摩訶止觀 2

English (machine translation) 2

Language: English

2.1

Expounded by the Great Master Zhizhe of Tiantai under the Sui

Part Two: Exhorting to practice the four kinds of samādhi to enter the bodhisattva stages. As for expounding this calming and contemplation: one who wishes to ascend to the wondrous stage cannot ascend without practice; if one is skilled in churning, the clarified butter (sarpirmaṇḍa) can be obtained. The Lotus Sūtra says: 'Again I see Buddha-sons cultivating various practices to seek the Buddha path.' The methods of practice are numerous, but summarily speaking there are four: first, constantly sitting; second, constantly walking; third, half-walking and half-sitting; fourth, neither walking nor sitting. That they are all called 'samādhi' means attuned, straight, and concentrated. The Great Treatise says: 'When a wholesome mind dwells unmoving in one place, this is called samādhi.' The dharmadhātu is the one place; correct contemplation can abide in it unmoved. The four practices serve as conditions, and through these conditions the contemplating mind is attuned and made straight; hence it is called samādhi.

2.4

First, constantly sitting: this derives from the two Prajñāpāramitā sūtras, 'Spoken by Mañjuśrī' and 'Questioned by Mañjuśrī', and is called the one-practice samādhi. Now, we first explain the method, and next explain the exhortation to cultivate it.

2.5

Regarding the method, the body concerns permission and prohibition; the mouth concerns speech and silence; and the mind concerns calming and contemplation.

2.6

For the body, permission is given for constantly sitting, while walking, standing, and lying down are prohibited. One may be among an assembly, but being alone is even better. Reside in a quiet room or an empty, quiet place, free from noisy bustle, setting up a single corded bed with no other seat beside it. Take ninety days as one period. Sit upright in the lotus posture, with neck and spine erect and straight, without moving, shaking, drooping, or leaning, taking sitting as one's vow. The ribs must not touch the bed, much less lying like a corpse, sporting, or idling standing. Except for walking meditation, eating, and urinating or defecating, face the direction of a single Buddha, sitting upright and directly facing it, continuously from moment to moment without a moment's lapse. As for what is permitted, sit exclusively; as for what is prohibited, do not violate it. Do not deceive the Buddhas, do not betray your own mind, and do not deceive sentient beings.

2.7

Regarding the mouth's speech and silence: if from sitting one becomes utterly exhausted, or is beset by illness, or is covered by the hindrance of sleep, so that internal and external obstacles invade and seize away the mind of correct mindfulness, and one cannot cast them off, one should single-mindedly recite the name of a single Buddha with shame and repentance, taking refuge with one's life; its merit is equal to reciting the names of the Buddhas of the ten directions. Why is this? Just as when a person is sorrowful, joyful, depressed, or frustrated, raising the voice in singing or weeping brings release to grief or joy, so it is with the practitioner. The wind touching seven places forms bodily action; sound emerging from the lips forms vocal action; these two can assist the mind in generating responsiveness, moving the Buddha to descend. Just as when a person pulls a heavy load and cannot advance by his own strength, but receiving assistance from the side feels it lifted lightly, so it is with the practitioner. When the mind is weak and cannot repel obstacles, by calling on the name and requesting protection, evil conditions cannot destroy him. If one has not yet understood the Dharma gates, one should draw close to those who understand prajñā and cultivate and learn as heard; then one can enter the one-practice samādhi, see the Buddhas face to face, and ascend to the bodhisattva stages. Chanting sūtras and reciting dhāraṇīs are still too noisy for stillness; how much more so worldly talk?

2.8

Regarding the mind's calming and contemplation: sit upright with correct mindfulness, remove evil thoughts, abandon all scattered thinking, do not engage in miscellaneous deliberation, do not grasp at marks, but exclusively fix your conditions on the dharmadhātu, in a single thought-moment on the dharmadhātu. Fixing conditions is calming; a single thought-moment is contemplation. Believe that all phenomena are the Buddha-dharma, without before or after, without boundaries, without knower, and without speaker. If there is neither knower nor speaker, then there is neither existence nor non-existence, neither knower nor non-knower. Apart from these two extremes, abide where there is no abiding, just as the Buddhas abide, resting peacefully in the quiescent dharmadhātu. Hearing this profound Dharma, do not give rise to alarm or fear!

2.9

This dharmadhātu is also called 'bodhi', also called the 'inconceivable realm', also called 'prajñā', and also called 'unborn and unceasing'. All such phenomena are neither two nor distinct from the dharmadhātu. Hearing that they are neither two nor distinct, do not give rise to doubt! One who can contemplate like this contemplates the ten epithets of the Tathāgata. When contemplating the Tathāgata, one does not regard the Tathāgata as a Tathāgata; there is no Tathāgata that constitutes a Tathāgata, nor is there Tathāgata-wisdom. As for one who can know the Tathāgata: the Tathāgata and the Tathāgata-wisdom are without the mark of duality, without the mark of movement, without the mark of fabrication, neither in a direction nor apart from a direction, neither of the three times nor not of the three times, neither of dual marks nor not of dual marks, neither of defiled marks nor of pure marks. This contemplation of the Tathāgata is extremely rare; it is like empty space, without fault, and increases correct mindfulness.

