觀心論疏 3

English (machine translation) 3

Language: English

3.1

Composed by Guanding, Śramaṇa of Tiantai under the Sui

The Treatise says: 'Asking: contemplating the spontaneously arising mind, / How is it nirvāṇa? / Cultivating the four kinds of samādhi, / One attains the true forbearance of non-arising.' This is the fourth verse, explaining that if one wishes to contemplate the spontaneously arising mind in a single thought-moment to obtain its theoretical realization, one must cultivate it by relying on the models and guidelines of the four kinds of samādhi. Hence the sūtra says, 'Again, I see the sons of the Buddha cultivating various practices to seek the Buddha path.' 'Various practices' are precisely the four kinds of samādhi; because their cultivation is not the same, they are called 'various'. Speaking of these four: first, constantly sitting samādhi; second, constantly walking; third, half-walking and half-sitting; fourth, neither walking nor sitting. As for the term samādhi, it is called harmonized and upright concentration. The Dazhidulun says, 'The good mind abiding in one place without moving is called samādhi.' The Great Sūtra says, 'Binding the mind to a single object is called samādhi.'

3.3

First, as for the constantly sitting samādhi, it comes from the *Wenshu shuo bore* (Saptaśatikā Prajñāpāramitā Sūtra) and is also called the one-practice samādhi. It comprises three distinctions: first, phenomenal practices; second, methods of contemplation; third, exhortation to practice. First, as for phenomenal practices: when a practitioner wishes to contemplate the mind in a single thought-moment as spontaneously arising, there are essentials that must be relied upon. What are they? One may either stay among the assembly, or one may practice alone, dwelling in a quiet room, setting up a single corded chair, sitting cross-legged, upright and motionless, making a vow that the side of the body will not touch the bed. The sūtra says: 'Sitting for ten minor kalpas in a single stretch, the body as well as hands and feet remained tranquil and motionless.' One must constantly cast aside all discursive thoughts, and must not deceive the Buddha, betray one's own mind, or defraud sentient beings. Why? In discussing the cultivation of repentance and learning the Way, one is certainly a Buddha in initial intention. The sūtra says: 'The Buddha knows whether sentient beings practice the Way or do not practice the Way.' How could one deceive one's mind and conceal things from the sages? Not only would former transgressions fail to be eradicated, but even heavier afflictions would be added! Therefore, one must unify one's mind. If one is mindful of one Buddha, one should make [that Buddha] equal to the merit of the Buddhas of the ten directions. Furthermore, one must recite and chant the Buddha's name to assist the two karmas of body and mind; just as when a person is in grief or joy and cries out in a loud voice, the feelings of sorrow or delight are thereby vented. Diligently cultivating the three karmas, even if fatigued—the sūtra says: 'If there is suffering in the body, one should be mindful of all suffering and distressed sentient beings.' Taking the heavy suffering of others to displace one's own light suffering, one should forget fatigue: 'Moreover, I have already created causes, and the retribution of the three wretched paths will soon arrive. Now that the Buddha's compassion permits repentance, I am presently repenting and washing away [defilement]. If I cannot patiently endure this slight fatigue, what will I do about the suffering of the three wretched paths?' Why? The sūtra says: 'Neither in the sky nor in the ocean, nor among mountains and markets—there is no place anywhere by which one can escape without receiving retribution.' Where could one flee? Knocking on the ice made fish leap out; weeping over bamboo made shoots sprout. Even worldly filial intention and feeling can elicit a response, so how could a reverent mind toward the Three Jewels fail to respond? Second, explaining the methods of contemplation: this is contemplating the single thought-moment as the dharmadhātu and fixing attention on the dharmadhātu. As for the dharmadhātu: every single color and every single fragrance is the Middle Way; there is nothing that is not the Buddhadharma, hence all are the dharmadhātu. And when the mindful mind takes all dharmas as conditions, all are the Buddhadharma; that is, the dharmadhātu of true, wondrous true mark. Therefore it is said: 'Fixing attention on the dharmadhātu, a single thought-moment is the dharmadhātu.' Hence the sūtra says: 'As for the dharmadhātu, it is to believe that all dharmas are the Buddhadharma.' In the Buddhadharma, there is no before and no after, and there are no boundaries, because it is identically one Buddha-dhātu. This Buddhadharmadhātu has no knower and no speaker; it is neither existent nor non-existent, neither known nor not known; free from these two extremes, it abides in nowhere abiding, just as all Buddhas dwell peacefully in the dharmadhātu of quiescence and cessation. Hearing such an explanation, do not give rise to shock or fear. Furthermore, this dharma is also called bodhi, also called the inconceivable object, also called the dwelling place of prajñā, and also called non-arising and non-ceasing. If one can contemplate