觀心論疏 4

English (machine translation) 4

Language: English

4.1

Composed by Guanding, Śramaṇa of Tiantai under the Sui

The treatise states: 'Asking: In contemplating the spontaneously arising mind, / What is the mind of the cause? / Ten kinds of objects arise, / Bringing about the single mind and the three wisdoms.' This is the sixth single verse, explaining that when correctly contemplating the true principle, various objects arise diversely and differently. The preceding four types of samādhi and twenty-five skillful means were all preparatory expedients for cultivating the correct contemplation; from here onward, it directly clarifies the method of the perfect contemplation. As for 'the mind of the cause': contemplating the arising of the ten objects is called the mind of the cause. The arising of the ten kinds of objects refers to: 1. the object of the skandhas and āyatanas, 2. the object of defilements, 3. the object of illness, 4. the object of demonic affairs, 5. the object of karmic marks, 6. the object of dhyāna meditation, 7. the object of views, 8. the object of excessive pride, 9. the object of the two vehicles, and 10. the object of the bodhisattva. First, regarding contemplating the object of the skandhas and dhātus: all sentient beings are constantly joined with the skandhas, dhātus, and āyatanas, and therefore these must be contemplated first. Next, contemplating defilements after the skandhas and dhātus: just as drawing a rake through water causes it to surge, by contemplating the object of the skandhas one stirs up defilements, setting the three poisons in motion to run wild beyond the ordinary. If this is not explained and the practitioner does not recognize it, they will inevitably be drowned by them; therefore defilements surging up and being treated with contemplation are explained second. Next, contemplating the object of illness: all sentient beings take the four poisonous snakes [of the great elements] together to form a single body, which is constantly diseased of itself. Yet illnesses are of many kinds: illness from karma, illness from discord of the four great elements, illness from demons and ghosts, or illness contracted from improper adjustment in mental application during meditation. Now, when contemplating the object of the skandhas, dhātus, and āyatanas, instead of [meditative attainment] arising, various illnesses arise; if this is not clarified and the practitioner fails to recognize them when they arise, the mind of the three contemplations will be ruined, the floating lifebuoy will be punctured, and correct mindfulness will be lost; therefore the object of illness is explained third. Next, contemplating the object of karmic marks: all sentient beings have all manner of wholesome and unwholesome karma from the past, but the waves on the water of sentient beings' minds are not calm, so their karma cannot manifest. Now, by contemplating the skandhas, dhātus, and āyatanas, one clarifies the spirit and calms thought, and past karma arises due to the quieted mind. If this is not clarified and one fails to recognize it when it arises, one will be undone by it; therefore the manifestation of karmic marks is explained fourth. Next, contemplating the object of demonic affairs: the sūtra states, 'If the bodhisattva's path is accomplished, they will transform and guide sentient beings, emptying my palace; before their path is accomplished, I must destroy it'; thus it is said, 'When the path is high, demons flourish.' Now, contemplating the skandhas and āyatanas often stirs up demons; if this is not clarified beforehand and the practitioner fails to recognize it when it arises, they will be deluded by them; therefore contemplating the object of demonic affairs is explained fifth. Next, contemplating the object of dhyāna meditation: the sūtra states, 'All sentient beings have three kinds of meditation: superior, middling, and inferior. The inferior refers to meditation among the ten universal mental factors; the middling refers to all sentient beings having the attachment-dhyāna of the first stage; the superior meditation refers to all sentient beings having the Śūraṅgama Samādhi of the Buddha-nature.' Therefore, now contemplating the object of the skandhas and āyatanas, calming the mind often gives rise to various dhyānas; if this is not clarified and the practitioner fails to recognize it when they arise, they will be undone by them; therefore the object of dhyāna meditation is explained sixth. Next, contemplating the object of views: all sentient beings are constantly trapped in the net of views. Now, contemplating the object of the skandhas and āyatanas, through various speculations one often gives rise to views; if this is not clarified and one fails to recognize it when they arise, one will be overthrown by views; therefore the object of views is explained seventh. Next, contemplating the object of excessive pride: now, contemplating the object of the skandhas, dhātus, and āyatanas, whenever a slight [state] arises, one immediately claims oneself to be a sage, presuming realization without having attained it, falling into excessive pride; if this is not clarified and one fails to recognize it when it arises, one will sink into it; therefore the object of excessive pride is explained eighth. Next, contemplating the object of the two vehicles: the sūtra states, 'I see beings [as numerous as the sands of] the Ganges arouse bodhicitta, yet few achieve accomplishment, while many fall into the stage of the two vehicles.' Now, when practitioners initially contemplate the object of the skandhas and āyatanas, they arouse bodhicitta to study the bodhisattva path; but the bodhisattva path is difficult to accomplish, and they often regress and give rise to the mind of the two vehicles. If this is not clarified and one fails to recognize it when it arises, it ruins the bodhisattva path; therefore the object of the two vehicles is explained ninth. Next, contemplating the object of the bodhisattva: there are four kinds of bodhisattvas: 1. the bodhisattva of the Tripiṭaka teaching, 2. the bodhisattva of the shared teaching, 3. the bodhisattva of the distinct teaching, and 4. the bodhisattva of the perfect teaching. Now, contemplating the object of the skandhas and āyatanas is specifically meant to illuminate the fourth, the perfect bodhisattva. But the perfect teaching is subtle, and cultivating the practices and stages of the perfect bodhisattva is difficult to achieve, so one often falls into [the stages of] the bodhisattvas of the prior three teachings. If this is not clarified and one fails to recognize it when it arises, one will surely regress from the perfect stage; therefore contemplating the object of the bodhisattva is explained tenth. However, due to contemplating the object of the skandhas, dhātus, and āyatanas, the arising of the remaining objects occurs in various different ways. How so? Either they arise sequentially as analyzed above, or they arise non-sequentially; or they arise with all ten complete, or they arise incompletely; or various objects arise mingled together; or after one object arises and is completed, another object arises; or before one is completed, other objects arise; or after one object has arisen, it arises again, or it does not arise again; or one object arises and takes a very long time to fade, or it ceases shortly. Distinguishing the arising of the object of the skandhas, dhātus, and āyatanas through these ten meanings being so, the arising of the remaining nine objects is likewise evaluated through these ten meanings. Now, although the ten objects are numerous, when considered together they simply fulfill the single mind, the three wisdoms, and the three contemplations. How so? The eight objects—skandhas and āyatanas, defilements, illness, karmic marks, demonic affairs, dhyāna meditation, views, and pride—are subsumed under the provisional contemplation and the wisdom of the paths; the object of the two vehicles is subsumed under the contemplation of emptiness and the all-knowledge; and the object of the bodhisattva is subsumed under the contemplation of the Middle Way and the knowledge of all aspects. These three contemplations and three wisdoms are unified in a single mind; therefore the verse states, 'Asking: In contemplating the spontaneously arising mind, / Ten kinds of objects arise, / Bringing about the single mind and the three wisdoms,' and so forth.

