起信論疏筆削記 20

English (machine translation) 20

Language: English

20.1

Recorded by Zixuan, Śramaṇa of Changshui

Under "Contemplation," the Śāstra says: "The mind sinks down": because tathatā is markless, when one turns toward it the mind is severed and conceptual differentiation does not arise; hence it is said to "sink down." This is like the two vehicles grasping emptiness as realization. Because of sinking into stillness, two faults eventually occur, as listed and explained below. In the Śāstra, from "or arising" downward directly reveals the faults.

20.3

The Commentary says: The first contemplation is the contemplation of dharma characteristics, within which there are also the distinctions of suffering, impermanence, non-self, and impurity. Because one sees it as impure, it cannot be loved; because it is suffering, it cannot be endured; because it is non-self, it is not autonomous; because it is impermanent, it cannot be preserved. Therefore, one deeply disdains the world and seeks departure, delighting in cultivating all virtues to prepare for the future, rising early and retiring late, not daring to be lazy. The fourth is the contemplation of vigor: once the supreme mind has arisen, being diligent and energetic from thought to thought, if one is nimble there will be merit, and thus one can bring it to completion. The second is the contemplation of great compassion: that is, seeing sentient beings adrift and drowning in the ocean of suffering, devoid of merit and wisdom, not knowing the root of suffering, indulging in the pleasures of saṃsāra, and not seeking departure, one gives rise to the intention of great compassion and pity. Thus the Lotus Sūtra says: "Seeing sentient beings of the six destinies, impoverished and devoid of merit and wisdom, entering the perilous paths of saṃsāra, continuous suffering unbroken, not seeking the Buddha of great power, nor the Dharma that severs suffering; for the sake of these sentient beings, one gives rise to a mind of great compassion." The third is the contemplation of great vows: once the compassionate mind has arisen, making solemn vows, not choosing between enemy and friend, superior and inferior, one causes all to be freed from suffering and to attain nirvāṇa; only when the realm of sentient beings is exhausted will my vows be exhausted, and thus it can be accomplished.

20.4

The Commentary says: "The four that are not permanent" means refuting those four objects clung to by ordinary worldly sentiment.

20.5

Under "Impermanence," the Śāstra says: "All conditioned dharmas": except for the six unconditioned dharmas, the remaining four categories are all conditioned. "None can stay long": once dharmas arise, having arisen they immediately perish, like dew or lightning, unable to remain long. Thus the Precept Sūtra says: "Vigorous complexion does not stop, like a galloping horse; human life is impermanent, exceeding mountain torrents. Though surviving today, tomorrow is hard to ensure." The Impermanence Sūtra says: "Even if Mount Meru crumbles and is destroyed at the end of the kalpa, and the great ocean, deep and bottomless, also dries up, and the great earth along with the sun and moon all come to an end when the time arrives—there has never been a single thing that is not swallowed by impermanence."

20.6

Under the contemplation of suffering, the Śāstra says: "All mental activities, etc.": as stated in the sūtras, in a single thought-moment there are ninety kṣaṇas, and within one kṣaṇa there are nine hundred arisings and ceasings. Since they arise rapidly and cease rapidly, this is truly suffering. Therefore it was said earlier: "If there is movement, there is suffering; the fruit is not separate from the cause." Now, "suffering" has the meaning of affliction; the five sufferings and eight sufferings are manifold and varied, but speaking in brief they do not go beyond three kinds, namely the suffering of suffering, the suffering of change, and the suffering of conditioned existence. Among the three sufferings, the suffering of conditioned existence is the most universal; not only do the five destinies all have it, but the three vehicles also all possess it. Now, taking the universal meaning, only one is indicated.

20.7

Under "Non-self," the Śāstra says: "Faint and indistinct like a dream": reflecting on past dharmas as faint and indistinct, seeming to exist yet absent, as if present yet perished, in vain there is talk of them, but they are truly unattainable; hence it is said to be "like a dream." Not only the past, but the present is also like this. Thus the Vimalakīrti-nirdeśa says: "This body is like a dream, a delusive view." The Commentary says: "Difficult to pursue" does not mean that there is a substance that is difficult to seek, hence called difficult to pursue; rather, because its entire substance is of itself empty and there are only words, it is said to have no substance. The Śāstra says: "Like a flash of lightning": one should reflect that dharmas earlier belong to the past and later belong to the future; between the two there is no substance that can abide, and in the end they cannot be grasped; hence it is said to be "like lightning." Thus the Vimalakīrti-nirdeśa says: "This body is like lightning, not abiding from thought to thought." The Commentary says: "Kṣaṇa" is the limit of time. "Not abiding": the sūtra says: "No sooner is it born than it ceases; this is not taught to fools." Another sūtra says: "Kṣaṇa by kṣaṇa, from thought to thought, it cannot stay still." The Śāstra says: "Like clouds, etc.": clouds arise in a clear sky, but when did they ever have a root? Dharmas arise in the realm of reality, but can one see whence they come? Because at the time of arising there is no place from which they come, so at the time of ceasing there is also no place to which they go. The Vimalakīrti-nirdeśa says: "This body is like a cloud, transforming and perishing in an instant." The Commentary says: "The gathering of conditions, etc.": moreover, the conditions capable of gathering also have no place of origin, all being identical to clouds. However, this passage is precisely the contemplation of emptiness; now the heading calls it "non-self" because it must specifically refute the four inversions of permanence and the rest. Since the three periods of time are empty, there are no dharmas; when dharmas are already unattainable, how could a self still exist? Hence it is called "non-self."

