觀心論疏 5

English (machine translation) 5

Language: English

5.1

Composed by the Sui monk Guanding of Tiantai

Third, regarding the explanation of the contemplation of the Middle Way thoroughly refuting phenomena, it also clarifies five intents. What are they? First, to cultivate compassion free of conditions. Previously, entering emptiness from the provisional refuted compassion conditioned by sentient beings; next, coming forth from emptiness into the provisional refuted compassion conditioned by dharmas; now, practicing the Middle Way departs from compassion of the two extremes, and therefore it is called compassion free of conditions. A sūtra says: "Taking the Tathāgata as condition is called being free of conditions"; being of the same essence as the true mark, it is free of conditions, universally pervading the Dharma realm to eliminate suffering and bestow joy, and therefore it is called unconditioned, identical-essence benevolence and compassion. Second, fulfilling the original great vow: a sūtra says, "I originally made a vow that I would cause all sentient beings to attain the Buddha Way." Third, to seek the Buddha's wisdom: the Buddha eye comprehends both horizontally and vertically, definitively exhausting the source and reaching the utmost number. Fourth, to cultivate great skillful means: non-deliberative skillful expedience, abiding in the Śūraṅgama [samādhi] and manifesting in various ways. Fifth, cultivating great power of vigor: the Lotus Sūtra says, "Like a brave and robust person who can accomplish difficult deeds and seeks the jewel in the king's topknot." Because of these matters, one practices the third contemplation; this contemplation directly refutes ignorance. However, ignorance has no [perceptible] marks—how can it be contemplated? Now one turns back to contemplate the wisdom of the preceding two contemplations. Why? Viewed in relation to what came before, the two contemplations are wisdom; viewed in relation to what comes after, they are again obstacles of wisdom. Question: Why are they called obstacles of wisdom? Answer: Wisdom of the Middle Way is harmonious and non-dual. Because the previous two wisdoms were not yet able to harmonize into one, they are called obstacles of wisdom. Harmonizing into one means being empty and yet ever provisional, provisional and yet ever empty. Being quiescent, it is never without illumination; illuminating, it is never without quiescence. Thus, the empty and the provisional, quiescence and illumination, roam together in non-duality; this is the Middle Way's non-duality that is dual, which is precisely roaming together. Thus, though the names of the three contemplations are different, their essence is the same. Though identical, they have never been one; though different, they have never been three. Not three and yet three, they are called the three virtues; not one and yet one, they are called the Great Nirvāṇa. Therefore a sūtra says: "The three virtues constitute one nirvāṇa, neither three nor one, neither vertical nor horizontal, inconceivable." Thus the wisdom of the three contemplations is perfectly integrated, profound and wondrous; neither marked nor markless, neither can be apprehended—this is called the wisdom of contemplating the Middle Way, which refutes the wisdom of the previous two marks that are not integrated. Now, as for explicitly explaining the gradual three contemplations, how are they perfectly integrated and non-dual? If so, how do they differ from the perfect contemplation? Answer: If the gradual three contemplations enter the Middle Way, they do not differ from the perfect [contemplation]; therefore it is stated in this way. Now we further examine and refute them in terms of three phenomena. What are they? First, contemplating ignorance; second, contemplating dharma-nature; third, contemplating the real and the conditioned. First, contemplating ignorance: one contemplates that the previous two wisdoms are obstacles of wisdom, which is precisely ignorance. Now we ask: From what does this obstacle of wisdom arise? If it is said to arise from ignorance, this is the fault of self-arising; furthermore, ignorance lacks substantiality, so how could it produce anything? If it is said to arise from dharma-nature, that is other-arising; moreover, dharma-nature is non-arising, so how could it produce anything? If it is said that ignorance and dharma-nature combine, that is combined arising; if they are separate, that is uncaused arising. All four propositions are untenable; they are refuted analogously to the previous [analysis]. Second, refuting in terms of dharma-nature: having previously examined ignorance and found it cannot be apprehended, one might still claim that ignorance is identical to dharma-nature. Now we ask: Does dharma-nature arise with the cessation of ignorance? Does dharma-nature arise without its cessation? Does dharma-nature arise with both its cessation and non-cessation? Does dharma-nature arise with neither its cessation nor non-cessation? All four propositions are untenable. Third, refuting in terms of the real and the conditioned: Does this ignorance arise from conditioned cultivation? Does it arise from real cultivation? Or does it arise from both combined, or without a cause? If it arises from conditioned cultivation, conditioned cultivation is impermanent—how could it produce [anything]? If it arises from real cultivation, how could the real produce [it]? Combined and uncaused [arising] are likewise untenable. Two explanations differ: one says that conditioned cultivation manifests the real; the other says that conditioned cultivation extinguishes the real. If it manifests by itself, that is self-arising; if conditioned cultivation manifests the real, [since] cultivation [is separate], that is other-arising. All four propositions are untenable, all refuted as before. At this point, the gradual three contemplations vertically refuting phenomena thoroughly is briefly concluded; the rest is extensively discerned in Śamatha and Vipaśyanā. Second, explaining non-vertical refutation: the perfect gate has already been explained previously; now it is briefly set forth again. Explaining the perfect contemplation of mind: the ten realms and six destinies are precisely the gate of existence, which is the phrase "arising from arising," for the two vehicles; they are precisely the gate of emptiness, which is the phrase "non-arising from arising," for bodhisattvas; they are precisely the gate of both emptiness and existence, which is the phrase "arising from non-arising"; and the Buddha realm is precisely the gate of neither emptiness nor existence, which is the phrase "neither arising nor non-arising." Now, having contemplated that a single thought-moment perfectly contains the ten realms, is it not the case that one realm is precisely ten realms, one phrase is precisely four phrases, and one gate is precisely four gates, which is called the perfect gate? Now, practicing contemplation based on this perfect gate: since the gate is perfectly penetrating, the contemplation is also perfectly integrated; perfect contemplation enters the perfect gate. Why? Now, when perfectly contemplating the mind, the realm of the six destinies, with respect to arisen phenomena, contains the ten realms; the provisional has never not been empty and the Middle, which is to say it perfectly suppresses the five entrenchments of afflictions. Contemplating the mind's realm of the two vehicles contains the ten realms: this is the contemplation of emptiness, and emptiness has never not been the provisional and the Middle, perfectly suppressing the five entrenchments. Contemplating the mind's Buddha realm contains the ten realms: contemplating the Middle has never not been empty and provisional, ever doubly illuminating. Furthermore, contemplating the provisional while it has never not been empty and the Middle: this provisional has neither an existing mark nor a non-existing mark, which perfectly suppresses the five entrenchments. Contemplating emptiness while it has never not been provisional and the Middle: this emptiness has neither a non-existing mark nor an existing mark, which perfectly suppresses the five entrenchments. Contemplating the Middle while it has never not been empty and provisional: this is for marks and marklessness to roam together, and roaming together, there has never been mark or marklessness. This means one provisional is all provisional, one empty is all empty, and one Middle is all Middle, neither one nor all.

