大乘起信論廣釋卷第三．四．五 5.85

5.85

Treatise: "For this reason... [down to] ...all these karmic obstacles." Commentary: Above, the demonic occurrences were explained; here, the counteractions are revealed. "The practitioner should always contemplate..." and so forth: this first encourages contemplation so as not to fall into the heterodox net. It means that when practitioners initially learn this teaching, their internal goodness is slight and their karmic obstacles are exceptionally heavy; therefore, external māras may manifest marks of Dharmic benefit [...] to practitioners, causing them to fall into them. If one sees such marks while in concentration, one should contemplate pleasure and suffering, causing one's [...] to depart [...] mind and conversely fall into the heterodox net. "One should diligently maintain correct mindfulness, neither grasping..." and so forth: this subsequently indicates the method for [clearing] obstacles. It means that when such [demonic states] occur as before, one simply cultivates by oneself, constantly without active thoughts in what was originally cultivated; this is called "diligently maintaining correct mindfulness." By abiding in correct mindfulness, wisdom arises and one understands that phenomena are just mind—what more is there to grasp? Knowing that the mind is just suchness, how could any experience cause attachment? Therefore, it is called "neither grasping nor attaching." Since there is neither grasping nor attachment, one should not cast them aside. Why is this so? Because the manifested marks are of two kinds: first, heterodox marks manifested according to karmic obstacles by various māras and ghosts to cause one to regress and fall; second, correct marks manifested through roots of goodness by Buddhas and bodhisattvas to guide one forward. If one has grasping and attachment, one falls into the heterodox net; if one casts them aside, one fears having no guidance forward. Therefore, one should simply abide in equanimity and concentration. Because one neither grasps nor casts aside the objective realm before oneself, not only can one extinguish karmic obstacles, but the manifestations also reveal and bring forth the correct marks of the roots of goodness. If the mind grasps and attaches, what is correct becomes heterodox; if one does not grasp or attach, the heterodox reveals the correct. Therefore, the *Mahāprajñāpāramitopadeśa* determines this meaning, saying: "If one discriminates objective marks, that is Māra's net; being unmoving and without discrimination, that is the Dharma seal." Because of non-attachment, all heterodox marks arisen from karmic obstacles are without exception left far behind; hence it says "leave far behind all these karmic obstacles." Therefore, the new treatise says: "For this reason, one should only carefully and accurately contemplate, forming this thought: 'All these are because my roots of goodness are slight and flimsy and my karmic obstacles are heavy and thick, so that I am deluded and confused by māras and ghosts.' Having known this, one should be mindful that all of them are only mind. Reflecting in this way, they are extinguished in an instant and one leaves all marks far behind." In principle and in reality, one neither grasps nor casts aside marks; whether the manifested marks cease or do not cease differs between the new and old treatises, but each relies on one aspect and they do not contradict each other. Now, some explain this by using three dharmas to distinguish heterodox from correct: using concentration to grind and polish based on the fundamental cultivation, and assigning wisdom's contemplation to interpret this passage. I fear this is not essential, being cumbersome, and do not adopt it. The knowledgeable should be aware of this.