20.8

Under the fourth, the Śāstra says: "Impure, etc.": the Vimalakīrti-nirdeśa says: "This body is impure, filled with filth and evil." Now there are five kinds: first, impurity of seed, because it is formed from the father's semen and the mother's blood; second, impurity of dwelling place, because it dwells between the stomach and the intestines; third, impurity of nature, because thirty-six substances combine together. As for the thirty-six: the external marks are three times four ugly things, namely hair, bodily hair, nails, teeth, rheum, tears, snivel, saliva, filth, sweat, feces, and urine; the vessel of the body is composed of two times six, namely skin, flesh, blood, sinews, pulse, bones, marrow, fat, grease, brain, and membrane; the interior contains twelve foul items, namely spleen, kidneys, heart, lungs, liver, gallbladder, intestines, stomach, red phlegm, white phlegm, the stomach, and the intestines. Fourth, impurity of intrinsic marks, because the nine apertures constantly discharge various foul evils; fifth, ultimate impurity, because when the body breaks up and life ends, it is unbearable. With a physical form like this, what can be delighted in? The Commentary says: "Eliminating the four inversions": permanence, pleasure, self, and purity are the four kinds of inversions clung to by ordinary beings; therefore now, with the four contemplations of impermanence and the rest, they are counteracted one by one, just as four medicines cure four illnesses.

20.9

Under "Great Compassion," the Śāstra says: "Such, etc.": because one realizes that one's own body is not permanent in this way, one should reflect that sentient beings are also like this; because they are deluded by ignorance, they do not consciously realize it, and therefore one gives rise to great compassion. Because of the three realms and nine classes of beings, it says "all." From "from beginningless" downward, it traces the source of their suffering, which is indeed produced by ignorance; thus the earlier text says: "Because of the cause of the defiled dharma of ignorance, it perfumes tathatā, and because of this perfuming, there is the deluded mind, up to creating karma and undergoing all sufferings of body and mind, and so on." From "having already undergone" downward, it clarifies that all three periods of time are suffering. "Difficult to abandon, etc.": before ignorance is exhausted, one cannot escape it; thus the Lotus Sūtra says: "All sentient beings are burned and boiled by birth, old age, sickness, death, worry, sorrow, suffering, and distress; they also undergo various sufferings because of the five desires and wealth; and because of greedy clinging and seeking, they presently undergo all sufferings, and later undergo the sufferings of hells, hungry ghosts, and animals. If born in the heavens or among humans, there are the sufferings of poverty and hardship, the suffering of parting from what is loved, the suffering of meeting what is hated; such various sufferings as these, sentient beings are submerged in them, yet rejoice and play, not perceiving or knowing, neither alarmed nor terrified, nor do they give rise to disgust or seek liberation." The Commentary says: "Having no mind to loathe and turn away, etc.": conversely, if one knows to loathe and turn away, suffering will have an end; thus the earlier text says: "Defiled dharmas attain Buddhahood, and afterward they are severed." The Daśabhūmika-sūtra says: "There are countless bodies already ceased and now ceasing; with such arising and ceasing, they cannot give rise to disgust and detachment toward the body, but increasingly multiply the suffering affairs of the bodily mechanism, following the flow of saṃsāra and unable to turn back." "Deeply generating a mind of compassion": sentient beings and oneself have no two sources in nature; true bliss is fundamentally present yet they turn their backs on it and do not seek it; false suffering is fundamentally empty yet they cling to it and do not abandon it. Confusing the head and recognizing the shadow, they vainly suffer these hardships. When the practitioner contemplates this, they must give rise to compassion and rescue.

20.10

Under "Great Vows," the Commentary says: "Formulating vows because of compassion": contemplating that the suffering of sentient beings in the three periods of time is difficult to abandon, one fiercely establishes the aspiring and committed mind, delighting in being endowed with virtuous practice to rescue and cross over their suffering. As for "substance of the vow": if there is conceptual differentiation, then one cannot universally and permanently liberate them, and it becomes an inversion, not corresponding to dharmatā, because dharmatā is free from conceptual differentiation; yet this is also the non-inverted mind. As for "the mind of long duration": within it, the first three phrases are for the time being the internal cultivation of the root of virtue; if one has no virtuous practice oneself, how can one transform others? One must first sharpen the tool to make the work good; thus the Commentary on the Avataṃsaka says: "A river that has pearls does not dry up; a mountain that has jade increases in moisture. If internally there is no root of virtue, how could one preach externally?" Again, the Vimalakīrti-nirdeśa says: "If one is bound oneself, to be able to untie the bonds of another—this is impossible. If one is unbound oneself, one will surely be able to untie the bonds." The final phrase is precisely the long duration. As for "the vast mind": the text says "all," so none among the nine classes and four modes of birth are not included; hence it becomes vast. The first phrase is the expedient means capable of liberating; if there are no expedient means, how could one cause them to generate the aspiration? Therefore, through upāya skillfulness, one causes them all to follow and be transformed. As for "the supreme mind": it rises high above the realm of humans, gods, and the two vehicles, with nothing surpassing it; hence it is called supreme. Now examining the text, it completely possesses the four vows: "free from conceptual differentiation" is the vow to sever afflictions; "pervasively cultivating all practices" is the vow to study the Dharma doors; "to the end of the future, etc." is the vow to liberate sentient beings; "causing them to attain nirvāṇa" is the vow to accomplish the Buddha path. Having caused them to attain it, the merit reverts to oneself; that is, one hopes to realize it oneself.

