釋摩訶般若波羅蜜經覺意三昧 1.26

1.26

復次夫修正觀則有二種：一者總觀、二者歷別觀。第一、所言總觀者，若行人未有大方便力，不能一切處中觀察實相，故當先於坐中照了心意，是則名為總觀心意。第二、所以名為別觀者，若行人方便善巧，能一切處中常得用心，是歷別觀於心意。復次，行者欲入三昧，要先於坐中而觀心意，然後亦當一切處中悉觀心意。所以者何？四威儀中唯獨坐時身心安隱、不沈不浮。不異緣生故，則心審諦，事有觀法。故經云：「端坐念實相，是名第一懺。」是故行者當先於閑房靜室而修三昧。云何為修？行者應當善自調和身心等事。事如禪法中說，此中應廣明。行者既能善自調和，是時當於坐中正念觀察心意識等四運之義悉不可得，觀行破析悉如上說，是時名於坐禪中修行三昧。行者如是知心意識不見不得，復當隨有所作一一諦觀內外心。外心名作者，內心名受者，《大集經》中說「作者」「受者」。行人觀於作者凡有六事，觀於受者亦有六種，內外俱觀有十二種，是三昧境能生三昧，行者應當隨所起處而觀察之。外作六者，所謂：一行、二住、三坐、四臥、五作作、六言談。內受六者，所謂：一眼受色、二耳受聲、三鼻受香、四舌受味、五身受觸、六意緣法。是為十二觀境，是三昧門。第一若於行時，即應觀行中未行、欲行、行、行已心相，通達皆不可得，雙照分明如前所說。復作是念：「如是行動由心運役故有去來。」反觀行心不見住處，無有生滅一切相貌，當知行者畢竟空寂。第二若於住時，即應諦觀未住、欲住、住、住已心相皆不可得，雙照分明具如前說。復作是念：「如此住者，由心制御竪身安立，故名為住。」反觀住心不見處所，況復生滅一切相貌，當知住者畢竟空寂。第三若於坐時，即應諦觀未坐、欲坐、坐、坐已心相皆不可得，雙照分明亦如前說。復作是念：「如此坐者，由心迴轉屈脚安身，故名為坐。」反觀坐心不見生滅、亦非內外，當知坐者畢竟空寂。第四於眠寢時，即應諦觀未眠、欲眠、眠、眠已心相皆不可得，雙照分明亦如上說。復作是念：「如是眠者由心勞乏，即便放任六分委臥，故名為眠。」反觀眠心不見相貌，當知眠者畢竟空寂。第五若於作時，即應諦觀未作、欲作、作、作已心相皆不可得、雙照分明亦如上說。復作是念：「今運身手作諸事業，舉手下手，由心迴轉得成眾事，故名為作。」反觀作心不見動轉，當知作者畢竟空寂。第六行者若於言語讀誦之時，即應諦觀未語、欲語、語、語已心相皆不可得，雙照分明亦如上說。復作是念：「如是音聲有所談吐，由心覺觀鼓動氣息衝於六處，咽喉脣舌齒齶等，故有此言談。」反觀語心不見蹤跡，音聲住空，當知語者畢竟空寂。是為行者觀於外心六種事業，悉知空寂，不見作者有定實相，是故菩薩於一切事中修行三昧。故《般若經》中佛告須菩提：「若菩薩摩訶薩行時知行，乃至坐時知坐、臥時、言語、身服僧伽梨時，悉知已，不可得，故是為菩薩摩訶衍。」復次，行者觀於內心有六種受，知無受者。所以者何？諸受雖空，若不觀察，能作無量煩惱生死因緣，是故行者應當隨是諸根所受塵時一一觀察。云何觀察？第一行者眼見色時，即應諦觀未見色、欲見色、見色、見色已四運之相皆不可得，雙照分明廣說如上。復作是念：「如是見者即無見相。所以者何？於彼根塵空明之中各各無見、亦無分別，和合因緣出生眼識，眼識因緣出生意識，意識出時即能分別種種諸色；亦依於意識則有眼識，眼識因緣能見於色而生貪著。」是故即當反觀念色之心，如是觀時不見此心從外來入而生領納，亦復不見心從內出而生分別。所以者何？外來於我無事，若自有不待因緣，當知受者畢竟空寂。故淨名菩薩云：「所見色與盲等。」第二行者耳聞聲時，即應諦觀未聞聲、欲聞聲、聞聲、聞聲已四運之相皆不可得，雙照分明廣說如上。復作是念：「如是聞聲無有自性，但從根塵和合而生，是意識想分別故，於所聞生諸煩惱及於惡業。」即當反觀緣聲心識，不見體性，當知聞者畢竟空寂。故淨名菩薩言：「所聞聲與響等。」第三行者鼻嗅香時，即應諦觀未嗅香、欲嗅香、嗅香、嗅香已四運之心皆不可得、雙照分明廣說如上。復作是念：「如是香者是無知法，所有鼻根本亦無知，和合生識，假名說知。虛妄意識得所領納而生分別，起諸煩惱生死業行。」即當反觀意識，不見根源及與相貌，當知領受者畢竟空寂。故淨名菩薩言：「所嗅香與風等。」第四行者舌受味時，即應諦觀未受味、欲受味、受味、受味已四運之相皆不可得，雙照分明廣說如上。