摩訶止觀 1

English (machine translation) 1

Language: English

1.1

Expounded by the Great Master Zhizhe of Tiantai under the Sui;

Calming and contemplation is luminous and still, unheard of in previous generations. On the twenty-sixth day of the fourth month in the fourteenth year of the Kaihuang reign of the great Sui (594 CE), at Yuquan Monastery in Jingzhou, Zhizhe unfolded and propagated it throughout one summer retreat, pouring down the rain of compassion at the two times [of morning and evening]. Although his delight in expounding was inexhaustible, just as he reached the "realm of views," the wheel of the Dharma ceased to turn, and the latter portions were not proclaimed. Yet one must trace the flow to seek its source, and smell the fragrance to investigate the root. A treatise says: "My practice had no master or guardian." A sūtra states: "I received prediction from Dīpaṃkara." A text says: "Those born with knowledge are superior; those who learn it come next." Is this vast and wondrous Dharma gate a self-illuminating natural truth? Or is it like the blue that comes from the indigo? If a practitioner hears the Transmission of the Dharma Treasury, they will know its ancestral origin.

1.4

The World-Honoured One of Great Awakening accumulated practices through eons to completion; he underwent six years [of austerities] to subdue views, and raised a single finger to overcome Māra. Beginning at the Deer Park, midway at Vulture Peak, and finally in the Crane Grove, he transmitted the Dharma to Mahākāśyapa. Kāśyapa divided the relics into eight portions and compiled the Tripiṭaka, transmitting the Dharma to Ānanda. In the midst of a river, Ānanda entered the wind-samādhi and divided his body into four, transmitting the Dharma to Śāṇavāsa. From his hands [Śāṇavāsa] produced twofold amṛta and manifested five hundred Dharma gates, transmitting the Dharma to Upagupta. Upagupta attained the third fruit as a layman and the fourth fruit upon receiving ordination, transmitting the Dharma to Dhītika. Dhītika ascended the platform and attained the first fruit, and through the three karmavācanās attained the fourth fruit, transmitting the Dharma to Micchaka. Micchaka transmitted it to Buddhanandi. Buddhanandi transmitted it to Buddhamitra. Buddhamitra bestowed the three refuges upon the king and subdued a reckoner, transmitting the Dharma to the monk Pārśva. The monk was born from the womb with white hair, and his hand emitted light to take up the scriptures; he transmitted the Dharma to Puṇyayaśas. Puṇyayaśas surpassed Aśvaghoṣa in debate, who shaved his head to become his disciple. Aśvaghoṣa composed the Rāṣṭrapāla Play, whose musical sounds expounded impermanence, suffering, and emptiness, so that those who heard it awakened to the Path; he transmitted the Dharma to Kapimala. Kapimala composed the Treatise on Non-Self; wherever the treatise went, false views were extinguished; he transmitted the Dharma to Nāgārjuna. Nāgārjuna was born in a physical body and the nāga perfected his dharmakāya; he transmitted the Dharma to Āryadeva. Āryadeva gouged out a heavenly eye to give ten thousand fleshy eyes, transmitting the Dharma to Rāhulata. Rāhulata recognized the writing of a spirit's name and subdued the tīrthikas, transmitting the Dharma to Saṃghanandi. Saṃghanandi spoke a verse to test an arhat, transmitting the Dharma to Saṃghayaśas. Saṃghayaśas traversed the ocean, saw a city, and spoke a verse, transmitting the Dharma to Kumāralāta. Kumāralāta saw ten thousand horsemen and recorded the colours of the horses, acquired the names of the men, and distinguished their clothing; he transmitted the Dharma to Jayata. Jayata made a fire pit for someone who had committed a grave offense and had him enter it in repentance; the pit became a pool and the transgression was eradicated; he transmitted the Dharma to Vasubandhu. Vasubandhu transmitted it to Manorhita. Manorhita divided the Ganges into two portions and transformed one portion himself, transmitting the Dharma to Haklenayaśas. Haklenayaśas transmitted it to Siṃha. Siṃha was murdered by King Dammira; when severed by the sword, milk flowed forth.

1.5

Those who transmitted the Dharma treasury, beginning with Kāśyapa and ending with Siṃha, were twenty-three persons. If Madhyāntika and Śāṇavāsa are counted concurrently, there are twenty-four persons. These masters were all predicted by the Golden Mouth [of the Buddha] and were all noble ones capable of bringing manifold benefit. In former times, a king did not build stables by a monastery, but built stables by a slaughterhouse—how much more so, encountering noble ones in a good era, could there fail to be benefit? Furthermore, a brahmin was selling skulls: those with perforations all the way through, halfway through, and not at all; for the one perforated all the way through, a stūpa was erected, and making offerings and paying reverence to it brought rebirth in heaven. Such is the merit of hearing the essential points of the Dharma. It was for this benefit that the Buddha transmitted the Dharma treasury.

1.6

This calming and contemplation is the Dharma gate practiced in his own mind that Zhizhe of Tiantai expounded. When Zhizhe was born, light filled the room, and his eyes displayed double pupils. He practiced the Lotus Sūtra repentance, unlocked dhāraṇī, and on behalf of his master preached the golden-character Prajñā[-pāramitā Sūtra]. The two states of Chen and Sui honoured him as Imperial Preceptor. He passed away in serene meditation, his rank abiding in the five ranks. Therefore the sūtra says: "If one were to give seven treasures to the people of four hundred myriad nayutas of lands, each and every one, and furthermore transform them so that they attain the six supernormal powers, it would not equal a hundred, a thousand, or a myriad times that of a person who at first rejoices in accord." How much more so the five ranks! The text says: "He is the Tathāgata's emissary, dispatched by the Tathāgata, carrying out the Tathāgata's deeds." The Great Sūtra says: "This is a bodhisattva of the first reliance."

