhadharma; they shall incur great suffering. This comes from the discussion of demonic karmas in the Avataṃsaka-sūtra. Second, regarding the profound: this refers to those whose nature is articulate and discerning, who, although having some partial grasp of the literal teachings of the two vehicles and the three piṭakas, still have not attained the Buddha's intended meaning; when charged with transmitting the Dharma, they solely praise fame and gain to encourage later learners, slander both past and present, and display themselves as uniquely superior. Relying on this as virtue, they give rise to conceit and demean others; they merely recite and uphold the medicine of the Dharma without curing their own disease. Bearing profound transgressions themselves, how much worse that they further breed disease within the Dharma, making it utterly incurable! How astonishing! When fire emerges from water, with what can it be extinguished? These are thieves who harm the Buddhadharma. This comes from sūtras such as the Fozang jing and the Shilun jing.

19.18

Fourth, regarding practitioners of miscellaneous practices, there are also two classes: First, regarding practitioners of merit: this refers to those whose nature is dishonest, who engage in illicit schemes, joining together to extol extraordinary merit to dazzle worldly people and solicit heavy donations, intending to use the small to summon the large and make a living by this. Having fulfilled their desires, they then rely on this to give rise to conceit, looking down upon and scorning others who lack offerings as entirely wrong. As it is with material offerings, so it is with renown. These are thieves who sell the Buddhadharma. This comes from the Jiaye jing. Second, regarding practitioners of other practices: this refers to those whose nature lacks wisdom and awakening, who cling rigidly to whatever single practice they learn, making a display of what they have learned to attract fame and gain, and rejecting all other practitioners as non-ultimate. These too are foolish people, thieves who undermine and harm the Buddhadharma. If a practitioner should contract even one of these afflictions, one should take strict warning against it.

19.19

From "Apart from this" downward clarifies the present intention; all of it can be understood.

19.20

Under "relinquishing objects," the Commentary states: "These are all mundane concentrations," which encompasses the previously mentioned breath-counting and so forth. It is not only these five: the ten totalities are the four of blue and so on, the five of space and so on, and consciousness, making ten. They are called "totalities" because one contemplates each individual phenomenon as pervading all places; hence they are also called "contemplations of the ten pervasive spheres." As for "one may also...," it means that one does not rely on the six dusts, such as the forms seen by the eye or even the phenomena known by the mind when the mind is distracted; "hearing" refers to ear and nose, "sensing" refers to tongue and body, and "knowing" is the mind itself, which roughly subsumes the six; here, it raises the grasping [subjects] to encompass the grasped [objects]. From "At this..." downward explains the meaning: by deducing that these are manifestations of vijñaptimātra alone, they have no separate essence. Having recognized that there are no dusts outside the mind, how could it be fitting to direct the mind to rely on what is external? If it were not so, how could it be called cultivating cessation? The cognized objects of the concentrations mentioned above are all provisional establishments within the expedient, lesser teachings, temporarily causing the mind to be restrained so that anāsrava will gradually arise. Now, this true teaching does not rely on any of them, which is directly bestowing the precious carriage, not giving the goat or deer carts.

19.21

The Treatise states: "All..." downward: Second, as for dispelling delusive thoughts, there are two parts: first, correctly dispelling them. The Commentary states: "all remaining mental states are dispelled," which has two meanings: First, apart from seeing, hearing, sensing, and knowing, should there be further thoughts in the mind, whatever thoughts arise, all of them are eliminated and dispelled. Second, apart from the previously mentioned objects and contemplations of breath-counting, skeleton contemplation, and the ten pervasive spheres, if there are any contemplations of mundane concentrations whatsoever, such as the nine contemplations and the eight liberations, none of them are relied upon. Because the present mind is oriented toward principle from moment to moment, it filters out thoughts of mundane phenomena; hence it says "all are eliminated." As for "that which is dispelled...", based on illusion, one speaks of awakening, which is also termed illusion; if one speaks of having awakening, one has not yet parted from illusion; to speak of having no awakening is also like this; hence, it must also be eliminated. Thus, because the illusory mind is extinguished, the extinction of illusion is also extinguished. The rest of the text is easy to understand.