the dharmadhātu in this way, this is the joyful contemplation of the Tathāgata. When contemplating the Tathāgata, one does not regard the Tathāgata as the Tathāgata. If one contemplates the marks of sentient beings as being like the marks of all Buddhas, the extent of the realm of sentient beings is like the extent of the realm of all Buddhas. The extent of the realm of all Buddhas is inconceivable, and the extent of the realm of sentient beings is also inconceivable. The realm of sentient beings has no abode, dwelling like empty space; dwelling in prajñā through non-abiding dharmas, one marks prajñā through signlessness. If one does not see ordinary dharmas, how could one abandon ordinary dharmas? If one does not see noble dharmas, how could one grasp noble dharmas? Birth-and-death and nirvāṇa, defilement and purity, are also like this. Because one neither abandons nor grasps, abiding in the true limit, one thus contemplates sentient beings as the true dharmadhātu. If one contemplates the defilements of greed, anger, and delusion: they are quiescent practice, they are unmoving practice, they are neither dharmas of birth-and-death nor dharmas of nirvāṇa; not abandoning views, one cultivates the Buddha Way; it is neither cultivating the Way nor not cultivating the Way. This is called correctly abiding in the dharmadhātu of defilements. If one contemplates the heaviest of karmas, none exceeds the five heinous crimes. The five heinous crimes are bodhi, and bodhi is the five heinous crimes, because there are no two marks, no awakened one, no knowing one, and no differentiating one. The mark of heinous transgressions and the mark of the true mark are both inconceivable and both indestructible; fundamentally having no basic nature, all karmic conditions abide in the true limit, neither coming nor going, neither cause nor fruit. This is contemplating karma as being the dharmadhātu itself. With this seal of the dharmadhātu, the four Māras cannot gain an advantage. Why? Māra is itself the seal of the dharmadhātu; how could the seal of the dharmadhātu destroy the seal of the dharmadhātu? Applying this meaning to all dharmas, it should also be like this. These are all the truthful words of that sūtra. However, regarding the contemplation methods of the four samādhis, one must take the aforementioned contemplation methods of the perfect teaching and apply them within the four kinds of samādhi; here we only re-adopt the contemplation methods of that sūtra to assist in accomplishing it. Third, regarding the exhortation to practice: this each and every dharmadhātu is the true dharma of the Buddhas, the seal of the bodhisattvas. If, hearing this dharma, one is neither shocked nor frightened, one has planted wholesome roots not merely before a thousand Buddhas, but has planted roots of virtue long ago in the presence of hundreds of thousands of myriads of koṭis of Buddhas. For example, when an elder loses a maṇi jewel, he is sorrowful and distressed; if he recovers it, his mind is exceedingly delighted. If someone among the four assemblies has a mind of faith and joy, but does not hear this dharma, distress arises; if they hear it and believe and understand, they are exceedingly joyful. You should know that this person has indeed seen Buddhas, and has drawn near to make offerings to them. Just as when a person is threading beads and suddenly encounters a maṇi jewel, their mind is filled with great joy—you should know that this person must have seen it before. If someone is practicing and studying other dharmas, and suddenly hearing this sūtra is able to give rise to joy, you should know that this person has already heard this dharma from Mañjuśrī. Śāriputra said: 'If one clearly understands and is resolute in this meaning, this is called a bodhisattva-mahāsattva.' Maitreya said: 'To be able to hear such complete dharmic marks is to be near the seat of Buddhahood. Why? Because the Tathāgata presently awakens to these dharmic marks.' Mañjuśrī said: 'To be able to hear profound dharmas without shock is to be a Buddha.' The Buddha said: 'If, hearing this dharma, one is neither shocked nor terrified, one immediately abides in the stage of non-retrogression, is fully endowed with the blazing six pāramitās, and is also fully endowed with the Buddhadharma.' If a person wishes to learn all Buddhadharmas, the auspicious marks and bodily deportments, the immeasurable ritual models; if they wish to understand all dharmic marks, wish to completely know the minds of all sentient beings, and wish to abide in the avaivartika stage and swiftly attain sambodhi, they must cultivate this one-practice samādhi with energetic diligence without laxity, and they will then be able to enter it. Just like polishing a maṇi jewel, as it is polished it becomes lustrous, its brilliance illuminating both inside and out. When realizing this inconceivable merit, one knows that the radiance of all dharmic marks is completely pervasive without any deficiency. When a bodhisattva can have such patient endurance, they swiftly attain sambodhi. If monks and nuns hear this without shock and fear, they are truly renouncing the household life following the Buddha; if laymen and laywomen hear this without shock and fear, they have found the true refuge. The appraisal and comparison of merits is fully contained in that text.