復作是念：「如是受味實無自性。所以者何？外六味六味無分別，內舌根本無知故，但從和合因緣而生舌識，此識亦不定在內、外、兩中間故，是中心意強取味相，生著分別，故有一切諸使煩惱。」是時即當反觀著味心意識等，不見住處，況有生滅一切相貌，當知分別味者畢竟清淨。故淨名菩薩言：「所食味不分別。」第五行者身覺觸時，即應諦觀未覺觸、欲覺觸、覺觸、覺觸已四運之相皆不可得，雙照分明廣說如上。復作是念：「如是覺者不從內生，亦不從外來。所以者何？冷暖軟滑等悉非外來故。離冷暖等，無別來法故。身頭等六分非是生法，故，離身六分亦無生法故。二和合身識生時，即名為覺，而此識性不在內外，無所依倚，但以心意強作分別，謂證諸觸，生苦樂想，故有愛恚一切煩惱。」是時即當反觀緣觸心識，不見住處，況有生滅一切相貌，當知能覺觸者畢竟空寂。故淨名菩薩言：「受諸觸如智證。」第六行者意緣法時，即應諦觀未念法、欲念法、念法、念法已四運之心相皆不可得，雙照分明廣說如上。復作是念：「如是意識攀緣諸法悉是虛誑，無有實事。所以者何？法如幻化性無實故，心如陽炎無暫停故。法無定性不可緣故，心無住處誰是能緣？若離能緣、所緣更無別緣。當知但以虛妄憶想強起分別是法，而生諸見，一切煩惱生死業行相續不斷。」是故行者為破虛妄顛倒想及隨緣境時，即當反觀，反觀心意識根源。諦觀心時，不見住止及與生滅一切法相。若心無住處、生滅諸相，當知此心則不可得。尚不得心，況心數法。若無心數，一切諸法竟何所依？是故經言：「我心自空，罪福無主。一切法亦如是，無住無壞。」行者如是觀心意時，不得一切法，當知所攀緣法畢竟空寂。故淨名言：「知諸法如幻相，無自性、無他性，本自不然，今則無滅。」如是之言當何謂也？前破未念、欲念心正觀相應，以十二事中應當一一分別說。行者如是觀察時，亦當應識有三種心：一者觀亂心、二者觀定心、三者觀於觀心。云何名為觀於亂心？如上所說種種事中，行者初學未了諸法，於是境界悉有亂起。一心諦觀不見心相，則無有亂，其心安隱，行住坐臥身心寂泊、澹然不動，即是定心。於是定心若不觀察，多生染著。如淨名菩薩言：「貪著禪味是菩薩縛。」是故，當觀定心不可得。尚無有心，定在何處？當知此定從顛倒生。如是觀時，不見於定及與非定，不生貪著，得脫定縛。故《淨名經》言：「以方便生是菩薩解。」是名觀相觀於定心。觀定心已，行者既未悟於理，或計：「我能觀心，是故不見有定亂相，當知如是妙慧最為殊勝。」著是觀慧即便自高，謂：「他不能解。」如是念時，是名智障，同彼外道。故釋論說：「是諸外道愛著觀空智慧，不得解脫。」行者既知計有觀者是大障礙、不會泥洹，即當反觀能觀之心，不見住處，亦復無起滅。當知畢竟無有觀者及非觀者。既無觀者，誰觀諸法？不得觀心，即離觀想。故《釋論》云：「念想觀已除，戲論心皆滅。無量眾罪除，清淨心常一。如是尊妙人，則能見般若。」是名為觀於心性。故《大集經》亦言：「觀於心心。」是三觀者，即三三昧也。所以者何？於初觀中能破一切種種有相，不見內外，即空三昧也；第二觀中能壞空相，是則名為無相三昧；第三觀中不見作者，此即名曰無作三昧。菩薩行是三昧時，則能破壞三倒、三毒心意識相及三有流，亦能降伏四種魔怨。所以者何？夫煩惱者，悉是亂惑。如是觀空，能了煩惱。性無動轉，即是菩提。故《諸法無行經》云：「貪欲即是道，恚癡亦如是，如是三法中，具一切佛法。」若煩惱是菩提，何得復以菩提而惱菩提？若知煩惱相空即是菩提，度煩惱魔，餘三魔亦如是。所以然者，如《思益經》云：「愚於陰界入，而欲求菩提，陰界入即是，離是無菩提。」當知觀空即度陰魔。如《思益經》又云：「生死是涅槃，無退沒生故。」當知觀空即度死魔。《首楞嚴經》云：「魔界如即是佛界如，魔界如佛界如，一如無二。」如是故不出魔界而得佛界。當知觀空即度他化天子魔。菩薩行三空正觀，即時不復恐怖四魔，亦不得四魔，而能度四魔。故《釋論》云：「除諸法實相，其餘一切皆名魔事；若能善修實相，即無魔事。」是故行者善觀此意修行三昧，終無魔事。若離此觀分別憶想，必定墮魔網中。故釋論云：「若分別憶想，即是魔羅網。不動不分別，是則名法印。」復次，行者能善修如上三觀，破一切法，心無所著，雖知眾生空相，而常念大悲，不捨一切眾生，學諸波羅蜜，起十力，觀察法界種種法門，長養一切諸善功德。