5.3

Question: Emptiness refutes the provisional, the provisional refutes emptiness, and the Middle refutes both emptiness and the provisional; how then can they be applied as a single essence? Answer: Material obstructions in the worldly realm, the four great elements, mutually refute and yet mutually complete one another, collectively forming a single substance. How much more so for the spiritual wisdom of the three contemplations mutually refuting and yet mutually supporting one another to complete the three virtues and the one Great Nirvāṇa? What room is there for doubt? Why? Emptiness refutes the provisional, and the provisional has no mark; the provisional refutes emptiness, and emptiness has no mark; the Middle refutes both emptiness and the provisional, free of the faults of the two extremes; applying both refutes the Middle, so that the Middle does not lose the double illumination of wither and flourish. Emptiness supports the provisional, so that expedience possesses the understanding of wisdom; the provisional supports emptiness, so that wisdom possesses the understanding of expedience; the Middle supports emptiness and the provisional, so that both wisdoms are quiescent; emptiness and the provisional support the Middle, so that the Middle constantly applies both, just as two birds fly together. Now to offer another metaphor: ice is compared to the provisional, water is compared to emptiness, and wetness is likened to the Middle; thus, though the three names of ice, water, and wetness differ, they do not prevent an identical substance. The names of the three contemplations differ, but what prevents their essence from being the same? Thus, one refutation is all refutations, with no delusion unexhausted; one support is all supports, with no phenomenon uncompleted. Furthermore, perfectly contemplating the mind's ten realms: the Buddha realm is precisely the virtue of the dharmakāya, and also the Tathāgata's robe; the realm of the two vehicles is the emptiness of the ultimate truth, precisely the virtue of prajñā, and also the Tathāgata's seat; the bodhisattva realm is precisely the virtue of liberation, and also the Tathāgata's room. Thus the three virtues constitute the Great Nirvāṇa, termed peaceful and joyful practice. The three—the Tathāgata's robe, seat, and room—are the Tathāgata's perfect practices; these practices are the practice of nirvāṇa, and therefore are called peaceful and joyful practice. The Nirvāṇa Sūtra says: "There is yet another practice, which is the Tathāgata's practice"—this is what it means. Therefore we know that perfectly contemplating the mind's ten realms is constantly contemplating the path of nirvāṇa practice, performing the Tathāgata's practice; this is peaceful and joyful practice. Moreover, the three virtues are precisely the three prajñās and the three nirvāṇas, up to the ten kinds of threefold dharmas, perfectly contained within the contemplation of the ten Dharma realms. Furthermore, peace and joy is the unity of principle; practice is the unity of practice; the practitioner of contemplation is the unity of person; the teaching of perfect contemplation is the unity of teaching. The meaning of the four unities is the profound purport of the Lotus Sūtra. Perfectly refuting the nine Dharma realms, it is therefore called thoroughly refuting phenomena neither horizontally nor vertically.

5.4

Fifth, explaining the unhindered and the hindered: The Lotus Sūtra says, "There is a guide who understands well the unhindered and the hindered, leading the multitude of people wishing to cross the treacherous path to reach the place of precious jewels." The Vimalakīrtinirdeśa says, "The host of disciples and defilements are turned according to the mind's intent," which means that the practitioner is well able to lead the sentient beings of mental factors to cross the treacherous path. A sūtra says, "Better to be the master of your mind than to take the mind as your master." Now, contemplating the mind's ten realms and the quiescence and illumination of the three contemplations, leading the various mental factors to depart from the perils of the two vehicles is to be the mind's master, called a great guide who understands well the unhindered and the hindered. Why? Knowing that within the mind the realm of the six destinies is precisely suffering and origination, this is hindered regarding the absolute truth; knowing that within the mind the realm of the two vehicles, while path and cessation are unhindered regarding the absolute truth, is hindered regarding the bodhisattva's conventional truth; knowing that within the mind the bodhisattva realm, while unhindered regarding the conventional truth, is hindered regarding the ultimate truth of the Middle Way; and within the mind the Buddha realm completely encompasses all three truths. This is discussing the unhindered and the hindered in a gradual manner. If one knows that the nine realms in the mind are precisely the Buddha realm, all hindrances become unhindered; if one is deluded about the Buddha realm in the mind as being the nine realms, all that is unhindered becomes hindered. The perfect contemplation of the one path is pure, having neither unhindered nor hindered, yet the unhindered and the hindered do not obstruct each other. Furthermore, contemplating the mind as provisional and not empty is the hindrance of the slander of increase; contemplating the mind as empty and not provisional is the hindrance of the slander of decrease; if doubly illuminating the empty and the provisional without the Middle, this is the hindrance of the slander of both increase and decrease; merely the Middle without the empty and the provisional is neither existence nor non-existence, called the hindrance of foolish discourse. If the contemplation of mind is empty yet ever provisional, wisdom has the understanding of expedience, which is unhindered and not hindered; if the contemplation of mind is provisional yet ever empty, expedience has the understanding of wisdom, which is unhindered and not hindered; if the contemplation of mind is empty and provisional yet ever the Middle, both wisdoms are doubly quiescent, which is unhindered and not hindered; if the contemplation of mind is the Middle yet ever empty and provisional, doubly applying quiescence and illumination, this is unhindered and not hindered.