2.10

Seeing the marks and characteristics of the Buddha is like looking into a water mirror and seeing one's own form. First one sees one Buddha, and next one sees the Buddhas of the ten directions. Without using supernatural powers to go and see the Buddhas, solely dwelling in this place one sees all Buddhas. Hearing the Buddhas preach the Dharma, one attains the real meaning. For the sake of all sentient beings one sees the Tathāgata, yet does not grasp the mark of the Tathāgata. One transforms all sentient beings toward nirvāṇa, yet does not grasp the mark of nirvāṇa. For the sake of all sentient beings one sets forth great adornments, yet does not see the mark of adornment. It is without form and without mark, neither seen, heard, nor known. That the Buddha does not realize or attain it is what is rare. Why is this? The Buddha is the dharmadhātu; if one were to realize the dharmadhātu by means of the dharmadhātu, that would be disputation. There is neither realization nor attainment!

2.11

Contemplate the marks of sentient beings as like the marks of the Buddhas; the measure of the realm of sentient beings is like the measure of the realm of the Buddhas. The measure of the realm of the Buddhas is inconceivable, and the measure of the realm of sentient beings is also inconceivable. The dwelling of the realm of sentient beings is like the dwelling of empty space; by means of non-abiding phenomena and markless phenomena, dwell in prajñā. Not seeing ordinary phenomena, how could one abandon them? Not seeing noble phenomena, how could one grasp them? Birth-and-death and nirvāṇa, defilement and purity, are likewise neither abandoned nor grasped; one merely abides in the limit of reality (bhūtakoṭi). Contemplating sentient beings like this is the true Buddha-dharmadhātu.

2.12

Contemplate greed, anger, delusion, and all afflictions as constantly the practice of quiescence, the practice of immobility, neither phenomena of birth-and-death nor phenomena of nirvāṇa. Without abandoning views and without abandoning the unconditioned, one cultivates the Buddha path. Neither cultivating the path nor not cultivating the path: this is called 'correctly abiding in the dharmadhātu of afflictions'.

2.13

In contemplating karma, the heaviest does not exceed the five heinous sins. The five heinous sins are themselves bodhi; bodhi and the five heinous sins are without two marks. There is no perceiver, no knower, and no distinguisher. The marks of heinous transgressions and the marks of true reality are all inconceivable, indestructible, and originally without intrinsic nature. All karmic conditions abide in the limit of reality, neither coming nor going, neither cause nor fruit. This is contemplation of karma as the seal of the dharmadhātu. The seal of the dharmadhātu cannot be destroyed by the four Māras; Māra can find no opening. Why is this? Māra is itself the seal of the dharmadhātu; how could the seal of the dharmadhātu destroy the seal of the dharmadhātu? Applying this meaning across all phenomena, it should likewise be understood. What has been expounded above is entirely the text of the sūtras.

2.14

Regarding the exhortation to cultivate: praise the true merits to encourage the practitioner. The teaching of the dharmadhātu is the Buddha's true Dharma and the bodhisattva's seal. Hearing this Dharma without alarm or fear is due to having long planted roots of virtue in the presence of hundreds of thousands of myriads of koṭis of Buddhas. It is like an elder who lost a maṇi jewel and later recovered it, his heart filled with great joy. When the four assemblies do not hear this Dharma, their minds are distressed; if they hear, believe, and understand it, their joy is likewise so. One should know that this person is seeing the Buddha and has already heard this Dharma from Mañjuśrī. Śāriputra said: 'Clearly understanding this meaning is called a bodhisattva mahāsattva.' Maitreya said: 'This person is near the Buddha's seat, because the Buddha was enlightened to this Dharma.' Therefore Mañjuśrī said: 'Hearing this Dharma without alarm is itself seeing the Buddha.' The Buddha said: 'He immediately abides on the non-retrogressing stage, fully possesses the six pāramitās, and fully possesses all Buddha-dharmas.' If one wishes to attain all Buddha-dharmas, the marks, characteristics, and majestic deportment, the voice of preaching the Dharma, and the ten powers and fearlessnesses, one should practice this one-practice samādhi; practicing diligently without remiss, one will be able to enter it. It is like polishing a maṇi jewel: as it is polished it shines, realizing inconceivable merit. If bodhisattvas can know this, they quickly attain bodhi; if monks and nuns hear it without alarm, they have truly left home following the Buddha; if laymen and laywomen hear it without alarm, they have truly taken refuge. Such praises derive from those two sūtras (and so forth).

2.15

2. Regarding the constantly walking samādhi: first the method, next the exhortation to cultivate.

2.16

Regarding the method: physical prescription and proscription, vocal speech and silence, and mental calming and contemplation. This practice comes from the Pratyutpanna-samādhi Sūtra, which is translated as "Buddhas standing before one." "Buddhas standing before one" has three meanings: first, the power of the Buddha's majesty; second, the power of the samādhi; third, the power of the practitioner's fundamental merits. It enables one in meditative absorption to see the presently existing Buddhas of the ten directions standing before one. Just as a person with clear eyesight observes the stars on a clear night, seeing the Buddhas of the ten directions as equally numerous—hence it is named "samādhi of the Buddhas standing before one." A verse in the Daśabhūmika-vibhāṣā states: "In the abodes of this samādhi, / There are differences of small, middling, and great; / Such various characteristics / Should also be discussed." "Abode" means that when this potency arises in the first dhyāna, the second, the third, the fourth, or the intermediate [dhyāna], it can generate samādhi, and hence is called an "abode." The first dhyāna is "small"; the second dhyāna is "middling"; the third and fourth are "great." Alternatively, abiding for a short time is called "small," or seeing few worlds, or seeing few Buddhas, hence it is called "small." "Middling" and "great" are also like this.

