諸經要抄 1

English (machine translation) 1

Language: English

1.1

disputes. Śāriputra, a person of such views I do not permit to go forth from the household and receive the precepts. Śāriputra, a person of such views I do not permit even to receive a single drink of water to sustain himself. One should only diligently cultivate animitta-samādhi. Yet regarding animitta-samādhi one also grasps at marks. Such a person thoroughly penetrates that the marks of all phenomena are all of a single mark, namely, marklessness.

1.2

The "Chapter on Buddhānusmṛti" in the Buddhapiṭaka-sūtra states: On Bad Friends (pāpamitra).

1.3

The Buddha addressed Śāriputra: "If there is a monk who teaches other monks, 'You should be mindful of the Buddha, mindful of the Dharma, mindful of the Saṅgha, mindful of the precepts, mindful of giving, and mindful of the deities, loving only nirvāṇa as ultimately pure'—one who teaches like this is called a false teacher. It is claimed to be true teaching, but it is false teaching. Śāriputra, such a teacher is called a bad friend (pāpamitra). Such a person slanders me, aids the tīrthikas, and preaches false teachings to others. Śāriputra, such an evil person I do not even permit to receive a single drink of water to sustain himself. Śāriputra, this Dharma of buddhānusmṛti cuts off the path of language and transcends all thoughts. Being beyond what can be recalled as an object of thought is called buddhānusmṛti. Śāriputra, all thoughts are of the mark of śānti. Conforming to this Dharma—this is called cultivating buddhānusmṛti. One cannot be mindful of the Buddha through form. Why is this? To be mindful of form and grasp at marks, lusting after tastes, is consciousness. Being formless, devoid of appearance, devoid of conditions, and devoid of intrinsic nature—this is called buddhānusmṛti. Therefore you should know: to be without discrimination, without grasping and without abandoning, is true buddhānusmṛti."

1.4

The "Chapter on Mindful of the Dharma" in the Buddhapiṭaka-sūtra states: On Good Friends (kalyāṇamitra).

1.5

"Śāriputra, at that time this person has nothing whatsoever, quiescent (śānti) and devoid of intrinsic nature, not accumulating marks and extinguishing all dharmas. This is called cultivating buddhānusmṛti. Buddhānusmṛti is called destroying all vitarka-vicāra, both wholesome and unwholesome. To be without vitarka and without vicāra, still and devoid of conceptions, is called buddhānusmṛti. Why is this? One should not recollect the Buddhas by means of vitarka-vicāra. To be without vitarka and without vicāra is called pure buddhānusmṛti. Śāriputra, all conceptions that arise following thoughts are false views (mithyā-dṛṣṭi). Śāriputra, to conform to having nothing whatsoever, having no vitarka and no vicāra, no arising and no ceasing, and to thoroughly penetrate this is called buddhānusmṛti. In such mindfulness there is no craving and no clinging, no resistance and no compliance, no name and no mark, no conception and no speech—this alone is called buddhānusmṛti. In this, there is not even the subtlest small thought, how much less the coarse actions of body, speech, and mind. To be in a state devoid of actions of body, speech, and mind, without thought and without discrimination, empty, quiescent, devoid of intrinsic nature, extinguishing all vitarka-vicāra—this is called buddhānusmṛti. When you practice buddhānusmṛti, do not grasp at petty notions, do not produce prapañca, and do not make discriminations. Why is this? These dharmas are all empty and devoid of substantial nature; one cannot be mindful of a single mark, namely, namelessness. This is called real buddhānusmṛti. Why is this? The Tathāgata is not called form, not called conception, not called thought, and not called discrimination; neither resisting nor complying, neither grasping nor abandoning, neither concentration nor wisdom. Such a person does not even apprehend the Buddha, how much less mindfulness? Śāriputra, one who teaches like this is called a good friend (kalyāṇamitra). If someone accomplishes such marks, they are rare in the world, because they have attained true vision that is not inverted. This is right view (samyag-dṛṣṭi). Furthermore, Śāriputra, right view is called right action, right conduct, the right path, and right understanding. To see as it truly is without inversion—therefore the Tathāgata calls it right view. If one gives rise to the conception of a self, the conception of a person, or the conception of a sentient being, one should know that such a person is engaged entirely in wrong practice."