19.22

The Treatise states: "Because all..." downward: Second, explaining and establishing. The Commentary states: "conforming to dharmatā": although it says "all dharmas," the intention lies in the true nature; because all dharmas are completely true and all are identical with tathatā, as explained extensively in the gate of tathatā, this then is transcending the marks of mental cognition. As for "further explaining...", the outline points to this text. From "Truly because..." downward explains the meaning of this passage. The previous statement that dharmatā fundamentally lacks thought is truly because the essence of thought is itself empty: fundamentally it is not born, and now it has no extinction; this is fundamental emptiness, not an emptiness achieved by deducing it to be empty. From "This then..." downward synthesizes and explains the import of the text: it does not mean that one must wait for a time of no-thought before unarisen and unextinguished begin; for the very place where thought arises moment to moment is itself non-arising, and the very time thought ceases moment to moment is itself non-extinction. As the sūtra states: "At the very moment of arising there is extinction—this is not spoken for the foolish." Another sūtra states: "It arises right where it is, and is extinguished right where it is." The analogy makes this clear and visible.

19.23

The Treatise states: "Neither should..." downward: Third, re-filtering. The Commentary states: "If the mind..." and so on: first, it grants a counter-assertion, with the meaning being: if external objects truly possessed real essence, restraining the mind so that it does not cognize them would ultimately be impossible. Because it would be impossible not to cognize them, one would subsequently be able to eliminate mind with mind; this then concedes that it could be eliminated. However, regarding the surplus character zhe 者, carefully examining this passage again, it seems that the three characters bu gu zhe 不故者 are surplus, and it should only say: "restraining it so that it does not cognize could be attained, and subsequently one eliminates mind with mind." Only then does the meaning become clear; please examine this further. From "Now since..." downward correctly clarifies that, once it is known that there are no objects, the mind naturally does not arise; how could one allow the mind to cognize outwardly and then subsequently dispel it—would that not be laboring in vain? Just like a person telling their child to do wrong and then rebuking them again—what sense would there be in that?

19.24

The Treatise states: "If the mind..." downward: Abiding in right mindfulness, in two parts: first, directly revealing it. The Commentary states: "Initial practice..." and so on: this is different from the preceding; the preceding was not allowing the mind to cognize outwardly, while this refers to it running and scattering spontaneously. As for "external objects are mind-only...", fundamentally there are no objects, yet one falsely gives rise to cognitive grasping; this is called not being right. Now, one contemplates objects as having no objects and knows the mind as having no mind; there is only the single true mark, and outside the true mark there are no other dharmas. At that very moment, conceptual differentiation does not arise, so it is called right mindfulness.

19.25

The Treatise states: "It then further..." downward: Second, transcending marks. The Commentary states: "mind-only is quiescent": this mark of mind-only is also unobtainable. Previously, one transcended the conceptual differentiation of subject and object, leaving only the single true mark, which was called right mindfulness. Now, right mindfulness itself has no self-mark, because whatsoever has marks is entirely empty and false; this then means that one also does not know the knowing of quiescence, nor does one inherently know knowing, yet its self-nature is lucidly clear; hence it is not like wood and stone.

19.26

"In other bodily deportments" is identical to the Tiantai practice of "cultivating in accordance with conditions and confronting objects." This means going through the six conditions of walking, standing, sitting, lying down, acting, and speaking, confronting the six objects of form, sound, smell, taste, touch, and phenomena. For example, when one is about to walk, one immediately reflects: "Why am I walking now? If there is benefit, I walk; if there is no benefit, I do not walk." Yet while walking, one clearly understands that the walking mind and all matters within walking are completely unobtainable. Because they are unobtainable, delusive thoughts naturally cease, which is called cultivating cessation. One then contemplates the aforesaid unobtainable dharmas, seeing that each one is empty and quiescent, yet existing through causes and conditions, which is called cultivating contemplation. Standing and the rest follow this pattern. Furthermore, regarding the cultivation of cessation and contemplation upon seeing forms: one sees that all forms are like reflections in a mirror or the moon in the water, entirely unobtainable, and does not give rise to conceptualizing thoughts, which is called cultivating cessation. That forms and the rest exist through causes and conditions and are ultimately empty and quiescent is called cultivating contemplation. Sounds and the rest follow this pattern. Both cessation and contemplation conform to dharmatā, because dharmatā is eternally quiescent and eternally illuminating. However, in Tiantai, the cultivation of cessation is itself divided into three cessations, and contemplation is likewise, because they are cultivated according to the three truths and the three objects. Now, in this text, cessation and contemplation are cultivated according to the two gates of tathatā and arising-and-ceasing, both conforming to the One Mind, which is their simultaneous exercise; simultaneous exercise is the pacification of conceptual differentiation regarding the two extremes, which is the cessation and contemplation of the Middle Way's supreme truth. The rest of the text can be known.