2.17

For physical prescription, constant walking: when practicing this method, avoid bad companions, foolish people, relatives, and one's native place, and always dwell alone. One must not look to others or make requests of them; one must always beg for food and not accept special invitations. Adorn the bodhimaṇḍa and prepare all offerings, fragrant delicacies, and sweet fruits. Bathe the body; upon entering and leaving [to the latrine], change clothes. Only concentrate on walking in circumambulation, taking ninety days as one period. One must have an enlightened teacher who is skilled in the internal and external vinaya and can eliminate hindrances and obstacles. Toward the teacher from whom one hears the samādhi, regard him as the World-Honoured One, without resentment or anger, and not seeing his shortcomings or strengths. One should cut one's own flesh to offer to the teacher, how much more so anything else? Serve the teacher as a servant serves a master. If ill-will arises toward the teacher, seeking this samādhi will in the end be hard to attain. One must have an external protector, as a mother nurtures her child; one must have a fellow practitioner, as two crossing danger together. One must make a solemn vow: "Even if my sinews and bones should wither away, if I do not master this samādhi, I shall never rest." Arouse great faith that none can destroy; arouse great vigor that none can equal; the wisdom to be entered is what none can overtake. Constantly serve with a good teacher. For the full three months, do not entertain worldly thoughts and desires for even the snap of a finger. For the full three months, do not lie down for even the snap of a finger. For the full three months of practice, do not rest, except for sitting to eat and attending to nature's call. When explaining sūtras for others, do not hope for clothing or food. A verse in the Vibhāṣā says: "Draw near to a good spiritual friend; / Be vigorous without indolence; / Wisdom is extremely firm; / The power of faith does not waver."

2.18

Regarding vocal speech and silence: for ninety days, the body constantly walks without resting; for ninety days, the mouth constantly chants the name of Amitābha Buddha without resting; for ninety days, the mind constantly contemplates Amitābha Buddha without resting. Either chant and contemplate simultaneously, or contemplate first and chant later, or chant first and contemplate later, chanting and contemplating in succession with no time of rest. If one chants Amitābha, that is chanting the merits of the Buddhas of the ten directions and so forth, yet one exclusively takes Amitābha as the master of the Dharma gate. To sum up the essentials: step by step, sound by sound, thought-moment by thought-moment, be solely on Amitābha Buddha.

2.19

Regarding mental discussion of calming and contemplation: contemplate Amitābha Buddha of the western direction, a hundred thousand koṭis of buddha-lands away from here, sitting and preaching the sūtra amidst jeweled ground, jeweled ponds, jeweled trees, jeweled halls, and a host of bodhisattvas. For three months, constantly contemplate the Buddha. How to contemplate? Contemplate the thirty-two marks: from the thousand-spoked wheel mark on the soles of the feet, reverse-trace and contemplate each mark up to the invisible cranial protuberance; one should also trace forward from the cranial protuberance down to the thousand-spoked wheels, wishing: "May I also attain these marks."

2.20

Further, contemplate: "Shall I attain the Buddha through mind, or attain the Buddha through the body?" The Buddha is not to be attained through mind, nor through the body. Do not attain the Buddha's form through mind; do not attain the Buddha's mind through form. Why is this? As for mind, the Buddha has no mind; as for form, the Buddha has no form; therefore one does not attain sambodhi through form or mind. The Buddha's form is already exhausted, up to consciousness is already exhausted. What the Buddha explains as exhausted, foolish people do not know, but the wise clearly understand. One does not attain the Buddha through body and mouth, nor through wisdom. Why is this? Wisdom, sought for, cannot be found; seeking a "self" on one's own, it is completely unfindable, and there is nothing seen either. All phenomena are fundamentally non-existent, destroying the root and severing the root (number one).

2.21

Like dreaming of seeing the seven jewels and the joy of relatives; upon waking, one reflects upon them, not knowing where they are. In this way contemplate the Buddha. Furthermore, like a woman in Śrāvastī named Xumen: hearing of her, a man rejoiced in heart and in a night dream had relations with her; upon waking, he reflected on it: "She did not come, and I did not go, yet the pleasurable affair was vivid." One should contemplate the Buddha like this. Like a person traveling through a great swamp, hungry and thirsty, dreaming of obtaining fine food; upon waking, his belly is empty, and he reflects to himself that all existing phenomena are like a dream. One should contemplate the Buddha like this. Contemplate frequently and do not rest; with this contemplation, one shall be born in the land of Amitābha Buddha. This is called "contemplation according to characteristics." Like a person placing a jewel upon lapis lazuli, its reflection appears within it. Also like a monk contemplating bones: the bones emit various lights; no one brings this here, nor are there these bones—it is merely created by the mind. Like an image in a mirror, neither coming from outside nor produced within: because the mirror is clean, one sees one's own form. When the practitioner's form is pure, all that exists is pure; if he wishes to see the Buddha, he immediately sees the Buddha; seeing, he inquires; inquiring, he is answered; hearing the sūtra, he greatly rejoices (number two).