1.7

Zhizhe served Nanyue as his master. Nanyue's virtuous practice was inconceivable: for ten years he exclusively recited, for seven years practiced the Fangdeng [repentance], and for ninety days constantly sat, at once perfectly realizing [the Path], so that the Dharma gates of the great and small [vehicles] burst forth luminously and completely. Nanyue served the Dhyāna Master Huiwen, who in the era of the Gao Qi walked alone between the Yellow and Huai Rivers; his Dharma gate was not known to the world, and like walking on the earth and carrying heaven on one's head, none knew its height and thickness. Master Huiwen's application of mind relied entirely on the Mahāprajñāpāramitopadeśa. This treatise was expounded by Nāgārjuna, the thirteenth master in the Transmission of the Dharma Treasury. Zhizhe's Treatise on the Contemplation of the Mind says: "I take refuge in Master Nāgārjuna." From this it is proven and known that Nāgārjuna is his ancestral master.

1.8

A doubter says: "The Mūlamadhyamakakārikā clears away and discards, whereas Calming and Contemplation establishes. How can they be identical?" Yet in India there were altogether seventy commentators on the treatise; one should not take Piṅgala to be right and all the other masters to be wrong. Furthermore, the Treatise says: "Phenomena arisen through causes and conditions, I declare to be emptiness; they are also provisional designations, and are also the meaning of the middle way" (and so forth).

1.9

Tiantai transmitted three kinds of calming and contemplation from Nanyue: first, the gradual; second, the indeterminate; third, the perfect and sudden. All are Mahāyāna, all take true reality as their object, and all are equally named calming and contemplation. The "gradual" is shallow at first and deep later, like climbing stairs. The "indeterminate" alternates earlier and later, like a diamond jewel placed in the sun. The "perfect and sudden" is non-dual from beginning to end, like one with supernormal powers soaring into the empty sky. For three faculties and natures, three Dharma gates are expounded and three analogies are cited. The brief explanation is finished; now to explain them extensively.

1.10

In the "gradual," at the beginning one also knows true reality; but true reality is difficult to understand, while gradual progression is easy to practice. First one cultivates the refuges and precepts, turning from the heterodox toward the correct, calming [the rebirths of] fire, blood, and swords, and reaching the three good destinies. Next one cultivates dhyāna-concentration, calming the net of desire and distraction, and reaching the path of concentrations of the form and formless realms. Next one cultivates the uncontaminated, calming the prison of the three realms, and reaching the path of nirvāṇa. Next one cultivates kindness and compassion, calming self-realization, and reaching the path of the bodhisattva. Later one cultivates true reality, calming the bias of the two extremes, and reaching the path of eternal abiding. These are the characteristics of the gradual calming and contemplation, shallow at first and deep later.

1.11

As for the "indeterminate," it has no distinct steps or ranks: based on the preceding gradual and the succeeding sudden, it alternates earlier and later, mutually shallow and mutually deep; now phenomenon, now principle; now designating the "mundane [mode of teaching]" as the "supreme meaning," now designating the "supreme meaning" as "for the individual" or "as a remedy"; now resting contemplation to be calming, now illuminating calming to be contemplation. Hence it is named indeterminate calming and contemplation. A doubter says: "The names of the teachings and objects are the same, yet their aspects are suddenly different." Yet they are the same and not the same, not the same and the same. Within the gradual there are six—three each for good and evil—and within the uncontaminated as a whole there are three, making twelve differences in all; speaking in terms of the majority, it is named indeterminate. In this section, they are identical in Mahāyāna, identical in true reality, and identically named calming and contemplation; why then is this named discerning differences? Yet they are the same and not the same, not the same and the same. Within the gradual there are nine differences, and within the indeterminate there are four differences, making thirteen differences in all; speaking in terms of the majority, they are simply named not the same. "All noble ones are differentiated on the basis of unconditioned dharmas" is precisely this meaning.

1.12

As for the "perfect and sudden," from the beginning it takes true reality as its object; wherever an object is encountered, it is immediately the middle, and there is nothing that is not real. Tying one's awareness to the dharmadhātu, a single thought-moment is the dharmadhātu; not a single colour or single fragrance is not the middle way. One's own realm, the Buddha realm, and the realm of sentient beings are also like this. Aggregates and sense-bases are all Suchness: there is no suffering to be abandoned. Avidyā and defilements are bodhi itself: there is no accumulation to be severed. Extremes and heterodoxies are all middle and correct: there is no path to be cultivated. Saṃsāra is nirvāṇa: there is no cessation to be realized. Because there is neither suffering nor accumulation, there is no mundane realm; because there is neither path nor cessation, there is no supramundane realm. It is purely the one true reality; outside of true reality there is no other dharma. The stillness of dharmatā is named "calming"; being still yet constantly illuminating is named "contemplation." Though spoken of as beginning and end, they are non-dual and without distinction. This is named "perfect and sudden calming and contemplation."