3.4

Second is the constantly walking samādhi, which also comprises three [parts]: first, the concrete aspects of practice; second, the contemplation method; third, exhortation to cultivate [it]. First, the concrete aspects of practice: if a practitioner wishes to contemplate the mind in a single thought-moment relying on the constantly walking samādhi, this method originates from the Pratyutpanna-samādhi-sūtra and is named the Buddha-standing samādhi. The standing of the Buddhas involves three matters: first, the majestic power of the Buddhas; second, the power of samādhi; third, the power of fundamental merit. One is able within concentration to see the Buddhas of the present in the ten directions standing before one; like a person with clear eyes looking up at the stars at night, seeing the Buddhas of the ten directions is also like this. When engaging extensively in this practice, one must avoid bad companions and foolish people, as well as avoid relatives and leave one's hometown, always dwelling alone in solitude, not hoping for or seeking anything from other places, constantly begging for food and not accepting individual invitations, adorning and arranging the place of practice, fully preparing various delicacies, sweet fruits, fragrant flowers, and washing and bathing cleanly when going in and out to attend to bodily needs, changing clothes according to the regular rules, solely walking and circumambulating without the other three postures. One must have a fine, discerning master who is well able to guide and instruct, who understands the internal and external vinaya, and who removes obstacles and hindrances. One should revere this master as the World-Honoured One at the place where the samādhi is heard; if one sees faults in the master, seeking this samādhi will never succeed; one should cut off one's own flesh to make offerings [to him], how much more so with anything else! One also requires external protectors to care for one day and night, diligently and with patience, like a mother protecting her child. One also requires fine companions in practice to strictly urge and spur each other on, as if crossing dangerous paths together. One must make a firm pledge, resolving firmly with a strong mind of vigorous exertion: 'Even if my sinews and bones wither and decay, in studying this samādhi I will never become lax or fall back.' Generate great right faith that none can destroy, vigorous exertion that none can overtake, entering wisdom that none can equal, constantly attending upon a good master—practicing these four matters, one swiftly attains the samādhi. Furthermore, first, for a full three months, one must not entertain worldly thoughts and desires for even the snap of a finger. Second, for a full three months, one must not lie down in exhaustion for even the snap of a finger. Third, for a full three months, one must walk in meditation without stopping to rest and without sitting, except for eating and attending to bodily needs. Fourth, when expounding sūtras for others, one must not hope for clothing or food. One who practices these four methods swiftly attains the samādhi. Second, explaining the intent of the contemplation: that sūtra states: 'By what cause is this samādhi attained? Keeping the precepts, washing the utensils, dwelling alone in one place, one is mindful of Amitābha Buddha of the western quarter, who is ten million billion Buddha-lands away from here, expounding sūtras in the midst of the assembly of bodhisattvas. For three months, constantly be mindful. How to be mindful? Be mindful of that Buddha's marks one by one, from the thousand-spoked wheel mark on the soles of his feet up to the mark of the unseen crown of his head: "I shall attain these marks. Shall I attain the Buddha from the mind, or attain the Buddha from the body? The Buddha is not attained by means of the mind, nor attained by means of the body. The Buddha does not attain the Buddha's form by means of the mind, nor attain the Buddha's mind by means of form. Why is this? As for mind, the Buddha is without mind; as for form, the Buddha is without form; therefore, one does not attain sambodhi by means of this form or mind. The Buddha's form is already exhausted, up to the Buddha's consciousness is already exhausted. That which the Buddha has declared to be exhausted—foolish people do not see or know, but the wise understand. One does not attain the Buddha by means of body or speech; one does not attain the Buddha by means of wisdom. Why is this? Because when wisdom is sought, it cannot be found; when seeking the self, it is thoroughly unattainable, and there is nothing seen. All phenomena are originally without destruction, originally cut off from their origin." For example, like seeing the seven treasures and relatives and feeling joy in a dream, yet upon waking and reminiscing, not knowing where they are—one should know that mindfulness of the Buddha is like this. Again, like the courtesan in Śrāvastī named Sumanā: [a man] heard of her and was delighted, and in a dream at night engaged in relations with her; upon waking he reflected on it: she did not come and he did not go, yet the pleasurable affair was vivid—mindfulness of the Buddha is also like this. Like a person traveling in a great marsh who is hungry and thirsty, who dreams of getting delicious food; upon waking his belly is empty, and he reflects to himself that all existing things are like a dream. One should be mindful in this way. Do not rest time and time again; by means of this mindfulness, one will be born in the land of Amitābha Buddha. This is called emptiness of marks. It is like placing the seven treasures against lapis lazuli, their reflections appearing within it. It is also like a monk contemplating bones, giving rise to various lights: these lights are brought by no one, nor are there these bones; they are merely produced by the mind. Like an image in a mirror, it does not come from outside, nor does it emerge from within; because the mirror is pure, one sees one's own form. When the practitioner's form is pure, all that he possesses is pure. Wishing to see the Buddha, he immediately sees him; seeing him, he immediately inquires; hearing the sūtra, he rejoices greatly and reflects to himself: "From where did the Buddha come? I also went nowhere; that which I was mindful of, I immediately saw. The mind makes the Buddha; the mind itself sees that the mind is the Buddha; the mind is the Buddha's mind; it is my mind that sees the Buddha. The mind does not know the mind itself; the mind does not see the mind itself; when the mind gives rise to notions, that is delusion; the absence of notions is nirvāṇa. This Dharma cannot be shown; it is all produced by mindfulness; even if there is mindfulness, it is thoroughly non-existent and merely empty. The mind does not know the mind; having a mind, one does not see the mind; when the mind gives rise to notions, that is delusion; the absence of notions is nirvāṇa. This Dharma is not solid; it constantly abides in my mind." Understanding and seeing emptiness, all is without notions or thoughts; all phenomena cannot be grasped. Contemplating in accordance with reality shows that the Buddha path has no destination. The wise bodhisattva always thoroughly understands that these five destinies are fresh and pure, not receiving form; one who understands this accomplishes the Great Path.' Third, exhortation to cultivate [it]: if a practitioner wishes to attain wisdom like the great ocean, so that now none can act as a master to me, and sitting here without exercising supernormal powers to see all Buddhas, hear all that they expound, and upon hearing, receive and uphold it all—if one wishes to attain such merits, constantly walking samādhi is the foremost among all merits. Such a samādhi is the mother of all Buddhas, the eye of all Buddhas. The Daśabhūmika-vibhāṣā states: 'The pratyutpanna-samādhi is the father, and non-arising great compassion is the mother; all Tathāgatas are born from these two dharmas.' It also states: 'The retribution of this samādhi is that one attains non-retrogression toward the unsurpassed path. If one were to crush the earth, grasses, trees, and all objects of the great trichiliocosm into fine dust, each speck of dust becoming a Buddha-world, and filled that many worlds with treasures to practice giving, the merit would be exceedingly great; yet it does not equal hearing this samādhi without fear or terror, the blessed merit of which is immeasurable. How much more so faithfully receiving, upholding, reading, reciting, and explaining it for others—this again surpasses merely hearing without fear! And how much more so cultivating it with a concentrated mind for even the time of milking a cow—this again surpasses understanding with faith, how much more so being able to accomplish this samādhi! Therefore it is immeasurable.' The Amitāyus-sūtra states: 'Practicing this samādhi, hearing it for a moment, the merit cannot be fully stated; one enjoys peace and bliss in the present life and immediately enters the bodhisattva stage.' The Vibhāṣā states: 'That the fire of the kalpa, rulers, bandits, enemies, poison, or wild beasts should harm this person is impossible; this person is constantly protected and praised together by the devas, dragons, eight classes [of beings], and all Buddhas, who all wish to see him and come together to his place.' If a person hears of this samādhi and rejoices in accordance with all the four kinds above: 'The Buddhas and bodhisattvas of the three periods of time practiced this samādhi, and I also rejoice in accordance, dedicating [the merit] to bodhi,' then sūtras not yet heard can immediately be heard. The merit of rejoicing in accordance with this sūtra again surpasses the analogies above. If one does not cultivate such true Dharma, one loses immeasurable precious jewels, causing humans and devas to mourn for it—like holding sandalwood without looking or smelling, and instead calling it foul; like the son of a farmer wishing to trade a maṇi jewel for an ox. Since the practitioner has already heard of this samādhi, how could one not exert effort and diligently cultivate it?