Furthermore, in cultivating correct contemplation there are two types: first, general contemplation; second, successive particular contemplation. First, as for what is called general contemplation: if the practitioner has not yet obtained the power of great skillful means and cannot contemplate true reality in all places, then they should first illuminate and understand the citta and manas while sitting. This is called the general contemplation of citta and manas. Second, as for the reason it is called particular contemplation: if the practitioner possesses skillful means and can always apply the mind in all places, this is successive particular contemplation of citta and manas. Furthermore, if a practitioner wishes to enter samādhi, they must first contemplate citta and manas while sitting, and thereafter they should also contemplate citta and manas in all places. Why is that? Among the four postures, only when sitting are body and mind tranquil, neither sinking nor floating. Because it does not arise from extraneous conditions, the mind investigates carefully, and the matter possesses the method of contemplation. Therefore a sūtra says: 'Sitting upright and contemplating true reality: this is called the foremost repentance.' For this reason, the practitioner should first cultivate samādhi in a quiet room and secluded chamber. How does one cultivate it? The practitioner should properly attune matters such as body and mind. These matters are as explained in the treatises on meditation (dhyāna), and should be broadly elucidated here. Once the practitioner is able to properly attune them, they should at that time, while sitting with correct mindfulness, contemplate that the meanings of the four movements—of citta, manas, and vijñāna, and so forth—are entirely unobtainable. The breaking down and analysis through contemplative practice are entirely as explained above. This time is called cultivating samādhi in seated meditation.