1.13

Setting aside the "gradual" and "indeterminate" without discussing them, we now clarify further the perfect and sudden according to the sūtra. As the Worthy Leader [Bhadraśrī], who thoroughly penetrated the profound and wondrous virtue, said: "When a bodhisattva in saṃsāra / first generates the mind [for awakening], / exclusively seeking bodhi, / firm and unshakeable, / the merit of that single thought-moment / is deep and vast without boundary; / if the Tathāgata were to explain it analytically, / he could not exhaust it through endless eons." This bodhisattva hears the perfect Dharma, gives rise to perfect faith, establishes perfect practice, abides in the perfect rank, adorns themselves with perfect merits, and establishes sentient beings through perfect power and function.

1.14

What is "hearing the perfect Dharma"? Hearing that "saṃsāra is the dharmakāya," "afflictions are prajñā," and "the bonds of karma are vimokṣa." Although there are three names, there are not three essences; although there is one essence, three names are established. These three are of one characteristic, and in reality there is no difference. When the dharmakāya is ultimate, prajñā and vimokṣa are also ultimate. When prajñā is pure, the others are also pure. When vimokṣa is sovereign, the others are also sovereign. Hearing that all dharmas are also like this, all fully endowed with the Buddha's teachings without deficiency—this is named "hearing the perfect Dharma."

1.15

What is "perfect faith"? Believing that all dharmas are immediately empty, immediately provisional, and immediately middle; that without one, two, or three, there are one, two, and three; that "without one, two, or three" negates one, two, and three, while "there are one, two, and three" illuminates one, two, and three; and that without negation and without illumination, all are ultimate, pure, and sovereign. Hearing the deep, one is not terrified; hearing the vast, one has no doubts; hearing what is neither deep nor vast, one has courage in mind—this is named "perfect faith."

1.16

What is "perfect practice"? Exclusively and single-mindedly seeking unexcelled bodhi; identifying extremes as the middle, not heading toward anything else; cultivating the three truths in their perfection. Neither stilled by the extreme of non-existence nor moved by the extreme of existence, unmoved and unstilled, one enters straight into the middle way—this is named "perfect practice."

1.17

What is "entering the perfect rank"? When entering the first abode, one abode is all abodes: all is ultimate, all is pure, and all is sovereign—this is named the "perfect rank."

1.18

What is "perfect sovereign adornment"? That sūtra explains extensively the aspects of sovereignty: either entering correct absorption in this faculty, or arising to speak from that faculty; or both entering and arising in a single faculty, or neither entering nor arising in a single faculty; and each of the other faculties is also like this. Either entering correct absorption in this sense-datum, or arising to speak from that sense-datum; or both entering and arising in a single sense-datum, or neither entering nor arising in a single sense-datum; and each of the other sense-data is also like this. Either entering correct absorption in this direction, or arising to speak from that direction; or both entering and arising in a single direction, or neither entering nor arising in a single direction. Either entering correct absorption in a single object, or arising to speak from a single object; or both entering and arising in a single object, or neither entering nor arising in a single object. If explained in detail: in just one faculty and one sense-datum, one immediately enters, immediately arises, immediately both enters and arises, and immediately neither enters nor arises. Being sovereign in each and every aspect of direct retribution, one is also like this in circumstantial retribution. This is named "perfect sovereign adornment." For example, the sunlight circles the four continents: in one direction it is noon, in one direction dawn, in one direction dusk, and in one direction midnight; their rotations differ, yet it is only one sun seen differently in the four places. The bodhisattva's sovereignty is also like this.

1.19

What is meant by "perfectly establishing sentient beings"? It may be by emitting a single ray of light that enables sentient beings to attain the benefit of being identical to emptiness, identical to the provisional, and identical to the middle; to attain the benefit of entering, emerging, both entering and emerging, or neither entering nor emerging. It is likewise as they go through walking, standing, sitting, lying down, speaking, remaining silent, or undertaking various actions. Those with karmic affinity see it, as the eye beholds light; those without karmic affinity do not perceive it, being like the blind who remain perpetually in darkness. Hence, the dragon king is invoked as a simile: extending vertically throughout the six desire heavens and horizontally across the four continents, he raises diverse clouds, rolls diverse thunder, flashes diverse lightning, and pours down diverse rain; while the dragon in his original palace neither moves nor stirs, his manifestations are everywhere distinct. The bodhisattva is also like this: internally penetrating that which is identical to emptiness, identical to the provisional, and identical to the middle, without stirring from the dharmatā he causes [sentient beings] to obtain diverse benefits and acquire diverse functions. This is termed "establishing sentient beings through perfect power and function." If this is true of the initial mind, how much more so for the intermediate and final minds! The Tathāgata diligently praised this Dharma, and those who heard it rejoiced. Sadāprarudita journeyed east to seek it; Sudhana traveled south in search of it; Bhaiṣajyarāja burned his arms; Prabhāpāla cut off his head; [and even if one were to] abandon bodies as numerous as the sands of the Ganges three times a day, one could still not repay the power of a single verse, let alone by shouldering [the burden] for hundreds of thousands of myriads of kalpas—how could one ever repay the kindness of the Buddha-Dharma? What is said in one sutra is thus; the other sutras are likewise.

1.20

A questioner asks: "I would like to hear reliable scriptural evidence for the other samādhis." However, the sutras and treatises are vast and extensive, so they cannot be cited in detail; I shall briefly raise one or two.