20.11

Under "Vigor," the Śāstra says: "By giving rise to, etc.": having generated such an aspiring mind, one should practice these things without indolence; this is because thinking without benefit is not as good as learning, so one should diligently practice all wholesome dharmas. If one can cultivate everywhere and act at all times, with valiant diligence without laxity, and a mind that does not grow weary or abandon it, then one will naturally accomplish benefiting oneself and benefiting others.

20.12

Under "Concluding contemplation," the Treatise says: "If at other [times]..." This means that when sitting peacefully, one focuses solely on calming (śamatha); but when arising from sitting, during all other postures and deportments, one should reflect and investigate matters of benefit and harm, mindfully wishing to reject or adopt [them]. The Commentary says: "Accords with principle": all wholesome dharmas accord with the principle of tathatā. As a previous passage states: "Because if a person practices all wholesome dharmas, they naturally return and accord with the dharma of tathatā." Because all wholesome practices externally contravene deluded defilement and internally accord with tathatā, it says "accords with principle," which is the approach of active observance. "Contravens principle": all unwholesome dharmas and non-vinaya behaviors internally contravene dharmatā and externally bring about retributions of suffering; hence, one should not engage in them, which is the approach of restraining observance.

20.13

Under "General formulation," the Treatise says: "Whether walking..." This means that across the four postures and deportments and the six conditions, one must practice both calming and insight (śamatha and vipaśyanā) concurrently, and deploy both concentration and wisdom (samādhi and prajñā) together. The Commentary says: "Separately cultivated in movement and stillness": although it says "separately cultivated," one must train in their dual deployment, because an earlier passage states: "Although calming is first and insight is second, distinguished sequentially, when it comes to the time of practice, how could they be separated?" Because text cannot be written simultaneously, it forms an order of before and after. Now, in this passage, saying that they are "together" is also a re-explanation of the earlier text, for fear that people in practice might cultivate them each alone; thus it encourages that both calming and insight should be practiced together in all cases. Because when practiced together at the time of the cause, in the fruit they are then doubly deployed. Just as having feet but no eyes, or eyes but no feet, neither will reach the cool pond—how could a one-wheeled cart avoid overturning? Hence the sūtra says: "The mind on the causal stage and the awakening on the fruitional stage are not two and not distinct"; only then is it said that from beginning to end they are not separated.

20.14

Under "Calming as such," the Treatise says: "Its own-nature is unarisen." Thus the Madhyamaka-śāstra states: "Dharmas are not produced from themselves, nor from another, nor from both, nor without cause; therefore, know that they are unproduced." Now, citing one among the four, it says "own-nature"; this is being devoid of self, devoid of an agent, and devoid of an experiencer. Below, it means that wholesome and unwholesome karma are also not destroyed. "The sense of not existent": because parikalpita is completely empty, it says "not existent"; because paratantra is not obliterated, it does not say "non-existent." If one were to say "non-existent," one would fall into the fault of annihilationism, because it is not like a hare's horn, which is utterly non-existent. The Treatise says: "Immediately mindful of cause and condition..." Thus the sūtra says: "Dharmas arise from causes and conditions; dharmas cease through causes and conditions." It also says: "Through the harmonious conjunction of causes and conditions, there is falsely production," and so forth. The Commentary says: "The sense of not non-existent": because paratantra is clearly manifest, it says "not non-existent"; because parikalpita is completely empty, it does not say "existent." If one were to say "existent," one would fall into the fault of eternalism, because it is not like an object apprehended by deluded grasping. "These two": essence and characteristics differ; "not two": essence and function are always together. "This accords with..." has two meanings: first, acceding to the teaching, namely that what is quoted here is the holy word of the Buddha; second, acceding to principle, meaning that without moving the real limit, which is the unchanging nature, all dharmas are established, which is the nature following conditions. One dharma possesses two aspects, hence it says "as such." Therefore, the earlier Commentary says: "Without changing its nature it arises dependently; defilement and purity are constantly distinct."

20.15

"Because indeed..." The sūtra says: "The dharmakāya transmigrating in the five destinies is called sentient beings." The Madhyamaka-śāstra says: "Because the meaning of emptiness exists, all dharmas are accomplished." "Therefore, able to..." Cultivating the mind in relation to the objective realm so as to accomplish contemplative practice: since the realm is simultaneously eliminated and preserved, the mind is also simultaneously calming and becoming insight. However, the former section is the Gate of Tathatā, and the latter section is the Gate of Arising and Ceasing; the two gates are not two, but are merely the One Mind, and thus one attains the dual deployment of calming and insight.

20.16

Under "Insight as such," the Treatise says: "Although mindful of causes and conditions..." This is the preceding "sense of not non-existent." "And yet..." below is the preceding "sense of not existent." The Commentary says: "Not distributed": because the former reflects the latter.