4.3

The treatise states: “Question: In contemplating the spontaneously arising mind, how does one know the ten objects? Each makes up a vehicle of ten dharmas, roving about in the four directions with joy.” This is the seventh verse, which explains that among the ten objects, whichever object one contemplates, one employs ten dharmas to form a vehicle; thus the ten objects possess a hundred dharmas that form vehicles. Now, in first contemplating the single object of the skandhas, dhātus, and āyatanas to explain how the ten dharmas form a vehicle: Question: Why does one first contemplate the skandhas, dhātus, and āyatanas? Answer: Skandhas means the five skandhas; āyatanas means the twelve āyatanas; dhātus means the eighteen dhātus. Expanding and combining them still based upon the two dharmas of form and mind makes the skandhas, dhātus, and āyatanas; they are simply the body of the five skandhas. Now, they are contemplated first because all sentient beings accompany the cāṇḍāla of the five skandhas and are constantly harmed by it; the practitioner, having already awakened to this, still wishes to cross over to the other shore of nirvāṇa, and therefore contemplates them first. Furthermore, from beginning to end, this Treatise on Contemplating the Mind precisely clarifies “Question: Contemplating the spontaneously arising mind”; now, contemplating the five skandhas is none other than contemplating the mind in a single thought-moment. The verse stating “Each makes up a vehicle of ten dharmas” means that precisely regarding the contemplation of the object of the skandhas and āyatanas, it further opens ten dharmas to form a vehicle. What are they? First is clarifying the inconceivable object; second is generating the bodhicitta; third is clarifying śamatha and vipaśyanā; fourth is clarifying the universal refutation of dharmas; fifth is discerning the unobstructed and the obstructed; sixth is clarifying the adjustment with the factors of awakening; seventh is clarifying the six pāramitās as auxiliary paths; eighth is clarifying the successive stages; ninth is clarifying patient endurance; tenth is not generating attachment to dharmas that accord with the path. These ten dharmas are indeed the normative track for studying the path, the essential technique for returning to the source, a fine ford for exiting the burning house, and a bridge for crossing the river of birth and death. Therefore, present practitioners should bear these ten dharmas in mind and search them out with careful attention. When the ten are explained, their subtlety will be known. As for stating that the ten dharmas form a vehicle: “vehicle” has the meaning of conveying outward; these ten dharmas together form one great vehicle, conveying [beings] out of both pleasures of birth-and-death and nirvāṇa directly into the Middle Way. Hence the Lotus Sūtra states: “Riding this jeweled carriage, they rove about in the four directions, frolicking and rejoicing, straight to the place of awakening.” “The four directions” are the forty stages of the ten abodes, practices, dedications, grounds, and so forth. “Straight to the place of awakening” is subtle awakening itself. Now, first: because one contemplates that the mind is the tathāgatagarbha, this is the inconceivable object. Yet sentient beings are inherently endowed with it in principle while confused by emotion, possessing it without knowing it; hence second is generating private vows of loving-kindness and compassion. Wishing to manifest the tathāgata's treasure store within the mind, one must cultivate samādhi and wisdom before it can become manifest; hence third is clarifying the cultivation of śamatha and vipaśyanā. Calming the mind in śamatha and vipaśyanā is none other than samādhi and wisdom; when samādhi and wisdom illuminate, if there is blockage and obstruction, it must be refuted; hence fourth is clarifying the universal refutation of dharmas. Although there is universal refutation, what is obstructed must be refuted while what is unobstructed need not be; hence fifth is clarifying skillful knowledge of the unobstructed and the obstructed. Although one knows the unobstructed and the obstructed, one still requires adjustment with the factors of awakening; hence sixth is clarifying that the thirty-seven factors are properly adjusted to their right place. These six sections mostly clarify the direct path, but one also requires auxiliary paths; hence seventh is clarifying the six pāramitās as auxiliary paths. When the direct and auxiliary are both complete, one will inevitably realize superior dharmas; if the practitioner does not recognize them, they will think they are an ultimate sage and mostly fall into excessive pride; hence eighth is clarifying the discernment of successive stages. Although one knows the successive stages and does not fall into excessive pride, when superior dharmas arise, one cannot refrain from speaking of them; once spoken, the bodhisattva practice is ruined; hence ninth is clarifying patient endurance. Although externally enduring without speaking, internally one's mind cannot help but cherish and cling to them; clinging is called the bodhisattva's falling from the summit; hence tenth is clarifying the non-arising of attachment to dharmas that accord with the path. A brief explanation of the characteristics of the sequence of the ten dharmas is like this.

4.4

Next is to explain the ten dharmas in detail. First, regarding initially contemplating that the mind is the inconceivable object: this is contemplating and knowing that the spontaneously arising mind in a single thought-moment is none other than the tathāgatagarbha and is endowed with the ten realms and a hundred suchnesses; birth-and-death and nirvāṇa are within the mind of a single thought-moment without obstructing each other, and therefore it is called the inconceivable object. As for the ten dharma realms: the six destinies make six, the two vehicles make eight, bodhisattvas make nine, and buddhas make ten. These ten realms are identically the dharmas of suchness and the limit of reality, and are therefore called dharma realms; moreover, the ten dharmas are distinct and different from one another, and are therefore also called dharma realms. As for the hundred suchnesses: one realm has ten, and ten realms have a hundred. As for the ten: the Lotus Sūtra says: “Such appearance, such nature, such substance, such power, such function, such causes, such conditions, such effects, such retributions, and such ultimate equality of beginning and end.” These are the ten suchnesses. What can be gathered is called appearance; what is unchanging is called nature; the primary material is called substance; capability is power; movement and activity are function; habituated causes are cause; retribution causes are conditions; habituated effects are effect; retribution effects are retribution; the initial appearance is the beginning—the beginning is empty, provisional, and middle; the subsequent retribution is the end—the end is also empty, provisional, and middle; since beginning and end equally possess the three contemplations in this manner, it says “ultimate equality of beginning and end.” Now, taking the hell realm to explain the ten suchnesses: the appearance of hell: the appearance is an evil appearance, indicating a fall into an unpleasant place; the nature is dark karma; the substance is the coarse and evil, broken-down form and mind; the power is the efficacy to climb knife mountains and ascend sword trees; the function is stirring the three karmas to initiate various evils; the cause is evil habituated causes; the conditions are evil conditions assisting; the effect is the habituated effect, as when a person of abundant desire falls into hell, sees a knife mountain as an appealing form, and rushes toward it—this is their habituated effect; climbing the mountain, it transforms into the suffering of knife mountains and sword trees—this is retribution; as for the ultimate equality of beginning and end: such appearance is the beginning and therefore the root; such retribution is the end and therefore the branch; the initial root appearance is empty, and the final branch retribution is also empty—this is equality in terms of emptiness; the equality in terms of the provisional and the middle is also like this. Now, when a physiognomist initially sees an appearance and immediately predicts the subsequent experience of fruit and retribution, this is because the subsequent branch retribution is already within the initial appearance, and hence they predict forward; this is the equality of root and branch, just as the Buddha predicted forward that a pigeon would later become a pratyekabuddha. When a physiognomist sees the subsequent retribution and traces backward to record the prior appearance, this is because the initial root appearance is already within the subsequent branch retribution; this is the equality of branch retribution and root, just as the Buddha traced backward to record the pigeon's past lives; this is discussing equality in terms of the provisional. The beginning and end are both identical to the dharma realm of suchness; this is discussing equality in terms of the middle. Therefore it is said: “That is, the ultimate equality of beginning and end.” This discusses the characteristics of the ten suchnesses in terms of the hell dharma realm. Next, discussing the ten suchnesses in terms of the buddha dharma realm: the conditioning cause is the buddha's appearance; the revealing cause is the buddha's nature; the direct cause is the buddha's substance; the bodhicitta is the buddha's power; the adornment of wisdom is the buddha's cause; the adornment of merit is the buddha's condition; luminous great awakening is the buddha's effect; the nirvāṇa of the virtue of severance is the buddha's retribution; the initial appearance and subsequent retribution are both the three contemplations and three truths, and therefore it is called ultimate equality.