1.21

The Vimalakīrtinirdeśa says: "First sitting beneath the tree of the Buddha, by his power he subdued the Māras, attained the deathless extinction, and awakened to the path. He turned the wheel of the Dharma three times in the great chiliocosm; that wheel is originally ever-pure. Gods and humans attaining the path attest to this; the Three Jewels thereby appeared in the world." This is the beginning of the gradual teaching. It also says: "The Buddha expounds the Dharma with a single sound, and sentient beings each attain understanding according to their kind: some are terrified and some rejoice, some give rise to aversion and renunciation and some sever doubt. This is the supernatural power and unshared quality [of the Buddha]." This attests to the indeterminate teaching. It also says: "He expounds the Dharma as neither existent nor non-existent; through causes and conditions all phenomena arise. There is no self, no maker, and no receiver of retribution, yet wholesome and unwholesome karma do not perish." This attests to the sudden teaching.

1.22

The Pañcaviṃśatisāhasrikā-prajñāpāramitā says: "Gradual practice, gradual study, and gradual path." This attests to the gradual. It also says: "If a mani jewel is wrapped in cloths of various colors and placed in water, it changes color according to the object." This attests to the indeterminate. It also says: "From the first arousal of the mind [of bodhi], one sits at the bodhimaṇḍa, turns the wheel of the Dharma, and delivers sentient beings." This attests to the sudden.

1.23

The Lotus Sutra says: "Persons such as these should be led gradually into the Buddha's wisdom through this Dharma." This attests to the gradual. It also says: "If they do not believe this Dharma, then among other profound Dharmas one demonstrates it, instructs them, and brings them benefit and joy." This attests to the indeterminate. It also says: "Directly discarding expedient means, one expounds only the unsurpassed path." This attests to the sudden.

1.24

The Mahāparinirvāṇa-sūtra says: "From the cow comes milk, … and so forth up to clarified ghee." This attests to the gradual. It also says: "If poison is placed in milk, the milk kills people, … and so forth up to if poison is placed in clarified ghee, the clarified ghee kills people." This attests to the indeterminate. It also says: "In the Snowy Mountains there is a grass called 'endurance' (kṣānti); if a cow eats it, clarified ghee is produced immediately." This attests to the sudden.

1.25

The Anantamukhanirhāra-dhāraṇī-sūtra (or Wuliangyi jing) says: "When the Buddha turns the wheel of the Dharma, tiny drops first fall, soaking the dusts of various desires, opening the gate to nirvāṇa, fanning the wind of vimokṣa, removing the worldly vexations of heat, and bringing about the coolness of the Dharma. Next, he sends down the rain of the twelve links of dependent origination, sprinkling the ground of avidyā and extinguishing the light of wrong views. Afterward, he pours down the unsurpassed Mahāyāna, universally causing all to arouse the bodhicitta." This attests to the gradual.

1.26

The Avataṃsaka-sūtra says: "The ocean rain poured by the Sāgara dragon king like cart axles cannot be borne by other lands." For those of superior capacities, it expounds the perfect and full sūtra, while those of the two vehicles are as if deaf and mute. The Vimalakīrtinirdeśa says: "One who enters a campaka forest does not smell other scents; one who enters this room smells only the fragrance of the virtues of the Buddhas." The Śūraṅgamasamādhi-sūtra says: "Pounding ten thousand kinds of incense into a pellet, if a single grain is burned, it contains all the aromas." The Pañcaviṃśatisāhasrikā-prajñāpāramitā says: "To know all phenomena through sarvākārajñatā, one should train in the prajñāpāramitā." The Lotus Sutra says: "Joining their palms with reverent minds, they wish to hear the complete path." The Mahāparinirvāṇa-sūtra says: "It is like a person bathing in the great ocean: know that this person has already made use of the waters of all rivers." The Avataṃsaka-sūtra says: "It is like the rising sun: it first illuminates the high mountains, next illuminates the deep ravines, and next illuminates the flat plains." The flat plains represent the indeterminate; the deep ravines, the gradual; and the high mountains, the sudden.

1.27

All the above are true words from the golden mouth [of the Buddha], the Dharma reverenced by the Tathāgatas of the three periods of time. The past of the past is far distant and ancient, having no discernable beginning; the present of the present is boundless and limitlessly vast; the future of the future unfolds successively without end. If the past, present, and future are inconceivable, one should know that calming and contemplation is the teacher of all Buddhas. Because the Dharma is eternal, all Buddhas are also eternal, and bliss, self, and purity are likewise so. With such citations and proofs, how could one not believe?

1.28

Having believed in its Dharma, one must know the three texts: The Gradual Dhyāna Gateway (Cidi chanmen) consists of thirty fascicles in all; the present ten fascicles are the private notes taken by Fashen of the Dazhuangyan Temple. As for the indeterminate text, it is like the Six Wondrous Dharma Gates (Liu miaomen), which, with an indeterminate intention, passes through the twelve dhyānas, the nine contemplations of decay, the eight emancipations, the contemplations, purifications, perfumings, and cultivations, dependent origination, and the six perfections, revolving without obstruction, free in all directions; this was requested from Zhizhe by the Chen dynasty's Minister of the Department of State Affairs, Mao Xi. As for the perfect and sudden text, it is like the ten fascicles recorded by Guanding at Yuquan Temple in Jingzhou. Although there are three texts, one must not grasp at the texts and thereby do oneself harm. The treatise says: "Whether one sees or does not see prajñā, both are bondage and both are liberation." The texts are also like this.