20.17

The Commentary text has two parts: first, correctly explaining the purport of the text. Thus the preface to the Commentary says: "Without abandoning conditions it is identical with the real; ordinary beings and sages are brought to unity." This is because it follows conditions without changing. "Because indeed..." The sūtra says: "All sentient beings are tathatā." The earlier text says: "Because all dharmas are identical with true reality." "Therefore, able to..." below is also the same as the earlier text. Cultivating the mind in relation to the objective realm so as to accomplish the practice of calming: since the realm is simultaneously preserved and eliminated, the mind is also simultaneously insight and becoming calming. Distributing and assigning them to the two gates may be seen as the reverse of the preceding.

20.18

From "At the time of explaining..." below is the second, universally indicating the application of mind. "Explained with before and after..." Because text cannot be written simultaneously and words cannot be uttered all at once, insight and calming are analyzed sequentially. But when the practitioner is cultivating the mind, calming and insight must fuse together without before or after; that is, relying on calming to cultivate insight, quietude is ever-illuminating; relying on insight to cultivate calming, illumination is ever-quiet. The essence of quietude and illumination is the One Mind; the One Mind is called the true nature. Hence it is said: "Dharmatā being tranquil is called calming; being tranquil yet ever-illuminating is called insight." Herein, not only are calming and insight not two, but mind and object are also as one, meaning that by non-conceptual wisdom one takes as object the signless realm, and by the signless realm one characterizes non-conceptual wisdom; realm and wisdom are as one, like water with water, being solely the single true reality with no other dharma whatsoever—only this is called complete and sudden calming-and-insight, the tathatā-samādhi.

20.19

Under "Countering obstacles," the Commentary says: "Curing the two faults..." Ordinary beings do not know that the own-nature of all dharmas is unproduced; seeing persons and dharmas, they give rise to craving and delight in dwelling in the world. Now, cultivating the path of calming causes them to know that dharmas are originally not so and now are without cessation; naturally they see the three realms as false and illusory, like flowers in the sky, and do not delight in dwelling in or clinging to them. When those of the two vehicles attain this, they see dharmas as without self and are not terrified by suffering; how would they wish to quickly take quiescent nirvāṇa? From "Because calming..." below, it explains the reason, which is understood. "Directly curing the two vehicles": because the two vehicles solely sink into emptiness, taking emptiness as realization, terrified of saṃsāra, they seek only self-benefit and do not give rise to benefiting others, not accomplishing the Buddhadharma. Now, cultivating the path of insight, they know that all dharmas, through the harmonious conjunction of causes and conditions, falsely have arising, and through the separation of causes and conditions, falsely have cessation; knowing illness and recognizing medicine, they manifest various illusions to eliminate the illusion-maker, transforming various illusions to enlighten illusory multitudes. This naturally frees them from narrow and inferior views and gives rise to great compassion, universally capable of rescue. If ordinary beings attain this, they can know impermanence, suffering, emptiness, non-self, and impurity, and cultivate all wholesome practices; by cultivating the gate of insight, they do not destroy conditioned dharmas and are able to eliminate this obstacle.

20.20

Concluding generally, the Commentary says: "Not that one does not delight in the world": the meaning is that only when not delighting in the world can one cultivate wholesomeness; this is calming accomplishing insight. "Not that one is not terrified..." The meaning is that only when not terrified of saṃsāra can one give rise to compassion; this is insight accomplishing calming. It is just like braiding a rope: at first it seems contradictory, but ultimately it accords. Thus the Saṃyuktāgama states: The Buddha was in the country of Ghositārāma. Ānanda asked a senior monk: "If a bhikṣu reflects in an empty place, under a tree, or in a quiet room, with what dharmas should he exclusively and diligently train?" The senior monk said: "He should do so with two dharmas, namely calming and insight." Ānanda asked: "Having practiced much, what will be accomplished?" The senior monk said: "Cultivating calming, in the end one accomplishes insight; having cultivated insight, in the end one accomplishes calming. Practicing calming and insight together, one attains all liberations." Ānanda also asked five hundred bhikṣus, and they spoke likewise. Ānanda rejoiced and asked the Buddha, and the Buddha deeply verified and approved it. "Calming and insight mutually rely on each other..." This is also like a rope: only when joined together can it be of use. Hence the Nirvāṇa-sūtra states: "Because those of the two vehicles and bodhisattvas do not cultivate them equally, they do not see the Buddha-nature; ignorance and wrong views arise from this, and unsurpassable bodhi is difficult to enter because of this. If one can fully cultivate them without separating them, one can swiftly reach the ocean of sarvajñā." Hence the Nirvāṇa[-sūtra] says: "Studying concentration and wisdom equally, one clearly sees the Buddha-nature." The Lotus Sūtra also says: "In accordance with the Dharma they have attained, adorned with the power of concentration and wisdom, by this they cross over sentient beings and personally realize the unsurpassable Path."