19.27

Under "accomplishment of cessation," the Commentary states: "cessation is accomplished" refers to the accomplishment of the preliminary expedients of cessation; it is not yet the cessation that is identical with contemplation. As for "attaching to the mind," because of long practice, cessation is accomplished following the mind; because it follows the mind, it immediately becomes samādhi, which is the tathatā-samādhi. Tathatā-samādhi is precisely the cessation that is identical with contemplation, being śamatha; the Sanskrit word samādhi is translated here as "right concentration." As for "subduing afflictions...", it subdues the afflictions of view and cultivation in the four abodes, but because it is not yet able to sever them, it is called subduing afflictions. However, this also carries the sense of subduing avidyā; the Treatise states "profoundly subduing," which implicitly contains this. This corresponds to the station of faith; if one progresses further, one swiftly enters the initial abode; hence it says "with faith complete, one enters the abode; entering the abode, one does not regress."

19.28

Under "revealing obstacles," the Commentary states: "vacillating regarding principle": because one is uncertain whether the aforesaid profound principles are right or wrong, one cannot enter. As the Yuanjue jing states regarding cultivating the twenty-five wheels: "A single thought of doubt and regret precludes entry." An icchantika is an a-icchantika, translated here as "lacking faith"; this refers to those who obstinately consider it to be wrong, so it is different from doubt and vacillation. Heterodox practitioners, because their school practices erroneous teachings, slander the correct path; this is not only lacking faith but adding this transgression, so it differs from the former. The five rebellious acts are: killing one's father, mother, or an arhat, causing schism in the saṅgha, and shedding the blood of a Buddha. The four grave offenses are: killing, stealing, sexual misconduct, and lying. Question: The earlier commentary text said that those with karmic obstacles should simply be made to repent; why are they excluded here? Answer: The exclusion here refers to those who do not repent; if they repent, they can enter, unlike the Hinayana where there is fixed karma. Thus the Mahāparinirvāṇa-sūtra states: "Before entering my Dharma, karma is fixed; if one enters my Dharma, it is not fixed." As for "relying on self," this means either that one does not cultivate because of relying on a self, or that one retains a self while cultivating, so that one also cannot enter; hence the Yuanjue jing states: "If those practitioners of the path do not eliminate the mark of a self, they therefore cannot enter pure awakening." As for "heedlessness," either one does not cultivate due to craving heedlessness, or one cultivates without diligence, so one also cannot enter. "Learning as if one cannot catch up, yet fearing to lose it"—how much more so for this kind? As for "these six..." downward, it does not mean that one fails to enter only when fully possessing all six obstacles; if one has even one of the six obstacles, it can obstruct the path and prevent one from attaining samādhi.

19.29

Under "revealing supremacy," the Treatise states: "the dharmakāya of all Buddhas and the bodies of sentient beings are not two": this has three meanings: First, taking sentient beings as being themselves the dharmakāya; second, because the dharmakāya transmigrates through the five destinies, it is named "sentient beings"; third, because the marks of sentient beings are empty, they are the dharmakāya. Among these three, the first and last are orthodox; hence the Vimalakīrti-sūtra states: "As one contemplates the true mark of one's own body, so too one contemplates the Buddha; being equal, they are not two; being not two, they are of a single mark." The Treatise states: "the samādhi of one act": this is precisely the tathatā-samādhi; because one abides in the realm of tathatā, it is called the tathatā-samādhi. Because tathatā has no diverse marks, and one merely practices reaching this dharma, it is called the samādhi of one act. This is because the object is single, which makes the practice of wisdom single as well. The former derives its name from the object; the latter extends to the practice of the dharma. The outline's saying "capable of generating" is actually an interpretive way of saying capable of generating.