1.6

The Buddhapiṭaka-sūtra states: On Bad Friends (pāpamitra).

1.7

"Śāriputra, when people go forth from the household to study the Path with faculties such as pure faith, they may encounter bad friends (pāpamitra). A bad friend is always fond of frivolity, is flighty and shameless, speaks in a scattered manner, does not restrain the senses, has an unfocused mind, and is foolish as a white sheep. One who associates with such a bad friend loses the fruit of a srotāpanna, the fruit of a sakṛdāgāmin, the fruit of an anāgāmin, and the fruit of an arhat, and even loses the bliss of being born in heaven, let alone the path of nirvāṇa. Śāriputra, such a person follows a bad friend: if born among humans, they will suffer separation from parents by death and loss, decay and distress among relatives, and the ruin of their country; they will be born into the eight difficulties (aṣṭāv akṣaṇāḥ) and abandon places of joy. Encountering a bad friend, they will be born in a place where there is no Buddha; even if they encounter a Buddha's age, their eyes will take no delight in seeing him, they will take no delight in hearing the Dharma, and they will not live in harmony with the Buddha's community."

1.8

The Method of Recitation and Boundary Protection Common to All Divisions

1.9

Transmitted by the Tripiṭaka Master Vajrabodhi to his abhiṣeka disciples:

1.10

Whenever one wishes to engage in recitation, one must first protect the body, establish the boundary (sīmābandha), and clarify one's thoughts. One visualizes the holy iṣṭadevatā, generates a mind of loving-kindness and compassion out of pity for sentient beings, and makes great vows dedicating [the merit] toward bodhi; only then may one recite. Holding four kinds of rosaries, one performs four kinds of recitation: first, vocal recitation; second, vajra recitation, which is recitation with closed lips and moving tongue, touching the teeth; third, samādhi recitation, which is mental recitation; fourth, ultimate-truth recitation, which is practicing according to the meaning of the syllables. This can cause the practitioner quickly to realize unexcelled bodhi and be endowed with all-knowledge (sarvajñatā). This heart-mantra flows forth from the paramārtha, the tathatā-wisdom of all Buddhas; it is not manifested through constructed rites. Like an artful mani jewel, it can fulfill all wishes. All Buddhas preach it in one voice. When contemplating it, there is only clarity and brightness, and one does not even see body and mind, how much less that not a single thing exists, because dharmas are not empty. If one can become proficient over a long time, one will personally realize this wisdom. When making this visualization, chant the secret mantra, saying:

1.11

One who recites this mantra can directly realize and enter the station of the universal abhiṣeka-maṇḍala, and is unimpeded at will regarding the secret Dharma-gates of all bodhisattvas. When making this contemplation, there is no longer extension or brevity; the priority lies in realization and entry. If each and every [aspect] can correspond with the mind, only then is there great accomplishment. At all times and in all places, attention functions effortlessly in accord (anābhoga), free from any hindrance. All false thoughts, greed, anger, ignorance, and so forth, do not require deliberate cutting off; naturally not arising, their nature is ever pure. This true Dharma-gate is the prakṛti-prabhāsvara-citta of all sentient beings, called the ādarśa-jñāna. From the Buddhas above down to sentient beings below, all are entirely equal without increase or decrease; it is merely obscured by ignorance and false thoughts, preventing its Dharma-substance from manifesting. One who performs this visualization directly realizes the samādhi of liberation and all-knowledge, which is called the station of the three grades of sages before the bhūmis. All actions conform effortlessly (anābhoga), and one naturally enters the first bhūmi, producing great joy. Why is this? Because using the contemplation of the moon as an expedient means possesses three meanings: first, the meaning of the moon's purity, because it is free from the defilement of lustful desire; second, the meaning of the source of purity, because it is free from the feverish torment of greed and anger; third, the meaning of radiance, because it is free from ignorance. Therefore, the moon is taken as a metaphor; do not understand it merely as the moon. The mundane world is composed of the four great elements and is ultimately destroyed, whereas the prakṛti-prabhāsvara-citta of sentient beings is without arising and ceasing. This is the internal realization (pratyātmādhigama) of the Buddhas and bodhisattvas, not a realm known to the dviyāna, śrāvakas, or tīrthikas. For one who performs this visualization, the Ganges-sands of merits of all Buddhist teachings are realized without relying on another. This one teaching subsumes immeasurable teachings; in a single kṣaṇa one awakens and enters into all phenomena, sovereign and unhindered. Ascending and advancing gradually from bhūmi to bhūmi, one who studies this visualization must not cling exclusively to mindfulness as ultimate; one must advance and cultivate expedient means with right mindfulness, and only then realize and enter the ocean of ultimately pure Dharma.