When the practitioner thus knows that citta, manas, and vijñāna are neither seen nor obtained, they should furthermore closely contemplate the outer and inner minds in each and every action undertaken. The outer mind is called the agent; the inner mind is called the recipient. The Mahāsaṃnipāta Sūtra speaks of 'agent' and 'recipient'. When the practitioner contemplates the agent, there are altogether six matters; when contemplating the recipient, there are also six kinds; contemplating both inner and outer comprises twelve kinds. These are the spheres of samādhi capable of generating samādhi, and the practitioner should contemplate them wherever they arise. The six outer activities are: first, walking; second, standing; third, sitting; fourth, lying down; fifth, performing tasks; sixth, speaking. The six inner receipts are: first, the eye receiving forms; second, the ear receiving sounds; third, the nose receiving scents; fourth, the tongue receiving flavors; fifth, the body receiving tangibles; sixth, the manas conditioning dharmas. These are the twelve spheres of contemplation, the gateways to samādhi.

First, when walking, one should contemplate the mental characteristics of prior to walking, intending to walk, walking, and having walked within walking, completely penetrating that they are all unobtainable, dual-illuminating with clarity as explained before. Further, one reflects: 'Such movement and action exist as going and coming because they are driven and employed by the mind.' Reflectively contemplating the walking mind, one does not see its dwelling place, and it is devoid of all characteristics of arising and ceasing. One should know that the walker is ultimately empty and tranquil.

Second, when standing, one should closely contemplate that the mental characteristics of prior to standing, intending to stand, standing, and having stood are all unobtainable, dual-illuminating with clarity fully as explained before. Further, one reflects: 'Such a standing person erects the body and stands firm because they are controlled by the mind; hence it is called standing.' Reflectively contemplating the standing mind, one does not see its location, still less all characteristics of arising and ceasing. One should know that the stander is ultimately empty and tranquil.

Third, when sitting, one should closely contemplate that the mental characteristics of prior to sitting, intending to sit, sitting, and having sat are all unobtainable, dual-illuminating with clarity also as explained before. Further, one reflects: 'Such a sitting person bends the legs and settles the body because they are turned by the mind; hence it is called sitting.' Reflectively contemplating the sitting mind, one sees neither arising nor ceasing, nor is it inner or outer. One should know that the sitter is ultimately empty and tranquil.

Fourth, when sleeping and resting, one should closely contemplate that the mental characteristics of prior to sleeping, intending to sleep, sleeping, and having slept are all unobtainable, dual-illuminating with clarity also as explained above. Further, one reflects: 'Such a sleeper gives way to fatigue of the mind and immediately lets go, abandoning the six limbs to lie down; hence it is called sleeping.' Reflectively contemplating the sleeping mind, one does not see its characteristics. One should know that the sleeper is ultimately empty and tranquil.

Fifth, when performing tasks, one should closely contemplate that the mental characteristics of prior to doing, intending to do, doing, and having done are all unobtainable, dual-illuminating with clarity also as explained above. Further, one reflects: 'Now moving the body and hands to perform various tasks, lifting the hands and lowering the hands, various affairs are accomplished because they are turned by the mind; hence it is called doing.' Reflectively contemplating the doing mind, one does not see movement or turning. One should know that the doer is ultimately empty and tranquil.

Sixth, when the practitioner is speaking, reciting, and chanting, they should closely contemplate that the mental characteristics of prior to speaking, intending to speak, speaking, and having spoken are all unobtainable, dual-illuminating with clarity also as explained above. Further, one reflects: 'Such sounds expressing speech arise because the citta's vitarka and vicāra stir the breath to strike against the six locations—throat, lips, tongue, teeth, palate, and so forth; hence there is this speaking.' Reflectively contemplating the speaking mind, one does not see its traces, and the sound abides in emptiness. One should know that the speaker is ultimately empty and tranquil.

These are the practitioner's contemplation of the six kinds of activities of the outer mind, knowing that all are empty and tranquil, not seeing the agent as possessing any fixed, true reality. Therefore, bodhisattvas cultivate samādhi in all activities. Thus in the Prajñāpāramitā Sūtra, the Buddha addressed Subhūti: 'If a bodhisattva-mahāsattva, when walking, knows walking, up to when sitting, knows sitting, when lying down, speaking, or wearing the saṃghāṭī robe, having known all these, they are unobtainable; therefore this is the Mahāyāna of the bodhisattva.'