5.5

Question: Why are the unhindered and the hindered discerned entirely in terms of the mind? Answer: Those above who contemplate the mind without awakening do so because they do not recognize the unhindered and the hindered, the wrong and the correct, and the obstacles and difficulties within the mind. All Dharma gates, up to the ten chapters, are discussed in terms of the mind; why would it be limited to the single chapter on the unhindered and the hindered? Discussing them in terms of other things would be remote; learners would then seek outside, not according with the treatise's intent.

5.6

Sixth, explaining the harmonization of the thirty-seven factors of awakening. Now, there are four kinds of factors of awakening: first, the differentiated factors of awakening, such as the four smṛtyupasthānas, the four right exertions, and so forth, through each of which one enters the Path; second, the mutually subsuming factors of awakening, as in the mutual subsumption of the six perfections; third, [factors of awakening] according to stage, such as the stage of the four smṛtyupasthānas up to the eightfold noble path, which is the stage of the path of seeing; fourth, sequentially generated factors of awakening. Here, we properly explain the harmonized factors of awakening that are sequentially generated. Question: The factors of awakening are the teachings of the two vehicles; how can a bodhisattva contemplate them? Answer: The Dazhidulun explicitly refutes this position, [asking,] "Who made such a statement?" A sūtra says: "The factors of awakening are good spiritual friends; through them one achieves correct awakening." Another sūtra says: "Cultivating the eightfold noble path, one is able to see the Buddha-nature." How could they not belong to the Mahāyāna? As for the four smṛtyupasthānas: contemplating that a single thought-moment of the mind contains the ten realms and a hundred suchnesses, now contemplating that the five skandhas of the six destinies within the mind are empty—this being the realm of the two vehicles—is called the four withered smṛtyupasthānas. Contemplating that the five skandhas of the six destinies within the mind are provisional—this being the realm of bodhisattvas—is called the four flourishing smṛtyupasthānas. Contemplating that the five skandhas of the six destinies within the mind are the Buddha realm—being neither withered nor flourishing—one enters the great quiescent nirvāṇa. Contemplating that the Buddha realm of the mind is identically the nine dharma-realms, then withered and flourishing are illuminated together, and the two birds fly together; this then is contemplating the mind's ten realms as illuminating yet ever quiescent, entering the great nirvāṇa of the secret storehouse of the three virtues beneath the twin śāla trees within the mind. Therefore a sūtra says: "All sentient beings are identically the great nirvāṇa, and do not further cease"—this is precisely its meaning. The beginning of the treatise has already explained the four smṛtyupasthānas, so they are not discussed extensively now. Moreover, contemplating that the realm of the six destinies within the mind is identically the realm of the two vehicles shatters the māra of the four inversions of permanence and bliss; contemplating that the realm of the six destinies within the mind is identically the realm of bodhisattvas shatters the māra of the four inversions of impermanence; contemplating that the six realms within the mind are identically the Buddha realm shatters both of the eight inversions—being neither withered nor flourishing yet both withered and flourishing, the two flying together, quiescent yet ever illuminating—whereupon within this mind one sits at the place of awakening. Therefore a sūtra says: "Cultivating the four smṛtyupasthānas is called sitting at the place of awakening"—this is what is meant. Now, that the ten realms and hundred suchnesses present in the mind are termed inconceivable, with names and marks quiescently severed, means that explaining sitting at the place of awakening and entering nirvāṇa in terms of the mind has an intent that is profoundly subtle and likewise inconceivable. As for the four right exertions: contemplating the ten realms of the mind, with regard to evil minds of the six destinies that have not yet arisen, one diligently prevents them so they do not arise; with regard to those that have already arisen, one diligently severs them so they cease; with regard to good minds of the four noble ones that have not yet arisen, one diligently causes them to arise; with regard to those that have already arisen, one diligently causes them to grow. These are called the four right exertions. Furthermore, it is diligently eliminating the nine realms and diligently generating the Buddha realm. As for the four bases of supernatural power: they are quietude and concentration. The preceding cultivation of smṛtyupasthānas and right exertions both belong to the nature of wisdom; where wisdom is excessive, there is distraction. Next one cultivates the concentration of supernatural power, using it to check that distraction, causing concentration and wisdom to be balanced and making contemplative illumination clear. A sūtra says: "All sentient beings have three kinds of concentration: superior, middling, and inferior. The inferior is the concentration of mental associates; the middling is the concentration of relish dhyāna; the superior is the Śūraṅgama concentration of Buddha-nature." This means that sentient beings all possess an innate habituation of quiescent concentration; now, cultivating supernatural power quells distraction and returns to this primordial concentration. A