1.12

The Prajñāpāramitāhṛdaya-sūtra: "Because all Buddhas of the three times rely on prajñāpāramitā, they attain anuttarā samyaksambodhi. Therefore know that the prajñāpāramitā is the great transcendent spell, the great brightening spell, the unsurpassed spell, the unequalled spell, capable of relieving all suffering, true and not false."

1.13

The Vajrasamādhi-sūtra, Chapter 6, "Emptiness of the True Nature": Śāriputra said: "As the Venerable One has said, prior to activities, grasping the fundamental benefit is the mindfulness of śānti. Śānti is thusness (tathatā); holding all virtues and encompassing the myriad phenomena, it is harmoniously fused, non-dual, and inconceivable. One should know that this Dharma is none other than Mahāprajñāpāramitā; it is the great transcendent spell, the great brightening spell, the unsurpassed spell, the unequalled spell." The Buddha said: "So it is, so it is. Tathatā's empty nature—the fire of wisdom of the nature's emptiness burns away all fetters. Equal, equal! It is equal awakening on the three bhūmis, wondrous awakening of the three bodies (trikāya), gleaming brilliantly pure within the navavijñāna, free from all shadows. If there are sentient beings who have no remaining extraneous thoughts, at that time a bodhisattva constantly manifests a transformation body, provisionally protecting such a person and never leaving their side."

1.14

The "Chapter on Māra's Sorrow" in the Mahāprajñāpāramitā-sūtra states: "If there are sentient beings who cultivate prajñāpāramitā in accord with non-recollection and non-thought, all of Māra's retinues will become grieved, sorrowful, and unhappy."

1.15

The Buddhapiṭaka-sūtra states: "Śāriputra, in my Dharma there are no difficult circumstances; there is no lack of food, drink, bedding, or medicine. You all should only diligently practice the Buddha's path and not value mundane material gains and offerings. Śāriputra, listen well now, and I shall tell you: if there is a monk who practices the Path single-mindedly, hundreds of billions of devas will all with one mind desire to make offerings to him with various instruments of joy. Śāriputra, offerings made by humans to a monk who sits in meditation do not equal those made by devas."

1.16

Borrowing all bodily forms of the Buddha is this.

1.17

The Vajracchedikā-sūtra states: "All that has marks is illusory. If one sees me by form or seeks me by sound, this person walks a false path and cannot see the Tathāgata."

1.18

The Buddhapiṭaka-sūtra states: The Buddha addressed Śāriputra: "In other sūtras I have preached that if someone sees the Dharma, they see me. The Tathāgata is neither dharma nor non-dharma. (Not conforming to having marks and not relying on marklessness is seeing the Dharma. One who sees the Dharma sees the original nature.) Why is this? Devadatta, foolish people, and all tīrthikas all saw the Buddha by his physical form. Śāriputra, the Tathāgata should not be seen by his physical form, nor should he be seen by sound. Śāriputra, if someone sees the Buddha by his physical form, they are far removed from the Buddha. Why is this? The Buddha is not called seeing; [only this] is called seeing the Buddha (not relying on views of existence or non-existence is not relying on right view)."

1.19

The Vimalakīrtinirdeśa-sūtra states: "Now, one who seeks the Dharma does not seek while attached to the Buddha, does not seek while attached to the Dharma, and does not seek while attached to the Saṅgha. The Dharma is called undefiled; if one is defiled by phenomena up to and including nirvāṇa, this is defiled attachment, not seeking the Dharma. The Dharma is called unconditioned (asaṃskṛta); if one engages in the conditioned, this is seeking the conditioned, not seeking the Dharma. The Dharma transcends seeing, hearing, sensing, and knowing; if one engages in seeing, hearing, sensing, and knowing, this is seeing, hearing, sensing, and knowing, not seeking the Dharma. Indeed, Śāriputra, one who seeks the Dharma should seek nothing among all dharmas."