2.22

Reflect to oneself: "From where does the Buddha come? I also have gone nowhere; what I contemplate, I immediately see. The mind makes the Buddha; the mind itself sees the mind, sees the Buddha's mind; this is the Buddha's mind, it is my mind seeing the Buddha. The mind does not know itself; the mind does not see itself; mind with ideation is foolishness; mind without ideation is nirvāṇa." These phenomena cannot be demonstrated; they are all produced by ideation. Even if there is ideation, it is also completely non-existent, merely empty (number three). A verse says: "The mind does not know the mind; / With mind, one does not see mind; / When the mind gives rise to ideation, that is foolishness; / Free of ideation, that is nirvāṇa." "The Buddhas attain liberation from the mind; / The mind without defilement is called pure; / The five destinies are immaculate, not receiving form; / One who understands this accomplishes the Great Path." This is called the "seal of the Buddha": devoid of greed, devoid of attachment, devoid of seeking, devoid of ideation; all that exists is exhausted, all desires are exhausted; nothing from which it arises, nothing that can be extinguished, nothing destroyed. The essential of the path, the root of the path: this seal cannot be destroyed by the two vehicles, how much less by demonic perversions? (and so forth). The Vibhāṣā explains that when an initial-resolve bodhisattva first contemplates the Buddha's physical marks—the essence of the marks, the action of the marks, the fruit of the marks, and the function of the marks—he attains the lower potency; next, contemplating the Buddha's forty unshared dharmas, the mind attains the middling potency; next, contemplating the true Buddha, he attains the Buddha's superior potency, without attachment to the two bodies of form and Dharma. A verse says: "Not greedy for or attached to the form body, / Nor attached to the dharmakāya, / Skilled in knowing all phenomena / As eternally tranquil like empty space."

2.23

Regarding the exhortation to practice: if someone wishes to attain wisdom like the great ocean, so that none can act as their teacher, and sitting right here without exercising supernatural powers, completely see all Buddhas, completely hear what they expound, and completely be able to accept and uphold it, then the constantly walking samādhi is foremost among all merits. This samādhi is the mother of all Buddhas, the eye of the Buddhas, the father of the Buddhas, and the great compassionate mother of non-arising; all Tathāgatas are born from these two dharmas. If one were to pulverize the earth, grasses, and trees of a great trichiliocosm into dust particles, each particle becoming a buddha-land, and filled with jewels throughout these worlds, give them in almsgiving, the merit would be exceedingly great; yet it is not equal to hearing of this samādhi without fear or dread, how much less to having faith, accepting and upholding, reading and reciting, and expounding it for others? How much less to cultivating it with a settled mind for the time it takes to milk a cow? How much less to being able to accomplish this samādhi? Therefore [its merit] is immeasurable and boundless. The Vibhāṣā says: "That the fire of the kalpa, official bandits, poisonous resentment, dragons, wild beasts, or various diseases should harm this person—there is no such possibility. This person is constantly protected and remembered, praised and extolled by the eight classes of devas and nāgas and all Buddhas. All wish to see him, and all come to his dwelling." If upon hearing of this samādhi, one rejoices in accordance with the fourfold merits above, the Buddhas and bodhisattvas of the three periods of time will all rejoice in accordance, surpassing the previous fourfold merits. If one does not cultivate such a dharma, one loses immeasurable heavy treasures, and humans and devas grieve and sorrow for it. It is like an anosmic person holding sandalwood without smelling it; like a peasant boy trading a cintāmaṇi jewel for an ox (and so forth).

2.24

Third, explaining the half-walking and half-sitting [samādhi], also first the method, next the exhortation to practice.

2.25

Regarding the method: physical prescription and proscription, vocal speech and silence, and mental calming and contemplation. This comes from two sūtras. The Vaipulya says: "Circumambulate one hundred and twenty circuits, then sit back down and contemplate." The Lotus Sūtra says: "Whether that person walks or stands, reading and reciting this sūtra, or sits contemplating this sūtra, I will mount a six-tusked white elephant and appear before that person." Therefore we know that both employ half-walking and half-sitting as the method.

2.26

The Vaipulya is supreme and cannot be taken lightly; if one wishes to cultivate it, divine beings serve as witnesses. First, seek the Dream King; if one manages to see one, repentance is permitted. In a quiet, solitary place, adorn the bodhimaṇḍa, smear the ground with fragrant mud, and inside and outside the room make a round altar painted in colors, hang five-colored banners, burn shore-fragrance incense, light lamps, spread a high seat, and invite twenty-four images of the Honoured Ones, or more without hindrance. Set out delicacies, exhausting one's mind and strength. One must have newly cleaned clothes, shoes, and sandals, or wash the old if there are no new; put them on and take them off when entering and leaving, not letting them get mixed. Observe a strict fast for seven days, bathing three times a day. On the first day, make offerings to the saṅgha, whatever amount one wishes. Separately invite a teacher who is well-versed in the internal and external vinaya to receive the twenty-four precepts and the dhāraṇī spell. To confess sins before the teacher, one must use the eighth or the fifteenth day of the month. One should take seven days as one period, definitely not to be reduced; if one can advance further, it is according to one's capacity. Ten people or fewer, not exceeding this. Lay people are also permitted, but must prepare single-seam three robes, fully equipped according to the Buddha's regulations.

