大乘起信論裂網疏 6

English (machine translation) 6

Language: English

6.1

Composed by Śramaṇa Zhixu, Ouyi of Lingfeng

Part Four: Cultivating Faith. Divided into two: first, directly explaining the cultivation of faith; second, further indicating the superior and extraordinary expedient means. The first has two: first, an interrogation; second, the explanation. Now, the first.

6.3

"What is the section on cultivating faith? This is spoken based on sentient beings who have not yet entered the determinate stage. What is faith? How does one cultivate it?"

6.4

In the preceding text distinguishing the characteristics of practicing the correct path, it explained that upon generating the mind one enters the determinate stage; although it also briefly indicated the practice cultivated within the indeterminate stage, it did not explain it in detail. Therefore, here it especially indicates it further for those of initial capacity.

6.5

Second, the explanation has two: first, explaining faith; second, explaining cultivation. Now, the first.

6.6

"There are four kinds of faith: First, faith in the root, meaning one takes delight in mindfully recollecting the Dharma of tathatā. Second, faith that the Buddha is endowed with boundless merits, meaning one constantly takes delight in prostrating with the crown of the head, reverently making offerings, hearing the true Dharma, practicing in accord with the Dharma, and dedicating [merit] toward all-knowledge. Third, faith that the Dharma has great benefit, meaning one constantly takes delight in practicing the perfections. Fourth, faith in the Saṅgha of correct practice, meaning one constantly makes offerings to the assembly of bodhisattvas and correctly cultivates practice that benefits oneself and benefits others."

6.7

Regarding faith in the root: tathatā is indeed the root of all Three Jewels. This refers to our momentary mind-nature present right now: free from deceptive marks and utterly equal, it is the greatness of essence of tathatā, termed the Dharma Jewel. Although in searching for it it is completely unfindable, yet its nature is spontaneously aware by its marvelous understanding, spiritually luminous and unobscured; this is the greatness of attributes of tathatā, termed the Buddha Jewel. All form and mind, primary and secondary rewards, empty space in the ten directions, the thousand suchnesses, and the hundred dharmas are all reflections appearing within this momentary mind, neither identical to nor different from the mind capable of manifesting them, indivisible and unanalyzable; this is the greatness of function of tathatā, termed the Saṅgha Jewel. Spoken of in the ultimate sense, this One Mind Three Jewels is named "Buddha"; therefore, being endowed with boundless merits, one must certainly prostrate with the crown of the head, reverently make offerings, hear the true Dharma spoken by him, practice in accord with the Dharma, and dedicate [merit] toward all-knowledge. Explicating this One Mind Three Jewels is termed the Dharma of teaching; cultivating this One Mind Three Jewels is termed the Dharma of practice; realizing this One Mind Three Jewels is termed the Dharma of fruition. Therefore, having great benefit, one must certainly arouse practice relying on the teaching, attain realization relying on practice, and constantly take delight in practicing the perfections. Realizing this One Mind Three Jewels according to one's measure is termed the "Saṅgha of correct practice"; therefore toward other bodhisattva assemblies one must constantly make offerings, while oneself also correctly cultivates the practice of the two benefits, entering into the count of the Saṅgha. Saying "make offerings to the assembly of bodhisattvas" has two meanings: first, in terms of initial capacities of the provisional and gradual [teachings], admonishing them to distance themselves from the assemblies of the two vehicles, for fear that they will be tainted by attachment to dharmas and fall into their stage; second, in terms of initial capacities of the complete and sudden [teachings], knowing already that the two vehicles will certainly attain buddhahood, and thus generally designating them as bodhisattvas.

6.8

Second, explaining cultivation has two: first, a general presentation; second, specific explanations. Now, the first.

6.9

"Cultivating the practices of the five gates can accomplish this faith: namely, the gate of giving, the gate of morality, the gate of patience, the gate of vigor, and the gate of calming and contemplation."

6.10

These are the six perfections; from the very beginning they are practices that accord with tathatā. As for speaking of them as five gates: if one reaches the point after faith is accomplished, then each and every one reaches the other shore; there is no dhyāna that is not wisdom, and no wisdom that is not dhyāna, so there is no harm in speaking of six. Now, for the sake of people who have not yet entered the determinate stage, if calming and contemplation were divided into two gates, there would be no way to tally with the nature of tathatā; therefore, they are combined into one. One should know that the first four gates are auxiliary practices, and the gate of calming and contemplation is the primary practice; the primary and auxiliary practices are cultivated together so as to accomplish the two kinds of adornment—merit and wisdom—and manifest tathatā.

6.11

Second, the specific explanations are five: first, explaining the gate of giving; [up to] fifth, explaining the gate of calming and contemplation. Now, the first.

6.12

"What is cultivating the gate of giving? If one sees sentient beings coming to beg, one gives to them according to one's capacity using one's own material wealth, relinquishing one's own miserly attachment and causing them to rejoice. If one sees sentient beings pressed by danger and distress, one rescues and aids them by expedient means, causing them to be free from terror. If there are sentient beings who come seeking the Dharma, one explains it to them in accord with what is suitable, using what one understands oneself. When cultivating these three kinds of giving, one does not do so for fame, does not seek gain or offerings, nor does one greedily cling to worldly retributions; one merely is mindful of the benefit, peace, and joy of oneself and others, dedicating it toward anuttarā samyaksaṃbodhi."