sūtra says: "All sentient beings are identically the mark of bodhi"—this is the inherently possessed luminosity of wisdom; now cultivating smṛtyupasthāna causes them to return to the source, their primordial purity. As for the five faculties: they are faith, vigor, concentration, wisdom, and mindfulness. Having cultivated smṛtyupasthānas and supernatural powers above, concentration and wisdom are quiescent and illuminating; the mind-source's ten realms and hundred suchnesses are clearly understood without doubt, so the faculty of faith arises. Right exertion progresses further, so the faculty of vigor arises. Mindfulness and wisdom become clearer, so the faculty of wisdom arises. Supernatural power increases and advances, so the faculty of concentration arises. Concentration and wisdom are balanced, so the faculty of mindfulness arises. As for the five powers: they are the powers of faith, vigor, concentration, wisdom, and mindfulness. Faith shatters the obstacle of doubt; vigor shatters the obstacle of indolence; concentration shatters the obstacle of distraction; wisdom shatters the obstacle of delusion; mindfulness shatters the obstacle of heterodoxy. Because they can shatter the five obstacles, they are called the five powers. As for the seven limbs of awakening: they are joy, vigor, investigation, elimination, equanimity, concentration, and mindfulness. Although concentration and wisdom have illuminated the mind-source above, there is fear that those who do not awaken may waver between sinking and floating, so the seven limbs of awakening are used to harmonize them and cause them to attain one mind. A sūtra says: "Steered by one mind, one roams upon the eightfold noble path." How so? If the mind is sunken and dim, one should use the three limbs of awakening—investigation, joy, and vigor—to arouse it. If the mind is floating and distracted, one should use the three limbs of awakening—elimination, equanimity, and concentration—to quell the turbulence. If the mind is neither sunken nor floating, one should use the limb of awakening of mindfulness to quiescently illuminate the mind-source. Furthermore, contemplating only that the mind is empty is the mark of sinking; contemplating only that the mind is provisional is the mark of floating; properly contemplating the Middle Way is neither sinking nor floating, and is called one mind. If one does not gain entry through the seven limbs of awakening, one should further cultivate the eightfold noble path. Contemplating the ten realms and hundred suchnesses of the mind is like the above contemplation of smṛtyupasthāna. Contemplating that the mind is neither withered nor flourishing, yet withered and flourishing are illuminated together, with one mind consummately possessing the three contemplations, is called right view. Investigating and reflecting upon this principle is called right thought. Explaining this correct contemplation of the mind for others is called right speech. This contemplation being able to bring about the wonderful fruition is called right action. Taking this wisdom [as one's livelihood] is called right livelihood. The Middle Way of one mind is called right mindfulness. This contemplation being able to shatter the delusions of the two extremes is called right wisdom. This contemplation being able to halt the disturbance of the two extremes is called right concentration. By analogy, the four smṛtyupasthānas are like seeds, right exertion is like sprouting, the five faculties are like roots growing, the five powers are like stems and leaves, the seven limbs of awakening are the blossoms, and the eightfold noble [path] is the fruit. Therefore a sūtra says: "The limbs of awakening are pure and wonderful blossoms; liberation is the fruit of wisdom"—this is what it means. Now, when the factors of awakening are about to reach the citadel of nirvāṇa, there are the three gates of emptiness, signlessness, and wishlessness, also called the three liberations, and also called the three samādhis. Entering concentration from right view to produce uncontaminated wisdom makes [wisdom] the great minister and concentration the great king, hence they are called the three samādhis: there is no dhyāna without wisdom. Right concentration giving rise to right view to produce uncontaminated concentration makes [concentration] the great minister and right view the great king, which are called the three liberations: there is no wisdom without dhyāna. In the Tripiṭaka [teaching], the two [aspects] of emptiness and non-self under suffering form the gate of emptiness; the four under cessation form the gate of signlessness; the eight under origination and the path, together with the two under suffering, make ten, termed the gate of wishlessness. In the shared teaching, suffering and origination are both empty, which is the gate of emptiness; nor does one conceptualize the mark of emptiness, which is called the gate of signlessness; and there is no contemplator either, which is called the gate of wishlessness. In the distinct teaching, entering emptiness from the provisional is the gate of emptiness; there is also no mark of emptiness, namely emerging from emptiness into the provisional, which is called the gate of signlessness; since there is neither the mark of emptiness nor the mark of the provisional, one enters the Middle Way, nor is there any mark of the Middle Way to be desired and sought, which is called the gate of wishlessness. The three samādhis of the perfect teaching are their consummate functioning. Since they are broken through and entered sequentially here, it is suitable to enter nirvāṇa through the gates of the three samādhis of the distinct teaching.