3.5

Third, the neither-walking-nor-sitting samādhi [i.e., half-walking and half-sitting samādhi] also has three [parts]: first, ritual practice; second, contemplation method; third, encouraging practice. First, regarding the ritual practice: when a practitioner wishes to contemplate the mind in a single thought-moment arising spontaneously by relying on this half-walking and half-sitting samādhi, it derives from these two sūtras: the Fangdeng [sūtra] says, 'Circumambulate one hundred and twenty times, and withdraw to sit and reflect'; the Lotus [Sūtra] says, 'Whether walking or sitting, if one recites this sūtra, or sits and reflects on this sūtra, I will mount a white elephant with six tusks and appear before that person.' Therefore, one knows that 'half-walking and half-sitting' in these two sūtras serves as the method. The Fangdeng is supreme and must not be treated lightly; if one wishes to cultivate and practice it, taking the spirits and deities as witnesses, one must first seek the King of Dreams: if one sees one [of them], repentance is permitted. In a quiet and secluded place, adorn the ritual bodhimaṇḍa, smear the ground with fragrant mud, and construct a round altar inside and outside the room, painted with colors, hung with five-colored banners, burning coastal incense, lighting lamps, arranging a high seat, and inviting twenty-four sacred images—more is also permissible—setting out delicacies, expending all one's effort. One must use newly cleaned robes and shoes; if there are no new [shoes], wash the old ones, putting them on and taking them off when entering and leaving, without allowing any contamination. For seven days observe an unbroken fast, bathing at the three periods of the day. On the first day, make offerings to the saṅgha according to one's means, whether many or few, and separately invite one master who is clear on the inner and outer vinaya, receive the twenty-four precepts and the dhāraṇī incantation, and confess one's sins before the master. The solemn vows should be taken on the eighth or fifteenth day of the month; seven days must be set as one period, and it must never be reduced; if one can advance further, it is according to one's capacity. Up to ten people may participate, not exceeding this; laypeople are also permitted. One must prepare single-seamed three robes following the Buddhist regulations, and memorize in advance one text of the dhāraṇī incantation until fluent. At the initial part of the day, with different mouths but one voice, invoke and invite three times the Three Jewels, the ten Buddhas, the parents of the Fangdeng, and the ten Dharma Princes; having finished the invocation, burn incense and direct thought, making offerings with the three karmas; having finished the offerings, pay homage to the Three Jewels previously invited; having finished paying homage, with sincere mind and weeping tears of sorrow, confess one's sins and faults; having finished, rise and circumambulate one hundred and twenty times, with one incantation per circumambulation, neither slow nor fast, neither loud nor quiet; having finished the circumambulating and chanting, pay homage to the ten Buddhas and the ten Dharma Princes of the Fangdeng. Having done this, withdraw, sit, and reflect; having finished reflecting, rise again, finish circumambulating and chanting, and again withdraw to reflect. Revolving in this cycle, complete seven days. Its method is like this. From the second day onward, abridge the single dharma of invocation, while the rest are all practiced as normal.