1.29

A questioner asks: "'The characteristic of all phenomena is quiescence and extinction; it cannot be expounded in words.' The Mahāparinirvāṇa-sūtra says: 'Arising from arising is ineffable, and so forth up to non-arising from non-arising is ineffable.' Whether shared or distinctive, the path of words is severed; there is neither one who can speak nor anything that is spoken. Śāriputra said: 'I have heard that within liberation there is no verbal expression, therefore I do not know what to say here.' The Vimalakīrtinirdeśa says: 'What is spoken is without speaking and without showing; those who listen to the Dharma are without hearing and without attaining.' This person cannot speak, and this Dharma cannot be spoken—why then speak to instruct people?"

1.30

However, you merely cite one side and fail to see the second. The Mahāparinirvāṇa-sūtra says: 'Because there are causes and conditions, it can also be spoken.' The Lotus Sutra says: 'With countless expedient means and diverse causes and conditions, I expound it for the sake of sentient beings'; it also says: 'By the power of expedient means, I expounded it for the five monks.' Whether shared or distinctive, all can be spoken. The Mahāparinirvāṇa-sūtra says: 'One with eyes explains milk to a blind person.' This refers to the ultimate truth being expressible. The Devarājaprajñāpāramitā-sūtra says: 'Dhāraṇī is without written characters, yet written characters manifest dhāraṇī.' This refers to the conventional truth being expressible. Furthermore, the Tathāgata always expounds the Dharma relying on the two truths. The Vimalakīrtinirdeśa says: 'The nature of words being detached is itself liberation.' That is, speaking is non-speaking. The Mahāparinirvāṇa-sūtra says: 'If one knows that the Tathāgata constantly does not speak the Dharma, this is true broad learning.' This refers to non-speaking being speaking. The Viśeṣacintibrahmaparipṛcchā-sūtra says: 'The Buddha and his disciples constantly practice two things: speaking or remaining silent.' The Lotus Sutra says: 'Coming, going, sitting, or standing, he constantly proclaims the wonderful Dharma like a pouring downpour.' It also says: 'If one wishes to seek the Buddha path, one should constantly follow persons of broad learning; a spiritual friend is a great cause and condition, namely, one who transforms and guides so that one may see the Buddha.' The Mahāparinirvāṇa-sūtra says: 'Clouds and thunder in the sky produce flowers on elephant tusks.' When was it ever exclusively non-speaking?

1.31

If one contends over speaking or remaining silent, one fails to understand the intent of the teaching, and drifts ever further from the principle. Apart from speaking there is no principle, and apart from the principle there is no speaking; speaking is non-speaking, and non-speaking is speaking; they are non-dual and without distinction, identical to phenomena and true. Great compassion takes pity on all who have not heard: just as when the moon is hidden behind folded mountains, one raises a fan to liken it; or when the wind is stilled in the vast sky, one shakes a tree to instruct [about] it. The people of today have dull faculties, so profound insight is difficult for them; the eye enters by relying on form, so it is easy to rely on texts. If clinging to texts becomes a harm, one must know that texts are non-texts, penetrate that all texts are neither texts nor non-texts, and be able to attain all understanding in a single text. For this reason, the three kinds of texts are used to make an opening gate of penetration. The brief explanation of the karmic conditions of arising is now concluded.

1.32

Now I shall open the chapters into ten: first, the Great Meaning; second, Explaining the Name; third, Substance and Characteristics; fourth, Encompassing Phenomena; fifth, Biased and Perfect; sixth, Expedient Means; seventh, Correct Contemplation; eighth, Fruition Retribution; ninth, Raising the Teaching; and tenth, Ultimate Intent. Ten is a complete number, neither too many nor too few. In the beginning, the goal is marked at the start; in the end, the lineage returns to the ultimate; a wholesome beginning and a good end are entirely contained within the ten chapters.

1.33

As for the sequential generation, it is devoted to the 'succession' of the ten chapters. The ultimate principle is quiescent and extinct: there is no arising and no producer of arising, no origin and no originator of origin; yet because there are causes and conditions, the ten chapters are universally generated. Specifically discussing them, the preceding chapter serves as the arising, and the subsequent chapter serves as the origin. The causes and reasons, and the direction of sequence, are also like this. That is to say, from beginningless kalpas one has been covered by ignorance and delusion, not knowing that avidyā is identical to illumination; now this is revealed and awakened to, hence it is called the 'Great Meaning.' Once knowing that avidyā is identical to illumination, one no longer drifts and fluctuates, hence it is called 'calming'; being brightly and greatly pure, it is termed 'contemplation.' Having heard the name, one grasps the substance; the substance encompasses phenomena, encompassing the biased and the perfect; by means of the understanding of the biased and the perfect, expedient means are aroused. Once expedient means are established, correct contemplation is achieved. Having achieved correct contemplation, one obtains the wonderful fruition and retribution. From the Dharma attained by oneself, one raises the teaching to teach others; self and others are both brought to peace, returning together to eternal quiescence. It is merely because one does not penetrate non-arising and non-origin that sequential generation occurs. Once one realizes non-arising and non-origin, the mental activities are quiescent and extinct, the path of words is severed, and there is serene purity.

1.34

As for discrimination, the virtues of the ten chapters are like treasures inside a bag: if one does not reach in and display them to others, no one will see them. Now, regarding the ten chapters: how many are ultimate, how many are conventional, and how many are neither ultimate nor conventional? How many are noble speech, noble silence, and neither speech nor silence? How many are concentration, how many are wisdom, and how many are neither concentration nor wisdom? How many are eyes, feet, and neither eyes nor feet? How many are cause, fruit, and neither cause nor fruit? How many are self, other, and neither self nor other? How many are shared, unshared, and neither shared nor unshared? How many are general, specific, and neither general nor specific? How many are broad, brief, and neither broad nor brief? How many are horizontal, vertical, and neither horizontal nor vertical? Such diverse inquiries should be freely posed.