5.7

Seventh is cultivating the six pāramitās as auxiliary paths. What does this mean? In the preceding cultivation of tuning and harmonising the path-factors, if the true illumination does not open up, and the mind is shrouded by stinginess and greed, cherishing and clinging to body and wealth, delusion throws the mental spirit into chaos, and petty cravings obstruct the contemplation of the principle. A sūtra says: "Voracious greed for wealth and sensuality—remaining seated in it, one does not attain the Way." This is because one is unable to relinquish the two retributions of direct and dependent fruition; ensnared in greed and attachment, how could one awaken to the Way? Take Sadāprarudita, who gave up the marrow that is difficult to give up and sold his body that is difficult to sell in order to seek prajñā—how much more so material goods? Did he not thereby fulfill his vow in the Fragrant City and accord with prajñā in the eastern lands? Accumulated through kalpas, one's body and wealth have been squandered in vain, never having been utilized for the Way; if one can now relinquish this body that must inevitably perish, seeking the Way to its exhaustion, why worry about not meeting [success]? In the world, there are those who in furious courage throw away their lives entering battle formations; of such types, hundreds of millions have perished. A sūtra says: "Those who die by weapons must fall into hell." What ultimate benefit is there in that? If a practitioner can now with furious courage throw away their life to attack and destroy the four demon kings, how could they not untie the bright jewel from their topknot and bestow it? Or, when correctly cultivating contemplation, the mind of breaking precepts arises, and the three karmas conflict and transgress the vinaya precepts, causing contemplation of the principle not to open. A sūtra says: "When śīla is not pure, samādhi does not appear before one." Therefore, one increases mental focus on upholding precepts to serve as a bridge, to serve as feet of precepts, so that the great river of birth and death may finally be crossed. Therefore, to cross the great ocean of birth and death, a bodhisattva guards and cherishes the floating raft, not discarding even a speck of dust; the practitioner should take this as a model. Or, when cultivating contemplation, anger and resentment arise to obscure it, constantly pondering the nine forms of torment so as to obstruct contemplation of the principle; at that time one must cultivate a patient mind. A sūtra says: "Patience is the foremost path; the nirvāṇa of the Buddha is acclaimed as supreme." When another comes with crookedness, I respond with uprightness; with a sincere mind free from anger, one is naturally upright regarding the principle. A sūtra says: "When angry, always wear the robe of the Tathāgata. The robe of the Tathāgata is gentleness and patience." Another sūtra says: "Even if multifaceted evils come upon you, mindful of the Buddha, you should endure them." If one preserves the holy words, nothing will fail to be accomplished. Or, when cultivating contemplation, a mind of indolence arises so that one cannot attain awakening; one must then intensify vigor. Even in establishing trivial affairs, if one's determination is not resolved, one still cannot succeed; how much more so when desiring to break through the heavy barriers of the five entrenchments and cross the great ocean of birth and death without exerting diligent labor—by what means could the wondrous Way be accorded with? Take [Sadā]prarudita standing at the crossroads, passing immeasurable time without a thought of fatigue, day or night, or food and drink, solely mindful of when he might see the bodhisattva Dharmodgata and hear prajñā! By his vigor, he eventually stimulated a hidden resonance. Thus it is said: "Because all Buddhas single-mindedly and diligently exerted vigor, they attained sambodhi." How much more so for other wholesome dharmas? Hence the immortal bowed to the white bones, thanking the diligence of former times; the hungry ghost struck the corpse, taking vengeance for its past indolence. If one does not now strike the body to advance on the Way, what benefit will there be in lamenting later? Or at times, when correctly cultivating contemplation, a scattered mind arises; at that time, one must additionally cultivate dhyāna stillness. A sūtra says: "Sitting in the bodhimaṇḍa for ten kalpas, the body, hands, and feet were tranquil, peaceful, and unmoving." How could contemplation of the principle then fail to emerge? The Dazhidulun says: "Noisy dust obscures the sun in the sky, but the heaven's rain can submerge it; the wind of coarse examination and subtle reflection agitates the mind, but dhyāna-concentration can extinguish it. Dhyāna is clear, cool water that can wash away all afflictions; dhyāna is a treasury of sharp wisdom, a field of merit for virtues." Thus we know that dhyāna possesses various functions; one ought to focus one's mind to cultivate it, assisting the contemplation of the principle. Or when correctly cultivating contemplation, an obscured mind arises; one should cultivate skillful means. What does this mean? Previously cultivating the perfect contemplation, one contemplates birth and death as being identical to nirvāṇa, and defilements as being identical to bodhi; not generating a mind of dread toward birth and death, one often generates indolence and arrogance. Therefore, one should cultivate the five kinds of auxiliary paths—suffering, emptiness, impermanence, non-self, and contemplating the five kinds of impurity—to spur contemplation of the principle. Why is this so? Although the principle is perfectly pervasive, one has not yet realized it; how could one directly escape the dread of impermanence? This briefly explains the six pāramitās assisting the emergence of contemplation of the principle. If one is not yet awakened, one should further contemplate these six auxiliary pāramitās as the inconceivable contemplation of the principle encompassing the path-factors and all dharma-gates; one then knows that the six pāramitās have great power to destroy delusion, cultivating both the phenomenal and the noumenal. For example, the giving pāramitā subsumes the factor of awakening of relinquishment among the path-factors, relinquishing birth and death of the two extremes. A sūtra says: "Relinquishment is equal to the ultimate end of birth and death; leaving birth, old age, sickness, and death, one attains the indestructible and eternally abiding." The Madhyamakaśāstra says: "Phenomena produced through causes and conditions, I explain as identical to emptiness, also designated as conventional name, and also the meaning of the Middle Way." Now, contemplating the mind's six destinies as arising and ceasing to relinquish defilements is phenomena produced through causes and conditions: this is the phenomenal relinquishment through giving of the Tripiṭaka [teaching]. Contemplating the mind's realms of the two vehicles is identical to emptiness, relinquishing the prior limit of birth and death. Contemplating the mind's realm of the bodhisattva is identical to the conventional, relinquishing the