觀心論疏 5.7

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.