Furthermore, when the practitioner contemplates the six kinds of receipt of the inner mind, they know there is no recipient. Why is that? Although the various receipts are empty, if one does not contemplate them, they can serve as causes and conditions for immeasurable afflictions and saṃsāra. Therefore, the practitioner should contemplate each of them as the sense faculties receive the sense objects. How does one contemplate? First, when the practitioner's eye sees form, they should closely contemplate that the characteristics of the four movements—prior to seeing form, intending to see form, seeing form, and having seen form—are all unobtainable, dual-illuminating with clarity, extensively explained as above. Further, one reflects: 'Such seeing has no characteristic of seeing. Why is that? Within those faculties, objects, space, and light, each lacks seeing and lacks discrimination; when causes and conditions harmonize, eye-consciousness is born; with eye-consciousness as cause and condition, mind-consciousness (manovijñāna) is born. When mind-consciousness arises, it can discriminate various forms; also, dependent on mind-consciousness there is eye-consciousness, and by eye-consciousness as cause and condition one can see forms and produce craving and attachment.' Therefore, one should immediately reflectively contemplate the mind that is mindful of form. When contemplating in this way, one does not see this mind coming in from the outside to produce receipt, nor does one see the mind emerging from the inside to produce discrimination. Why is that? What comes from outside has nothing to do with oneself; if it exists of itself, it does not depend on causes and conditions. One should know that the recipient is ultimately empty and tranquil. Therefore Bodhisattva Vimalakīrti said: 'The form that is seen is equal to blindness.'

Second, when the practitioner's ear hears sound, they should closely contemplate that the characteristics of the four movements—prior to hearing sound, intending to hear sound, hearing sound, and having heard sound—are all unobtainable, dual-illuminating with clarity, extensively explained as above. Further, one reflects: 'Such hearing of sound has no intrinsic nature, but arises only from the harmony of faculty and object. Because of the conceptual discrimination of mind-consciousness, one produces afflictions and unwholesome karma toward what is heard.' One should immediately reflectively contemplate the consciousness conditioning sound, not seeing its substantial nature. One should know that the hearer is ultimately empty and tranquil. Therefore Bodhisattva Vimalakīrti said: 'The sound that is heard is equal to an echo.'

Third, when the practitioner's nose smells scent, they should closely contemplate that the mind of the four movements—prior to smelling scent, intending to smell scent, smelling scent, and having smelled scent—is all unobtainable, dual-illuminating with clarity, extensively explained as above. Further, one reflects: 'Such scent is a non-conscious dharma; whatever nose-faculty there is was also originally non-conscious. In harmony they generate consciousness, and by nominal designation it is said to know. The false mind-consciousness obtains what is received and generates discrimination, giving rise to all afflictions and karmic activities of saṃsāra.' One should immediately reflectively contemplate mind-consciousness, not seeing its root source and characteristics. One should know that the receiver is ultimately empty and tranquil. Therefore Bodhisattva Vimalakīrti said: 'The scent that is smelled is equal to the wind.'

Fourth, when the practitioner's tongue receives flavor, they should closely contemplate that the characteristics of the four movements—prior to receiving flavor, intending to receive flavor, receiving flavor, and having received flavor—are all unobtainable, dual-illuminating with clarity, extensively explained as above. Further, one reflects: 'Such receiving of flavor truly has no intrinsic nature. Why is that? Externally, the six flavors have no discrimination; internally, the tongue-faculty is fundamentally non-conscious; tongue-consciousness arises only from harmonized causes and conditions, and this consciousness is also not fixed internally, externally, or between the two. Within this, the citta and manas forcefully grasp the characteristics of flavor and generate attached discrimination; hence all latent afflictions arise.' At that time, one should immediately reflectively contemplate the citta, manas, and vijñāna attached to flavor, not seeing their dwelling place, let alone all characteristics of arising and ceasing. One should know that the discriminator of flavor is ultimately pure. Therefore Bodhisattva Vimalakīrti said: 'The flavor that is eaten is not discriminated.'

