釋摩訶般若波羅蜜經覺意三昧 1.8

1.8

Regarding the question asked: 'Dharmas are limitless; why is it that one only takes up awareness with respect to manas to elucidate samādhi, and does not discuss the rest?'

Answer: Although all dharmas are limitless, if one investigates their original source, there are none that are not created from citta, manas, and vijñāna. Why is this so? Someone said: 'When one first encounters an object and becomes aware of it, differing from wood and stone, it is called citta; next, measuring and discriminating is called manas; clearly cognizing and comprehending is called vijñāna. This is the difference among citta, manas, and vijñāna.' If one grasps them in this way, one falls into inversion of mind, inversion of thought, and inversion of view.

If one is able to understand clearly that within citta there is neither the presence of manas nor the absence of manas, then within citta there is neither the presence of vijñāna nor the absence of vijñāna. If within manas there is neither the presence of citta nor the absence of citta, then within manas there is neither the presence of vijñāna nor the absence of vijñāna. If within vijñāna there is neither the presence of manas nor the absence of manas, then within vijñāna there is neither the presence of citta nor the absence of citta. Because citta, manas, and vijñāna are not one, three names are established; because they are not three, a single nature is spoken of. If the name is not a name, then the nature is also not a nature. Because it is not a name, it is not three; because it is not a nature, it is not one. Because it is not three, it is not joined; because it is not one, it is not dispersed. Because it is not joined, it does not exist; because it is not dispersed, it is not empty. Because it does not exist, it is not permanent; because it is not empty, it is not annihilated. Therefore, citta, manas, and vijñāna are neither annihilated nor permanent. If one does not see annihilation and permanence, one ultimately does not see unity and difference. Therefore, when manas is spoken of, it encompasses the meaning of citta and vijñāna.

All dharmas are also like this: if with a deep mind one is able to contemplate and shatter the ignorance of manas, then the remaining afflictions of delusion will likewise all be extinguished along with it. Thus, although dharmas are manifold, merely bringing forward awareness of manas to elucidate samādhi embraces its meaning such that there is nothing not included.

Furthermore, as the sūtra states: 'Why is it called the samādhi of awareness of mind? Because within all samādhis one attains the seven factors of awakening, it is called the samādhi of awareness of mind.' As for the expression 'all samādhis,' all dharmas are samādhi, because all dharmas from the beginning are constantly tranquil and unmoving.

Furthermore, briefly stated, there are three kinds of samādhi: first, worldly; second, world-transcending; third, supreme world-transcending. Worldly samādhis are, namely: within the distracted mind of the desire realm, the ten fundamental mental factors of concentration, the desire-realm concentration, the not-yet-arrived concentration, the four dhyānas, the four immeasurable minds, and the four formless concentrations. World-transcending samādhis are, namely: the eight liberations, the abhibhv-āyatanas, the ten kṛtsna-āyatanas, the nine successive cessations, the dhyānas cultivated through the progressive practices of contemplation, refining, perfuming, and cultivation such as the lion's sprint and transcendental leaping, up to the samādhis of the wisdom practices of the thirty-seven factors [of awakening], the three gates of liberation, the four truths, the twelve links of dependent origination, and so forth. Supreme world-transcending samādhis are, namely: the samādhis of the lineage of the ten powers, the hundred and eight samādhis such as the Śūraṅgama, up to samādhis as numerous as the dust motes in the realms of the ten directions. These are the three kinds of samādhi. Since they encompass all dharmas, they are just all dharmas; hence they are called 'all samādhis.'

How does one obtain the name 'seven factors of awakening'? The seven factors of awakening are: first, the factor of investigation of dharmas; second, the factor of vigor; third, the factor of joy; fourth, the factor of tranquilization; fifth, the factor of equanimity; sixth, the factor of concentration; seventh, the factor of mindfulness. These are the seven factors of awakening.

The meaning of the seven factors of awakening has many paths, but to bring forth the essential and explain it briefly, it does not exceed six kinds. What are the six? First, the seven factors of awakening derived from hearing; second, the seven factors of awakening through cultivation; third, the seven factors of awakening by accord with principle; fourth, the seven factors of awakening giving rise to skillful means; fifth, the seven factors of awakening entering the Dharma-gate; sixth, the ultimate and perfect seven factors of awakening.