2.27

Regarding vocal speech and silence: in advance, recite one text of the dhāraṇī spell until fluent. During the first period of the day, with different mouths but the same voice, invoke and invite three times the Three Jewels, the ten Buddhas, the Vaipulya parents, and the ten Dharma Princes. The ritual for invocation is in the Guoqing bailu. When the invitation is finished, burn incense, direct the mind, and make offerings with the three karmas. Having completed the offerings, pay homage to the Three Jewels previously invited. Having paid homage, with sincere heart, weep and shed tears, confessing and repenting sins and faults. When finished, rise and circumambulate one hundred and twenty circuits, one circuit per spell, neither slow nor fast, neither loud nor soft. When circumambulation with the spell is finished, pay homage to the ten Buddhas, the Vaipulya, and the ten Dharma Princes. Having done this, sit back down and contemplate; having finished contemplating, rise again to circumambulate with the spell; when circumambulation with the spell is finished, sit back down again and contemplate, cycling around and beginning again. For the full seven days, the method is like this. From the second period onward, abridge the invocation; the rest is entirely as usual.

2.28

As for mental calming and contemplation, the sūtra instructs one to contemplate. One contemplates the 'Mahādhaṇḍi-dhāraṇī', translated as 'the great esoteric essential that arrests evil and upholds goodness'. 'Esoteric essential' is simply true reality, the middle way, and proper emptiness. The sūtra says: 'I come from the genuine truth. The genuine truth is the characteristic of quiescent cessation; in the characteristic of quiescent cessation, there is nothing sought, and that which seeks is also empty. The attainer, the grasper, the true, the comer, the speaker, and the questioner are all empty. Quiescent cessation and nirvāṇa are also both empty; the delimitations of all empty space are also all empty (first).' 'In that wherein nothing is sought, I nevertheless seek it. Such genuine Dharmas of emptiness-emptiness—wherein should they be sought? They should be sought within the six pāramitās (second).' This is the same as the eighteen emptinesses in the Large Sutra. It is no different from the emptiness of Kapilavastu, the emptiness of the Tathāgata, and the emptiness of great nirvāṇa in the Great Sūtra. Applying this wisdom of emptiness across all activities, there is none that does not become contemplation. As for 'Fangdeng' (Vaipulya), some say it means 'broad and equal'. Here, 'fang' (square/correct) means 'method' (fa). Prajñā has four methods, meaning the four gates for entering the cool pond; this is 'fang'. The principle realized, the impartial great wisdom, is 'deng' (equal). Causing one to seek the dream king is the preliminary expedience preceding the two contemplations.

2.29

The bodhimaṇḍa is the realm of purity. Removing the chaff of the five entrenchments reveals the rice of true reality; it is also using concentration and wisdom to adorn the dharmakāya. Anointing with incense is unsurpassed śīla. The five-colored canopy means contemplating the five aggregates to escape the bond of offspring, giving rise to great compassion, and overshadowing the dharmadhātu. The round altar is the immovable ground of true reality. The silk banners mean overturning confusion regarding the dharmadhātu and generating the understanding that mobilizes exit. That the banners and altar are not separated means that moving outward and not moving outward are not separated. The incense and lamps are morality and wisdom. The high seat is the emptiness of all dharmas; all Buddhas abide in this emptiness. The twenty-four images are the discerning wisdom of contemplating the twelve links of conditioned arising in forward and reverse order. The delicacies are impermanence and bitter suffering, serving as contemplations aiding the path. The clean new clothes are quiescent cessation and forbearance. When anger and confusion heavily accumulate, they are called 'old'; overturning anger and giving rise to forbearance is called 'new'. The seven days are the seven factors of awakening. One day is the single real truth. The three baths mean contemplating the single reality, cultivating the three contemplations, purging the three obstructions, and purifying the three wisdoms. The single master is the single real truth. The twenty-four precepts mean the path-concomitant precepts engendered by the forward and reverse contemplation of the twelve links of conditioned arising. The incantation (dhāraṇī) means entrusting and confronting. The Yingluo jing explains that there are ten kinds of the twelve links of conditioned arising, thus yielding one hundred and twenty links; each incantation is for one link. To summarize them, they are simply the three paths, namely suffering, karma, and afflictions.

2.30

Now, chanting over these causal conditions is chanting over the three paths to expound repentance. Phenomenal repentance repents the path of suffering and the path of karma; noumenal repentance repents the path of afflictions. The text states: 'If one violates the śrāmaṇera precepts up to the great bhikṣu precepts, if [the precepts] are not restored, that is impossible.' This is the text for repenting the path of karma. 'The eye, ear, and all faculties become pure' is the text for repenting the path of suffering. 'On the seventh day, one sees the Buddhas of the ten directions, hears the Dharma, and attains non-retrogression' is the text for repenting the path of afflictions. When the three obstructions are removed, the tree of the twelve links of conditioned arising is destroyed, and the house of the five aggregates is emptied. Contemplating true reality directly shatters these; hence it is called 'the repentance through the real Dharma of all Buddhas'.

2.31

Regarding exhorting cultivation: that all Buddhas attained the path was entirely due to this Dharma; it is the parent of the Buddhas, the supreme great jewel in the world. If one can cultivate it, one obtains the full portion of the jewel; if one can merely read and recite it, one obtains the middle portion of the jewel; offering flowers and incense, one obtains the lower portion of the jewel. What the Buddha and Mañjuśrī stated regarding the lower portion of the jewel could not be exhausted, let alone the middle and upper portions! If one were to pile up jewels from the earth up to the Brahmā heaven to present to the Buddha, it would not compare to giving a single meal to sustain the body of one who upholds this sūtra, as the sūtra explains at length (and so forth).

2.32

With respect to the Lotus Sūtra, method and exhorting cultivation are also explained. As for the method, there are physical permission and prohibition, verbal speech and silence, and mental calming and contemplation.