Second, regarding the contemplation method: the sūtra joins reflecting on the Mahādaṇḍadhāraṇī, translated as the Great Secret Essential that Prevents Evil and Holds Good. 'Secret essential' is simply the correct emptiness of the Middle Way of the true mark. The sūtra says: 'I come from within the real. The real is the mark of extinction; the mark of extinction has nothing sought after, and what is sought is also empty, up to nirvāṇa is also completely empty, and the entire boundaries of the space realm are also completely empty; within the unsought I intentionally seek it. In where should such empty-empty real phenomena be sought? They should be sought within the six pāramitās.' This is the same as the eighteen emptinesses in the Pañcaviṃśatisāhasrikā Prajñāpāramitā, with no difference at all. Tracing all phenomena with this empty wisdom, none fails to become contemplation. As for 'Fangdeng', some say it means vast and level; here 'fang' means method: prajñā has four methods, called the four gates entering the cool pool, which is 'fang'; the principle realized is the equal, great wisdom, which is 'deng'. Now, seeking the King of Dreams is the preliminary expedient before the two contemplations. The ritual bodhimaṇḍa is the pure realm. Threshing the chaff of the five entrenchments reveals the rice of the true mark; it is also using concentration and wisdom to adorn the dharmakāya. The fragrant mud is the unsurpassed śīla. The five-colored canopies signify contemplating the five skandhas to escape the bond of offspring, giving rise to great compassion to cover the Dharmadhātu. The round altar is the unmoving ground of the true mark. The silk banners signify turning over delusion on the Dharmadhātu and generating the understanding that moves outward. That the banners and altar are not separated means that moving outward and not moving outward are not separated. The incense and lamps are precepts and wisdom. The high seat is the emptiness of all phenomena, where all Buddhas dwell. The twenty-four images are the understanding wisdom of contemplating the twelve links of dependent origination in reverse and direct orders. The delicacies are the suffering and sourness of impermanence, contemplations that aid the path. The newly cleaned robes are the patience of extinction; anger or heavy accumulations are called old, and turning anger into patience is called new. The seven days are the seven factors of awakening. One day is the One True Truth. The three washings are contemplating the One Reality to cultivate the three contemplations, wash away the three obstructions, and purify the three wisdoms. The single master is the teaching of the One True Truth. The twenty-four precepts are the path-concomitant precepts generated from the reverse and direct orders of the twelve links of dependent origination. The incantation is looking directly face to face. The Yingluo jing clarifies ten kinds of the twelve links of dependent origination, yielding one hundred and twenty branches. Chanting one incantation incants one branch; to summarize them, they are simply the three paths, namely suffering, karma, and defilements. Now incanting this dependent origination is incanting the three paths to discuss repentance. Ritual repentance repents the path of suffering and path of karma; principle repentance repents the path of defilements. The text says: 'If one breaks the novice precepts up to the great bhikṣu precepts, if one does not regain birth, it is impossible'—this is the passage on repenting the path of karma. 'The eye, ear, and all faculties become pure' is the passage on repenting the path of suffering. 'On the seventh day, seeing the Buddhas of the ten directions and hearing the Dharma, one attains non-retrogression' is the passage on repenting the path of defilements. When the three obstructions are removed, the tree of the twelve links of dependent origination is destroyed, which is also the five-skandha house becoming empty; reflecting on the true mark directly crushes this, hence it is called the real-phenomena repentance of all Buddhas.

Third, encouraging practice: the paths of all Buddhas all arise from this practice; it is the parent of the Buddhas, the supreme great jewel in the world. If one can cultivate and practice it, one obtains the full measure of the jewel; if one can merely read and recite it, one obtains the middle measure of the jewel; if one makes offerings of flowers and incense, one obtains the lower measure of the jewel. What the Buddha explained to Mañjuśrī concerning the lower measure of the jewel could not be exhausted, how much less the middle and upper? If one were to pile jewels from the earth up to the Brahmā heaven to offer to the Buddha, it would not equal providing a single meal to sustain one who upholds this sūtra, as the sūtra explains in detail, and so on.

Next, in terms of the Lotus [Sūtra], there are also three: ritual practice, contemplation method, and encouraging practice. As for the ritual practice: when a practitioner contemplates the mind arising spontaneously by relying on the Lotus Sūtra to cultivate samādhi, there are ten methods: first, adorn and purify the ritual bodhimaṇḍa; second, purify the three karmas of the body; third, make offerings; fourth, invite the Buddhas; fifth, pay homage to the Buddhas; sixth, repentance of the six faculties; seventh, circumambulate; eighth, recite the sūtra; ninth, sit in meditation; tenth, marks of realization. There is a separate single fascicle titled 'Lotus Samādhi', authored by Great Master Tiantai, circulated in the world, which practitioners take as their authority.