6.13

Regarding "giving according to one's capacity": people who have not yet entered the determinate stage cannot yet be held to exhaustive giving and the like; merely being able to relinquish one's own miserly attachment to destroy evil and cause others to rejoice to generate good is termed the giving of wealth. "Rescuing and aiding by expedient means" is the giving of fearlessness. "Explaining it to them in accord with what is suitable, using what one understands oneself" is the giving of Dharma. Saying "what one understands oneself" definitely means one does not force an appearance of knowing what one does not know. Saying "explaining in accord with what is suitable" definitely means being able to accord with the intentions of the four siddhāntas. If preaching the Dharma does not fit the capacity, then what is spoken is not a valid cognition. Not acting for fame or gain/offerings is cutting off present outflows. Not clinging to worldly retributions is cutting off future outflows. These two are dedicating phenomena toward principle. Merely being mindful of the benefit, peace, and joy of oneself and others is dedicating oneself toward others. Dedicating toward anuttara-bodhi is dedicating cause toward fruition. When cultivating each and every practice, all are endowed with these three kinds of dedication before the meaning of perfection can be accomplished; therefore, it is especially indicated first in the gate of giving. One should know that all five gates are without exception like this.

6.14

Second, explaining the gate of morality.

6.15

"What is cultivating the gate of morality? Lay bodhisattvas should stay away from killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, frivolous talk, greed, anger, jealousy, flattery, deception, and wrong views. If one has gone forth, in order to subdue the afflictions, one should stay away from clamor, constantly rely on tranquility, and cultivate practices such as contentment and dhūta. Even for minor offenses, one gives rise to great dread in the mind, feels shame and remorse, rebukes oneself, and upholds the prohibitive precepts instituted by the Tathāgata, not allowing onlookers to have cause for ridicule or blame, and being able to cause sentient beings to abandon evil and cultivate good."

6.16

The classes of precepts for laypeople are fully subsumed under the ten virtues. Staying away from killing: one compassionately protects sentient beings so that even tiny gnats and flies are uninjured. Staying away from stealing: not a needle or a blade of grass is taken if not given. Staying away from sexual misconduct: one adopts the thought of contentment regarding one's own wife and concubines. Staying away from lying: one's words are sincere and truthful, deceiving no one in anything. Staying away from divisive speech: one conceals evil and extols good, not conveying [gossip] between parties. Staying away from harsh speech: one is forever free from roughness, causing others delight. Staying away from frivolous talk: one's words are all meaningful, not engendering laxity. Staying away from greed: one constantly considers generous giving, without longing or seeking. Staying away from anger and jealousy: one does not harm or annoy, rejoicing in others' success. Staying away from flattery, deception, and wrong views: one is loyal, virtuous, upright, and straight, deeply having faith in cause and effect. Thus there is no evil that is not ceased, no good that is not practiced, and no sentient being that is not embraced; this is the three collections of pure precepts. The classes of precepts for those who have gone forth are the ten precepts of the śrāmaṇera, the two hundred and fifty precepts of the bhikṣu, and so forth, all incorporated within the embrace of the Mahāyāna bodhisattva precepts. If one does not uphold the precepts instituted by the Buddha, one is neither a white-robed layperson nor a śramaṇa, having no designation; one is neither Hīnayāna nor Mahāyāna, having nowhere to belong. Regarding "constantly rely on tranquility": this means dwelling in an araṇya. Regarding "cultivate practices such as contentment and dhūta": dhūta is also called duda; here it is translated as "shaking off [defilements]". There are twelve superior practices of contentment: first, dwelling in an araṇya; second, constantly practicing begging for food; third, begging for food consecutively; fourth, accepting the practice of one meal [a day]; fifth, regulating the amount of food; sixth, not drinking fruit syrups, honey syrups, and the like after noon; seventh, wearing rag-robes; eighth, possessing only three robes; ninth, dwelling among graves; tenth, stopping under a tree; eleventh, sitting in the open; twelfth, only sitting and not lying down. These twelve practices are termed dignified and subtle practices. The first patriarch in the Western land, Mahākāśyapa, practiced these superior practices for his entire life. The Buddha praised him amidst the great assembly of gods and humans, saying: "The prolonged abiding of the true Dharma depends entirely on this man." This is why he shared half his seat to have him sit, and entrusted the Dharma-eye to transmit the mind. Regarding "even for minor offenses, one gives rise to great dread in the mind": it is like a float for crossing the ocean; even if damaged by the mere amount of a fine dust-mote, there is still the peril of drowning; therefore one must feel shame and remorse, rebuke oneself, mend one's faults, and turn toward good. Shame means honoring one's own spiritual nature, which originally is no different from the Tathāgata—how could one be willing to let oneself be lax and commit wrongdoing? Remorse means being mindful that regarding my flaws, the buddhas and bodhisattvas all see and know completely—how could one conceal them and not reform? Therefore, repenting and rebuking oneself, ceasing evil, and practicing good can cause sentient beings not to give rise to ridicule or blame, and can immediately cause them to abandon evil and cultivate good. Therefore, know that the ten precepts, the full precepts, and the like are each and every one the three collections of pure precepts, each and every one the Mahāyāna.

6.17

Third, explaining the gate of patience.

6.18

"What is cultivating the gate of patience? It means seeing evil and not resenting it, meeting suffering and remaining unmoved, and constantly taking delight in contemplating the profound lines and meanings."