20.21

From this, although the gates of practice of bodhisattvas are many, their comprehensive summary does not exceed concentration and wisdom. Hence the Avataṃsaka says: "Just as there is a powerful king upon whom the whole country looks up with veneration, concentration and wisdom are likewise, relied upon by bodhisattvas." The Tiantai tradition's profound intention regarding calming-and-insight lies right here. Hence they say: "As for the true Dharma of nirvāṇa, entry has many paths; discussing its urgent essentials, they do not exceed calming and insight. Calming is the initial gate for subduing bondages; insight is the primary essential for severing delusions. Calming is the wholesome sustenance for nourishing consciousness; insight is the wondrous method for illuminating spiritual understanding," and so forth. If a person accomplishes the two dharmas of concentration and wisdom, this is self-benefit and benefiting others, with no dharma lacking. How could contemporary students train in them one-sidedly? As Tiantai says: "When a practitioner cultivates calming and insight like this, they are able to clearly understand that all dharmas arise from the mind, and being caused and conditioned, are false, unreal, and thus empty. Because they know emptiness, they cannot find the names or marks of all dharmas. At that time, above they see no Buddha-fruit to seek, and below they see no sentient beings to liberate; this is called the contemplation of entering emptiness from the conventional, also called the contemplation of the two truths, also called the wisdom eye, also called the knowledge of all phenomena (sarvajñatā). If one abides in this contemplation, one falls into the stage of śrāvakas and pratyekabuddhas." Hence in the Lotus Sūtra the śrāvakas lamented, saying: "When we heard of purifying Buddha-lands and teaching sentient beings, our minds felt no joy. Why is this? All dharmas are utterly empty and quiet, unproduced and unceasing, neither great nor small, anāsrava and asaṃskṛta. Contemplating thus, no joy arose." One should know that if one sees the unconditioned and enters the correct determination, one will never be able to produce the mind of sambodhi. This is having excessive concentration power, and thus not seeing the Buddha-nature.

20.22

"If a bodhisattva, in order to liberate all sentient beings and accomplish all Buddhadharmas, does not seize upon and cling to the unconditioned, at that time they should cultivate the contemplation of entering the conventional from emptiness. They should immediately contemplate attentively that although the mind-nature is empty, when confronting conditions it can also produce all dharmas. Just like illusions and transformations, although they have no real substantial essence, they also have marks such as seeing, hearing, sensing, and knowing, distinct and differentiated. When the practitioner contemplates in this way, although knowing that all dharmas are completely empty and quiescent, they are able to cultivate various practices within emptiness, like planting trees in the empty sky. They can also distinguish the various faculties, natures, and desires of sentient beings; because natures and desires are immeasurable, their preaching of the Dharma is immeasurable. If they can accomplish immeasurable eloquence, they can benefit sentient beings of the five destinies; this is called the contemplation of entering the conventional from emptiness, also called the contemplation of equality, also called the Dharma eye, also called the knowledge of the aspects of the path (mārgākārajñatā). Abiding in this contemplation, wisdom power is excessive; although one sees the Buddha-nature, it is not yet clear."

20.23

Although the bodhisattva has accomplished these two contemplations, they are still expedients and not the correct contemplation. Therefore the Yingluo [jing] states: 'The preceding two contemplations are expedients; relying on the two contemplations of emptiness, one enters the contemplation of the ultimate truth of the Middle Way, illuminating both truths simultaneously, mind after mind in cessation, naturally flowing into the ocean of sarvajñā.' A bodhisattva who wishes to be fully endowed with all dharmas in a single thought-moment should cultivate the correct contemplation of the Middle Way. If one can accurately contemplate that the nature of the mind is neither empty nor provisional, without destroying the dharmas of emptiness and the provisional; if one can illuminate and understand in this way, then with respect to the nature of the mind one penetrates the Middle Way and completely illuminates both truths. If one can see the two truths of the Middle Way in one's own mind, one sees the two truths of the Middle Way in all dharmas, yet one does not grasp at the two truths of the Middle Way, because a determinate nature cannot be obtained. This is called the correct contemplation of the Middle Way. As the Mūlamadhyamakakārikā states: 'The dharmas born of causes and conditions, I declare to be emptiness; they are also provisional designations, and also the meaning of the Middle Way.' This verse not only conceptually distinguishes the correct contemplation, but also additionally clarifies the preceding two kinds of expedient contemplative gates. One should know that the correct contemplation of the Middle Way is precisely the Buddha Eye, precisely the knowledge of all modes (sarvākārajñatā). If one abides in this contemplation, one's power of concentration and wisdom are equal; one clearly sees the Buddha-nature, securely abides in the Mahāyāna, walks with an even and upright stride as swift as the wind, and enters the ocean of sarvajñā. One practices the practices of the Tathāgata, enters the chamber of the Tathāgata, wears the robe of the Tathāgata, sits on the seat of the Tathāgata, self-adorns with the adornments of the Tathāgata, attains the purity of the six faculties, enters the realm of the Buddha, and is undefiled by and unattached to any dharma. All Buddhas then appear before one; one accomplishes the mindfulness-of-the-Buddha samādhi, securely abides in the Śūraṅgama samādhi, universally manifests physical forms, can enter the Buddha lands of the ten directions to teach and transform sentient beings, adorns and purifies all Buddha kṣetras, makes offerings to the Buddhas of the ten directions, receives and upholds the Dharma treasuries of all Buddhas, and is fully endowed with all the pāramitās. One immediately enters the stage of a great bodhisattva of sudden awakening, becoming an equal companion to Samantabhadra and Mañjuśrī. One constantly abides in the body of dharmatā, is praised and receives prophecy from the Buddhas of the ten directions, is able to accomplish the path through the eight marks, completely fulfills all Buddha works in the lands of the ten directions, and is fully endowed with both the true and responsive bodies. This is called a bodhisattva of the stage of the initial aspiration [for awakening].