Second, regarding the contemplation method: the Fahua sanmei jing (Samantabhadra Contemplation Sūtra) says, 'Devotedly recite the Mahāyāna without entering samādhi, repenting the sins of the six faculties during the six periods of day and night.' The 'Chapter on Peaceful and Joyful Practices' says, 'With respect to all phenomena, there is no practice, nor does one practice or conceptualize.' These two sūtras originally complete each other; how could one cling to the texts and dispute? They were merely set forth before and after in response to conditions, not fundamentally different. Does not the 'Chapter on Peaceful and Joyful Practices' saying 'protect and uphold, read and recite, pay homage with a profound mind', and so forth, refer to ritual? Does not the Guan jing explaining signless repentance—'My mind is inherently empty, sin and blessing have no master, the sun of wisdom can melt them away'—refer to principle? Nanyue said: 'There is the peaceful practice with signs and the peaceful practice without signs'; are these names not given on the basis of ritual and principle? It is specifically because the practitioner engages in ritual practice to cultivate the repentance of the six faculties as an initial lead-in to awakening and entering, that it is called 'with signs'. If one directly contemplates the emptiness of all phenomena as an expedient, it is called 'without signs'. At the time of wondrous realization, both are completely relinquished. If one grasps this meaning, one will have no doubts about the two sūtras; one who cultivates principle contemplation now traces phenomena to cultivate contemplation. As for the 'white elephant with six tusks', these are the bodhisattva's six uncontaminated supernormal powers. The tusks have sharp utility, like the swift agility of the supernormal powers; the elephant has great strength, expressing the dharmakāya's bearing of burdens; uncontaminated and unstained, it is called 'white'. The three persons on its head—one holding a vajra pestle, one holding a vajra wheel, and one holding a wish-fulfilling jewel—express the three wisdoms dwelling at the uncontaminated summit. The pestle mirrors the elephant's ability to walk, expressing wisdom guiding practice. The turning of the wheel expresses emerging from emptiness into provisionality; the wish-fulfilling jewel expresses the Middle. Above the tusks is a pond, expressing that the eight liberations are the essence of dhyāna, and supernormal powers are the function of concentration, because essence and function are not separated. At the tips of the tusks are ponds, and in the ponds are flowers; the flowers express wondrous causes: using the power of supernormal powers to purify Buddha-lands and benefit sentient beings is the cause; causes arise from supernormal powers, just as flowers emerge from the pond. In the flowers are women; the women express compassion: without unconditioned compassion, how could one use the power of supernormal powers to shrink one's body and enter this Sahā world? Supernormal powers are moved by compassion, just as the flowers support the women. The women hold musical instruments, expressing the four means of embracing. Cultivating body and speech with compassion, one displays various acts of identical endeavor and beneficial action. The two types of giving—wealth and Dharma—guide sentient beings in myriad ways, just as the five hundred musical instruments produce immeasurable sounds. Displaying the 'body pleasant to behold' is the samādhi of manifesting forms universally; appearing in accordance with what is pleasing, it is not necessarily purely a white jade statue. The dhāraṇī of speech is compassion perfuming speech, expounding various teachings; these are all different names for the Lotus Samādhi. If one grasps this meaning, one can freely construct Dharma gates upon the elephant's body.

Third, encouraging practice: the Fahua sanmei jing (Samantabhadra Contemplation Sūtra) says: 'If any of the seven assemblies break the precepts and wish to eradicate the sins of birth-and-death of hundreds of thousands of myriads of koṭis of asaṃkhyeya kalpas in the span of a fingersnap; if they wish to give rise to the bodhi-mind, enter nirvāṇa without cutting off defilements, purify the faculties without abandoning the five desires and see things beyond obstacles, and wish to see the emanations of Prabhūtaratna and Śākyamuni Buddha; if they wish to attain the Lotus Samādhi and all dhāraṇīs, enter the Tathāgata's room, wear the Tathāgata's robe, sit on the Tathāgata's seat, and preach the Dharma among devas, nāgas, and the eight classes of beings; if they wish to have Mañjuśrī, Bhaiṣajyarāja, and all great bodhisattvas holding flowers and incense standing in the sky to attend upon them—they should cultivate and study this Lotus Sūtra, read and recite the Mahāyāna, be mindful of Mahāyāna matters, and make this empty wisdom correspond with their minds. Be mindful of the mother of all bodhisattvas, the supreme and excellent expedient, born from reflecting on the true mark. The multitude of sins is like frost and dew; the sun of wisdom can melt them away. Bringing such matters to fruition, nothing will be lacking. One who can understand this sūtra sees me, also sees you, and also makes offerings to Prabhūtaratna and his emanations, causing all Buddhas to rejoice, as the sūtra explains in detail. Who, hearing such Dharma, would not give rise to the bodhi-mind—except for those unworthy people, who are blind, dark, and devoid of wisdom?'

3.6

Fourth, clarifying the neither-walking-nor-sitting samādhi: the above exclusively employed walking and sitting; since this differs from the above, in order to complete the four propositions, it is named 'neither walking nor sitting', but in truth it pervades walking, sitting, and all activities. Master Nanyue called it 'following one's own mind': whenever a thought arises, one immediately cultivates samādhi. The Pañcaviṃśatisāhasrikā Prajñāpāramitā calls it the 'mind-awakening samādhi': every inclination of the mind can be awakened to, recognized, and clearly understood. Although there are three names, it is truly one Dharma. Now explaining according to the sūtra: 'awakening' means shining and comprehending; 'mind' (yì) means mental concomitants; 'samādhi' is as explained before. When a practitioner contemplates the mind in a single thought-moment arising spontaneously, as the mental concomitants arise, one turns the illumination inward to contemplate them, not seeing any movement or turning, any root-source or ending, any place of coming or place of going; therefore it is called the mind-awakening samādhi. 'Following one's own mind' and 'neither walking nor sitting' can be understood by analogy to this, and so forth.