6.19

"Seeing evil and not resenting it" is patience toward sentient beings, also named patience that endures harm from enemies. "Meeting suffering and remaining unmoved" is patience regarding dharmas, also named patience that peacefully endures suffering. "Constantly taking delight in contemplating the profound lines and meanings" is patience of the supreme meaning, also named patience of clearly examining dharmas.

6.20

Fourth, explaining the gate of vigor has two: first, generally explaining the intention of vigor; second, specifically indicating the method of vigor. Now, the first.

6.21

"What is cultivating the gate of vigor? It means cultivating all good practices without negligence or retreating in mind. One should be mindful that throughout countless kalpas in the past, in seeking worldly realms of greedy desire, one vainly suffered all great physical and mental pain without having the slightest flavor in the end. To cause the future to be far removed from this suffering, one should be diligent and vigorous, not engendering negligence, and with great compassion benefit all sentient beings."

6.22

"Cultivating all good practices": generally it is the six perfections and four means of embrace; specifically it is the four kinds of samādhi—namely, the constantly walking samādhi, such as the pratyutpanna, etc.; the constantly sitting samādhi, such as the one-practice, etc.; the half-walking and half-sitting samādhi, such as the Lotus, etc.; and the neither-walking-nor-sitting samādhi, such as the awakening-of-mind, etc. "Without negligence or retreating in mind" generally clarifies the three kinds of vigor. "One should be mindful that throughout the past..." is armor-donning vigor; "to cause the future..." is the vigor that embraces the good; "with great compassion benefit..." is the vigor that benefits and delights.

6.23

Second, specifically indicating the method of vigor.

6.24

"Although those bodhisattvas who are initial learners cultivate faith, because from past lives they have many heavy sins and evil karmic obstacles, they may be troubled by demons and heretics, entangled in worldly affairs, or pressed by conditions of various illnesses. Obstacles such as these are not just one, causing the practitioner to abandon the cultivation of wholesome categories. Therefore, one should be courageous and vigorous, during the six periods of the day and night prostrating to the buddhas, making offerings, praising, repenting, entreating, rejoicing, and dedicating [merit] toward unsurpassed bodhi, giving rise to great vows without resting, causing evil obstacles to be eliminated and wholesome roots to increase."

6.25

This refers precisely to Samantabhadra's Ten Great Vows, as well as the repentance practice demonstrated by the Great Being Kṣitigarbha in the Divination Sūtra, and the method of practicing the path through the ten items in the various samādhis of the Lotus and Vaipulya [sūtras]. Regarding the ten vows: first, to pay homage to all Buddhas; second, to praise the Tathāgatas; third, to vastly cultivate offerings; fourth, to repent of karmic obstructions; fifth, to rejoice in merit—the sequence differs slightly, but all can be understood; sixth, to request the turning of the wheel of the Dharma; seventh, to request that the Buddhas remain in the world, which are here subsumed under 'entreating'; eighth, to always follow and learn from the Buddhas; ninth, to constantly accord with sentient beings, which are here subsumed under 'making vows'; tenth, to universally dedicate all [merits], which is here 'dedicating to unsurpassed bodhi'. Regarding the ten items: first, purifying the bodhimaṇḍa; second, purifying the three karmas, up to the tenth, seated meditation, and so forth. In the protocols for the various samādhis, their expansions and contractions differ, and their elaboration and brevity vary, which I have no leisure to recount here. Only offerings, praise, and paying homage must certainly be fully present, whereas the five matters from repentance downward are combined into a single item, collectively named the 'five repentances'—meaning that repentance can extinguish karmic obstructions, entreaty can extinguish māra obstructions, rejoicing can extinguish the obstruction of jealousy, dedication can extinguish the obstruction of clinging to the two extremes, and making vows can extinguish the obstruction of frequent regression and forgetfulness; thus they are named the five repentances. Since it says 'practicing the path at the six times [of the day and night]', both principle and practice must assist each other for it to succeed. Be careful not to rely merely on personal opinions or be careless, and especially do not use this to seek profit and fame, so that evil karmic obstructions may be extinguished and good roots may grow.

6.26

Question: If a person is already troubled by demonic evils, entangled by worldly affairs, and pressed by conditions of illness, how can they cultivate this supreme practice? Answer: The intended meaning of the text here is originally to urge one to be energetic in good time, so that demonic evils, worldly affairs, and conditions of illness do not gain an advantage. However, even if one is troubled by demonic evils, if one can be energetic according to the Dharma, then demonic events will certainly be eliminated. Even if one is entangled by worldly affairs, one must immediately cast aside worldly affairs to cultivate this diligence. Even if one meets with conditions of illness, one must also not spare one's body and life to cultivate this diligence. Just as Great Master Ciyun endured suffering in cultivating the Guanyin repentance, not only curing his illness but also acquiring supreme eloquence—the noble model still remains, and can truly be relied upon. Furthermore, even if one is confined to bed by a grave illness and unable to sit up, there is also the mindful-awareness samādhi that may well be cultivated, or one may simply form mental visualizations while lying down to cultivate these offerings and so forth. Keeping the mind unflagging through the six periods of day and night, just as shown in Direct Pointing to Buddha-Recollection regarding the method of combining practice while involved in worldly activities, can also be applied during illness; it will certainly extinguish obstructions and increase good roots. Alternatively, by relying on the text below to single-mindedly recite the name of Amitābha Buddha, one will also attain liberation. Four: The explanation of the gate of diligence is concluded.