1.35

The first eight chapters are conventional and yet ultimate; the single chapter on Fruition Retribution is ultimate and yet conventional; the chapter on Ultimate Intent is neither ultimate nor conventional. Correct Contemplation is noble silence; the remaining eight chapters are noble speech; Ultimate Intent is neither speech nor silence. One portion of Correct Contemplation is concentration, while the remaining eight chapters and the other portion are wisdom; Ultimate Intent is neither concentration nor wisdom. From Great Meaning to Correct Contemplation is cause; Fruition Retribution is fruit; Ultimate Intent is neither cause nor fruit. The first eight chapters are one's own practice; Raising the Teaching transforms others; Ultimate Intent is neither self nor other. From Great Meaning to Raising the Teaching is the eyes; from Expedient Means to Fruition Retribution is the feet; Ultimate Intent is neither eyes nor feet. From Great Meaning to Correct Contemplation is shared; Fruition Retribution and Raising the Teaching are unshared; Ultimate Intent is neither shared nor unshared. Great Meaning alone is general; the eight chapters are specific; Ultimate Intent is neither general nor specific. Great Meaning is brief; the eight chapters are broad; Ultimate Intent is neither broad nor brief. Substance and Characteristics is vertical; the remaining eight are horizontal; Ultimate Intent is neither horizontal nor vertical.

1.36

Regarding critical examination: Question: How do the brief pointer and the great overview differ or agree? Answer: In terms of the shared [meaning], their names differ while their purport is the same; in terms of the distinctive [meaning], the brief pointer indicates the three gateways, whereas the great overview resides in the single suddenness.

1.37

Question: If one discusses the manifest contemplation in reference to manifest teachings, should one also discuss secret contemplation in reference to secret teachings?

1.38

Answer: Having distinguished between the manifest and the secret, here we only clarify the manifest and do not speak of the secret.

1.39

Question: Making such a division into gateways is acceptable, but is one permitted to discuss it at will or not?

1.40

Answer: In some respects one can, and in some respects one cannot. Teaching consists of the words bestowed by superior sages upon those below; a sage can deliver both manifest and secret expositions, but ordinary persons who preach and transmit [the teaching] can only convey the manifest and cannot convey the secret. On what basis would the listener cultivate contemplation? Regarding the case where one can: at the stage of the purification of the six sense faculties, one can pervade the three-thousandfold world with a single wondrous sound, reaching everywhere as intended; then one is able to convey the secret teaching. As for practitioners of contemplation, if they bring forth the manifest dharmas they have cultivated, but do not bring forth what they have not cultivated, then a person who brings forth past habituations is permitted to discuss secret contemplation.

1.41

Question: That which is shallow at first and deep later is the gradual contemplation; what kind of contemplation characteristic is that which is deep at first and shallow later?

1.42

Answer: That is the characteristic of the indeterminate contemplation.

1.43

Question: What kind of contemplation characteristic is that which is shallow both at first and later?

1.44

Answer: That is the intention of the Hīnayāna, not the characteristic of the three forms of calming and contemplation.

1.45

Question: The Hīnayāna was also spoken by the Buddha; why do you say it is not? If you say it is not, one should not speak of 'gradual'.

1.46

Answer: Having distinguished between the Great and the Small, the Small is not what is under discussion here. When we speak of 'gradual' now, it is merely the gradual progression from the subtle to the prominent. The Hīnayāna is ignorant of true reality both at first and later; therefore it is not the 'gradual' meant here.

1.47

Question: Regarding the presentation of the three texts: the text is form (rūpa); is form a gateway or is it not a gateway? If it is a gateway, form is true reality—what further could it lead to? If it is not a gateway, how can it be said that 'a single form or a single scent is entirely the middle way'?

1.48

Answer: Both the text and the gateway are true reality. Sentient beings are mostly inverted and rarely non-inverted; when it is shown to them through texts, right within the text they realize text, non-text, and neither text nor non-text. The text is its gateway, because through the gateway one attains true reality. The text is its gateway; the gateway possesses all dharmas, being at once the gateway, at once not the gateway, and at once neither the gateway nor not the gateway.

1.49

§ Explanation: This explains the ten chapters. First, explaining the great overview: it encompasses the beginning and the end, crowning what comes before and after; its import is broad and difficult to perceive. Now we compress it into five: namely, generating the great resolve, cultivating the great practice, evoking the great retribution, rending the great net, and returning to the great abode. What is generating the great resolve? Sentient beings are muddled and inverted, lacking self-awareness; they are exhorted to awaken, seeking [bodhi] above and transforming [beings] below. What is practicing the great practice? Although they have generated the resolve, they look at the path without moving, never having a time of arrival; they are exhorted to firm and vigorous diligence, practicing the four kinds of samādhi. What is evoking the great retribution? Though one does not seek the Brahmā heaven, the Brahmā heaven naturally responds; praising the wondrous reward delights their minds. What is rending the great net? Various sūtras and treatises open people's eyes, yet they grasp at this and doubt that, affirming one and rejecting the others, hearing of snow and thinking it only cold, or hearing of a crane and thinking it only movement. Now we harmonize the sūtras and treatises, undoing knots and releasing them from the cage. What is returning to the great abode? Dharmas have neither beginning nor end; dharmas have neither passage nor obstruction. If one knows the dharmadhātu, the dharmadhātu has neither beginning nor end, neither passage nor obstruction; broad and brilliantly clear, unobstructed and at ease. Generating these five summaries illuminates the ten broad chapters (and so forth).