20.24

However, what was explained above clarified the mental marks of the three contemplations according to the sūtras, which seem to constitute distinct differences. In the practitioner, however, the three knowledges must be attained within the One Mind—neither longitudinal nor transverse, neither combined nor separate—before it is complete cultivation. Tiantai's contemplation of emptiness is this gate of calming (śamatha); the provisional contemplation is the gate of contemplation (vipaśyanā); and the contemplation of the Middle Way is their concurrent operation. This is roughly how it is.

20.25

Under 'preventing regression,' the treatise states: 'sentient beings' refers to the superior grade at the initial mind of the ten faiths. 'Cowardly and weak,' etc., means that they have newly aroused awakening amidst saṃsāra, while their afflictions and karmas have accumulated from beginningless time, and their wholesome practices are only now to be cultivated and learned. The objects are strong and the mind is weak; the obstacles are heavy and their strength is slight. In contemplating the mind, how could there not be fear and inferiority? 'Sahā' is translated here as 'endurance.' Being fully endowed with the five defilements, it is truly uninhabitable. Thus the sūtra says: 'This defiled and evil world is filled with hells, hungry ghosts, and animals, a gathering of much that is unwholesome; only the Buddha, the Tathāgata, is able to endure abiding here.' One can also cultivate patience here, which surpasses other directions. 'Unable to constantly meet,' etc., means that although Buddhas appear in the defiled land, they do not abide for long before entering parinirvāṇa, and dynamic passages of many eons pass in vain without a Buddha. Practitioners, whether born before a Buddha or born after a Buddha, are unable to meet one. Because they do not meet [a Buddha], they cannot make offerings, draw near, and receive the sacred instructions. 'Fear,' etc., is like an orphan who, before reaching adulthood, loses both father and mother; how could he not be anxious and toil, lest harm befall him? The practitioner is also like this: lacking a Buddha as a superior condition, while their inner mind is also weak, and moreover in this defiled sphere the five defilements are mixed together; aspiring in mind to seek above, it is truly difficult to advance, and they tend to regress from the sacred path.

20.26

Under 'the sacred intention,' the treatise states: 'superior expedients' refers to the mindfulness-of-the-Buddha samādhi, the sixteen gates of contemplation, the power of the Buddha's vows, and so on. Below 'according to their vows,' it is as stated in the Suiyuan wangsheng jing: 'There are pure lands in all the ten directions; if one wishes to be born, one is reborn according to one's vows.'

20.27

Under 'citing the sūtras,' the treatise states: 'sūtras,' etc., refers to the Amitābha, the Sukhāvatīvyūha, the Ruixiang, the Guan jing, and others. As stated in the Smaller Amitābha-sūtra: 'Passing from here westward beyond a hundred thousand koṭis of Buddha lands, there is a world named Ultimate Bliss (Sukhāvatī).' Because the pleasant things are ultimate, it is named Ultimate Bliss. 'There is a Buddha named Amitābha.' Amitābha is translated here as 'Immeasurable,' because his light, lifespan, disciples, land, and adornments are all immeasurable. Therefore, the adornments of his land and the subtle, wondrous, and supreme merits of the Buddha's body are difficult to conceive; they are extensively treated in the texts of the sūtras and cannot be fully related.

20.28

In general, those who are reborn there are entirely classified into nine grades. Because their causal practices are superior or inferior, their rebirth has higher and lower ranks, the opening of their flowers has slow and fast [speeds], and their accomplishment of the path has earlier and later [times]. For the highest of the highest grade, one arouses three kinds of minds: the sincere mind, the deep mind, and the dedication-and-vow mind. Being fully endowed with moral discipline and practice, one reads and recites the Mahāyāna. From one day to seven days, one immediately attains rebirth. The Buddha and bodhisattvas personally come to welcome them; Bodhisattva Avalokiteśvara holds a vajra dais, and so on, arriving before the practitioner. The person mounts this, follows behind the Buddha, and in the time it takes to snap one's fingers, is reborn in that land. Having been born, one sees the Buddha, hears the Dharma, and awakens. Passing only a moment, one universally reaches the ten directions, successively receives prophecies before the Buddhas, returns to one's own land, and attains immeasurable hundreds of thousands of dhāraṇī gates. Down to the lowest of the lowest grade: those with the five heinous crimes and ten unwholesome deeds, fully endowed with all evils, who because of evil karma ought to fall into the hells to endure many eons. At the time of approaching the end of life, they meet a good spiritual friend who instructs them to recite the name of the Buddha. In thought-moment after thought-moment, they eradicate the heavy saṃsāric offenses of eighty koṭis of eons, and being fully endowed with ten thoughts, mount a flower to be reborn. The Buddha and bodhisattvas come together to welcome them. Born within a lotus flower in that pond, only when twelve great eons are complete does the lotus flower open. Avalokiteśvara and Mahāsthāmaprāpta preach the Dharma for them; hearing the Dharma, they rejoice, extinguish offenses and eliminate obstacles, arouse the bodhi mind, and so on. If one requires full details, please consult that sūtra.

