禪源諸詮集都序 2.7

2.7

First: It refers to sentient beings meeting a kalyāṇamitra who reveals the aforementioned true mind of original enlightenment. Having heard it in past lives, they now attain understanding and awakening (if they had not heard it in past lives, hearing it now they would surely not believe it, or they might believe but not understand; although everyone equally possesses the buddhadhātu, those at present who do not believe and do not awaken belong to this category): the four elements are not the self, and the five aggregates are entirely empty; they believe in their own tathatā and the virtues of the Three Jewels (believing that their own mind is fundamentally not false and fundamentally unaltering, it is therefore called tathatā; hence the treatise says: "Believing in one's own nature, one knows that the mind's deluded movement has no separate realm of objects"; it also says: "There are four kinds of faithful mind: first, faith in the root, taking joy in contemplating tathatā; second, faith in the Buddha, who has immeasurable merits, constantly contemplating drawing near to and making offerings to him; third, faith in the Dharma, which has great benefit, constantly contemplating its practice; fourth, faith in the Saṅgha, which is able to practice correct conduct, benefiting oneself and benefiting others, constantly taking joy in drawing near to them." Awakening to the previous first [layer] and overturning the previous second forms this first layer). Second: Generating the vows of compassion and wisdom, swearing to realize bodhi (generating the mind of compassion is desiring to deliver sentient beings; generating the mind of wisdom is desiring to thoroughly comprehend all phenomena; generating the mind of vows is desiring to cultivate the myriad practices in order to support compassion and wisdom). Third: Cultivating according to one's capacity generosity, precepts, patience, and vigor, as well as śamatha and vipaśyanā, thereby increasing the roots of faith (the treatise says: "There are five cultivations that can accomplish this faith. Śamatha and vipaśyanā are combined into a single practice; hence the six pāramitās become only five"). Fourth: The great bodhicitta becomes manifest from this (the manifestation of the above three minds. The treatise says: "Aspiration through the accomplishment of faith is of three kinds: first, the straightforward mind, because of correctly contemplating the phenomenon of tathatā; second, the profound mind, because of taking joy in gathering all wholesome practices; third, generating the mind of great compassion, because of desiring to eradicate the suffering of all sentient beings"). Fifth: Through knowing the dharmatā, the mind is devoid of stinginess and the like ("the like" means greed, hatred, indolence, distraction, and ignorance). Sixth: In accordance [with it], cultivating the power and function of the concentration and wisdom of the six pāramitās (initial cultivation is called śamatha and vipaśyanā; accomplishment is called concentration and wisdom). Both self and dharmas are obliterated (at the time of initial aspiration, one has already contemplated the emptiness of the two attachments based on doctrinal principle; now, through the power of concentration and wisdom, one directly perceives and awakens to emptiness). Devoid of self and other (realizing the fifth: emptiness of self). Constantly empty and constantly illusory (realizing the sixth: emptiness of dharmas; form is not different from emptiness and emptiness is not different from form, hence it is constantly empty and constantly illusory). Seventh: Mastery over form, wherein all is universally interfused (when deluded, one does not know it transforms from one's own mind, hence there is no mastery; now, because of the wisdom of the two emptinesses, one comprehends it, and therefore it is universally interfused). Eighth: Mastery over mind, leaving nothing unilluminated (since one does not see any separate realm of objects outside the mind, and objects are mind-only, one is therefore master). Ninth: Fulfilling the upāyas, in a single thought-moment corresponding [with tathatā], when awakening to the mind's initial arising, the mind has no initial mark; free from subtle vikalpa, the mind is immediately permanently abiding; directly awakening to the source of delusion, it is named ultimate enlightenment (from initial aspiration one cultivates nirvikalpa; only upon reaching this point is it accomplished, and because of this accomplishment one immediately enters the Buddha stage). Tenth: Since the mind is without vikalpa, there is then no distinction of a separate initial enlightenment; because fundamentally they are equal and the same single enlightenment, one is unified with the fundamental, truly pure source of mind; responsive functions are like dust and sand, permanently abiding in the dharmadhātu until the end of the future, responding immediately upon invocation; this is named the Greatly Awakened Honored One. As this Buddha is no different Buddha but the original Buddha, there being no separate new accomplishment, one universally sees that all sentient beings together accomplish equal and correct enlightenment. Thus delusion and awakening each have ten layers, overturning one another in direct and reverse order; their operational aspects are exceedingly clear. This first [layer of awakening] corresponds to the previous first and second [of delusion]. This tenth unites with the previous first. The remaining eight all overturn and shatter the previous eight in reverse order from the end. In the first, awakening to the previous first, original enlightenment, overturns the previous second, non-enlightenment. Previously, because non-enlightenment went contrary to original enlightenment, truth and delusion were in conflict, so they were separated into two layers. Now, because awakening means unified convergence, and unified convergence accords harmoniously without a separate initial awakening, they are combined into one. Moreover, according to the reverse and direct order, this first should overturn the previous tenth. But now, in the approach of sudden awakening, principle requires directly recognizing the original substance to overturn the fundamental delusion; therefore it corresponds to the previous first and second (what was referred to above as "discrepancy" is precisely this). In the second: Because of fearing the suffering of birth-and-death, one generates the three minds to deliver oneself and deliver others; hence it corresponds to the previous tenth, the path of birth-and-death in the six destinies. In the third, cultivating the five practices overturns the previous ninth, creating karma. In the fourth, the unfolding of the three minds overturns the previous eighth, the three poisons (the mind of compassion overturns hatred, the mind of wisdom overturns ignorance, and the mind of vows overturns greed). In the fifth, realizing the emptiness of self overturns the previous seventh, self-attachment. In the sixth, realizing the emptiness of dharmas overturns the previous sixth, dharma-attachment. In the seventh, mastery over form overturns the previous fifth, the realm of objects. In the eighth, mastery over mind overturns the previous fourth, the ability to see. In the ninth, being free from vikalpa overturns the previous third, the arising of thought. Hence, in the tenth, becoming a Buddha, the Buddha has no separate substance; it is merely initial enlightenment overturning the previous second, non-enlightenment, and uniting with the previous first, original enlightenment; initial and original are not two, being solely the manifestation of tathatā, named the dharmakāya and great enlightenment. Therefore, it has no dual substance with the initial awakening. The discrepancy in the direct and reverse orders is precisely due to this. The first means the cause encompasses the ocean of fruition; the tenth means the fruition penetrates the source of the cause. The Nirvāṇa Sūtra says: "Between initial aspiration and ultimate [realization], the two are not distinct." The Avataṃsaka Sūtra says: "At the moment of initial aspiration, anuttara-bodhi is attained." This is precisely the meaning. However, although direct and reverse correspond to each other, and front and back reflect each other, with the Dharma's meaning brilliantly distinct, I still fear that since the text cannot be written down all at once and the meaning cannot be simultaneously revealed, being separated from beginning to end they cannot be viewed together. Now I further draw it as a diagram, so that the fundamental and derivative of the ordinary and the holy, and the central purport of the Great Canon, may simultaneously appear upon the mind's mirror. The head of this diagram is in the center, which is the three characters "sentient beings' mind". Reading from these three characters, it divides toward the two sides: red drawing represents pure and wonderful phenomena; black drawing represents defiled phenomena. Trace the lineages of each and scrutinize them: red is this mark ○, recording the sequence of the ten layers of pure phenomena; black is this mark ●, recording the sequence of the ten layers of defiled phenomena. These marks are the text of the root treatise, while these dots are only the treatise's text explained according to its meaning.