4.5

Question: Why explain the ten suchnesses only in terms of the two dharma realms of hell and buddha? Answer: Hell is the most evil, and the realm of buddhas is the most good; now, explaining the ten suchnesses in terms of good and evil makes them visible, so that the ten suchnesses of the intermediate eight realms can be known by analogy without needing detailed explanation. For one who grasps the idea, this is also sufficient to dispel doubt; for one who does not grasp the idea, further prolixity would be useless. If explaining the ten realms and hundred suchnesses distinctly, their distinctions are as presented before. Now, discussing from the perspective of the perfect [teaching], the mind in a single thought-moment is endowed with the hundred realms and thousand suchnesses; therefore this mind is designated as the inconceivable object.

4.6

Question: How can the sinful mind of an ordinary person possess the ten suchnesses of the buddha's pure dharma realm? If this meaning is clarified, then the ten suchnesses of the other realms can be known. Answer: It is truly a difficult matter to practice, just as you have asked. Therefore, the arising of the Lotus teaching took this precisely as the great matter, simply because sentient beings possess the knowledge and vision of the ten suchnesses of the buddha dharma realm. Yet sentient beings are inherently endowed with it in principle while confused by emotion, drunk on fundamental ignorance; possessing it, they do not see it, and hence are called unawakened. There is a priceless jewel within the inner garment; now pointing out the jewel tied there is why it is called the great matter. What is this? It is because [the Buddha] appeared in the world to cause sentient beings to open, reveal, awaken to, and enter the path of the knowledge and vision of the buddhas. If sentient beings did not have the knowledge and vision of the buddhas, what would there be to open and awaken to? If the poor woman had no hidden store, what would there be to show her? The Buddha took this as the great matter; how could it be easily understood? As the meaning of the perfect teaching was explained previously, that can be applied to explain this. To explain further in brief: The sūtra says: “All sentient beings are themselves the appearance of bodhi”; does this not mean that sentient beings possess the buddha's such appearance? The sūtra says: “All sentient beings have the buddha nature”; does this not mean that sentient beings possess the buddha's such nature? The sūtra says: “Affliction is bodhi”; does this not mean that sentient beings possess the buddha's four suchnesses of such power, such function, such causes, and such conditions? The sūtra says: “Birth-and-death is nirvāṇa”; does this not mean that sentient beings possess the buddha's three suchnesses of such substance, such effect, and such retribution? The sūtra says: “The mind of all sentient beings is the thirty-two marks and eighty secondary signs; this mind is the buddha, and this mind becomes the buddha.” It also says: “The mind, the buddha, and sentient beings—these three are without distinction.” These prove that sentient beings possess the root and branch ten suchnesses of the buddha dharma realm; the clear passages can be seen. The sūtra's parables of the poor woman's hidden store, the strongman's forehead jewel, the gem in the inner garment, and the lapis lazuli in the water are all metaphors for this. Thus, that the human dharma realm possesses the ten suchnesses of the buddha dharma realm is already clear in meaning. That the human dharma realm possesses the ten suchnesses of the two vehicles, bodhisattvas, and the six destinies across the eight realms can be known by inference; there is no need to speak of it further. Therefore the sūtra says: “In the bodies of sentient beings there are poisonous herbs, and there is also the wondrous king of medicines.” The ten suchnesses of the six destinies' dharma realms are the poisonous herbs in the body, while the ten suchnesses of the four noble ones' dharma realms are the king of medicines.

4.7

Question: The four noble ones—buddhas, bodhisattvas, and the two vehicles—are nirvāṇa, while the ten suchnesses of the six destinies are birth-and-death; birth-and-death and nirvāṇa are as eternally distinct as ascending and sinking; how can they be together in a single mind? Answer: To explain by analogy: ice is a metaphor for the six destinies, and water is a metaphor for the four noble ones; yet ice and water are of one substance, so what prevents birth-and-death and nirvāṇa from having an identical substance? It is simply because emptiness and existence do not obstruct each other, and the two rivers do not hinder each other, while being present in a single mind; therefore it is called the inconceivable object.

4.8

Question: Since it is said that "sentient beings possess the ten suchnesses of the Buddha-dharma-realm and the knowledge and vision of a Buddha," why is it that sentient beings do not see them? Why do these not prevent sentient beings from falling into hell? Answer: In the [Mahāparinirvāṇa-]sūtra, Kāśyapa and the other bodhisattvas everywhere engage the Buddha in discussion and debate over whether this thing exists or does not exist, and whether it is seen or not seen; the Buddha used the analogy of the sound of a harp (konghou). How so? When a bodhisattva possesses skillful means and cultivates them, they see the Buddha-nature; therefore it is said to "exist," and they are thus able to prevent [falling into] hell, just as the sound comes forth for one who is skilled in playing the harp. But ordinary beings, lacking skillful means, do not cultivate, and thus do not see the Buddha-nature, falling into hell. Although they do not see the nature, one cannot say it does not exist, just as a foolish king broke the strings seeking the sound and did not obtain it, yet one cannot say the harp has no sound. Now, that sentient beings possess the ten suchnesses of the Buddha-dharma-realm, its existence and non-existence having such characteristics, is like this: thus when hearing of "existence," one must not immediately demand its physical form, and when hearing of "non-existence," one must not immediately take it to be like a rabbit's horn. Therefore the sūtra says: "Buddha-nature is neither existent nor non-existent." "Not existent" refutes empty space; "not non-existent" refutes the rabbit's horn. Sentient beings' Buddha-nature being like this, the remaining nine suchnesses are also like this. Thus, it can be said to be existent, it can be said to be non-existent, it can be said to be both existent and non-existent, and it can be said to be neither existent nor non-existent. If one grasps at characteristics and gives rise to attachment, all four propositions are wrong views; the sūtra says: "The perfection of wisdom cannot be grasped at any of the four extremes, because it is burned by the fire of wrong views." If one moves covertly without characteristics, upon hearing the Buddha's four statements, when one is able to awaken to the principle, all four propositions are gateways; therefore it is said: "The four gateways of prajñā enter the cooling pool." The Sūtra of the Prediction of the Nirgrantha Satyaka says: "The defiled bodies of all sentient beings are themselves the Tathāgatagarbha; know that all storehouses of defilements contain the Tathāgata's dharmakāya, limpid and complete, like oil in sesame, like fire in wood, like water in the earth, like ghee in milk, like treasure in a vault; therefore, sentient beings are themselves the Tathāgatagarbha." These are all clear textual proofs from the sūtras.