2.33

Physical practice is divided into ten: first, adorning and purifying the bodhimaṇḍa; second, purifying the body; third, making offerings with the three karmas; fourth, inviting the Buddhas; fifth, bowing to the Buddhas; sixth, repenting the sins of the six sense faculties; seventh, circumambulating; eighth, reciting the sūtra; ninth, sitting in meditation; tenth, marks of realization. There is a separate single fascicle titled Lotus Samādhi, composed by Master Tiantai and circulated in the world, which practitioners take as their standard. Since this incorporates speech and silence, they will not be discussed separately here.

2.34

As for mental calming and contemplation, the Samantabhadra Contemplation Sūtra states: 'Single-mindedly recite the Mahāyāna without entering samādhi; during the six periods of the day and night, repent the sins of the six sense faculties.' The chapter on 'Peaceful Practices' states: 'In all phenomena, one has no practice, neither acting nor making discriminations.' These two sūtras originally complement each other; how could one cling to the text and dispute them? It is merely according to conditions that they are presented respectively earlier and later; they are not substantially different. In the chapter on 'Peaceful Practices', do upholding, reading, reciting, explaining, and bowing with deep devotion not belong to the phenomenal? The Contemplation Sūtra explains signless repentance: 'My mind is inherently empty, and sin and merit have no master,' and 'The sun of wisdom is able to eliminate [them]'—does this not belong to the noumenal? Master Nanyue spoke of 'peaceful practice with signs' and 'peaceful practice without signs'; is it not in reference to phenomenon and principle that they obtain these names? For the practitioner who upholds this, engaging in phenomenal activities to cultivate the repentance of the six faculties serves as a prelude to awakening and entry, and is therefore called 'with signs'; if one directly contemplates the emptiness of all dharmas as an expedient, it is called 'without signs'. At the time of wondrous realization, both are entirely relinquished. If one grasps this meaning, there will be no doubt concerning the two sūtras.

2.35

Now, following the text to cultivate contemplation: the 'white elephant with six tusks' refers to the bodhisattva's six undefiled supernatural powers. The tusks have sharp utility, like the swift agility of the supernatural powers; the elephant has great strength, symbolizing the load-bearing capacity of the dharmakāya; being undefiled and untainted, it is called 'white'. The three figures upon its head—one holding a vajra pestle, one holding a vajra wheel, and one holding a wish-fulfilling jewel—symbolize the three wisdoms dwelling at the summit of the undefiled (and so forth). The pestle signifies that the elephant can advance, symbolizing wisdom guiding action; the turning wheel symbolizes emerging into the provisional; the wish-fulfilling jewel symbolizes the middle. Upon the tusks there are pools, symbolizing the eight liberations, which are the essence of dhyāna; supernatural powers are the function of concentration, because essence and function are not separated. At the tips of the tusks there are pools, and in the pools there are flowers; the flowers symbolize the wondrous cause: purifying the Buddha lands with the power of supernatural powers and benefiting sentient beings is the cause. The cause arises from supernatural powers, just as flowers issue from the pool. Within the flowers there are women; women symbolize compassion. Were it not for unconditioned compassion, how could one use supernatural power to shrink the body and make it small, entering this Sahā world? Supernatural powers are moved by compassion, just as the flowers uphold the women. The women hold musical instruments, symbolizing the four means of embracing. Cultivating body and speech through compassion, manifesting various joint actions, beneficial conduct, and the two gifts of material wealth and Dharma, guides beings in manifold ways; just as five hundred musical instruments produce immeasurable sounds. Displaying the body delightful to behold is the samādhi of universally manifesting physical forms. It is manifested according to what is agreeable, and is not necessarily exclusively an image of white jade. The language dhāraṇī is speech perfumed by compassion expounding various Dharmas. These are all different names for the 'Lotus Samādhi'; if one grasps this meaning regarding the elephant's body, one can freely construct Dharma gates upon it.

2.36

As for exhorting cultivation, the Samantabhadra Contemplation Sūtra states: 'If members of the seven assemblies break the precepts, and wish in the snap of a finger to eliminate the sins of samsāra accumulated over hundreds of thousands of myriads of koṭis of asaṃkhyeya kalpas;' 'if they wish to generate the bodhicitta, enter nirvāṇa without cutting off afflictions, and purify the sense faculties to see things beyond obstructions without abandoning the five desires;' 'if they wish to see the emanations, Prabhūtaratna, and Śākyamuni Buddha;' 'if they wish to attain the Lotus Samādhi and the dhāraṇī of all languages;' 'to enter the Tathāgata's room, wear the Tathāgata's robes, and sit on the Tathāgata's seat;' 'to expound the Dharma among the assembly of the eight classes of devas and nāgas;' 'if they wish to have Mañjuśrī, Bhaiṣajyarāja, and all great bodhisattvas holding flowers and incense, standing in the air to attend upon them;' '[they] should cultivate this Lotus Sūtra, read and recite the Mahāyāna, and be mindful of Mahāyāna matters;' 'cause this wisdom of emptiness to correspond with the mind;' 'be mindful of the mother of all bodhisattvas, the supreme and excellent expedients born from contemplating true reality;' 'the multitude of sins are like frost and dew, which the sun of wisdom can eliminate;' 'bring such matters to accomplishment so that none are not fulfilled;' 'one who can uphold this sūtra will behold me, and also behold you, and also make offerings to Prabhūtaratna and the emanations, causing all Buddhas to rejoice'—as the sūtra explains at length. Who, having heard such a Dharma, would not generate the bodhicitta? Except for those worthless people who are ignorant, blind, and devoid of wisdom.