1.50

§ Regarding the generation of the resolve, it is further divided into three: first, vernacular terminology; second, eliminating the incorrect; third, revealing the correct. 'Bodhi' is an Indian word; here it is called 'the path'. 'Citta' is an Indian word; here it means 'mind', which is the mind of cogitation and cognition. In India they also say 'hṛd[aya]' (*vṛddha*), which here is called the heart of trees and plants. They also say 'hṛdaya', which here is the mind as the accumulated essence.

1.51

Now, in eliminating the incorrect: we eliminate the accumulated [mind], the mind of plants and trees, and the like, focusing exclusively on the mind of cogitation and cognition. 'The path' also has shared and distinctive aspects; now we also eliminate [the incorrect paths], summarized into ten.

1.52

If in thought after thought one's mind is devoted exclusively to greed, anger, and delusion, unrestrained and unretrieved, uprooted and unextricated, increasing day by day and worsening month by month, giving rise to the superior grade of the ten unwholesome actions like the five kinds of caṇḍālas, this is generating the hellish mind and traversing the fiery path.

1.53

If in thought after thought one's mind desires numerous retinues, like the sea swallowing rivers or fire burning fuel, giving rise to the middling grade of the ten unwholesome actions like Devadatta enticing the multitude, this is generating the animal mind and traversing the bloody path.

1.54

If in thought after thought one's mind desires fame and renown, praised and admired from the four quarters and eight directions, lacking actual virtue within, falsely comparing oneself to sages and worthies, giving rise to the inferior grade of the ten unwholesome actions like Mākandika, this is generating the ghost mind and traversing the path of swords.

1.55

If in thought after thought one's mind always desires to surpass others, unable to endure being beneath people, slighting others and prizing oneself, like a kite flying high and looking down, yet externally displaying humaneness, righteousness, propriety, wisdom, and trustworthiness, giving rise to the inferior grade of wholesome mind, this is traversing the asura path.

1.56

If in thought after thought one's mind delights in worldly pleasures, comforting this foul body and pleasing this foolish mind, this is giving rise to the middling grade of wholesome mind and traversing the human path.

1.57

If in thought after thought one's mind knows that the three evil destinies are full of suffering, that the human realm has suffering and pleasure mixed, and that the heavens are pure bliss, and for the sake of heavenly pleasure one shuts the six sense faculties so they do not go out and the six sense objects so they do not enter, this is the superior grade of wholesome mind and traversing the heavenly path.

1.58

If in thought after thought one's mind desires great authority and power, such that the moment body, speech, and mind make the slightest move, all beings submit and follow, this is generating the mind of the lord of the desire realm and traversing the path of Māra.

1.59

If in thought after thought one's mind desires sharp intelligence, eloquence, high talent, bravery, and wisdom, discerning all within the six directions, looked up to by the ten quarters, this is generating the mind of worldly wisdom and traversing the path of the Nirgranthas.

1.60

If in thought after thought one regards the five sense objects and six desires as trivial external pleasures, and the pleasure of the third dhyāna like a spring in rock, its joy profound within, this is generating the Brahmā mind and traversing the paths of the form and formless realms.

1.61

If in thought after thought one knows the cycle of good and evil, in which ordinary worldlings indulge and which sages reprimand, and knows that destroying evil relies on pure wisdom, pure wisdom relies on pure dhyāna, and pure dhyāna relies on pure precepts, thirsting and hungering for these three dharmas, this is generating the outflow-free mind and traversing the path of the two vehicles.

1.62

Whether of minds or of paths, the incorrect ones are extremely numerous; we have merely stated ten in brief. One may open the upper and combine the lower, or open the lower and combine the upper, simply to complete the number of ten. Citing one kind is merely the starting point of discussion; the strongest pulls first. As the treatise says: 'A mind that breaks the precepts falls into hell; a stingy and greedy mind falls among hungry ghosts; a shameless mind falls among animals.' This is precisely its meaning. Or an incorrect mind arises first, or a correct mind arises first, or the correct and incorrect arise together, just as elephants, fish, and wind all muddy a pond: the elephant exemplifies the external, the fish exemplifies the internal, and the wind exemplifies their simultaneous arising. Furthermore, the elephant exemplifies various incorrect states arising from outside; the fish exemplifies the weakness of inner contemplation being shaken by the two extremes; and the wind exemplifies the commingling of internal and external, turbidly blended.

1.63

Furthermore, the [first] nine kinds are birth-and-death, like a silkworm binding itself; the last one is nirvāṇa, like a roe deer leaping alone—though it achieves self-escape, it has not yet completed the Buddha-dharma; because both are incorrect, both are eliminated. The former nine are worldly, neither moving nor escaping; although the last one escapes, it lacks great compassion; since both are incorrect, both are eliminated. The various Dharma gateways of conditioned and unconditioned, with outflows and outflow-free, good and evil, defiled and pure, bound and liberated, true and conventional, are also like this.