3.7

The treatise says: "Question: How is the contemplation of the spontaneously arising mind skillfully perfected? / [Answer:] Through the twenty-five preparatory practices, one tunes the mind and enters the correct path." This is the fifth verse, which clarifies that the wondrous principle cannot be ascended to all at once; if one wishes to advance toward the correct path, one must rely on skillful means. Here, explaining "preparatory practices" (upāya), "upāya" means skillful ingenuity. The practitioner contemplates the mind in a single thought-moment and practices skillfully; through minimal good roots, they are able to cause immeasurable practices to be perfected, understanding to arise, and enter the bodhisattva stages. Furthermore, "upāya" means the harmonious combination of various conditions. Because they can harmoniously combine to form causes, they can also harmoniously combine to obtain the fruit. A sūtra says: "The Tathāgata's body does not arise from a single cause or a single condition; from immeasurable merits the Tathāgata's body is born." To reveal this skillful capacity, the treatise discusses preparatory practices. If considered according to the gradual sequence, there are four kinds of preparatory practices, each having remote and proximate [levels]. For example, the Abhidharma explains the fivefold stilling of the mind as remote and the four good roots as proximate. The preparatory practices of the shared and distinct [teachings] can be understood by analogy. In the perfect teaching, because stages such as the five grades of disciples' contemplative practice are still far from truth under conventional designations, they are called remote preparatory practices; the stage of the purity of the six sense faculties, which is a semblance [realization] bordering on truth, is called proximate preparatory practices. Now, regarding the conventional-designation stages prior to the five grades, remote and proximate are further discussed: the twenty-five dharmas are the remote preparatory practices, and the ten kinds of objective realms are the proximate preparatory practices. Comprehensively encompassing both horizontal and vertical dimensions, fulfilling the ten contemplations, they constitute the stage of contemplative practice, being able to give rise to true and semblance [realizations] as preparatory practices. Now, to explain the remote preparatory practices, they are briefly five: first, fulfilling the five conditions; second, rebuking the five desires; third, abandoning the five hindrances; fourth, regulating the five matters; fifth, practicing the five dharmas. Indeed, the Path does not operate in isolation; its broadening depends on the person. When a person broadens the supreme Dharma, they rely on conditions to advance on the Path; hence they must fulfill the five conditions. Once the power of conditions is fulfilled, one should cut off all cravings and desires. When cravings and desires are screened off externally, one should internally purify one's mind. When one's mind is tranquil, one should regulate and adjust the five matters. Once the five matters are regulated, if one practices the five dharmas, one will certainly arrive at the goal. For example, if a potter wishes to make vessels, he first selects a good place—a site where there is no sand or brine, and grass and water are abundant, suitable for work. Next, he suspends other secondary tasks; if secondary tasks are not set aside, how can the work be accomplished? Although external conditions are suspended, if there is illness within the body, how can he engage in work? Even if the body is healthy and strong, if the potter's wheel is not properly adjusted, it will not produce vessels. Even if the above conditions are in order, if he is not dedicated to the craft and neglects it without continuity, it will never be accomplished. The cultivation of the five conditions is also like this: an embodied being must rely on resources and provisions, just like that good location; reviling and wearying of worldly desires is like severing external conditions; abandoning and cutting off the five hindrances is like curing internal illness; regulating the five matters is like mastering the wheel and cord; practicing the five dharmas is like working without interruption. In mundane matters of shallow import, nothing comes together without conditions; how much more so for the supramundane Path! If there is no prelude, how could it be easily climbed? Therefore, traversing the twenty-five dharmas, taking factual matters as contemplation, tuning the coarse to enter the subtle, and relinquishing distraction to bring about tranquility, these serve as the remote preparatory practices for beginners. Regarding these five dharmas: three headings come from the Dazhidulun, one kind comes from the Chan jing, and one was established by the various dhyāna masters (and so forth).