19.30

In the second, the Commentary states: "the single mark of the dharmadhātu" is the cognized object. "Fixing cognitive grasping on the dharmadhātu": fixing cognitive grasping refers to the cognizing mind, which rests the mind on the true principle to unite imperceptibly with the object. As for "the dharmadhātu of all Buddhas," the Dharma gates realized by all the Buddha-Tathāgatas are as countless as the sands of the Ganges and distinct from one another, yet each and every one is not different from dharmatā; those who enter this samādhi are completely able to know that there is no difference. As for "Because this tathatā..." and so on, because tathatā is the root of all dharmas, cultivating this samādhi also serves as the root for all samādhis. The Treatise states: "If a person..." downward: since this samādhi is the root, if one enters it, one will be able to produce and develop all samādhis; because the branches arise from the root, all samādhis are accomplished from this.

19.31

Regarding the discernment of demonic events: The Sanskrit term is Māra, translated here as "the killer," meaning that it can rob the practitioner of the wealth of merit and slay the life of wisdom. As for "events": just as the Buddha takes liberating sentient beings through merit and wisdom and causing them to enter nirvāṇa as his work, Māra does not do so, but constantly takes destroying sentient beings' roots of goodness and causing them to transmigrate in saṃsāra as his work, because Māra delights in saṃsāra. The various classes of beings in the three realms all belong to Māra. Now, when a practitioner aspires to escape the three realms and further makes the vast vow to extensively liberate sentient beings, Māra fears that his retinue will decrease; therefore, he comes to harass them to make them regress and fall away. The practitioner must discern and subdue them. However, there are four different kinds: first, the kleśa-māra; second, the skandha-māra; third, the mṛtyu-māra; and fourth, the devaputra-māra (ghosts and spirits). The first three are internal and are subdued by internal cultivation; demonic ghosts are external, and thus are now distinguished and discerned here.

19.32

Under the first, the commentary says: "Obstacles" means obstructing those who have entered the Path and hindering them so as to cause them to regress. Duitig demons and essences are discussed below. "Three kinds" refers to māras, ghosts, and spirits. First are the five sense-objects disagreeable to the feelings, which appear either very large or very small, terrifying in ten thousand ways, thereby causing one to lose one's resolve. Second are the five sense-objects agreeable to the feelings, manifesting a woman to a man or a man to a woman, causing them to generate defilement. Third are the five sense-objects that are neutral; excluding the former two, it is this state. Because the three kinds—māras, ghosts, and spirits—can each manifest disagreeable, agreeable, and neutral events.

19.33

Regarding remedies, the commentary has two parts: first, correctly explaining the intent of the treatise. "All," etc.: What is manifested above is merely one instance of an objective realm; therefore, it was said before: "If one is separated from mental thoughts, there are no marks of any objective realm at all." It also says: "When the mind arises, all various dharmas arise; when the mind ceases, all various dharmas cease," and so forth. From "Because of this" onward: The principle of mind-only is not even understood by those of the provisional teachings; how could those māras and outsiders comprehend this truth? The Mahāprajñāpāramitopadeśa says: "A fly can alight upon all things, but it alone cannot alight upon hot iron; if it alights upon hot iron, the fly becomes fire. Māra can cognize all objective realms, but he alone cannot cognize the true mark; if Māra cognizes the true mark, Māra also becomes the true mark." "General dispelling" means that whatever is seen or heard is remedied solely by applying this method, just as heavenly amṛta cures all diseases. Therefore, the Yuanjue jing says: "Except for that which has been heard, no objective realms whatsoever are to be grasped." These are all general dispelling.