1.64

Furthermore, the nine dharmas are examined in terms of the worldly truth of suffering; the last one is not the truth of suffering, but though not the truth of suffering, it is crooked, clumsy, ashen, and short-ranged, so both being incorrect, it is eliminated. Next, conditioned and with outflows are examined in terms of the truth of origin; the last one is not the truth of origin, but though not the truth of origin, it is crooked, short-ranged, ashen, and clumsy, so both being incorrect, it is also eliminated. Next, good and evil, defiled and pure, are examined in terms of the truth of the path; the last one is the truth of the path, but though it is the truth of the path, it is eliminated just as before. Next, bound and liberated, true and conventional, are examined in terms of the truth of cessation; though the last one is the truth of cessation, it is also eliminated just as before.

1.65

If one grasps this intention, examining through all sense faculties and objects, the three karmas, and the four postures whenever a thought arises or a mental impulse moves, one must not allow a turbid mind to arise. If it should arise, extinguish it swiftly, just as a person with clear eyes can avoid dangerous paths, or a clever person in the world can keep far away from all evils. If a beginner practitioner perceives this principle, they are worthy to serve as a refuge for the world.

1.66

Question: Does the practitioner generate the resolve by oneself, or through another's teaching?

1.67

Answer: From self, from other, from both, or without cause—all are impermissible; one merely discusses generating the resolve in terms of the mutual resonance between stimulus and response. It is like a child falling into water or fire, and the parents bustling in alarm to save them.

1.68

The Vimalakīrtinirdeśa says: 'Because the child is sick, the parents are also sick.' The Mahāparinirvāṇa-sūtra says: 'Toward a sick child, the parents' hearts are especially partial.' Stirring the mountain of dharmatā and entering the sea of birth-and-death, there are therefore the practice of sickness and the practice of infants; this is called generating the resolve through stimulus and response.

1.69

The Chan Jing says: 'The Buddha preaches the Dharma according to four conformities: according to what is delighted in, according to what is suitable, according to what cures, and according to the ultimate meaning.' Protecting their intentions, he speaks to please their minds; adapting to past habits, he makes it easy to receive and practice; observing whether the sickness is light or severe, he applies more or less medicine; when the potential for the path has ripened in due time, upon hearing they instantly awaken to the path. Is this not benefiting beings through stimulus and response according to their capacities?

1.70

The Da zhidu lun discusses the 'four siddhāntas': the differentiation of worldly dharmas is called 'worldly'; adapting to their capabilities is called 'for individual persons'. These two siddhāntas are identical with the four conformities, also bearing the meaning of stimulus and response.

1.71

Further citing the treatise's 'five recurring reasons': first, to clarify the various practices of bodhisattvas, the Prajñāpāramitā-sūtra was spoken; second, to cause bodhisattvas to increase their mindfulness-of-Buddha samādhi; third, to explain the characteristics of an avaivartika; fourth, to uproot disciples' evil views; fifth, to explain the supreme truth, the Prajñāpāramitā-sūtra was spoken. These five recurring reasons are not different from the four conformities and four siddhāntas, and are also identical with the five causes and conditions.

1.72

If one does not accord with the capacities, speaking so as to vex others, it will be of no benefit to them. If it is like the thunder and rain of great compassion, one can proceed from the subtle to the prominent. The treatise says: 'Because the true Dharma, the preacher, and the listening audience are difficult to obtain.' As such, birth-and-death is neither bounded nor boundless, and true reality is neither difficult nor easy, neither existent nor non-existent; this is called the 'true Dharma'. Being able to preach and listen in this way is called 'true preaching and listening'. Having the benefit of the three siddhāntas is called 'bounded'; the benefit of the supreme truth is called 'neither bounded nor boundless'. Therefore we know that conditioned arising is able to accomplish the great matter; this is the meaning of stimulus and response. However, while the four conformities, four siddhāntas, and five conditions differ in name, their significance is the same. The four conformities spoken of now are the responding benefits of great compassion; the siddhāntas are the pervasive bestowal of pity; they are merely differences between left and right. As for 'causes and conditions', whether it is 'caused by the sage and conditioned by the ordinary' or 'caused by the ordinary and conditioned by the sage', it is the mutual resonance of stimulus and response. One should know that when the phrasing and flavor of the three dharmas tally with each other, their meaning is identical.

1.73

'According to delight and desire' speaks predominantly of what is prized in cultivating causes; 'worldly' speaks predominantly of the differentiation in receiving retribution; these are merely the difference between cause and effect. 'What is suitable' chooses the Dharma to match the person; 'for individual persons' observes the person to adapt the Dharma; this is merely the difference between delighting in and attending to [the teaching].

1.74

Furthermore, regarding the five causes and conditions: when sentient beings' faithful delight serves as the cause, the Buddha speaks of the one dharma as all dharmas, which is the great bodhicitta; in the sūtra this is 'delight and desire', and in the treatise it is 'worldly'. When sentient beings have great vigor and courage, the Buddha speaks of the one practice as all practices, which are the four samādhis; in the sūtra this is 'what is suitable', and in the treatise it is 'for individual persons'. When sentient beings have equal great wisdom as the cause, it evokes the Buddha speaking of the one destruction as destroying all, obtaining supreme retribution and penetrating sūtras and treatises; in both sūtra and treatise this is 'curative'. When sentient beings have the Buddha-wisdom eye as the cause, it evokes the Buddha speaking of the one culmination as all culminations, being able to preach the ultimate purpose of quietude and cessation; in both sūtra and treatise this is the 'supreme truth'.

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摩訶止觀 — Classical Chinese