6.27

Five: Explaining the gate of calming and contemplation, in three parts: first, general presentation; second, individual explanations; third, concluding benefits. Now, the first.

6.28

[Text:] How does one cultivate the gate of calming and contemplation? Calming means stopping all spheres of conceptual proliferation; contemplation means clearly seeing the marks of the arising and ceasing of causes and effects. At first they are cultivated separately, gradually increasing; when perfection is attained, they operate together spontaneously.

6.29

'Stopping all spheres of conceptual proliferation' means stopping the conceptual proliferations of views and thoughts, the conceptual proliferations of dust-and-sand [defilements], and the conceptual proliferations of fundamental ignorance. When the conceptual proliferations of views and thoughts cease, all spheres of existence are extinguished; when the conceptual proliferations of dust-and-sand cease, all spheres of emptiness are extinguished; when the conceptual proliferations of fundamental ignorance cease, all spheres of 'both existence and emptiness' and 'neither existence nor emptiness' are extinguished, according with the aspect of tathatā of the one mind. 'Clearly seeing the marks of the arising and ceasing of causes and effects' means clearly seeing that when the cause of fundamental ignorance arises, the effects of the ten realms arise, and when the cause of fundamental ignorance ceases, the effects of the ten realms cease; when the cause of dust-and-sand defilement arises, the effects of the two vehicles arise, and when the cause of dust-and-sand defilement ceases, the effects of the two vehicles cease; when the cause of views and thoughts arises, the effects of the six mundane realms arise, and when the cause of views and thoughts ceases, the effects of the six mundane realms cease, according with the aspect of arising and ceasing of the one mind. The two aspects of the one mind are originally inseparable, and calming and contemplation of the one mind also have no before and after. However, with respect to people of initial capacities who have long followed arising and ceasing and have not yet penetrated tathatā, one must first cultivate calming that is identical to contemplation, named śamatha contemplation, causing them to contemplate that arising and ceasing is itself tathatā, countering clinging to saṃsāra and nirvāṇa. Next, one cultivates contemplation that is identical to calming, named vipaśyanā, causing them to contemplate that tathatā in its entirety constitutes arising and ceasing, increasing good roots and great compassion. Cultivating them mutually and alternately in this way, gradually causing them to grow, when one reaches the true calming and contemplation perfected in the stage of the arousal of the mind, they will naturally operate together spontaneously.

6.30

Second, individual explanations, in three parts: first, explaining calming; second, explaining contemplation; third, explaining their joint operation. In the first, there are three parts: first, clarifying the marks of cultivation; second, clarifying the marks of realization; third, exhorting cultivation. The first again has three parts: first, expedients; second, the main cultivation; third, distinguishing success from failure. Now, the first.

6.31

[Text:] One who cultivates calming stays in a quiet place, sits cross-legged, straightens the body, and rectifies the mind.

6.32

Although this text is brief, it already contains the twenty-five preliminary expedients. 'Staying in a quiet place' refers to an araṇya, which subsumes possessing the five conditions. 'Sitting cross-legged' necessarily involves regulating the five matters. 'Straightening the body and rectifying the mind' means scolding the five desires, discarding the five hindrances, and practicing the five dharmas. These are detailed in the Great and Small Calming and Contemplation; those who need them may look there.

6.33

Second, the main cultivation.

6.34

[Text:] One does not rely on breath, does not rely on physical form, does not rely on space, does not rely on earth, water, fire, or wind, and even does not rely on seeing, hearing, perceiving, or knowing.

6.35

This first eliminates the objects contemplated. 'Does not rely on breath' means that all breathing comes from nowhere and goes nowhere, its very substance being ungraspable; therefore one does not rely on this to cultivate ānāpāna samādhi, because ānāpāna is ungraspable, which is itself Mahāyāna. 'Does not rely on physical form' means that all physical forms, when analyzed down to subtle dust, are non-existent; therefore one does not rely on this to cultivate the samādhis of the nine notions, ten notions, eight liberations, and so forth, because the nine notions up to the eight liberations are ungraspable, which are all themselves Mahāyāna. 'Does not rely on space' means that space is named in contrast to form, and since form does not even exist, how could there be space? Therefore one does not rely on this to cultivate the samādhi of the base of all-space, because the space samādhi is ungraspable, which is itself Mahāyāna. 'Does not rely on earth, water, fire, or wind' means that when analyzed, earth has no solidity-nature, water has no wetness-nature, fire has no heat-nature, and wind has no movement-nature, their very substance being ungraspable; therefore one does not rely on this to cultivate the samādhis of the bases of mastery, totality, and so forth, because the bases of mastery and totality are ungraspable, which are themselves Mahāyāna. 'Even does not rely on seeing, hearing, perceiving, or knowing' means that seeing, hearing, perceiving, and knowing are spoken of based on the spheres of forms, sounds, odors, tastes, tangibles, and dharmas; now, investigating that the seen, heard, and so forth are not real existents, how could the seer, hearer, and so forth be real? Therefore one does not rely on this to cultivate the samādhi of the base of all-consciousness, because the consciousness samādhi is ungraspable, which is itself Mahāyāna.

6.36

[Text:] All discriminative thoughts are eliminated, and the thought of eliminating is also discarded.