4.9

Question: That sentient beings in birth-and-death possess the ten suchnesses of the Buddha-dharma-realm has clear evidence in the sūtras and treatises, and the principle should indeed be believable. But the Buddha is a person who has transcended birth-and-death; how could he also possess the ten suchnesses of the dharma-realms of the six destinies? Answer: This meaning is subtle and hidden, and truly difficult to place faith in. The sūtra says: "Complete with the five eyes, one achieves bodhi." Furthermore, the Buddha asked Subhūti: "Does the Buddha possess the physical eye or not?" up to asking whether he possesses the Buddha eye or not, and [Subhūti] answered: "He does." Thus, since he possesses the physical eye of an ordinary being, how could he lack the six sense faculties of an ordinary being? These being so, the physical eye, the divine eye, and the six sense faculties are themselves the dharma-realms of the six destinies; the wisdom eye is the dharma-realm of the two vehicles; the dharma eye is the bodhisattva dharma-realm; and the Buddha eye is the Buddha-realm. Thus, since the Buddha is endowed with the five eyes, it is clear that he possesses the ten dharma-realms and the hundred suchnesses.

4.10

Question: The ten suchnesses of the dharma-realms of the six sense faculties of sentient beings are all impermanent; since the Buddha possesses them, should they also be impermanent? Answer: The sūtra says: "As for that eye faculty, in all Tathāgatas it is eternal, completely cultivated without reduction, seen clearly and distinctly. Up to: that mind faculty, in all Tathāgatas it is eternal, completely cultivated without reduction, known clearly and distinctly." When the sūtra says "that," "that" refers to sentient beings; this means that sentient beings' six faculties are eternal in the Tathāgatas—how much more so that the physical eye and the other faculties possessed by the Buddha are not impermanent! The sūtra says: "What ordinary people know is called conventional truth; what the Tathāgata knows is called ultimate truth." Thus, although they identically illuminate one object, the object, depending on the illumination, has the distinction of ultimate and conventional; although they identically possess the six faculties, there is the difference of permanence and impermanence.

4.11

Question: Why is this so? Answer: The Mūlamadhyamakakārikā says: "Phenomena arisen through causes and conditions, I explain as emptiness, also as provisional designation, and also as the meaning of the Middle Way." The ten suchnesses of the six destinies are precisely phenomena arisen through causes and conditions; the ten suchnesses of the two vehicles are emptiness; the ten suchnesses of the bodhisattvas are provisionality; the ten suchnesses of the Buddha are the Middle. Thus, the ten realms and hundred suchnesses are simply the three contemplations. The Buddha possesses emptiness and provisionality while always abiding in the Middle, unstained by the two extremes; therefore, the ten realms possessed by the Buddha are all permanent. But although sentient beings possess the three contemplations, because they do not attain the function of the two contemplations of emptiness and the Middle, they are stained by the six sense objects and are consequently impermanent. Although they do not attain their function, one cannot say they lack the two contemplations of emptiness and the Middle. When the poor woman does not know of the buried treasure, one cannot say she has no wealth; as when the foolish king is not skilled at drawing forth the sound, one cannot say there is no tone. Illustrating this by these two analogies, it can be understood through discernment, and there is no need to doubt. One who achieves such round faith is called a person of the Initial Chapter on Rejoicing in Accordance. Therefore, the Lotus Sūtra measures this person's merit as inconceivable; all Buddhas exhausting kalpas praising their merit could not exhaust it—how much less could an ordinary being! The matter is as the sūtra explains: because Sadāparibhūta cultivated this round faith, he venerated all sentient beings, regarding them all as Buddhas. Hence, sentient beings of the six destinies all possess the wonderful dharmas of the Buddha-dharma-realm's substance, power, nature, characteristics, and so on; how could they be disparaged? Because of this round faith, he attained purity of the six faculties. The dragon girl cultivated by means of the round, and quickly achieved sambodhi. Thus the sūtra says: "I originally made a vow, desiring to cause all beings to enter the Buddha path; my vow is now fulfilled, the task of this period is accomplished; therefore, when the twenty thousand Candrasūryapradīpa Buddhas finished preaching the Lotus, they immediately entered nirvāṇa." Truly there is good reason for this.

4.12

Question: The one mind is only a single dharma; how can it possess the ten realms and hundred suchnesses? Answer: If one speaks of it completely, there are a hundred realms and a thousand suchnesses; fearing that listeners would doubt and slander, it was only explained briefly for the time being. If one has faith in the ten realms and hundred suchnesses, then one will not doubt the hundred realms and thousand suchnesses. Why is this? Just as the human realm contains hell, animals, hungry ghosts, asuras, gods, śrāvakas, pratyekabuddhas, bodhisattvas, and Buddhas—the ten realms and hundred suchnesses exist in the human mind; and since one realm already contains the ten realms, as hell further contains animals and so on, the ten suchnesses are mutually contained within one another, and therefore the ten realms possess the hundred realms and thousand suchnesses. They all exist in the one mind without obstructing one another; therefore it is called the inconceivable object. For example, the mind in a single thought-moment possesses eighty-four thousand defilements; that the mind possesses the hundred realms and thousand suchnesses, what reason is there to doubt it? Furthermore, it is like a single mirror manifesting ten thousand images; insentient things are still like this, how much more so the spiritual intelligence and cognition of the mind? Furthermore, as the "Chapter on Peaceful and Happy Practices" clarifies, the sleeping mind in a single thought-moment dreams of first giving rise to the mind [for bodhi] and practicing the bodhisattva path, next becoming a Buddha, turning the wheel of the Dharma, and entering nirvāṇa—hundreds of thousands of myriads of koṭis of asaṃkhyeya matters, yet they exist merely in the dreaming mind of a single thought-moment. Illustrating it with this analogy, it can be grasped through discernment; merely cultivate and practice diligently, and do not let doubts arise and hinder your path. If sentient beings' minds did not possess the hundred realms and thousand suchnesses, how could the Buddha give predictions that sentient beings would fall into the six destinies or attain the four sagehoods? However, because sentient beings' minds are empty and yet constantly provisional, they possess the hundred realms and thousand suchnesses, and are thus illuminated by the Buddha's three knowledges and ten powers. Being provisional and yet constantly empty, although the Tathāgata illuminates them, the hundred realms and thousand suchnesses are tranquil and without characteristics. Because they are empty and provisional yet constantly middle, although the Tathāgata is again tranquil and illuminating, there are no characteristics of emptiness and provisionality; although there are not these two characteristics, he does not fail to illuminate both and traverse both together. This is the mutual accordance of object and wisdom, the mutual resonance of stimulus and response. Thus, although it is said that the mind is the hundred realms and thousand suchnesses, how could it be definitively asserted to be existent, or neither existent nor non-existent? Therefore it is said: "The mind is the single dharma of the inconceivable object."