subsequent limit of birth and death. Contemplating the mind's realm of the Buddha is identical to the Middle Way, leaving birth, old age, sickness, and death, and attaining the indestructible and eternally abiding. Thus, single-mindedly and perfectly contemplating the ten realms is perfectly cultivating the phenomenal and noumenal relinquishment through giving of the path-factors of the four teachings, perfectly relinquishing the subsequent limit of birth and death and attaining the indestructible and eternally abiding; this fulfills the phenomenal and noumenal giving pāramitā. If one is not yet awakened, one further cultivates right action and right livelihood among the path-factors, which are subsumed under the precept pāramitā. Above, we expounded the path-factors and six pāramitās in terms of the mind; now we again expound the ten kinds of phenomenal and noumenal precepts in terms of the mind. What are they? Contemplating the mind's realm of the six destinies as phenomena born of causes and conditions is upholding the four precepts from unbroken precepts up to unmixed precepts. Contemplating the mind's realms of the two vehicles is upholding the two precepts of according with the Way and non-attachment. Contemplating the mind's realm of the bodhisattva is upholding the two precepts praised by wisdom and masterly ease. Contemplating the mind's realm of the Buddha is upholding the two precepts of according with concentration and complete fulfillment. Thus, contemplating the mind's six destinies as arising and ceasing through causes and conditions is the precepts of right action and right livelihood of the path-factors within the phenomena of the Tripiṭaka [teaching]. Contemplating the mind as identical to emptiness, identical to the conventional, and identical to the Middle Way is upholding the precepts of right action and right livelihood of the path-factors within the principle of the shared, distinct, and perfect teachings. Thus, perfectly contemplating the ten realms is upholding precepts phenomenally and noumenally. If one is not yet awakened, one should further reflect on the faculty of mindfulness among the five faculties, the power of mindfulness among the five powers, the factor of awakening of mindfulness among the seven factors of awakening, and right mindfulness among the eightfold path-factors; these are subsumed under the patience pāramitā. Following the previous example, we again take contemplation of the mind's realm of the six destinies as the patience of suppressing within phenomena born of causes and conditions; contemplating the mind's realms of the two vehicles as identical to emptiness is the patience of compliance; contemplating the mind's realm of the bodhisattva as identical to the conventional is named the patience of non-arising; contemplating the mind's realm of the Buddha as identical to the Middle Way is named the patience of tranquility and extinction. These three kinds of patience are the principle. This is perfectly contemplating the mind's ten realms, fully cultivating patience both phenomenally and noumenally. If one is not yet awakened, one further reflects on the eight kinds of vigor among the path-factors. Contemplating the mind's realm of the six destinies is phenomenal vigor; contemplating the mind's realms of the two vehicles is emptiness-vigor; contemplating the mind's realm of the bodhisattva is vigor emerging into the conventional, hence the sūtra says: "Toward the intention of birth and death, one has courage"; contemplating the mind's realm of the Buddha is Middle Way vigor, as the sūtra says: "All Buddhas single-mindedly exerted vigor and attained sambodhi." This is perfectly contemplating the mind's ten realms, possessing phenomenal and noumenal vigor. If one is not yet awakened, one further reflects on the eight concentrations among the path-factors: the four ṛddhipādas, the concentration faculty, the concentration power, the concentration factor of awakening, and right concentration, which are subsumed under the dhyāna pāramitā. Contemplating the mind's realm of the six destinies is cultivating concentrations within phenomena such as the four dhyānas and four formless concentrations; contemplating the mind's realms of the two vehicles is cultivating the samādhi of the true truth through contemplating, practicing, permeating, and cultivating; contemplating the mind's realm of the bodhisattva is cultivating samādhi of the conventional truth; contemplating the mind's realm of the Buddha is cultivating the nine kinds of great dhyāna and the Śūraṅgamarāja samādhi. This is perfectly contemplating the mind's ten realms, fully cultivating all dhyānas phenomenally and noumenally. If one is not yet awakened, one should further reflect on the ten wisdoms among the path-factors: the wisdom of the four smṛtyupasthānas, the wisdom faculty, the wisdom power, the two factors of awakening of investigation and joy, right view, and right intention; these wisdoms are subsumed under the prajñā pāramitā. If one contemplates the mind's realm of the six destinies, it is phenomenally cultivating worldly knowledge; contemplating the mind's realms of the two vehicles is cultivating the knowledge of all phenomena; contemplating the mind's realm of the bodhisattva is cultivating the knowledge of the aspects of the path; contemplating the mind's realm of the Buddha is cultivating the all-inclusive knowledge of all aspects. This is contemplating the mind's ten realms, fully possessing all pāramitās phenomenally and noumenally. Now, the bodhisattvas of the Tripiṭaka teaching mostly cultivate the six pāramitās based on diligent and bitter perseverance within phenomena, none exceeding them; the bodhisattvas of the shared teaching mostly cultivate the six pāramitās based on the principle of identical emptiness, hence the three aspects [of giver, recipient, and gift] are all negated; the bodhisattvas of the distinct teaching mostly cultivate the six pāramitās based on emerging into the conventional to transform sentient beings; the bodhisattvas of the perfect teaching mostly cultivate the six pāramitās based on the Middle Way. Thus, there are four propositions regarding the path-factors and the six pāramitās mutually subsuming, mutually negating, mutually cultivating, and being mutually identical (and so forth). How do the six pāramitās subdue the sense faculties? Contemplating the mind's realm of the six destinies as phenomena born of causes and conditions subdues the sense faculties through the phenomenal six pāramitās; contemplating the mind's realms of the two vehicles subdues the sense faculties through emptiness, separating from attachment to the six dusts; contemplating the mind's realm of the bodhisattva subdues the sense faculties through the conventional, separating from attachment to emptiness; contemplating the mind's realm of the Buddha subdues the sense faculties through the Middle Way, separating from attachment to the two extremes. Single-mindedly and perfectly contemplating the ten realms is the phenomenal and noumenal six pāramitās, as stated previously, perfectly subduing the sense faculties. A sūtra says: "The so-called eye faculty is cultivated fully