3.8

First, fulfilling the five conditions: first, keeping the precepts purely; second, having sufficient food and clothing; third, dwelling in a quiet and secluded place; fourth, putting an end to various involvements and duties; fifth, obtaining good spiritual friends. The Chan jing says: "Although the four conditions are fulfilled, guidance depends on a good teacher." Thus we know that using the five dharmas is the ladder for entering the Path; if one is missing, it obstructs the undertaking. First, keeping the precepts: sources in the sūtras and treatises are very numerous, but following the Dazhidulun there are ten kinds of precepts: non-deficient, non-broken, non-pierced, non-mixed, following the Path, unattached, praised by the wise, master of ease, following concentration, and complete. These ten generally take the innate precepts as their root. The Dazhidulun says: "The innate precepts are the eight kinds of bodily and vocal [conduct] of śīla, namely three of the body and four of the mouth, plus not drinking alcohol, which constitutes pure livelihood guarding the ground of mind"; it also says: "The ten virtues are śīla." Even when a Buddha does not appear in the world, they always exist in the world, hence they are called the 'old precepts'; when a Buddha does not appear in the world, ordinary beings also cultivate the eight doors of dhyāna, hence it is called 'old concentration'; the sixty-two non-Buddhist wrong views and the like are the old physician's milk medicine, termed 'old wisdom'. Here, the three refuges, the five precepts, and the two hundred and fifty [precepts] are taken as 'guest precepts'; the fundamental pure dhyāna contemplations, practices, and cultivations are taken as 'guest concentration'; and the wisdom of the four truths is taken as 'guest wisdom', which exist only when a Buddha appears. As for the innate precepts, regardless of whether one has received them or not, transgressing them is a sin; whether one has received them or not, upholding them is good. If one has received the precepts, upholding them generates merit, and transgressing them incurs sin; if one has not received them, there is no merit, and if one has not received them, transgressing incurs no [preceptual] sin. Just as cutting grass and harming animals are sins that are both eliminated by direct confession. The unmanifest of the concentration-concomitant precepts arises together with concentration. Some say: it exists when entering concentration and ceases when emerging from concentration. Some say: the unmanifest depends on concentration; as long as concentration remains, it is not lost, but when concentration declines, it vanishes. As for the unmanifest of the path-concomitant [precepts], this unmanifest depends on the Path; because the Path is never lost, this too is never lost. Precepts, concentration, and the Path all share the name of 'precepts', and all take the innate precepts as their root. Therefore a sūtra says: "Relying on these precepts, one can give rise to the dhyāna concentrations and the wisdom that eliminates suffering"—this is precisely the meaning. Upholding these ten kinds of precepts subsumes all precepts. The non-deficient precept means upholding the innate precepts up to the four pārājikas, guarding them purely as one cherishes a bright pearl. If one violates them, like a vessel that is chipped and unusable, one becomes an outcast from the Buddha-Dharma, not a śramaṇa or a son of the Śākyas, losing the status of a bhikṣu; hence it is called 'deficient'. The non-broken [precept] means upholding the thirteen [saṃghāvaśeṣas] without rupture or damage. If one violates them, it is like a vessel cracking. The non-pierced [precept] means upholding the prāyaścittikas and so forth. If one violates them, like a pierced vessel that leaks, one cannot receive the Path; hence it is called 'pierced'. The non-mixed [precept] means upholding the concentration-concomitant precepts. Although upholding the rules of deportment, thinking of transgressing the precepts is called 'mixed'; when concentration-concomitant [precepts] uphold the mind, desiring thoughts do not arise, hence it is called 'non-mixed'. The precept following the Path accords with the principle of truth and can destroy the delusions of view. The unattached precept means seeing the truth and becoming a sage, having no defiled attachment to the delusions of inclination. These two precepts are discussed as keeping the precepts in relation to the ultimate truth. The precepts praised by the wise and master of ease: these two precepts pertain to the bodhisattva's transformation of others, being praised by the Buddhas and attaining mastery within the mundane world; this is discussing the keeping of precepts in relation to conventional truth. The two precepts of following concentration and complete mean following the Śūraṅgama samādhi, not arising from the cessation concentration yet manifesting all deportments and displaying images in the ten dharma-realms to guide and benefit sentient beings. Although the deportments are set in motion, they are spontaneously always pure; hence it is called the precept following concentration. The previous various precepts prevent and guard through rules of deportment, hence they are called incomplete; the Middle Way precept lacks no precept, hence it is called complete—this is upholding the Middle Way, highest truth precept; using the wisdom of the Middle Way, it universally enters all phenomena. Therefore a sūtra says: "Śikṣā"—śikṣā is named the Mahāyāna precept. The Nirvāṇa Sūtra explains the five branches of precepts and the ten kinds of precepts, whose import is roughly the same. Even if various sūtras and treatises further explain the characteristics of precepts, they never go beyond these ten headings (and so forth). Grouping the first three kinds of precepts, they are called the precepts of discipline, embracing good and preventing evil. From the fundamental beginning up to non-pierced, being pure down to the finest detail, they are collectively called the precepts of discipline; all ordinary beings with distracted minds can uphold these precepts. Next, the single non-mixed precept: the dharma of concentration upholds the mind so that the mind does not move falsely, body and mouth are also tranquil, and the three karmas are bright as a mirror—this is the concentration-concomitant precept. When entering concentration, it is spontaneously unmixed; when emerging from concentration, body and mouth are pliant and also unmixed. When ordinary beings enter concentration, they are able to uphold it. The precept following the Path is upheld by sages upon the first fruit seeing the truth, realizing truth, and becoming holy; it is upheld by sages, not something ordinary beings can uphold. The unattached precept is upheld by people of the third fruit, not by those of the first fruit either. Praised by the wise and master of ease: these are precepts that bodhisattvas must uphold to benefit others, not something upheld by the two vehicles. Following concentration and complete: these are upheld by those of great faculties, not something that can be upheld by bodhisattvas of the six perfections or the shared teaching, let alone ordinary beings and the two vehicles! The preceding distinguished high and low stages, where factual aspects differ; but if one discusses keeping precepts by contemplating the mind in a single thought-moment, one can fully uphold all ten kinds of precepts above. First, group the ten precepts into four meanings: The first four precepts are merely phenomena born of causes and conditions, universally serving as the object of contemplation. The next two precepts mean contemplating that phenomena born of causes and conditions are empty—this is keeping precepts through the contemplation of emptiness. The next two precepts contemplate that causes and conditions are conventional—this is keeping precepts through the contemplation of conventionality. The next two precepts contemplate that phenomena born of causes and conditions are the Middle—this is keeping precepts through the contemplation of the Middle. As for saying that the contemplation of the mind is phenomena born of causes and conditions: if one contemplates that a single thought-moment of mind arises from evil conditions, it can destroy the fundamental [precepts] down to the non-mixed precept and so on; because it conflicts with good, it is called evil. With a mind that accords with good in thought after thought, preventing evil thoughts, one can cause the fundamental down to the non-mixed precepts to be goodly, accordantly perfected without damage; hence it is called a good mind, named preventing evil thoughts. Once the body is stilled, the mouth is also like this. Preventing is the good of stopping; accordant goodness is the good of acting. The good of acting is contemplation; the good of stopping is śamatha. This is called contemplating the mind born of causes and conditions to uphold the four kinds of precepts. Matters of vehicle and precepts, laxity and urgency, and purification through repentance are all fully explained in the Mohe zhiguan (and so forth).

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觀心論疏 — Classical Chinese