4.13

Second, clarifying the mind that gives rise to the four universal vows: one contemplates that the spontaneously arising mind in a single thought-moment is endowed with the ten realms and hundred suchnesses, and that the realms of the six destinies are precisely the two noble truths of birth-and-death, suffering and accumulation, while the realms of the four sages are precisely the two noble truths of nirvāṇa, the path and cessation. But since the ten realms exist within a single thought-moment, the four truths likewise exist within the one mind. While the names of the ten realms are different, their substance is identically one; thus the names of the four truths are different, but their principle is identical. How is this known to be so? In delusion, there are suffering and accumulation; in awakening, there are the path and cessation. Delusion and awakening arise from the practitioner's mind, yet the path and cessation, suffering and accumulation, have never been two; hence they are said to be of one substance. One substance is precisely the real truth; therefore the sūtra says: "There is only the single real truth; provisionally two are spoken of." Thus, the four truths of the single reality, the Tathāgata's treasure storehouse, exist within the mind in a single thought-moment; formerly I did not know this, but now I have first awakened, whereas sentient beings are confused and do not comprehend; therefore, regarding these four truths, one gives rise to the compassionate mind of the four universal [vows]. The sūtra says: "The disciples are the multitudes of afflictions"—that is, taking mental factors as disciples. The mind possesses the dharma-realms of the six destinies, which are the composition of the eighty-four thousand afflictions, provisionally named sentient beings and disciples; this is called the truth of suffering, and one gives rise to the vowed thought: "Sentient beings are boundless, I vow to deliver them," which is the first universal [vow]. The real dharmas of the eighty-four thousand afflictions are called the truth of accumulation, and one gives rise to the vowed thought: "Defilements are inexhaustible, I vow to sever them," which is the second universal [vow]. The mind possesses the dharma-realms of the four sages, which means possessing the eighty-four thousand Dharma treasuries and all pāramitās, and one gives rise to the vowed thought: "Dharma gates are endless, I vow to know them," which is the third universal [vow]. Gathering these Dharma gates is called the Buddhas, and one gives rise to the vowed thought: "The unsurpassed Buddha path, I vow to achieve it," which is the fourth universal [vow]. But the ten realms and hundred suchnesses exist within the one mind; the sūtra says: "Taking the Tathāgata as condition is called conditionless." Now, contemplating the mind's nine realms as identical to the Buddha-realm is to take the Tathāgata as condition, which is precisely the compassion of the four universal [vows] of identical substance and without conditions. Question: What is conceivable compassion? Answer: Seeing the suffering of the four bad destinies, compassionately plucking it out and lovingly bestowing the bliss of humans and gods is called compassion conditioned on sentient beings. Seeing the suffering of birth-and-death in the six destinies, compassionately plucking it out and lovingly bestowing the Dharma-bliss of nirvāṇa as empty is called compassion conditioned on dharmas. Seeing the suffering of the ignorance of the two vehicles, compassionately plucking it out and lovingly bestowing the joy in Dharma of emerging into the provisional and the bliss of hearing much and discerning is also compassion conditioned on sentient beings. Seeing the suffering of distinguishing the two extremes, compassionately plucking it out and lovingly bestowing the bliss of the Tathāgata's Middle Way dharmakāya is called conditionless [compassion]. These are plucking out suffering and bestowing bliss in sequence; although conditioned on the Tathāgata, it is not of identical substance and without condition; therefore it is merely conceivable compassion. Now, contemplating that the nine realms are themselves the Buddha-realm, what distinct suffering or accumulation, or different bliss, could there be to speak of plucking out suffering and bestowing bliss? Therefore it is of identical substance. Contemplating the mind's nine realms as themselves the Tathāgata is called conditionless compassion. And taking the Buddha-realm as condition without losing the nine realms, illuminating both the withered and the flourishing, is itself the precious treasure of Mahāparinirvāṇa. The Sūtra of the Great Assembly says: "This compassion is itself the great gathering of dharmas; this compassion is itself Mahāparinirvāṇa"; therefore compassion is also inconceivable.

4.14

Third, explaining the cultivation of śamatha and vipaśyanā: One mind has ten realms, and the ten realms are the three contemplations, as stated before. Thus the principle of the mind-nature is tranquil yet constantly luminous, and luminous yet constantly tranquil. However, because sentient beings are confused about tranquility, they give rise to deluded distraction, destroying tranquility and absorption by themselves; because they are confused about luminosity, they give rise to dark delusion, destroying the brightness of the wisdom-eye by themselves. Because they destroy the wisdom-eye, they are unable to illuminate and comprehend the original source, creating sins through inversion and continuously being harmed by futile toil; because they destroy tranquility and absorption, they confuse and disrupt the jewel of the principle, the mind-water is not clear, and the lapis lazuli is not manifest. Wanting to cause them to return to the source of original tranquility, one has them cultivate śamatha; bringing them back to original luminosity, one has them cultivate vipaśyanā. Furthermore, if the original source were neither tranquil nor luminous, distraction could not be stilled, and darkness could not be broken; even if one cultivated śamatha and vipaśyanā, there would ultimately be no principle of extinguishing distraction and darkness, nor would there be a Buddha who has attained sagehood. It is because distraction and darkness are empty and not real that they can be broken and extinguished. Question: 'How can one know original tranquility?' Answer: 'The body is the basis.' Further asked: 'What is the basis of the body?' The Vimalakīrtinirdeśa says: 'Desire and craving are the basis.' Further asked: 'What is the basis of desire and craving?' Answer: 'Deluded discrimination is the basis.' Further asked: 'What is the basis of delusion?' Answer: 'Inversion is the basis.' Further asked: 'What is the basis of inversion?' Answer: 'Non-abiding is the basis.' Further asked: 'What is the basis of non-abiding?' Answer: 'Non-abiding has no basis.' From the basis of non-abiding, all phenomena are established. Is not non-abiding originally tranquil, from which all phenomena are falsely produced? Furthermore, having already awakened to the fact that the mind is the tathāgatagarbha fully endowed with all Buddha-dharmas, if one does not cultivate śamatha and vipaśyanā to bring them forth, it is no different from realizing that there is a hidden treasure in one's house but not exerting effort, continually suffering from poverty; or encountering a spring when thirsty but not drinking, or encountering food when hungry but not eating, so that hunger and thirst are never quenched. If one truly wishes to cultivate the mind and train, nothing surpasses the two wheels of concentration and wisdom, śamatha and vipaśyanā. A sūtra says: 'Vipaśyanā can break afflictions; why is śamatha still needed? The Buddha said: "First, shake them with concentration; later, uproot them with wisdom."' The Dazhidulun says: 'The wind of investigation and reflection stirs the mind; dhyāna-concentration can extinguish it.' Thus concentration stills the wind of distraction, and contemplation illuminates the darkness of delusion. If the mind is biased toward sinking, use contemplative investigation to raise it up; if the mind is biased toward floating, use stopping to rest it. When sinking and floating alternate, one should apply the four siddhāntas to cultivate śamatha and vipaśyanā, properly treating them as appropriate, and so forth.