20.29

Question: According to the Suiyuan wangsheng jing, there are pure lands in all the ten directions; why specifically point to the West? Answer: Because the cause is easy and the conditions are strong, surpassing other directions. 'The cause is easy' means that ten thoughts serve as the cause. 'The conditions are strong' means the power of that Buddha's vows. For that Buddha, during his causal stage, made forty-eight great vows, among which he states: 'If there are sentient beings who wish to be born in my land, accomplished in ten thoughts, and yet are not born there, may I not attain correct awakening.' It is for this reason that it is specifically pointed out, fully detailed as in the Ruixiang jing. 'Constantly seeing the Buddha' is said with respect to being born there. 'Contemplating the dharmakāya' is said with respect to cultivating the cause in the present.

20.30

In the commentary, 'three positions' categorizes and differentiates the people reborn, specifically speaking of those who have already been born there. If we consider the Guan jing, which fully clarifies the nine grades, Tiantai's classification is: the people of the upper three grades range from the nature of practice (xi-zhong) to the bodhisattvas of understanding and practice (jiexing); the middle three grades are those below the ten faiths, because they seek rebirth through being able to maintain moral precepts and filial support; the lower three grades are the ordinary, drifting worldlings of the present time, who, having committed various evil and heavy offenses, only wish for rebirth when approaching the end of life upon meeting the exhortation of a good friend. The highest of the highest grade, upon seeing the Buddha and hearing the Dharma, immediately realizes non-arising, and is therefore a person of the lineage of the path (daozhong); the highest of the middle grade corresponds to the lineage of nature (xingzhong); the highest of the lower grade corresponds to the lineage of practice (xizhong). First, the attainment of the path has slow and fast [speeds]; second, that which is mounted has superior and inferior [qualities]. Regarding the slow and fast speeds of attaining the path: the highest of the highest grade is as before, immediately realizing non-arising after being born; for the highest of the middle grade, having been born, after seven days they attain non-retrogression, and after one minor eon they attain the tolerance of the non-arising of dharmas; for the highest of the lower grade, after three times seven days they can travel to the ten directions, and after three minor eons they attain the gate of the clarity of the hundred dharmas and abide in the stage of joy (pramuditā-bhūmi). Regarding the superior and inferior qualities of that which is mounted: the first is a vajra dais; the next is a purple-gold dais; the last is a golden lotus flower.

20.31

Now, the commentary's reference to the 'three positions' speaks only with respect to the first six grades among the nine grades: the first position is the people of the middle three grades; the second position is the people of the highest of the lower grade; the third position is the people of the highest of the middle and highest of the highest grades. Because this categorizes and differentiates the meaning of non-retrogression, it is classified thus. 'Lacking conditions for regression' means that their lifespan there is long, and moreover there are no women, no three evil destinies, no cold or heat, no hunger or thirst, no enemies or kin, and no old age or sickness; whatever they desire accords with their minds; they are constantly companions to śrāvakas, great bodhisattvas, and the like; they constantly see the Buddha and hear the Dharma; the waters, birds, and groves all expound suffering, emptiness, impermanence, and non-self, and mindfulness of the Buddha and mindfulness of the Dharma. As a result, wholesome karmas naturally increase, and afflictive toils are eliminated of their own accord, straight through to bodhi without any further regression. Therefore the Amitābha-sūtra states: 'If there are people who have already vowed, are now vowing, or will vow, wishing to be born in the Buddha land of Amitābha, they all attain non-retrogression from anuttarā samyaksaṃbodhi.' Compared to cultivating in this defiled land, there is a gulf as vast as heaven and earth, just as when two people journey together to a destination ahead: one walks on foot, while the other rides in a conveyance; the difficulty and ease of these two people can be clearly seen. The graded differences in cultivation between those two spheres are also like this.

20.32

Yet today there are those who do not examine the advantages and harms, and who fail to discern the superiority and inferiority of causes and conditions regarding the two lands; speaking of emptiness while acting on existence, counting others' treasures while suffering poverty themselves, they often take their reasoning to the extreme to deny the West, sinking into emptiness and slandering the teaching, placing their trust in the vulgar opinions of later generations while rejecting the expedients of the awakened of the past. Relying on themselves as correct, what correctness is there? Saying they have forgotten their sentiments, what sentiments have they forgotten? When it comes to praise they rejoice, and when it comes to slander they anger—how great their delusion! They fail to realize that to retain the self while trying to enter awakening makes awakening thoughts all the more distant; and as for their failure to believe that Sukhāvatī is a place to rest one's shoulders and take off one's shoes, I am grieved by this and cannot refrain [from speaking].

20.33

Under 'prophesied by the Buddha,' etc., the Laṅkāvatāra-sūtra states: 'The bhikṣu Nāgārjuna, abiding in the first stage of joy, able to shatter views of existence and non-existence, is reborn in the Land of Peace and Joy (Sukhāvatī).' 'The latter two positions' refers to those who have fulfilled the ten faiths and those of the three worthies: because they contemplate the tathatā-dharmakāya and diligently cultivate, they vow to be born in that land, which corresponds to the people of the upper three grades among the nine grades. Conversely, we know that the first position, those whose faithful practice is not yet fulfilled, corresponds to the preceding text on constantly seeing the Buddha and ultimately having no regression. However, the present treatise says: 'If one contemplates the tathatā-dharmakāya, one will definitely attain rebirth.' This means that having contemplated it, one is only then reborn, abiding in correct determination. Therefore we know this cannot be interpreted as contemplating only after being born; may the wise examine this.

