宗鏡錄 44.5.3

44.5.3

[Using] various conditions and parables to cause them to destroy evil is called pacifying the mind through stopping as a counteragent. If that person says: 'When I engage in contemplation, I do not attain awakening,' one should speak to them of stopping. Stopping is embodying the real; illuminating yet ever quiet. Stopping accords with conditions; quiet yet ever illuminating. Stopping is not-stopping; stopping doubly negates and doubly illuminates. Stopping is the mother of buddhas; stopping is the father of buddhas; it is both father and mother. Stopping is the teacher of buddhas, the body of buddhas, the eye of buddhas, the marks and signs of buddhas, the treasury of buddhas, and the dwelling place of buddhas. What is it not complete with? What does it not eliminate? Through skillful means and various conditions and parables, extensively praise stopping: this is pacifying the mind through stopping by the supreme meaning. If that person says: 'The aspect of stopping is sunken and quiescent; it is not what pleases me,' one should speak to them of contemplation, investigating and discerning principle. Among the seven limbs of awakening, there is the investigation limb of awakening; among the eightfold noble [path], there is right view; among the six pāramitās, there is prajñā. In the Dharma-gates, it is the master and the guide, extending even to becoming a buddha. Correct awakening, great awakening, and universal awakening are all different names for contemplative wisdom. You should know that contemplative wisdom is the most exalted and sublime. Extensively praising it like this is pacifying the mind through contemplation according to what is pleasing and desired. If one diligently cultivates contemplation, it can generate faith, morality, concentration, wisdom, liberation, and the knowledge and vision of liberation; know illnesses and recognize medicines; broadly enact the way of transforming [others]; and universally assemble all goods—nothing surpasses contemplation. This is pacifying the mind through contemplation according to appropriateness. Contemplation can destroy darkness, illuminate the path, eliminate enemies, obtain jewels, topple mountains of heresy, and dry up the ocean of craving; all are the power of contemplation. This is pacifying the mind through contemplation as a counteragent. If when contemplating dharmas one finds neither subject nor object, and mental deliberations become empty and open, hazy yet about to open, one should merely diligently contemplate, uncovering, indicating, awakening to, and entering [it]. This is pacifying the mind through contemplation using the supreme meaning. These are the eight rounds of explaining the pacification of the mind for a Dharma-follower. Furthermore, human faculties are indefinite and at times shift. The Sarvāstivādins explain transforming the dull into the sharp; the *Satyasiddhiśāstra* explains that through frequent practice, one becomes sharp. These discuss sharpness and dullness from beginning to end, and cannot be distinguished in a single moment. Here we explain: the mental activities of sentient beings are indefinite; they may be dull for a moment and sharp for a moment, spontaneously happening thus, which does not pertain to the transformation of faculties nor frequent practice. Perhaps their contemplation does not penetrate, yet through listening they awaken; or perhaps having listened long without understanding, a brief reflection immediately resolves it. Therefore, we further discuss pacifying the mind by shifting faculties. If a Dharma-follower shifts to a faith-follower, one follows the shifting of their faculty and employs the eight rounds of siddhāntas to confer the pacification of the mind. If a faith-follower shifts into a Dharma-follower, one likewise follows the shifting of their faculty and employs the eight rounds of siddhāntas to confer the pacification of the mind. Grasping this intention, one may explain it broadly or briefly at will. Shifting and non-shifting together comprise thirty-two [ways of] pacifying the mind. For one pacifying the mind in one's own practice, one should examine what this mind desires and delights in. If it desires to rest delusions and make the characteristics of thought tranquil, this is delighting in Dharma-practice. If it delights in listening and hearing so as to penetrate to the bottom of ignorance, this is delighting in faith-practice. One who delights in quiescence knows that delusions arise from the mind; resting the mind, all delusions become quiet. If one desires to illuminate and know, one must know the source of the mind; if the source of the mind is non-dual, then all dharmas are identical to empty space. This is pacifying the mind in one's own practice according to what is pleasing and desired. Although their mind broadly discriminates mind and dharmas, faith, mindfulness, and vigorous advancement do not generate the slightest good; then one should concentrate and bring it to rest without moving. Various goods and merits arise because of quietude. If when bringing it to rest, it appears increasingly sunken and quiescent without any forward endurance, one should calculate, deliberate, and spur it to arise. If thought after thought does not abide, running wildly like a sweating horse, then one should use stopping to counteract running wild. If it is silent and unrecorded, corresponding to sleep, then one should cultivate contemplation to destroy drowsiness and blockage. If having cultivated stopping for a long time, it cannot open and develop, one should cultivate contemplation, contemplating that all dharmas are unobstructed and non-distinct, calm, bright, and sharp, gradually feeling like space. If having cultivated contemplation for a long time, dark obstacles are not eliminated, it is suitable to cultivate stopping again, stopping all associative thoughts, with neither subject nor object; both object and self are quiescent, and empty wisdom will arise. This is the eight rounds of skillful arrangement in one's own cultivation of Dharma-practice to cause the mind to attain peace. For a faith-follower pacifying the mind, perhaps they desire to hear of quiescence, fixed like Mount Sumeru, not fearing the eight movements; then they should listen to stopping. If they desire to hear of sharp contemplation destroying kleśas like the sun dispelling darkness, then they should listen to contemplation. If listening to contemplation is excessive, like the sun scorching sprouts, then they should listen to stopping to moisten with the water of concentration. Or if listening to concentration soaks for a long time, like sprouts rotting and not growing, then they should listen to contemplation to cause the wind and sun to stir, bringing wholesome dharmas into presence. Or at times when thoughts gallop and not a single thought can abide, then they should listen to stopping to counter the scattered mind. Or if sunken and dim, sitting as in fog, then they should listen to contemplation to destroy this deep sleep. Or if listening to stopping makes things clear and open, they should concentrate on listening to stopping. Or if hearing contemplation makes things bright, they should concentrate on listening to contemplation. This is the eight rounds of skillfully pacifying the mind in one's own cultivation of faith-practice. If the Dharma-follower's mind shifts to a faith-follower, or the faith-follower's mind shifts to a Dharma-follower, each accords with what is suitable, skillfully boring into and examining it. There are thirty-two for one's own practice and thirty-two for transforming others, together making sixty-four [ways of] pacifying the mind. Furthermore, faith and Dharma do not stand alone; listening and reflection must assist each other. For example, when a Dharma-follower hears a single phrase, their substance is quiescent and clear, and dreams and delusions are all banished. Returning to sit and reflect, joy arises in their mind. Furthermore, having heard of stopping, they return to reflect further, and dhyāna-concentration immediately arises. Furthermore, having heard of stopping, they return to reflect immediately, and delusional thoughts are all shattered. Furthermore, having heard of stopping, they return to reflect further, brightly wishing to awaken. Furthermore, having heard of contemplation, they return to reflect further, and great joy arises in their mind. Furthermore, having heard of contemplation, they return to reflect further, generating good, destroying evil, wishing to awaken, and so forth, which can be known by analogy with the preceding. This is listening little and reflecting much, called a Dharma-follower; it is not that they do not listen to the Dharma at all. When a faith-follower sits upright and reflects on quiescence, elation does not arise; rising, having heard of stopping, joy and sweet pleasure [arise]. Sitting upright thinking of good, good cannot emerge; rising, having heard of stopping,