Fifth, when the practitioner's body senses tangibles, they should closely contemplate that the characteristics of the four movements—prior to sensing tangibles, intending to sense tangibles, sensing tangibles, and having sensed tangibles—are all unobtainable, dual-illuminating with clarity, extensively explained as above. Further, one reflects: 'Such sensing does not arise from within, nor does it come from without. Why is that? Cold, warmth, softness, smoothness, and so forth do not come from outside; apart from cold, warmth, and so forth, there is no separate dharma that comes. The six parts such as body and head are not dharmas of arising; apart from the six parts of the body, neither is there a dharma of arising. When the two harmonize and body-consciousness arises, it is called sensing; yet the nature of this consciousness is neither inside nor outside, possessing nothing to rely upon. It is only that the citta and manas forcefully make discriminations, asserting the realization of various tangibles and producing notions of suffering and pleasure; hence there are all afflictions of craving and anger.' At that time, one should immediately reflectively contemplate the consciousness conditioning tangibles, not seeing its dwelling place, let alone all characteristics of arising and ceasing. One should know that the senser of tangibles is ultimately empty and tranquil. Therefore Bodhisattva Vimalakīrti said: 'Receiving tangibles is like the realization of wisdom.'

Sixth, when the practitioner's manas conditions dharmas, they should closely contemplate that the mental characteristics of the four movements—prior to thinking of dharmas, intending to think of dharmas, thinking of dharmas, and having thought of dharmas—are all unobtainable, dual-illuminating with clarity, extensively explained as above. Further, one reflects: 'Such mind-consciousness grasping dharmas is entirely deceptive and false, lacking any real actuality. Why is that? Dharmas are like illusions, their nature devoid of reality; the mind is like a mirage, without a moment's pause. Dharmas lack fixed nature and cannot be conditioned; the mind has no dwelling place—who is the conditioner? Apart from the conditioner and the conditioned, there is no other conditioning. One should know that it is merely through false recollection that one forcefully discriminates that these are dharmas, generating views, with all afflictions and karmic activities of saṃsāra continuing uninterrupted.' Therefore, in order to shatter false, inverted notions and when following conditioned spheres, the practitioner should immediately reflectively contemplate, reflectively contemplating the root source of citta, manas, and vijñāna. When closely contemplating the mind, one does not see its dwelling or cessation, nor all dharmic characteristics of arising and ceasing. If the mind lacks a dwelling place and the various characteristics of arising and ceasing, one should know that this mind is unobtainable. Mind is not even obtainable, how much less the caittas! If there are no caittas, upon what can all dharmas ultimately depend? Therefore a sūtra says: 'My mind is intrinsically empty; sin and merit have no master. All dharmas are also like this: without dwelling and without destruction.' When the practitioner contemplates citta and manas in this way, they do not obtain any dharma, and should know that the conditioned dharmas are ultimately empty and tranquil. Therefore Vimalakīrti said: 'Know all dharmas as illusory characteristics, lacking self-nature and other-nature; fundamentally they are not thus, and now they have no cessation.' What do such words mean? The earlier refutation of prior to thinking and intending to think corresponds with correct contemplation, and should be explained distinctively in each of the twelve matters.

When the practitioner contemplates in this way, they should also recognize three kinds of mind: first, contemplating the scattered mind; second, contemplating the concentrated mind; third, contemplating the contemplating mind. What is called contemplating the scattered mind? In the various matters explained above, when the practitioner is a beginner and has not understood dharmas, scatteredness arises in all these spheres. Closely contemplating with single-mindedness, one does not see characteristics of mind; then there is no scatteredness. The mind is peaceful; in walking, standing, sitting, and lying down, body and mind are calm and quiet, tranquil and unmoved: this is the concentrated mind. If one does not contemplate this concentrated mind, much attachment will arise. As Bodhisattva Vimalakīrti said: 'Greedy attachment to the flavor of meditation is the bondage of a bodhisattva.' Therefore, one should contemplate the concentrated mind as unobtainable. There is not even any mind—where does concentration reside? One should know that this concentration arises from inversion. When contemplating in this way, one sees neither concentration nor non-concentration, does not produce greedy attachment, and is liberated from the bondage of concentration. Therefore the Vimalakīrti Sūtra says: 'Arising through skillful means is the bodhisattva's liberation.' This is called contemplating the concentrated mind through contemplating characteristics.