4.15

Fourth, explaining the universal refutation of dharmas: Now, if one cultivates and investigates the above śamatha and vipaśyanā but does not enter [the truth], it is necessarily due to views and attachments; a mind of stubborn clinging must be refuted. The text has two parts: first, vertical, sequential refutation; second, circular refutation that is neither horizontal nor vertical. In terms of the first, there are three parts: first, refutation by entering emptiness from the conventional; second, refutation by emerging from emptiness into the conventional; third, refutation by attaining the Middle Way. In terms of the first, there are again two parts: first, refutation of the conventional delusions of views; second, refutation of the conventional delusions of inclinations. Now, to refute delusions and grasp the truth, one must enter relying on a gateway. However, gateways are of various kinds and not one. Just as the five hundred arhats of the Hīnayāna each explained the cause of the body, these are five hundred gateways; the Avataṃsaka Sūtra states: 'You have not yet entered the immeasurable gateways to emptiness'; furthermore, as the five thousand bodhisattvas each explained entering the non-dual dharma gateway, these are five thousand gateways, of which the sūtra briefly introduces thirty-two bodhisattvas. The very first, the Bodhisattva Dharmavāśitā, explained arising and ceasing as non-dual: 'Phenomena are originally non-arising and now without ceasing—this is entering the non-dual dharma gateway'—this is the initial explanation of the gateway of non-arising. Vimalakīrti at the end silently entered the non-dual dharma gateway, which is likewise the gateway of non-arising. Intending to represent the forty-two letter gateways, the first 'a' and the last 'kṣa' are both non-arising. The present treatise also initially distinguishes the four inexpressibles, which is the initial gateway of non-arising, and the final verse says: 'How is there absence of letters? All speech is cut off, silent and devoid of utterance'—this is identical to Vimalakīrti entering the non-dual dharma gateway through wordlessness. Now, based on the gateway of non-arising, the universal refutation of dharmas is identical to the contemplative gateway of embodying phenomena as non-arising of the Bodhisattva Dharmavāśitā. Now, to provisionally integrate the four inexpressibles: 'phenomena are originally non-arising' is the 'arising-arising' of the six destinies within the non-arising mind, which is the gateway of existence; 'now without ceasing' is the cessation of the 'arising and non-arising' of the two vehicles within the unceasing mind, which is the gateway of emptiness; 'this is entering the non-dual dharma gateway' is entering the 'non-arising and non-arising' non-dual dharma gateway of the Buddha realm within the mind, which is the gateway of neither emptiness nor existence; 'although entering the non-dual dharma gateway, yet able to illumine both' is the 'non-arising and arising' of the bodhisattva realm within the mind, which is the gateway of both emptiness and existence. Now, contemplating that the six destinies of the mind are identical to the four sage realms, is this not one gateway being identical to three gateways, and the single phrase 'arising-arising' being identical to three phrases? Contemplating that the two-vehicle realm of the mind is identical to eight realms, is this not the gateway of emptiness being identical to three gateways, and the single phrase 'arising and non-arising' being identical to three phrases? Contemplating that the bodhisattva realm of the mind is identical to nine realms, is this not the single gateway of both emptiness and existence being identical to three gateways, and the single phrase 'non-arising and arising' being identical to three phrases? Contemplating that the Buddha realm of the mind is identical to nine realms, is this not the single gateway of neither emptiness nor existence being identical to three gateways, and the single phrase 'non-arising and non-arising' being identical to three phrases? Thus, the four phrases, the four gateways, and the ten realms interpenetrate without obstruction, which is what the person of the perfect [teaching] employs. Now, because circular refutation is difficult to see, we first explain the vertical refutation through the sequence of the three contemplations. Now, regarding the refutation of the delusions of views based on the gateway of existence: 'views' are severed when seeing the truth; hence they are named delusions of view, deriving their name from understanding. Within this, there are two parts: first, explaining the faults of the delusions of views; second, explaining the contemplative gateway of embodying phenomena, which is to investigate and reprove based on the three provisionalities and the four propositions. Now, explaining the faults of the delusions of views: because of the śamatha and vipaśyanā mind having the hundred realms and thousand suchnesses, one then produces stubborn clinging to emptiness, saying that the forms and marks of the hundred realms and thousand suchnesses can exist in the mind, and consequently produces the suffering and origin [of the eighty-eight afflictions]. How so? Because of this, one contemplates saṃsāra without recognizing that the suffering and origin of the mind of views are burned by the fire of the burning house and devoured by various insects and beasts. Now to show their marks: relying on this contemplative understanding to be arrogant and condescending toward others is like the sūtra's 'kites, owls, eagles, and vultures' allegorizing the affliction of arrogance; to be pleased when one's view and understanding are praised and angry when reprimanded is like the sūtra's 'vipers, snakes, adders, and scorpions' allegorizing the affliction of anger; not recognizing that the suffering and origin of the mind of views is delusion is like the sūtra's 'geckos and centipedes' allegorizing the affliction of ignorance; lingering in greed and affection for this view is like the sūtra's 'foxes, wolves, and jackals' allegorizing the affliction of greed; although presently without doubt, in the future great doubt will arise, or when refuted by others a mind of doubt is generated, which is like the sūtra's 'quarrels and mutual tearing' allegorizing the affliction of doubt; based on this view of existence, denying cause and effect is wrong view, which is like the sūtra's 'yakṣas and evil ghosts devouring human flesh' allegorizing the affliction of wrong view; conceptualizing this as the Path expecting to reach nirvāṇa is clinging to precepts, which is like the sūtra's 'kumbhāṇḍa ghosts squatting on earthen mounds' allegorizing the affliction of clinging to precepts; conceptualizing 'I am able to understand' is the view of self, which is like the sūtra's 'their bodies are tall and large, naked, black, and emaciated' allegorizing the view of self; stating 'what I conceptualize is nirvāṇa' is clinging to views, which is like the sūtra's 'there are also ghosts whose throats are like needles' allegorizing clinging to views; conceptualizing the self as annihilated or eternal and not according with the principle of the Middle is extreme view, which is like the sūtra's 'there are also ghosts with heads like oxen' allegorizing extreme view. These ten afflictions, when applied to the four noble truths of the desire realm, are: ten for suffering; seven for origin, excluding self, extremes, and precepts; eight for the Path, excluding self and extremes; seven for cessation, excluding self, extremes, and precepts—totaling thirty-two, which is the desire realm being burned by fire. In the higher realms, anger is universally excluded: the four truths of the form realm have twenty-eight, and adding the sūtra's 'evil beasts and venomous snakes hiding and scurrying into holes' clarifies the form realm being burned; the four truths of the formless realm have twenty-eight, as the sūtra's 'centipedes, millipedes, and venomous snakes of such kinds' allegorizes the formless realm being burned. In total, the three realms have eighty-eight afflictions as the truth of origin; these views arising dependent on form is the truth of suffering. Furthermore, the Wushi jiaoji jing states: 'If the eye sees fine form, within it there is skandha and within it there is origin; seeing repulsive form, within it there is skandha and