and without diminution in the eternity of all Tathāgatas, seeing clearly and distinctly; up to the mind faculty, tuned by perfect contemplation, hence it says the five faculties are all termed eternal." By scrutinizing this closely, it can be known. How do the six pāramitās subsume the Buddha's deportment? The Buddha takes the ten powers, the fearlessnesses, the eighteen unshared dharmas, and other teachings as deportment. Regarding the ten powers: the realm of the six destinies is phenomena born of causes and conditions, which is the four noble truths of arising and ceasing; the realms of the two vehicles within the mind are the four noble truths of non-arising; the realm of the bodhisattva within the mind is the four noble truths of the immeasurable; the realm of the Buddha within the mind is the four noble truths of the uncreated. Now, with tranquil illumination, one contemplates and clearly understands that the suffering and origination of the six destinies in the mind return to the six destinies—this is possible; that they reach nirvāṇa—this is impossible. Respectively illuminating the remaining three kinds of the four noble truths, suffering and origination are also like this; this is named the power of knowing what is possible and what is impossible. Illuminating and knowing that origination across the four kinds of the four noble truths is the power of knowing karma. Illuminating and knowing that suffering across the four kinds of the four noble truths is the power of knowing the faculties. The truth of the path and the truth of cessation are also like this. Illuminating and knowing that the eight concentrations of the path-factors within the four kinds of the truth of the path are the power of concentration; knowing the past suffering and origination of sentient beings of the ten realms within the mind is the power of knowing faculties; knowing the present suffering and origination of sentient beings of the ten realms is the power of knowing inclinations; knowing the future suffering and origination of sentient beings of the ten realms is the power of knowing dispositions; knowing the four paths is the power of knowing the paths leading to all destinies; knowing the four truths of cessation is the power of knowing the destruction of outflows. Regarding the four fearlessnesses: contemplating and illuminating the four kinds of the truth of suffering of the ten realms within the mind, analyzing them for others, and displaying their faults for the mental attributes of sentient beings, making a decisive lion's roar without the slightest sign of fear, where none can refute it—this is the fearlessness of knowing dharma and non-dharma. Knowing that the four kinds of the truth of origination obstruct the four kinds of the path and cessation, making a decisive lion's roar without the slightest sign of fear, where none can raise difficulties claiming 'this is not an obstruction to the path'—this is the fearlessness regarding obstructions to the path. Knowing that the four kinds of the truth of the path can exhaust suffering, preaching it fearlessly—this is the fearlessness regarding the path to the exhaustion of suffering. Knowing that all four truths of cessation are realized, preaching them fearlessly—this is the fearlessness regarding the destruction of outflows. Regarding the eighteen unshared dharmas: having no faults in body or speech is precepts; having no uncollected mind is concentration; having no loss of zeal, no loss of vigor, no loss of mindfulness is the eight kinds of vigor; having no loss of wisdom, no loss of liberation, no loss of the knowledge and vision of liberation, and the three karmas according with wisdom constitute twelve unshared dharmas, which are the ten kinds of wisdom. These are again completely subsumed by the path-factors and the six pāramitās. Regarding the four unobstructed knowledges: knowing that the expressions of sentient beings of the ten realms within the mind are varied is the unobstructed knowledge of expressions; knowing the teachings of the four kinds of the four noble truths is the unobstructed knowledge of dharmas; knowing the meanings of the four kinds of truths is the unobstructed knowledge of meanings; expounding the four noble truths inexhaustibly is the unobstructed knowledge of eloquence. Regarding the six supernormal powers: the three supernormal powers of the eye, ear, and psychic mastery are as explained in subduing the sense faculties; the knowledge of others' minds, past lives, and the destruction of outflows are as explained in the ten powers. The three masteries are as explained in the six supernormal powers. Regarding the four means of embracing: relinquishment is the embrace through giving; right action and right speech are the embrace through kind speech; the eight concentrations are the two embraces of beneficial conduct and working together—because concentration generates supernormal powers, one is able to work together. Regarding dhāraṇī: the four right efforts generating the wholesome is dhāraṇī. Regarding the thirty-two marks: taking the path-factors of the four kinds of the path truth as the cause. Briefly citing twelve items of dharma-gates, they are entirely subsumed by the six auxiliary pāramitās—how much more so by the direct path? One should be weary of the three contemplations and four teachings having all dharma-gates such as path-factors, six destinies, ten powers, and fearlessnesses. Now, contemplation of the mind possessing the ten realms is identical to the three contemplations and the four teachings; this being so, which teaching, which principle, which practice, which wisdom, which stage, which delusion, or which dharma is not completely subsumed? Therefore, a sūtra says: "Crushing a particle of dust of the mind, a canon of the great trichiliocosm comes forth." It also says: "The mind of sentient beings is the tathāgatagarbha; there is no dharma that it does not possess." The Vimalakīrtinirdeśa says: "The liberation of all Buddhas should be sought in the mental actions of sentient beings." The Lotus Sūtra says: "In order to cause sentient beings to disclose the Buddha's knowledge and vision." The Nirvāṇa Sūtra says: "In order to show the poor maiden the hidden store in her mind." This is because the mind possesses all myriad dharmas. Therefore, all Mahāyāna sūtras praise the mind of sentient beings as inconceivable, urging them to observe it and reveal the jewel treasury within the mind. Now, relying on and following the sacred intent, we contemplate the mind, taking the mind as the inconceivable object; the meaning lies right here. Since the object is inconceivable, the object gives rise to wisdom, and wisdom is also inconceivable. Therefore, a sūtra says: "Inconceivable object of wisdom, inconceivable illumination of wisdom." This is what it refers to. Furthermore, a sūtra says: "The dharmadhātu-bodies of all Buddha Tathāgatas are all produced from the mental thoughts of sentient beings; this mind is identical to the thirty-two marks, this mind is the Buddha." Therefore, a sūtra says: "The mind roams through the dharmadhātu like empty space." Such a person is able to know the dharmadhātu of all Buddhas.