20.34

Under 'exhorting cultivation and [showing] benefits,' this is the dissemination section. Having presented the doctrinal principles and broadly shown cultivation, those of complete and sudden capacity will certainly rely on them to awaken and enter. Now, summarizing the preceding explanations, it exhorts them to receive and uphold it, so that through hearing, thinking, and cultivating they may attain benefits. The text fully explains the marks of benefit of the three wisdoms, and further raises the faults of disbelief and slander. Now, why does it only say 'exhorting cultivation and [showing] benefits'? It is said that by raising the profound it subsumes the shallow, and therefore it does not mention hearing and thinking; because one cultivates in response to the exhortation, doubt and slander naturally do not arise. For this reason, it only says 'exhorting cultivation and [showing] benefits.'

20.35

In [the section] 'Concluding the Preceding and Introducing the Following', the treatise states: 'Such [teachings]' refers to the dharmas expressed in the preceding three sections. That is to say: the One Mind and the two gateways, the two enlightenments and the two non-enlightenments, the four stages and the two marks, the three subtle marks and the six coarse marks, the five consciousnesses and the six defilements, the two hindrances and the four types of vāsanā, the three greatnesses and the two bodies, the two views and the three minds, the four expedient means, the six perfections, the three marks of mind, the four faiths, and the five practices, and so forth, have all already been explained. Yet all these dharmas are entirely differentiated doctrinal principles within the Mahāyāna; therefore it says 'such Mahāyāna, etc.' 'The secret treasury of all Buddhas' refers to the profound three virtues of great nirvāṇa; because they are what the Buddha has realized and cannot be exhausted by those in the causal stages, it is called 'secret', and because it accommodates much without accumulation, it is called 'treasury'. This secret treasury is replete with three dharmas—namely, mahāprajñā, liberation, and dharmakāya—each of which is endowed with permanence, bliss, self, and purity, and is therefore called a 'virtue'. Although there are three names, there are not three distinct entities, just as the three eyes on the face of Maheśvara are neither horizontal nor vertical, neither parallel nor distinct; being neither one, two, nor three, yet one, two, and three, it is called the 'secret treasury'.

20.36

Moreover, the differentiated doctrinal principles explained above are completely subsumed under these three dharmas without remainder. How so? The aforementioned One Mind holistically adduces the essence of the secret treasury, because it is fully endowed with the meaning of the three greatnesses. The two gateways do not depart from the two truths of ultimate and conventional: in the ultimate, the dissolution of marks into emptiness is prajñā, while the revelation of the real is dharmakāya; arising and ceasing is the conventional truth, which is precisely liberation. Among the two enlightenments, original enlightenment is dharmakāya, actualized enlightenment is prajñā, and the non-duality of actualized and original is liberation. In the four stages, in each and every stage there is the realizing wisdom, which is prajñā; the realized principle, which is dharmakāya; and the place where hindrances are separated, which is liberation. In the two marks, the mark of purity of wisdom is dharmakāya and prajñā, and the mark of inconceivable karma is liberation. In the four mirrors, the mirror of true emptiness is dharmakāya, the mirror of causal vāsanā is prajñā, and the latter two mirrors are liberation. Alternatively, the first is dharmakāya, and the second is prajñā and liberation; among the latter two, the third is prajñā and dharmakāya, and the fourth is liberation. In the nine marks, the first seven belong to defilement and are prajñā, creating karma is liberation, and undergoing retribution is dharmakāya. The five consciousnesses, the six defilements, and the two hindrances are subsumed under the nine marks, as may be grasped conceptually. Among the four types of vāsanā, defiled vāsanā only separates from avidyā when the deluded mind and objects arise to form delusions and karma and transmigrate in saṃsāra, as correlated with the nine marks. In pure vāsanā, tathatā is dharmakāya, perfuming into arising actualized enlightenment is prajñā, and the place of parting from hindrances is liberation. In the three greatnesses, the essence is dharmakāya, the attribute is prajñā, and the function is liberation. In the two bodies, the true body belongs to dharmakāya and prajñā, and the response body is liberation. In remedying mistaken attachments, that which remedies is prajñā, the absence of the two views is liberation, and where the correct principle is revealed is dharmakāya. In the three minds, the straightforward mind is dharmakāya, the profound mind is prajñā, and the mind of great compassion is liberation. In the six perfections, every perfection possesses all three: as it says, 'through knowing' is prajñā, 'dharmatā' is dharmakāya, and 'fundamentally free from greed' is liberation. In the three marks of mind, the true mind is prajñā and dharmakāya, while the expedient and karma-consciousness minds are liberation. In the four faiths, faith in tathatā is dharmakāya, faith in the Buddha is prajñā, and faith in the Dharma and the Saṅgha is liberation. In the five practices, the first four are liberation, calming is dharmakāya, and contemplation is prajñā. Or, each and every practice is endowed with all three. By means of these three dharmas, everything is unified and subsumed without exception. These three do not depart from the preceding One Mind; thus all Buddhist teachings of the ten directions and the three times are subsumed by this treatise, and therefore it is called the 'secret treasury' that I have already comprehensively explained.

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起信論疏筆削記 — Classical Chinese