First, the seven factors of awakening derived from hearing: the original nature of all dharmas is empty and tranquil, ultimately pure, yet sentient beings are unable to know this. If one encounters Buddhas, bodhisattvas, and spiritual friends who teach that all dharmas from the beginning are empty and tranquil, this person, having heard it, immediately has a great awakening of astonishment, and through this fully realizes that the mind and all dharmas—all samādhis—are ultimately pure and empty without anything existing, attaining the seven factors of awakening. Because this person arouses them through hearing, they are called the seven factors of awakening derived from hearing.

Second, the seven factors of awakening through cultivation: if a practitioner, although knowing that the mind and all dharmas—all samādhis—are empty and devoid of arising and ceasing, still has inverted thoughts arise, then following whatever thoughts arise, they always use the seven factors of awakening to harmonize and cultivate the mind, reflectively contemplating and observing. Because the meditative practice is harmonized, they immediately awaken clearly to the fact that the mind and all dharmas—all samādhis—from the beginning have never arisen and never ceased, like the great nirvāṇa. This is called the seven factors of awakening through cultivation.

Third, the seven factors of awakening by accord with principle: if a person, relying on the conditions of these two practices of faith and Dharma, realizes that the principle of the mind and all dharmas—all samādhis—is identical to one suchness, yet knows that suchness is also not suchness. If one awakens to suchness, one possesses the seven factors of awakening with respect to the principle of suchness, and therefore does not abide in the reality limit of suchness to realize the fruit. This is called the seven factors of awakening by accord with principle.

Fourth, the seven factors of awakening giving rise to skillful means: if a practitioner attains the principle without realization, and taking pity on sentient beings arouses the mind for myriad practices, then wherever there is practice, they know it all to be tranquil and ceased. Although knowing there is no abiding and no practicing, they use the seven factors of awakening to skillfully cultivate all samādhi practices of benefiting oneself and benefiting others, like planting trees in empty space. This is called the seven factors of awakening giving rise to skillful means.

Fifth, the seven factors of awakening entering the Dharma-gate: if a bodhisattva can in this way not rely on the mind and all dharmas—all samādhis—whether ultimate or conventional, this is fulfilling the contemplation of the two emptinesses, gaining entry to the middle way, illuminating both two truths equally. In accordance with whatever the mind thinks, all samādhis of the lineage of the ten powers and so forth naturally arise, yet one does not grasp any characteristics of the samādhis. Why is this? The dhāraṇīs are empty of the characteristics of dhāraṇīs; the samādhis are empty of the characteristics of samādhis. Therefore, regarding the merit and wisdom of all dhāraṇīs and samādhis, the mind has no abiding attachment. In this way, the bodhisattva's seven factors of awakening are fully and clearly revealed in every part; hence they are called the seven factors of awakening entering the Dharma-gate, and also called opening the Buddha's knowledge and vision. If one can open the Buddha's knowledge and vision, then thought after thought is tranquil and ceased, naturally flowing into the pure dhyānas of the ten abodes, ten practices, ten dedications, ten grounds, and equal awakening; therefore they are called the seven factors of awakening entering the Dharma-gate.

Sixth, the ultimate and perfect seven factors of awakening: if a bodhisattva-mahāsattva abides in the pure dhyāna of vajrasamādhi, has a luminous and great awakening, attains the wisdom conjoined in a single thought-moment, and tranquilly and completely illuminates everything with absolute clarity, this is called the ultimate and perfect seven factors of awakening, also called unsurpassable sublime awakening, and also called the seven factors of awakening of non-learning.

Because of such meanings of the seven factors of awakening, from a bodhisattva's first arousing of the mind, all Dharma-gates of meditative contemplation up to the ultimate fruition are generally called the seven factors of awakening, also called contemplating the characteristics of the mind, and also called reflectively contemplating consciousness. Such various names for the limitless samādhis are translated in the Qin language as 'attuning and straightening the mind,' and also called 'concentration of constant tranquility'—like a bright mirror unmoving or still water without waves: if confronted with various objects, the reflections all appear. The mind is also like this: although its nature is luminous and pure, because thoughts move, there is nothing it clearly illuminates. Based on the cultivation above, one attains thoughts that do not move, and the Dharma-gates are universally manifested. Having attained this concentration, the mind is devoid of crookedness and is called samādhi; hence it is called the samādhi of awareness of mind.