19.34

From "Specific approaches" onward is the second: presenting remedies, which has two parts. First, briefly clarifying, which has three parts: first, remedying māras. First, the various medicinal herbs each have their functions. "Prajñā" refers to texts of the class of the Diamond Sūtra and the Mahāprajñāpāramitā. "Incantations" refers to various dhāraṇīs, of which there is more than one. "Silently reciting" is done out of fear that they may hear and untie them, rendering the incantations and the like powerless; it is like administering medicine to be swallowed, which must not be disclosed.

19.35

Regarding the duitig ghost: The Chanbing jing says: "When the elder's son Luo Xunyu first renounced household life, while practicing the mindfulness of breathing taught at the time of Kāśyapa Buddha in a quiet place, he saw a ghost whose face was like a pipa lute, with four eyes and two mouths, its entire face emitting light. It struck and tickled both of his armpits and other parts of his body with its hands, saying with its mouth: 'Duitig, duitig,' like a whirling wheel of fire, like a flash of lightning, now vanishing, now arising, or taking the form of a mouse, or making the sound of a horse, or groaning like a ghost, or whispering secretly, harassing and confusing in various ways to drive the practitioner mad. The Buddha said: 'This ghost was a monk in the time of Konāgamana Buddha who was approaching the first fruition. Because he engaged in wrong livelihood, he was expelled by the Saṅgha. Dying in anger, he vowed of his own accord to become a ghost to harass the fourfold assembly.'" "Duitig" refers to what it says with its mouth. Regarding lakṣaṇas (luojizhi): The Chan jing says: "These are vetālas (corpse-reviving ghosts)." When the text mentions "stealing," it may be because this ghost loves to steal corpses, or it may be linked with the Sanskrit word below; we preserve both readings for now, not that it is due to stealing monastic retreats (vassa). Thus the sūtra says: "The lakṣaṇas hold iron rods in their hands," and so forth. "Precepts and vinaya" refers to the vinaya texts of the various sections of the Śrāvaka precepts. The three refuges and five precepts are self-evident.

19.36

"Young boys and girls," etc., refers to agreeable conditions, namely producing the physical forms of parents, brothers, various Buddhas, and the like. "Frightful forms" refers to forms such as tigers, wolves, lions, or rākṣasas, various terrifying shapes coming to frighten the practitioner. It is like what Chan Master Wei saw: some had no head, and the master, seeing them, said: "Excellent! You have no trouble with headaches!" Or they had no belly, internal organs, and the like, and he playfully mocked them all with words. He also saw a young woman, and the master said: "This poor monk's body is like withered wood, and his mind is like dead ashes; do not test me with a leather bag of filth!" This ghost immediately flew into the air and retreated, even leaving a verse: "The great ocean may dry up, / Mount Sumeru may tumble, / But that superior man / Holds his resolve steadfast and pure." Regarding the si: some say it resembles an ox, is blue-black in color with a single horn, weighs over a thousand catties, and has sharp fangs and claws that can subdue a thousand tigers. "And so on": if they mostly come during the hour of the Rabbit (5–7 a.m.), they must be hares, deer, and the like; if during the hour of the Dragon (7–9 a.m.), dragons, alligators, fish, and the like; if during the hour of the Snake (9–11 a.m.), snakes, earthworms, loaches, and the like; if during the hour of the Horse (11 a.m.–1 p.m.), horses, donkeys, camels, and the like; if during the hour of the Goat (1–3 p.m.), sheep, wild geese, hawks, and the like; if during the hour of the Monkey (3–5 p.m.), monkeys, apes, gibbons, and the like; if during the hour of the Rooster (5–7 p.m.), roosters, crows, pheasants, and the like; if during the hour of the Dog (7–9 p.m.), dogs, wolves, jackals, and the like; if during the hour of the Pig (9–11 p.m.), pigs, boars, swine, and the like; if during the hour of the Rat (11 p.m.–1 a.m.), rats, swallows, bats, and the like; and if during the hour of the Ox (1–3 a.m.), oxen, turtles, crabs, and the like.