5.8

Eighth, explaining the recognition of the stages of rank: Having fully cultivated both the primary and auxiliary [practices] above, one will certainly attain realization according to one's measure. If one attains these superior dharmas and fails to recognize the stages of rank, one will immediately claim to be an arya; not only will one lose the correct contemplation, but one will also incur heavy transgressions. Therefore, one must recognize the stages. What are they? In the Tripiṭaka [teaching], the five expedient means are the semblance [stage], and the four fruits are the true [realization]; in the shared teaching, the stage of dry wisdom, the stage of nature, and so forth are semblance, while from the stage of seeing onwards is true; in the distinct teaching, the thirty minds are semblance, and the ten grounds are true; in the round teaching, the ten faiths are semblance, and the ten abidings are true. Thus, each of the four teachings has its semblance and true stages. By correlating the dharma realized in one's mind with the stages, one naturally knows one's own sphere of practice. Furthermore, one who wishes to enter the round stages additionally cultivates the five repentances in the six periods of the day to help manifest the rational contemplation. First, repentance: one must first recognize the faults of the ten minds flowing along with the stream [of saṃsāra]. What are they? First, internally having ignorance: due to delusion regarding the Buddha-realm within the mind, the six paths of birth and death arise. Second, externally meeting bad companions: first, evil persons; second, bad environments. Third, not rejoicing in the goodness of others: internally not having faith in the Buddha-realm within the mind, and externally not rejoicing in good deeds. Fourth, indulging the three karmas to create transgressions: caused by internally having ignorance and externally meeting bad environments. Fifth, although acts are not ubiquitous, the mind is ubiquitous: although transgressions such as sexual misconduct and theft cannot be committed ubiquitously, the mind ubiquitously creates the evil karma of the six paths. Sixth, continuous evil thoughts: evil thoughts of the three poisons and four destinies continuously succeed one another. Seventh, concealing [faults] and not repenting: externally failing to confess and repent before ordinary persons and aryas, and internally failing to cultivate the wondrous dharma of the Buddha-realm within the mind to break through the veil of the six paths. Eighth, not fearing the evil destinies: in the present, not fearing the burning and boiling of the fires of suffering, karma, defilement, the three paths, the three obstacles, the four inversions, and the eight sufferings; and in the future, not fearing falling into the three wretched paths. Ninth, having neither shame nor conscience: constantly giving rise to the evil karma of the three paths, externally without conscience before ordinary persons and aryas, and internally without shame before the heaven of the supreme truth. Tenth, denying causality: becoming an icchantika, lacking faith that the mind contains the cause and effect of suffering and origination of the six paths, as well as the cause and effect of the path and cessation of the four aryas. One who wishes to repent must recognize these ten minds flowing along with the stream that plunge into the great sea of suffering of birth and death; only when one knows faults and resolves to change can one repent. Next, cultivating the ten minds that reverse the sea of birth and death, overturning and destroying the previous ten minds: What are they? First, explaining deep faith in cause and effect: this is the round faith that the mind possesses the ten realms. In delusion, the cause and effect of suffering and origination of the six paths emerge, like water freezing into ice; in awakening, the cause and effect of the path and cessation of the four aryas are accomplished, like ice melting into water. Yet ice and water have never had different essences, and birth-and-death and nirvāṇa have never been two. This overturns and destroys the tenth, lack of faith. Second, explaining shame and conscience: feeling conscience internally—'The mind contains the Buddha-realm; why have I, through deluded transgressions, turned my back on my father and entered the five destinies for more than fifty years, deludedly creating manifold transgressions?'—and feeling shame externally before all the hidden aryas. This overturns and destroys the ninth, having neither shame nor conscience. Third, dread of the evil destinies: having already committed boundless great transgressions, one will certainly fall into the three wretched paths, and there is no escape between mountains or rocks; therefore it says one gives rise to dread. This overturns and destroys the eighth, not fearing. Fourth, explaining disclosure and repentance of faults: if one is deluded and conceals them, birth and death will increase all the more; if one repents of faults, one returns to the original purity of the source. Therefore it says that if one discloses them, one finds peace and security; if one does not disclose them, transgressions become all the deeper. This overturns and destroys the seventh, concealing [faults]. Fifth, cutting off the continuous mind: having repented, the three contemplations continue uninterruptedly, fixing the mind on the four aryas and not giving rise to the evil thoughts of the six paths. This overturns and destroys the sixth, continuous evil thoughts. Sixth, externally giving rise universally to thoughts of compassion, and internally vowing to deliver the sentient beings of the six paths within one's mind. This overturns and destroys the fifth, acts not being ubiquitous while the mind is constantly ubiquitous. Seventh, cultivating merit to make up for faults: diligently applying vigor in the three karmas, manifesting the dharma gates of the four aryas within the mind to make up for the past faults of the three karmas. This overturns and destroys the fourth, indulging the three karmas to create transgressions. Eighth, rejoicing in the goodness of others: having faith in the four aryas of one's own mind, one also has faith that all sentient beings possess the knowledge and vision of the Buddha, rejoicing in them and revering them like Sadāparibhūta Bodhisattva. This overturns and destroys the third, not rejoicing in the goodness of others. Ninth, drawing near to good friends: constantly contemplating the four aryas within the mind—in the two vehicles' realm there are eighty-four thousand actual dharmas of the emptiness pāramitā, grasping these as eighty-four thousand provisional-name śrāvakas; in the bodhisattva realm there are eighty-four thousand bodhisattvas; in the Buddha realm there are eighty-four thousand Tathāgatas. Therefore the sūtra says: 'The aids to the path are good friends; through them one accomplishes right awakening.' The sūtra also says: 'Believing what you say is seeing me, and is also seeing you, the bhikṣu saṅgha, and all the bodhisattvas.' This explains the arya saṅgha and good friends in terms of the mind, overturning and destroying the second, externally meeting bad companions. Tenth, contemplating to destroy ignorance: contemplating that the nine realms of the mind are the Buddha dharma-realm, originally pure, neither the existence of the six paths of birth and death nor the non-existence of the nirvāṇa of the two vehicles; penetrating deeply into the two extremes of transgression and blessing, light and darkness not eliminating each other, revealing the mind's Buddha-bodhi—this directly destroys ignorance and returns to the original purity of the source. This overturns and destroys the first, internally having ignorance. Therefore these are designated as the ten minds flowing against the stream, overturning the previous ten minds flowing with the stream. This is called the great repentance, called the adorned repentance. Hence the sūtra says: 'Sitting upright and minding the true mark / Manifold sins are like frost and dew; / The sun of wisdom can melt them away.' Second, entreating: externally entreating all buddhas to turn the wheel of the Dharma to deliver sentient beings, and internally entreating the contemplation of mind—the Buddha expounds the Dharma to transform the sentient beings of the nine realms, so that both internal and external sentient beings receive the benefit of the Dharma. Third, rejoicing: externally rejoicing in all the merits of all buddhas and bodhisattvas, as well as the conditioned good deeds of ordinary persons in stillness and disturbance; internally rejoicing in the manifold merits of the good deeds of the four aryas within the mind, deeply having faith, rejoicing, and not opposing. Fourth, dedication: externally dedicating the goodness cultivated through the three karmas by ordinary persons and aryas toward Buddha-bodhi; internally dedicating the goodness of the nine realms toward the fruit of the Buddha-realm of the mind. Fifth, making vows: externally vowing that all sentient beings may see the Buddha-nature; internally vowing that the sentient beings of mental factors may quickly return to the original purity of the source. Constantly cultivating these five repentances during the six periods of the day aids in clarifying the round contemplation, beseeching the Buddha's augmenting power, and perfecting round faith; this is called the initial stage of rejoicing. Adding reading and reciting is called the second stage. Additionally preaching to others, so that the merit of transformation returns to oneself and aids in increasing the clarity of contemplation, is called the third stage. Additionally practicing the six pāramitās is called the fourth stage. Fully practicing the six pāramitās is called the fifth stage. The sūtra says: 'Expounding variously for others, purely keeping the precepts, being patient without anger, constantly valuing seated dhyāna, having vigorous and courageous vigor, and having sharp-rooted wisdom—know that this person has already advanced toward the bodhimaṇḍa and is close to sambodhi.' These are the minds of the ten faiths. Formerly, the Contemplation of Samantabhadra explained the five stages, but the ten faiths were not yet detailed. In this sequence through the fifty-two stages up to ultimate wondrous awakening without confusion, it is called knowing the stages of rank.

First 8 of 14 passages. Read on

Linked texts (1)

觀心論疏 — Classical Chinese