within it there is origin; seeing neutral form, within it there is skandha and within it there is origin; up to the mental consciousness seeing fine dharmas having skandha and having origin; the remaining sense-bases are also like this.' Thus, origin is the truth of origin, and skandha is the truth of suffering; this is due to conceptualizing and clinging to this. Furthermore, among the twelve links of dependent origination, the five of craving, grasping, existence, ignorance, and karmic formations are the truth of origin; the seven of consciousness, name-and-form, the six sense-bases, contact, feeling, birth, and old age and death are the truth of suffering. This suffering and origin of the mind of views are just the twelve links of dependent origination. Furthermore, ignorance, craving, and grasping are the path of defilements; formations and existence are the path of karma; the seven of consciousness, name-and-form, the six sense-bases, contact, feeling, birth, and old age and death are the path of suffering. Furthermore, the five causes are the six impairments. Furthermore, birth, old age, sickness, and death are the four sufferings; seeking realization of the principle and not obtaining it is the suffering of not getting what one seeks; now giving rise to inverted delusions and being burned by delusions is the suffering of association with what one hates; consciousness, name-and-form, the six sense-bases, contact, and feeling are the suffering of the five clinging-skandhas—these are the eight sufferings. This is because, through definite conceptualization, one clings to the mind having the hundred realms and thousand suchnesses, consequently giving rise to the eighty-eight afflictions, burned by the fires of the four inversions and eight sufferings of various venomous vermin and so forth, the house of the five skandhas constantly suffering burning by fierce fires—how could one know its fault? Being pressed and tormented by these defilements of suffering and origin, one self-obstructs the gateway to the Path; how could one attain realization of the truth! Second, explaining the contemplation of embodying phenomena: the sūtra says: 'The essential mark of ignorance is investigated and reproved based on the three provisionalities and the four propositions.' What are they? The arising of a single thought-moment of mind must rely on dharma-dust to arise, which is provisionality based on causal combination; the mind of views arising in succession is provisionality based on continuity; this mind having views depends upon the absence of views, which is provisionality based on relativity. Within each provisionality, one further applies the investigation and reproof of the four propositions of self and other. What are they? Now I ask: regarding the contemplation of a single thought-moment of spontaneously arising mind conceptualized as possessing the hundred realms and thousand suchnesses, from what does it arise? If one says that the mind of contemplative understanding arises from the internal mind, that is arising from self; if it is said to arise from self, it should arise constantly without needing to depend on the conditions of the external object of dharma-dust to arise, should it not? The sūtra says: 'With conditions, thought arises; without conditions, thought does not arise'—how could it arise from self? The sūtra says: 'It is not because of internal contemplation that this wisdom is attained'—how could it be self-arising? The Madhyamakaśāstra states: 'Dharmas do not arise from self'—how could it arise from self? If one says it arises due to conditioning by the external object of dharma-dust, that is arising from other, which is inadmissible. The sūtra says: 'It is not through external contemplation that this wisdom is attained'—how could it arise from the object? The treatise says: 'Nor do they arise from other'—how could it arise from other? If one insists it arises from other, the object should constantly produce contemplative wisdom; why would it wait for the internal mind to contemplate conditions before arising? If one says contemplative wisdom arises from the internal mind confronting the external object of dharma-dust, that is arising from both, which is also inadmissible. Earlier, both self and other were reproved as non-arising; when combined together, how could there be arising? Just as a single grain of sand has no oil, a combination of many grains of sand also has no oil. If previously self and other each had arising, when combined there should be two arisings; furthermore, if each had arising, why would a combined arising be needed? The treatise states: 'Dharmas do not arise from both'; the sūtra states: 'It is not because of internal and external contemplation that this wisdom is attained'—how could one conceptualize arising from both? If one says it arises apart from mind and apart from objects, that is causeless arising, which is also inadmissible. The treatise states: 'Arising through causes and conditions is still inadmissible, how much more so without causes and conditions!'; the sūtra states: 'It is not apart from internal and external contemplation that this wisdom is attained'—how could it be causeless arising? Although the practitioner, seeking the mind through such four-proposition investigation and reproof, finds it unobtainable, their intention has not yet ceased, and in the end they conceptualize and see the mind as arising in continuity. Now, based on the provisionality of continuity, we refute by asking: Does the subsequent mind arise when the prior mind ceases? Does the subsequent mind arise when the prior mind does not cease? Does it arise when it both ceases and does not cease? Or does it arise when it neither ceases nor does not cease? If it arises when the prior mind does not cease, that is arising from self; if it arises when the prior mind ceases, that is arising from other; if it arises when it both ceases and does not cease, that is arising from both; if it arises when it neither ceases nor does not cease, that is causeless arising. None of the four propositions can be obtained. Therefore, the treatise states: 'Dharmas do not arise from self, nor do they arise from other, nor from both, nor without cause'—how could one conceptualize arising across the four propositions? Then, passing over, one enters the provisionality of relativity. Now, based on the provisionality of relativity, we refute by asking: Does this mind arise dependent on an arising mind? Does it arise dependent on a non-arising mind? Does it arise dependent on a mind that both arises and does not arise? Or does it arise dependent on a mind that neither arises nor does not arise? If it arises dependent on an arising mind, that is arising from self; if it arises dependent on a non-arising mind, that is arising from other; if it arises dependent on a mind that both arises and does not arise, that is arising from both; if it arises dependent on a mind that neither arises nor does not arise, that is causeless arising. When examined across the four propositions, none can be obtained. Seeking and examining arising across the three provisionalities and four propositions in this way, it cannot be obtained; thus one personally knows that one's conceptualization—definitely asserting that the mind has the forms and marks of the hundred realms and thousand suchnesses—is a falsely generated inversion. Repenting faults, reproving oneself, and feeling shame and remorse for prior offenses, the eighty-eight afflictions, suffering and origin, and the twelve links of dependent origination are subdued, and the six impairments do not arise—this is called the truth of cessation. The path that can subdue suffering and origin is called the truth of the Path. Knowing the faults of suffering and origin and not creating them again, one is called a practitioner of the Path. Furthermore, when the mind is sought and not found through the above investigation and reproof, a tier of empty understanding arises, the settled mind becomes limpid and serene, and the view of emptiness becomes increasingly bright. When even the mind is not seen, how could there be the hundred realms and thousand suchnesses? Searching sūtras and reading treatises, wherever they explain emptiness accords with one's mind, and conceptualizing the mind flourishes even more. Consequently, one is haughty with self-pride, condescending toward