19.37

Under "Manifesting bodily forms," the treatise first presents manifesting physical forms, such as Upagupta causing Māra to manifest the Buddha's physical form, so that the eightfold assembly accompanying him bowed down unconsciously, and so forth. From "If they speak" onward is preaching the Dharma. "Dhāraṇī" translates as "warding off and upholding," meaning upholding goodness and warding off evil. However, there are multisyllabic, single-syllable, and non-syllabic ones; those spoken by Māra should only be the former two, because not knowing mind-only, he cannot preach the non-syllabic. "Equanimity up to wishlessness" refers to the three gates of liberation. From "without enmity" onward reveals the meaning of emptiness, which can be understood. This māra can only speak of them but cannot realize them. Tiantai says: "Māra can speak of the distinct emptiness, conventionality, and the middle, but cannot realize them."

19.38

Under "Attaining supernormal powers," the treatise first presents attaining supernormal powers: because Māra attains the five tainted supernormal powers, he also causes the practitioner to attain these supernormal powers. Herein, the past is the recollection of past lives, the future is the divine eye, and the present is the knowledge of others' minds. The earlier manifestation of physical forms is the base of miraculous powers; only the divine ear is not made explicit, being implicitly included within them. "Unimpeded eloquence" refers to giving rise to debate.

19.39

Under "Arousing delusion," first is arousing delusion: because right concentration causes people to extinguish delusion, whereas demonic concentration causes people to arouse delusion, it is because the practitioner's roots of goodness are meager that practicing samādhi invites these heterodox marks. From "delusion and renunciation" onward is creating karma.

19.40

Under "Relying on concentration," first is relying on concentration. From "obtaining spontaneous" onward is attaining dhyāna. "Spontaneous food and drink" refers to the food of the joy of dhyāna, or in dhyāna one obtains superior, exquisite human food and drink.

19.41

Under the fifth, first is irregularities in eating. From "complexion" onward is changes in complexion.

19.42

The commentary has two parts: first, lodged in distinctions, it points generally.

19.43

From "Question: As..." onward is the second: sorting out with reference to the general, which has two parts: first, the question. "Past lives," etc.: As explained before, those from the three worthies upward to the Buddhas can serve as distinctive conditions for the two vehicles and ordinary people. Now, when what appears in concentration is seen and heard identically, how can one know heterodoxy from orthodoxy?

19.44

From "Answer" onward is the second: the answer, which has two parts: first, lamenting the difficulty of understanding. "Falling into the net of heterodoxy" means taking heterodoxy as orthodoxy; hence the Śūraṅgama-sūtra says: "If one takes it as superior understanding, one will succumb to the various heterodoxies." "Regressing from and losing roots of goodness" means taking orthodoxy as heterodoxy. Because both taking and leaving have faults, it is therefore difficult. It is like treading on fire and being burned, or seeing a jewel and not taking it: thus both are lost, and because they are lost, there is no day of progressing forward.

19.45

From "Now for the time being" onward is the second: correctly discriminating and discerning, which has four parts: first, marking the reliance on ancient methods. First is entering deeply into dhyāna-concentration; second is not shifting one's former resolve; third is examining its roots and branches.

19.46

From "As the sūtra..." onward is the second: citing a sūtra as proof. "Three testings," etc.: If burning it makes it purer, hammering it makes it firmer, and grinding it does not wear it down, it may be called genuine. Regarding "working together": if meeting briefly, one should engage in affairs together with them; through engaging in affairs, one discerns their dispositions and character. Dispositions are easily changed, while character does not alter; thus they can be known. If not yet distinguished, with time it will be seen: the benevolent becomes ever more fragrant over time, while the non-benevolent cannot endure long in adversity. If still not distinguished, one should use skillful observation: look at what they do, observe their motives, and examine what gives them rest; naturally, their heterodoxy or orthodoxy can be seen.

19.47

From "Now borrowing this intention" onward is the third: correctly discerning according to the Dharma. In the sūtra, the three analogies are used to test whether a practitioner is genuine or false; hence the text says: "Practitioners are also like this." Therefore, one tests them with the three: working together, and so on. Now, the text is going to use them to test the states of concentration, which differs from the sūtra's intention; hence it says "borrowing these," etc., only borrowing its analogies, not taking its method. Regarding the contemplation of impurity: depending on which contemplation one originally practiced—whether mindfulness of breathing, impurity, or the like—now, when a state arises in this dhyāna, one simply returns to cultivating in accordance with one's original practice, and thereby tests whether it is heterodox or orthodox.