2.37

Fourth, the samādhi of neither walking nor sitting. The preceding ones exclusively utilized walking or sitting; since this differs from the preceding ones, to complete the four propositions, it is named 'neither walking nor sitting'. In reality, it runs through walking, sitting, and all activities. Master Nanyue called it 'following one's own intent': as soon as a mental intention arises, one cultivates samādhi. The Large Sutra calls it 'the samādhi of awakening to mental states'; wherever the mind directs itself, one is consciously aware and clearly discerning. Although there are three names, they are in truth a single practice. Now, I explain the name in accordance with the sūtra. 'Awakening' means illuminating and discerning; 'mental state' means mental factors; 'samādhi' is as explained before. When a mental factor arises in the practitioner, one reflects and contemplates it, seeing no movement, root source, end, place of coming, or place of going; hence it is called 'awakening to mental states'.

2.38

Mental factors are immeasurable; why discuss awakening in reference to 'intent' (manas)? In probing the source of all dharmas, they are all created by intent; therefore, intent is taken as the starting point of discourse. Being consciously aware in confronting objects, differing from wood and stone, is called 'mind' (citta); subsequently weighing and measuring is called 'intent' (manas); clearly distinguishing is called 'consciousness' (vijñāna). Discriminating in this way falls into the inversions of mental conception and view; how could it be called 'awakening'? 'Awakening' means clearly knowing that within mind there is neither intent, nor is there no intent; within mind there is neither consciousness, nor is there no consciousness; within intent there is neither mind, nor is there no mind; within intent there is neither consciousness, nor is there no consciousness; within consciousness there is neither intent, nor is there no intent; within consciousness there is neither mind, nor is there no mind. Mind, intent, and consciousness are not one, therefore three names are established; they are not three, therefore a single nature is spoken of. If one knows that names are non-names, then nature is also non-nature. Because they are non-names, they are not three; because it is non-nature, it is not one. Because they are not three, they are not dispersed; because it is not one, they are not united. Because they are not united, they are not empty; because they are not dispersed, they are not existent. Because they are not existent, they are not eternal; because they are not empty, they are not annihilated. If one does not see eternalism or annihilationism, in the end one sees neither oneness nor difference. If one contemplates intent, it encompasses mind and consciousness; all dharmas are likewise. If one shatters intent, avidyā is destroyed, and the remaining proclivities are all removed. Therefore, although dharmas are many, we only raise intent to elucidate samādhi. When contemplation occurs, it becomes regulated and straight; hence it is called 'the samādhi of awakening to mental states'. 'Following one's own intent' and 'neither walking nor sitting' can be understood according to this.

2.39

This is divided into four: first, in reference to the various sūtras; second, in reference to various goods; third, in reference to various evils; fourth, in reference to various neutralities.

2.40

The ritual practices of the various sūtras that are not subsumed under the previous three [types of samādhi] belong to [the samādhi of] following one's own mind. Taking the Qing Guanyin [jing] to illustrate its features: adorn a bodhimaṇḍa in a quiet place with banners, canopies, incense, and lamps; invite an image of Amitābha and images of the two bodhisattvas Avalokiteśvara and Mahāsthāmaprāpta, placing them in the west; set out willow branches and pure water. If one relieves oneself, one must smear oneself with perfume, bathe until pure, and put on fresh, clean clothes. Beginning on a fast day, one should face directly west, throw the five limbs to the ground, and pay homage to the Three Jewels, the seven Buddhas, Śākyamuni, Amitābha, the three dhāraṇīs, the two bodhisattvas, and the holy assembly. Having paid homage, kneel on the right knee, burn incense and scatter flowers, with the utmost sincerity forming the visualizations according to the regular method. Having made offerings, straighten the body and make the mind upright, sit cross-legged, fix mindfulness, and count the breaths, taking ten breaths as one mindfulness. When ten mindfulnesses are accomplished, rise and burn incense. For the sake of sentient beings, thrice invite the Three Jewels mentioned above. Having finished the invitation, recite the names of the Three Jewels three times, additionally reciting the name of Avalokiteśvara. Clasp the ten fingers, chant the four-line gāthā to completion, and then chant the three sections of dhāraṇī, either once or seven times, depending on whether the time is early or late. Having finished chanting the dhāraṇī, spread out one's confession, recalling one's offenses. Having revealed them and washed oneself clean, pay homage to those invited above. Having paid homage, one person mounts the high seat and either recites or chants this sūtra text, while the others listen attentively. Such is the method before noon and in the early night; at other times, follow the standard ritual. If one feels it is too brief, one may consult the sūtra to supplement it (and so forth).

2.41

The sūtra says: 'When the eye corresponds to forms, how does one gather and stabilize it?' up to 'When the mental sense corresponds to conditions, how does one gather and stabilize it?' The Daji [jing] says: 'Stabilize it like the mind.' 'Like' is precisely emptiness. Each and every one of these texts enters the limit of true reality, which is just another name for 'suchness' and 'emptiness.'