6.37

This next eliminates the contemplating mind. The previous statement that one does not rely on breath up to seeing, hearing, perceiving, or knowing means that all discriminative thoughts are eliminated. However, so-called not relying on breath and so forth simply means thoroughly understanding that breath up to seeing, hearing, perceiving, and knowing are originally ungraspable, eliminating these discriminative thoughts of breath up to perceiving and knowing; it does not mean that there really is breath up to perceiving and knowing and that one intentionally dispels them. If one has the thought of dispelling, that is failing to understand that all dharmas are originally empty, and one will either fall into the non-conceptual concentration of external paths or the concentration of cessation of the two vehicles, which is not Mahāyāna śamatha contemplation; thus it says 'the thought of eliminating is also discarded'.

6.38

[Text:] Because all dharmas are unarisen and unceasing, and entirely without marks.

6.39

This concludes by clarifying the reason why one does not rely on dharmas and also has no thought of eliminating. 'All dharmas' refers precisely to breath up to seeing, hearing, perceiving, and knowing. Breath is originally unarisen and unceasing, originally without marks, so there is nothing to rely on and nothing to eliminate; likewise, seeing, hearing, perceiving, and knowing are originally unarisen and unceasing, originally without marks, so there is nothing to rely on and nothing to eliminate.

6.40

[Text:] The former mind relies on objects; next, it abandons the objects.

6.41

This concludes by clarifying the meaning of the passage on not relying on breath.

6.42

[Text:] The subsequent thought relies on the mind; it again abandons the mind.

6.43

This concludes by clarifying the meaning of the passage on all discrimination.

6.44

[Text:] Because the mind races after external objects, gather and settle it in the internal mind.

6.45

This elaborates on the meaning of the former passage.

6.46

[Text:] When mind subsequently arises again, do not grasp at the marks of the mind.

6.47

This elaborates on the meaning of the latter passage.

6.48

[Text:] Because apart from tathatā, nothing can be apprehended.

6.49

This concludes that one who cultivates the gate of calming should contemplate that all deluded thoughts are without marks, their substance being itself tathatā. Were one apart from tathatā, then breath up to seeing, hearing, perceiving, and knowing could not be apprehended; this is why one does not rely on breath up to seeing, hearing, perceiving, and knowing. Were one apart from tathatā, the thought of eliminating could not be apprehended either; this is why the thought of eliminating is also discarded. In origin, this śamatha contemplation in its first section gathers objects back to the mind, clarifying that breath, form, and so forth are only seen by discriminative thoughts and are originally not real existents, so there is nothing to rely on. In the next section, it contemplates that the mind is without marks, clarifying that this eliminated discriminative thought is also originally non-existent, hence called 'discarded'. Thus both the contemplated and the contemplator are without intrinsic nature. Therefore the earlier text states: 'If one knows that the stirring mind is unarisen and unceasing, one enters the aspect of tathatā.' This directly shows people of superior capacity the method of contemplating the inconceivable sphere. If one can awaken and enter here, then within this single dharma the ten vehicles are naturally present: because it can awaken, it is the bodhicitta; because it is free from sinking and agitation, it is wonderful calming and contemplation; because no dharma confronts the mind, it is refuting dharmas universally; because it understands that both contemplator and contemplated are tathatā, it is knowing the passable and the blocked; because it accords with the three gates of liberation, it constitutes the wings to awakening; [the text] below stating to cultivate at all times during walking, standing, sitting, and lying down constitutes the counteractive measures; gradually entering the samādhi of tathatā constitutes knowing the stages; ultimately subduing all afflictions constitutes being able to endure patiently; faith increasing and quickly becoming non-retrograde constitutes freeing oneself from attachment to dharmas. Two: The main cultivation is concluded.

6.50

Third, distinguishing success from failure.

6.51

[Text:] Walking, standing, sitting, or lying down, cultivating like this at all times without constant interruption, one gradually enters the samādhi of tathatā, ultimately subdues all afflictions, faith increases, and one quickly becomes non-retrograde.

6.52

This clarifies that by practicing diligently according to what was explained before, one will certainly attain success.

6.53

[Text:] If one harbors doubt in the mind, slanders without faith, is entangled in karmic obstructions, arrogance, or indolence, such persons cannot enter.

6.54

First, doubt; second, slandering without faith; third, being entangled in karmic obstructions; fourth, arrogance; fifth, indolence. If one has even one of these, one cannot enter; how could one not take heed! Clarifying the marks of cultivation is concluded.

6.55

Second, clarifying the marks of realization, in two parts: first, directly clarifying the marks of realization; second, analyzing demonic events. Now, the first.

6.56

[Text:] Furthermore, relying on this samādhi, one realizes the marks of the dharmadhātu, knowing that the dharmakāya of all Tathāgatas and the bodies of all sentient beings are equal and non-dual, all being of one mark; therefore it is named the single-mark samādhi. If one cultivates this samādhi, one can produce immeasurable samādhis, because tathatā is the fundamental ground of all samādhis.

6.57

The "mark of the dharmadhātu" is the essence of tathatā—the real mark that has no mark and yet lacks no mark. Mind, Buddha, and sentient beings: these three are without distinction, hence it is named the "samādhi of one mark"; the Liang translation calls it the "samādhi of one practice". It is named "one mark" in terms of what is realized, and named "one practice" in terms of what can realize it; one should know that the one practice is just the one mark. The samādhi of one practice shown in the *Mañjuśrī-prajñā[pāramitā-sūtra]* is precisely identical with this; it is also the Śūraṅgama-king samādhi of the *Da foding [ruolai miyin xiuzheng liaoyi zhupusa wanxing shoulengyan jing]*, and likewise the real-mark samādhi of the *Lotus [Sūtra]*. This is the king among samādhis, and therefore can give birth to immeasurable samādhis.