others' lack of understanding, which is the affliction of arrogance; to be pleased when emptiness is praised and angry when emptiness is reprimanded [are greed and anger]; greed and attachment to the view of emptiness is greed; ignorance and failure to comprehend is delusion; doubting the noble truths is doubt; 'I am able to understand' is the view of self; based on the view of self, extreme view arises; based on the view of emptiness, denying cause and effect is wrong view; stating that 'the view of emptiness can lead to nirvāṇa' is clinging to precepts; stating that 'the view of emptiness is the Path' is clinging to views. These ten afflictions applied across the three realms constitute eighty-eight afflictions as the truth of origin; this view arising dependent on form is the truth of suffering. Because of this suffering and origin, one transmigrates in saṃsāra, burned by the fires of the four inversions and eight sufferings, and ravaged by the various vermin of dull afflictions and the various ghosts of sharp afflictions—how could one attain awakening and understand the supreme emptiness of the ultimate truth? Now, refuting this view is also done based on the three provisionalities and four propositions. How so? Just as the arising of a single thought-moment of mind must arise conditioned by the dharma-dust of the object of emptiness, this is provisionality based on causal combination; the view of emptiness arising in continuity is provisionality based on continuity; the view of emptiness arising dependent on the view of non-emptiness is provisionality based on relativity. Now we ask: Does the understanding mind of the view of emptiness arise from the internal mind? Does it arise from the external dharma-dust of the object of emptiness? Does it arise from the combination of internal and external? Or does it arise apart from internal and external? If it arises from the internal mind, that is arising from self; if it arises from external dharma-dust, that is arising from other; if it arises from the combination of internal and external, that is arising from both; if it arises apart from the internal mind and external dharma-dust, that is causeless arising. All four propositions have faults, as refuted above. For those whose conceptualizing mind has not yet ceased, we further apply the provisionality of continuity. How so? If one says that a single thought-moment of empty mind arises from a prior unceasing mind, that is arising from self; arising from the prior mind's cessation is arising from other; arising when the prior mind both ceases and does not cease is arising from both; if arising when the prior mind neither ceases nor does not cease, that is causeless arising. None of the four propositions can be obtained, as refuted above. If one still clings to the provisionality of relativity, we now refute: If it arises dependent on an arising mind, that is arising from self; if it arises dependent on a non-arising mind, that is arising from other; if it arises dependent on a mind that both arises and does not arise, that is arising from both; if it arises dependent on a mind that neither arises nor does not arise, that is causeless arising. None of the four propositions can be obtained. Investigating serenely through the three provisionalities and four propositions in this way, the view of emptiness cannot be obtained, and one personally knows that conceptualizing 'the settled mind is empty and devoid of the hundred realms, devoid of sages and wondrous dharmas' is still a false inversion. The sūtra states: 'If one says that sentient beings definitely have Buddha-nature, that slanders the Buddha, Dharma, and Saṃgha; if one says that sentient beings definitely lack Buddha-nature, that also slanders the Buddha, Dharma, and Saṃgha.' Therefore, know that my conceptualization of 'the mind definitely existing or definitely non-existing' slanders the Three Jewels. Repenting faults, reproving oneself, and feeling shame and remorse for prior offenses, the eighty-eight afflictions, suffering and origin, the twelve links of dependent origination, and the six impairments do not arise—this is called the truth of cessation; the path that can subdue suffering and origin is the truth of the Path. Next, one further reflects: If the mind definitely exists, that is the view of eternalism; if the mind definitely does not exist, that is the view of annihilationism. Then one conceptualizes the mind as both existing and non-existing, and a grade of settled mind becomes limpid and serene. The mind of the view of both existence and non-existence becomes clear and pure, and one then regards it as the cause of the Path. Because this mind of views again gives rise to the eighty-eight afflictions, transmigrating in suffering and origin and self-obstructing one's path, we investigate and reprove based on the three provisionalities and four propositions, which can be known by analogy with the above. When, having sought and examined, it cannot be obtained, one recognizes the four truths of suffering, origin, the Path, and cessation of the mind of the view of both existence and non-existence. Next, conceptualizing the mind as neither existing nor non-existing gives rise to suffering and origin; again seeking and examining based on the three provisionalities and four propositions, it cannot be obtained, and one recognizes the four truths of the mind of the view of neither existence nor non-existence. Next, conceptualizing the mind as outside the four propositions and inexpressible, based on the mind of the view of the inexpressible, one again gives rise to suffering and origin; again investigating and reproving based on the three provisionalities and four propositions, it cannot be obtained, and one recognizes suffering, origin, the Path, and cessation of the mind of the view of the inexpressible. In this way, outside the simple four propositions and outside the complex four propositions, there is the inexpressible proposition; regarding the complete four propositions and the inexpressible outside the complete four propositions, as faults arise in sequence, they are investigated and refuted in sequence, up to horizontal and vertical refutations; in all, when sought and examined, nothing can be obtained, and one knows that all conceptualizations are inversions. Repenting faults, reproving oneself, and feeling shame and remorse for prior offenses, the suffering and origin of the mind of views are subdued—this is called the truth of cessation; the wisdom that can subdue them is called the truth of the Path; recognizing the four truths of the mind of views, one is called a practitioner of the Path. Herein there should be an analysis of five propositions. What are they? First, an old illness is not eliminated and a new illness further arises, like an outsider who does not attain concentration; second, an old illness is eliminated and a new illness arises, like an outsider who attains dhyāna; third, an old illness is not eliminated and a new illness is subdued, which is a person of the five expedient means; fourth, an old illness is not eliminated while a new illness is extinguished, which is a person of the first fruit; fifth, both old and new illnesses are eliminated, which is an arhat. Next, distinguishing according to stages: since outsiders give rise to the new illness of the delusions of views, they lack the carriage of the truth of the Path and cannot be transported out of saṃsāra; if a practitioner of the Tripiṭaka [teaching] subdues the delusions of views, riding the semblance of the truth of the Path, they are transported to the five expedient means; if a practitioner subduing views in the shared teaching, they are transported to the stage of dry wisdom and the stage of nature; if a person of the distinct teaching, they are transported to the ten faiths; if a person of the perfect teaching, they are transported to the five grades. Now, the practitioner contemplating the mind emerges from the realms of the six destinies and is transported to the realm of the two vehicles. If severing the delusions of views, in the Tripiṭaka [teaching] this is the true brightness of patience regarding suffering; in the shared [teaching], it is the stage of seeing; in the distinct [teaching], it is the first aboding; in the perfect [teaching], it is the first faith.

First 15 of 21 passages. Read on

Linked texts (1)

觀心論疏 — Classical Chinese