Having contemplated the concentrated mind, if the practitioner has not yet awakened to the principle, they may calculate: 'I can contemplate the mind, and therefore I see no characteristics of concentration or scatteredness. One should know that such wondrous wisdom is most supreme.' Attached to this contemplative wisdom, they immediately become arrogant, thinking: 'Others cannot understand.' When having such a thought, this is called the obstacle of knowledge (jñeyāvaraṇa), identical to that of non-Buddhists. Therefore the Treatise explains: 'These non-Buddhists fondly cling to the wisdom that contemplates emptiness and do not attain liberation.' The practitioner, knowing that calculating an observer is a great obstacle and does not accord with nirvāṇa, should immediately reflectively contemplate the mind that can contemplate, seeing no dwelling place, nor any arising and ceasing. One should know that ultimately there is neither an observer nor a non-observer. Since there is no observer, who contemplates dharmas? Not obtaining the contemplating mind, one is free from thoughts of contemplation. Therefore the Treatise says: 'When notions, thoughts, and contemplation are removed, / The mind of conceptual proliferation is extinguished. / Immeasurable sins are eliminated, / And the pure mind is always unified. / Such an exalted and wondrous person / Is able to see prajñā.' This is called contemplating the nature of the mind. Therefore the Mahāsaṃnipāta Sūtra also says: 'Contemplating the mind's mind.'

These three contemplations are the three samādhis. Why is that? In the first contemplation, one can destroy all various existent characteristics, seeing neither inner nor outer: this is the emptiness samādhi. In the second contemplation, one can destroy the characteristics of emptiness: this is called the signless samādhi. In the third contemplation, one does not see an agent: this is called the wishless samādhi. When a bodhisattva practices these samādhis, they can destroy the three inversions, the three poisons' characteristics of citta, manas, and vijñāna, and the streams of the three existences, and can also subdue the four kinds of māra adversaries. Why is that? Afflictions are all scattered confusions. Contemplating emptiness in this way, one can understand afflictions. Their nature has no movement or change: this is bodhi. Therefore the Sarvadharmāpravṛtti Sūtra says: 'Greed is itself the Path; / Anger and delusion are also like this. / Within these three dharmas, / All Buddha-dharmas are complete.' If afflictions are bodhi, how could bodhi further afflict bodhi? If one knows that the characteristics of afflictions are empty, that is bodhi, crossing beyond the affliction māra. The other three māras are also like this. As to why this is so: as the Viśeṣacintā Sūtra says: 'Ignorant of the aggregates, realms, and bases, / Yet wishing to seek bodhi— / Aggregates, realms, and bases are themselves it; / Apart from these, there is no bodhi.' One should know that contemplating emptiness crosses beyond the skandha-māra. As the Viśeṣacintā Sūtra also says: 'Saṃsāra is nirvāṇa, / Because there is no falling away or arising.' One should know that contemplating emptiness crosses beyond the death māra (mṛtyu-māra). The Śūraṅgama Sūtra says: 'The suchness of the māra realm is the suchness of the Buddha realm; the suchness of the māra realm and the suchness of the Buddha realm are one suchness without duality.' Thus, without leaving the māra realm, one attains the Buddha realm. One should know that contemplating emptiness crosses beyond the devaputra-māra of Paranirmitavaśavartin. When a bodhisattva practices the correct contemplation of the three emptinesses, they immediately no longer fear the four māras, nor do they obtain the four māras, and are able to cross beyond the four māras. Therefore the Treatise says: 'Except for the true reality of dharmas, all else is called māra's deeds; if one can properly cultivate true reality, there are no māra's deeds.' Therefore, when the practitioner properly contemplates this meaning and cultivates samādhi, there will never be māra's deeds. If one departs from this contemplation to discriminate and conceptualize, one will definitely fall into māra's net. Therefore the Treatise says: 'If one discriminates and conceptualizes, / That is Māra's net; / Unmoving and without discrimination, / This is called the Dharma seal.' Furthermore, when the practitioner can properly cultivate the above three contemplations, shattering all dharmas with a mind free of attachment, although they know the empty characteristics of sentient beings, they constantly remember great compassion, do not abandon all sentient beings, train in the pāramitās, give rise to the ten powers, contemplate the various Dharma-gates of the Dharma realm, and nurture all wholesome merits.