6.58

Second, analyzing demonic events has two parts: first, revealing the marks of demonic events; second, revealing the methods of counteracting them. The first part has three [subdivisions]: first, clarifying the causes of bringing on demons; second, clarifying the marks of demonic events; third, clarifying the faults of demonic disruption. Now, the first [subdivision].

6.59

"There may be sentient beings whose roots of goodness are slight and few, who are confused and disrupted by various demons, non-Buddhists, ghosts, and spirits."

6.60

If one has not planted roots of goodness, then even the mere name of this samādhi cannot be heard, let alone being able to cultivate it. To be able to cultivate this, one should know that this person must possess roots of goodness. However, if their roots of goodness were deep and thick, those demonic events would have no way to arise. It is like the sun disk high in the sky: there will certainly be no mountain sprites or ghosts. It is because roots of goodness are slight and few that demonic disruption is brought on; this is why the previous text exhorted one to cultivate the five repentances.

6.61

Second, clarifying the marks of demonic events has two parts: first, distinguishing shapes and sounds; second, distinguishing the arising of faults. Now, the first [part].

6.62

"They may manifest hideous shapes to terrify their minds, or show beautiful forms to bewitch their intentions, or manifest heavenly forms, or bodhisattva forms, or even Buddha forms adorned with marks and signs."

6.63

Here, it first distinguishes the forms manifested by demons. If the practitioner's habit of fear is heavy, they mostly manifest hideous shapes to terrify them. If the practitioner's habit of craving and affection is heavy, they mostly show beautiful forms to bewitch them. If the practitioner's power of wisdom is weak, they mostly manifest forms of devas, bodhisattvas, and Buddhas to deceive them. In all cases, it is the so-called 'if the host is confused, the guest takes advantage of it.'

6.64

Question: When a person cultivating samādhi gets to see the forms of Buddhas and bodhisattvas, how can one know that this is not the opening of roots of goodness and mutual resonance and interaction along the Path, so that you lump them all together under the name of demonic events? Answer: The *Yuanjue jing* (Sūtra of Complete Enlightenment) states: 'Any realm that is not what that [teaching] hears should never be seized upon.' Truly, when a practitioner cultivates samādhi, if the realm seen accords with the samādhi, only then is it called an auspicious mark; yet even this auspicious mark still must not be taken as an understanding of holiness. If it does not accord with the samādhi, it definitely belongs to demonic events. Now, cultivating the fundamental tathatā samādhi is neither the time of reciting the Buddha's name nor of bowing in repentance to seek response; still less should one falsely interpret it as mutual resonance and interaction along the Path, thereby sitting by and being deluded by it.

6.65

"They may speak of dhāraṇīs, or speak of the perfections, or further expound the gates of liberation: that there is neither enemy nor kin, neither cause nor fruit, that all phenomena are ultimately empty and tranquil, and of the nature of nirvāṇa from the beginning."

6.66

Here, it sequentially distinguishes the demonic sounds spoken by fake Buddhas, bodhisattvas, and so forth. A person properly cultivating samādhi does not rely on breath, does not rely on visible forms, and so forth, even discarding thought. One should know that they also do not rely on dhāraṇīs, do not rely on the perfections, do not rely on the gates of liberation, and even do not rely on the original nature being nirvāṇa. As soon as one relies on the original nature being nirvāṇa, one will inevitably reject cause and effect, falsely reckoning a realm of non-existence prior to the empty kalpa or on the other side of Bhīṣmagarjitasvararāja to be the tathatā samādhi. How could this be what is meant by 'if one knows that the stirred mind is just non-arising and non-ceasing, one then enters into tathatā'? The first part, distinguishing shapes and sounds, is finished.

6.67

Second, distinguishing the arising of faults.

6.68

"Or again, they cause them to know the past and future, as well as the mental states of others, with eloquence that expounds without hindrance or interruption, causing them to greedily attach to fame and material gain."

6.69

From here down, it clarifies all the marks of faults arising from seeing demonic shapes and hearing demonic sounds; now it first clarifies the marks of simulated roots of goodness. However, this practitioner of calming aims solely to quell beginningless ignorance and realize untainted wisdom; they should not seek after the five superknowledges and the four unhindered eloquences. Now, before attaining the untainted state, they first obtain knowledge of past lives, the minds of others, eloquence, and so forth, so they will inevitably fall into the pit of fame and profit. Just as Devadatta cultivated and attained the five superknowledges and subsequently committed the three deadly sins, this serves as an instructive warning.

6.70

"Or they are frequently angry and frequently joyful; or they have much sorrow and much affectionate attachment; or they constantly delight in torpor and slumber; or they go without sleep for a long time; or their bodies are beset by diseases; or by nature they do not vigorously urge themselves on; or they suddenly give rise to vigor and immediately quit; or in their feelings they have many doubts and do not generate faithful acceptance; or they abandon their fundamental superior practice and instead cultivate miscellaneous karmas, passionately attached to worldly affairs and indulging their feelings in their preferences."

6.71

This clarifies the various defiled and unstable demonic marks. Either [demons] alter what they have practiced to make them think it marvelous, or they comply with what they have practiced to make them unable to abandon it. This is explained extensively as in the aggregates of feeling and thought in the *Foding [jing]*.