19.48

From "As burning..." onward is the fourth: matching and revealing the sūtra's analogies, which has two parts: first, the analogy. Only one analogy is raised, and the rest can be known by parity of reasoning, so they are not stated.

19.49

From "Herein..." onward is the second: matching. "Concentration is compared to," etc., conforms to the meaning smoothly, as is readily understandable.

19.50

From "By means of this..." onward is the third: conclusion. "Three examinations," etc.: Since one grinds it with the stone of concentration, hammers it with the mallet of practice, and burns it with the fire of wisdom, heterodox lead and orthodox gold will be fully manifest.

19.51

Regarding remedies, the treatise says: "By this meaning," referring to the previous five pairs. The commentary says: From "relying on one's own" onward: depending on one's own power of wisdom, one contemplates that state without falsely accepting it. One should contemplate the true mark of all dharmas, which leaves no heterodoxy unbroken; knowing that the objective realms are mind-only and originally unborn, one will never trust them, falsely grasp them, and fall into the net of heterodoxy. From "If not" onward: because if one grasps following those objective realms, one's mind will be disturbed, and because the mind is disturbed, one loses correct reception. "Correct reception" means not receiving any receptions; now, since one receives them, it is termed a loss. Because one loses the correct, one falls into the heterodox, without any doubt. "Heterodoxy does not affect the orthodox": because heterodox dharmas are false and orthodox dharmas are real, if the real is established, the false breaks down of itself. Because the practitioner abides deeply in the tathatā-samādhi, it naturally retreats. From "If one grasps" onward: the state manifested by Māra is intended to make people grasp; the moment a conceptual thought arises, one falls into it beyond doubt. If one enters deeply into mind-only, the heterodox will be extinguished and the orthodox preserved. From "Therefore" onward: if one does not cling, one turns the heterodox into the orthodox; if one clings to it, one changes the orthodox into the heterodox. However, Tiantai's remedies for māras do not depart from two kinds: first, the remedy of calming (śamatha), meaning that whenever one sees any external states, pleasant or unpleasant, one knows they are all deceptive and false, neither loving nor fearing, neither taking nor discarding, neither conceptually differentiating, ceasing the mind in stillness, so that they will naturally extinguish. Second, the remedy of contemplation (vipaśyanā), meaning that if one sees the various demonic states described above and they do not depart through calming, one turns back to contemplate the cognizing mind: seeing no location, how could they harass one? When contemplating in this way, they will soon disappear. If they linger and do not leave, one should simply maintain right mindfulness without giving rise to fear, not sparing one's physical life, with a correct mind unmoved. Know that the realm of Māra is tathatā, and the realm of the Buddha is tathatā; the one tathatā has no two tathatās. With nothing to discard in the realm of Māra and nothing to grasp in the realm of the Buddha, the Buddha-dharma naturally manifests, and the demonic realm naturally extinguishes. Now in this treatise, what precedes is the remedy of contemplation, hence it says "observing with wisdom." From "one should diligently maintain right mindfulness" onward is the remedy of calming. In both remedies of calming and contemplation, there is no grasping.

19.52

Regarding "the *Prajñāpāramitopadeśa* says": Because when the mind arises and grasps at objects, the object then becomes māra; when objects delude one's mind, that constitutes the deeds of māra. Furthermore, regarding phenomena such as matter: if one grasps at them, they become defiling thieves; if one does not grasp at them, they become sublime objects. Now, contemplating that everything is nothing but the true mark, outside of the true mark there are no other phenomena whatsoever. Therefore, seeing that there are phenomena is entirely māra. How much more so for the objects seen in meditative concentration—how could they not be māra? Regarding "the verse says": As it says in the sūtra, there was a monk whom Māra wished to delude; though seven thousand years passed, he could never find an advantage. Why? Because that monk did not produce thoughts. It is like a sealed room, into which wind cannot enter. The wind can enter because of gaps; Māra can find an advantage because of arising thoughts.

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起信論疏筆削記 — Classical Chinese