2.42

As for earth having no hardness: if one says earth exists, existence is substantial, and substantiality is the meaning of hardness; if one says earth is non-existent, or both existent and non-existent, or neither existent nor non-existent—these, being reified, are all the meaning of hardness. Now it is shown that it is ultimately unobtainable, obliterating its hard nature. As for the nature of water not abiding: to say that water exists is precisely abiding, up to saying that water is neither existent nor non-existent is also precisely abiding. Now it neither abides in the four propositions of existence, nor abides in the four propositions of non-existence, nor abides in the ineffable; therefore it is said that the nature of water does not abide. As for the nature of wind having no obstruction: to contemplate wind as existent is obstruction, up to saying that wind is neither existent nor non-existent, having neither the four propositions of non-existence; therefore it is said that the nature of wind has no obstruction. As for the fire element being insubstantial: fire does not arise from itself, up to it does not arise causelessly; originally having no svabhāva, it exists in dependence on conditions, hence it is said to be insubstantial. Contemplating form being thus, sensation, perception, volition, and consciousness each enter the limit of true reality.

2.43

Contemplating the aggregates being thus, the twelve links of conditioned arising are like an echo in a valley, like the solidity of a plantain, like dew, lightning, and so forth. Bringing mindfulness to bear all at once, bring the contemplation of emptiness to completion, diligently cultivating and practicing it so that correspondence is attained. This is the root of contemplative wisdom and must not be omitted.

2.44

The dhāraṇī for eliminating and subduing poison and harm can destroy the retribution obstacle, restoring the people of Vaiśālī as before. The dhāraṇī for destroying bad karma can destroy the karmic obstacle, cleansing away the filth of those who have broken their brahma-conduct and causing them to attain purity. The six-syllable phrase dhāraṇī can destroy the affliction obstacle, purifying the roots of the three poisons, so that attaining the Buddha path is without doubt.

2.45

The six syllables are precisely the six Avalokiteśvaras, capable of destroying the three obstacles of the six destinies. Specifically: Great Compassion Avalokiteśvara destroys the three obstacles of the hell destiny; the suffering of this destiny is heavy, so Great Compassion is appropriately used. Great Loving-kindness Avalokiteśvara destroys the three obstacles of the hungry ghost destiny; this destiny suffers hunger and thirst, so Great Loving-kindness is appropriately used. Lion Fearlessness Avalokiteśvara destroys the three obstacles of the animal destiny; the king of beasts is imposing and fierce, so fearlessness is appropriately used. Great Light Universal Illumination Avalokiteśvara destroys the three obstacles of the asura destiny; this destiny is full of suspicion, jealousy, envy, and doubt, so universal illumination is especially appropriate. God-Human Hero Avalokiteśvara destroys the three obstacles of the human destiny; the human destiny possesses both phenomena and principle—phenomenally subduing arrogance is called 'god-human,' and in principle seeing the Buddha-nature is called 'hero.' Great Brahmā Profound Avalokiteśvara destroys the three obstacles of the heavenly destiny; Brahmā is the lord of heaven, and designating the lord subsumes the ministers. Expanding the six Avalokiteśvaras, they are precisely the twenty-five samādhis: Great Compassion is the unstained samādhi; Great Loving-kindness is the mind-joy samādhi; Lion is the non-retrogression samādhi; Great Light is the joy samādhi; Hero is the four samādhis including the illusion-like samādhi; Great Brahmā is the seventeen samādhis including the immovable samādhi. One may understand this through one's own reflection (and so forth).

2.46

This sūtra is open to the confession of people of the three vehicles: if one tames and delivers oneself, slaying the thieves of defilement, one becomes an arhat; if one has abundant merit and sharp faculties, contemplating avidyā, karmic formations, and so forth, one accomplishes the pratyekabuddha path; if one gives rise to great compassion, one's body becomes like lapis lazuli, one sees Buddhas in the pores of one's skin, attains the Śūraṅgama [samādhi], and abides in non-retrogression. Mahāyāna sūtras have types of this kind, such as the repentance of the seven Buddhas and eight bodhisattvas, or Ākāśagarbha's smearing the latrine for eight hundred days; such as these are all subsumed under [the samādhi of] following one's own mind (and so forth).

2.47

Second, applying it across the various goods, which has two parts: first, distinguishing the four movements [of the mind]; next, applying it across the manifold goods.

2.48

First, explaining the four movements: the mental consciousness is formless and cannot be seen, but is distinguished according to four marks: not-yet-thinking, about-to-think, thinking, and having-thought. Not-yet-thinking means the mind has not yet arisen; about-to-think means the mind is on the verge of arising; thinking means directly fixing on an object and abiding; having-thought means the conditioning of the object has ceased. If one can thoroughly comprehend these four, one enters the single mark of marklessness.

2.49

Question: When not-yet-thinking, it has not arisen; when having-thought, it has already ceased. Both of these are without mind, and without mind there is no mark; how can they be contemplated?

2.50

Answer: Although not-yet-thinking has not yet arisen, it is not ultimate non-existence. Just as when a person has not yet acted, and later acts, one cannot say there is no person simply because they have not yet acted. If there were definitely no person, who would act later? Because there is a person who has not yet acted, there will be the performance of action. Mind is also like this: because of not-yet-thinking, there comes to be about-to-think; if there were no not-yet-thinking, how could there be about-to-think? Therefore, although not-yet-thinking is not yet present, there cannot be the ultimate non-existence of thought. Although having-thought has ceased, it can also be observed. Just as when a person has finished acting, one cannot say they do not exist; if there were definitely no person, who performed the action before? The cessation of the having-thought mind is also like this; it cannot be said to be permanently ceased. If it were permanently ceased, that would be the view of annihilationism, without cause and without effect. Therefore, although having-thought has ceased, it can also be contemplated.

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摩訶止觀 — Classical Chinese