6.72

"Or they cause them to realize the various absorptions of non-Buddhists, abiding in absorption for one day, two days, or up to seven days, obtaining good food and drink, with body and mind comfortable and pleased, feeling neither hunger nor thirst."

6.73

This is also a mark of simulated roots of goodness; in truth, it is wrong absorption, not a supramundane absorption.

6.74

"Or again, they urge them to indulge in female forms and the like; or cause their food and drink to suddenly become scarce or suddenly abundant; or make their appearance become either beautiful or ugly."

6.75

These are also various defiled and unstable demonic marks. The second [subdivision], clarifying the marks of demonic events, is finished.

6.76

Third, clarifying the faults of demonic disruption.

6.77

"If one is disrupted by various views and afflictions, one will immediately fall back from and lose one's former roots of goodness."

6.78

With the two kinds of simulated roots of goodness, one is disrupted by various views, and afflictions will inevitably arise. With the two kinds of unstable defilements, one is disrupted by afflictions, and various views also arise. Together with that, even those slight roots of goodness from the past are fallen back from and lost; is this not lamentable? The first [part], revealing the marks of demonic events, is finished.

6.79

Second, revealing the methods of counteracting them has two parts: first, counteracting the heterodox; second, returning to the correct. Now, the first [part].

6.80

"Therefore, one should carefully examine and observe, and give rise to this thought: 'All these are because my roots of goodness are slight and thin, and my karmic obstacles are heavy and thick, so that I am deluded and confused by demons, ghosts, and the like.' Having known this, one contemplates that all of them are mind-only; when one contemplates in this way, they immediately vanish in a kṣaṇa."

6.81

There are three antidotes: two are expedients, and one is the primary cultivation. As for the two expedients: the first is carefully examining and observing, awakening to the fact that all are demonic events, so that not a single thought of confusion arises; the second is personally reflecting that one's roots of goodness are slight and thin and karmic obstacles are deep and heavy, turning back to reprove oneself, repenting errors and turning toward goodness. The one primary cultivation is contemplating that all of them are mind-only, that there are no phenomena outside the mind, not departing from the samādhi of one mark.

6.82

Second, returning to the correct.

6.83

"One departs far from all marks and enters the true samādhi. Once the marks of mind are departed from, the true mark also disappears."

6.84

"Departs far from all marks" means extinguishing demonic events through the three antidotes. "Enters the true samādhi" means generating knowledge of reality as it is by relying on investigating names, referents, intrinsic natures, and differences. "Once the marks of mind are departed from" means obtaining non-conceptual wisdom. "The true mark also disappears" means encountering that there is nothing to be obtained. This is fully explained in detail in the two stages of preliminary practice and breakthrough in the *Vijñaptimātratā[siddhi]*; those in need may look for it.

6.85

"Arising from absorption, one sees that all afflictions do not become active, because the power of samādhi has destroyed their seeds. Superior good qualities follow in unbroken succession, all obstacles and difficulties are completely distanced, and great vigor is generated without interruption."

6.86

This clarifies that those who skillfully cultivate calming not only depart far from demonic events, but can also ascend to the stage of generating the aspiration, enter the stage of pure mind, and be fully endowed with śamatha and vipaśyanā. The second [part], clarifying the marks of realization, is finished.

6.87

Third, exhorting cultivation has two parts: first, the actual exhortation; second, clarifying the benefits. Now, the first [part].

6.88

"If practitioners do not cultivate this samādhi, none can enter the Tathāgata's gotra, because the remaining samādhis all possess marks, are shared with non-Buddhists, and cannot encounter Buddhas and bodhisattvas. Therefore, bodhisattvas should diligently cultivate this samādhi to bring it to ultimate fulfillment."

6.89

"Remaining samādhis" refers to the various samādhis that rely on breath, visible forms, and so forth. Although the various samādhis such as the six marvelous gates, the sixteen extraordinary attainments, the nine perceptions, the ten perceptions, the [eight] liberations, the [eight] spheres of mastery, and the [ten] totalities can all give rise to untainted wisdom and realize the fruits of the three vehicles, it is only after one has already generated the untainted that they are not shared with non-Buddhists. If one has not yet generated the untainted, or takes rebirth according to dhyāna, then one differs very little from non-Buddhists. Even with the nine progressive absorptions, the first eight are entirely shared with non-Buddhists; although the absorption of the cessation of feeling and perception is said to be unshared, it is still entered by relying on the untainted contemplation of the summit of existence, and is not yet completely unshared. Furthermore, even if one attains the absorption of cessation, if one has not completely severed the afflictions of thought of the higher realms, one is still reborn in the five pure abodes, and remains together with non-Buddhists in the stage of purity of equanimity and mindfulness, unable to encounter Buddhas and bodhisattvas. Therefore, only this tathatā samādhi enables one to enter the Tathāgata's gotra. If one attains this samādhi, then all the arising fundamental four dhyānas, four immeasurables, four formless absorptions, the three samādhis with examination and reflection, up to all the samādhis of viewing, refining, perfuming, and cultivating—every single one is named an unshared samādhi, because one penetrates their unobtainability, and all are Mahāyāna. It is like a guest monk staying in the Buddha's room: when the Buddha entered from the first dhyāna up to the fourth dhyāna, the guest followed him into each; but when the Buddha entered the first dhyāna with a different mark, the guest was baffled and did not know what absorption the Buddha had entered. One should know that what the Buddha entered before used shared dhyāna, so the guest could know and enter it; what the Buddha entered afterward was unshared dhyāna, so the guest no longer knew it. Again, when the Buddha transformed the pure land three times in the *Lotus Sūtra*, he also still used the three kinds of samādhi—the liberations, spheres of mastery, and totalities—yet their spiritual functioning was far beyond what the two vehicles could fathom. All this is because the unshared samādhi fuses those shared characteristics, causing the shared samādhis to all become unshared; hence it is said that the tathatā samādhi can give birth to immeasurable samādhis.

6.90

Second, clarifying the benefits.

6.91

"Cultivating this samādhi, one obtains ten kinds of benefit in one's present body: first, one is constantly protected and kept in mind by the Buddhas and bodhisattvas of the ten directions; second, one is not harassed or disrupted by all demons and evil ghosts; third, one is not deluded by any heterodox paths; fourth, one causes the heavy karmic obstacles of the grave sin of slandering the profound Dharma to become slight and thin; fifth, one extinguishes all doubts and all evil thoughts and reflections; sixth, one's faith in the realm of the Tathāgata grows; seventh, one departs far from sorrow and remorse, becoming courageous and unfearing in saṃsāra; eighth, one departs far from arrogance, becomes gentle and patient, and is constantly respected by all the world; ninth, even if one does not abide in absorption, at all times and in all circumstances, seeds of affliction are thin and never become active; tenth, if one abides in absorption, one is not moved or disrupted by any conditions such as sounds."

6.92

Tathatā is the equal dharmakāya of the Buddhas and bodhisattvas. Therefore, cultivating the tathatā samādhi brings the benefit of the equal perfuming of the function, constantly being protected and held in mindful thought by the Buddhas and bodhisattvas of the ten directions. This is the general benefit. Second, one can contemplate that false thoughts lack characteristics and naturally subdue the seeds of craving; hence māras cannot cause disturbance. Third, one can contemplate that false thoughts lack characteristics and naturally subdue the seeds of views; hence heterodoxies cannot delude one. Fourth, turning slander into faith, one can contemplate the profound Dharma; hence karmic hindrances gradually thin out, like hot water melting ice. Fifth, using faith to eliminate doubt, like light destroying darkness; hence bad thoughts and investigations are extinguished. Sixth, fully knowing that the Tathāgata's realm does not depart from the tathatā of the mind; hence faith increases. Seventh, having faith that all phenomena are by their fundamental nature nirvāṇa; hence one leaves grief and regret far behind, becoming courageous and without cowardice. Eighth, knowing that all sentient beings possess Buddha-nature and will definitely become Buddhas; hence one leaves arrogance far behind, becoming gentle and patient, just like Bodhisattva Sadāparibhūta, who, though initially beaten and reviled by people, was ultimately revered, trusted, and taken refuge in by them. Ninth, through the power of faith and understanding, one subdues the seeds of afflictions; hence, although not abiding in absorption, active manifestations do not arise. Tenth, knowing that all conditions such as sounds are only manifestations of the mind, neither grasping nor rejecting; hence they cannot shake and disturb one's correct concentration. The first part, explaining calm abiding (śamatha), is concluded.

6.93

Second, explaining special insight (vipaśyanā), in two parts: first, clarifying that it should be cultivated; second, clarifying the characteristics of its cultivation. Now for the first.

6.94

"Furthermore, if one only cultivates calm abiding, the mind will sink into lethargy, or indolence will arise, so that one does not delight in the various good [deeds] and leaves great compassion far behind. For this reason, one should concurrently cultivate special insight. How is it cultivated?"

6.95

For one who excels at cultivating calm abiding, calm abiding itself is special insight; neither sinking into lethargy nor agitated by distraction, one directly enters the fundamental samādhi of tathatā, attains the ten benefits, and even enters the stage of the definitely determined, never to regress again. What need is there to further clarify the method of cultivating special insight? Now, for those who do not grasp the import, whose minds will inevitably sink into lethargy, or through indolence not delight in various good [deeds] and fall among ordinary beings and outsiders, or leave great compassion far behind and fall into the two vehicles, [the treatise] again indicates that one should concurrently cultivate special insight.

6.96

Second, clarifying the characteristics of its cultivation, in three parts: first, the contemplation of the four truths; second, the contemplation of the great vows; third, the contemplation of initiating practice. Now for the first.

6.97

"That is, one should contemplate that all worldly phenomena arise and cease without ceasing; because they are impermanent, they are suffering; because they are suffering, they are non-self. One should contemplate past phenomena as like a dream, present phenomena as like lightning, and future phenomena as like clouds, suddenly arising. One should contemplate that embodied existence is entirely impure, foul with various worms, and mixed with afflictions."

6.98

This first clarifies the contemplation of the truth of suffering. Arising and ceasing without ceasing is the practice of impermanence. Because of impermanence, there is suffering, which is the practice of suffering. Because of suffering, there is non-self. The past is like a dream, utterly unobtainable; the present is like lightning, not abiding for an instant; the future is like clouds, suddenly arising with nowhere from which they come—this is the practice of non-self. Foul with various worms and so forth is the practice of impurity. These four aspects of contemplation counteract all views and cravings of ordinary beings and outsiders without exception.

First 98 of 157 passages. Read on

Linked texts (1)

大乘起信論裂網疏 — Classical Chinese