1.20

The Saddharmapuṇḍarīka-sūtra states: "The accumulation of unexcelled jewels was obtained naturally without being sought." (If a person does not seek various worldly dharmas and also does not seek the Buddha-Dharma, they are a true seeker of the Dharma.) The true Buddha: (A person who recognizes the mind, sees the nature, and awakens to the principle is a true Buddha.)

1.21

The Vajracchedikā-sūtra states: "Freedom from all marks is called the Buddhas." (Because it is free from existence and free from non-existence; because it is neither defiled nor pure; because it is unarisen and devoid of substance.)

1.22

Homage to the Dharmakāya.

1.23

The Sūtra on Entering the Realm of the Buddhas states: / "The Buddha is constantly in the world, / Yet undefiled by worldly dharmas; / Because he does not discriminate the world, / Homage is paid to that which has no object of contemplation. / Empty space has neither center nor edge; / The bodies of all Buddhas are also like this. / Because their minds are identical to empty space, / Homage is paid to that which has no object of contemplation. / All-equal homage, / Neither bowing nor not bowing: / A single bow pervades all sentient beings, / Together returning to the substance of the true mark." / (The true mark is not conforming to having substantial marks and not relying on marklessness.)

1.24

The Laṅkāvatāra-sūtra states: At that time, Mahāmati said to the Buddha: "World-Honoured One, I pray that you will explain the intrinsic nature of the Buddhas for my sake." The Buddha said: "Mahāmati, awakening to the two kinds of selflessness, eliminating the two kinds of obscurations, transcending the two kinds of deaths, and cutting off the two kinds of afflictions is the intrinsic nature of the Buddhas. Mahāmati, when śrāvakas and pratyekabuddhas attain this Dharma, they too are called Buddhas; it is on account of this meaning that I preach only the ekayāna."

1.25

At that time the World-Honoured One restated the verse, saying:
"One who thoroughly knows the two kinds of selflessness,
Removes the two hindrances and two afflictions,
As well as inconceivable death—
Such a one is therefore called a Tathāgata."

1.26

Conventional Three Jewels: an image of the Buddha is the Buddha Jewel; all sūtras, treatises, and doctrinal teachings are the Dharma Jewel; shaving the hair, wearing the kāṣāya, and receiving the two hundred and fifty precepts is the Saṅgha Jewel. (If one does not recognise the mind and does not see the nature, in total there are no Jewels.)

1.27

Ultimate Three Jewels: (A person who sees the nature is fully endowed with the Three Jewels.)

1.28

The Vimalakīrtinirdeśa-sūtra says: "The Bodhisattva Śāntendriya said: 'Buddha, Dharma, and Saṅgha are dual. The Buddha is precisely the Dharma; the Dharma is precisely the Saṅgha. These Three Jewels are all unconditioned in character, equal to empty space. All phenomena are also like this. One who can practice accordingly enters the gate of non-duality.'" (Not following existing practice and not relying on non-existent practice is precisely being a person detached from phenomena.)

1.29

The Viśeṣacintabrahmaparipṛcchā-sūtra says:
"If with the body one realizes this Dharma,
one neither sees the Dharma apart from the body,
nor does one see the body apart from the Dharma.
In this contemplation, one does not see dual characteristics,
nor does one see non-dual characteristics.
Thus knowing and seeing before oneself yet also not seeing
is called the noble silence.
If there are bodhisattvas
who toward superior, middling, and inferior dharmas
neither grasp nor abandon,
this is called practicing bodhi.
If toward dharmas and non-dharmas
one does not differentiate them into duality,
nor does one attain non-duality,
this is called practicing bodhi.
If dual, it is conditioned;
if not dual, it is unconditioned.
One who is detached from these two extremes
is said to practice bodhi.
Such a person surpasses the ordinary person,
yet does not enter the stage of the Dharma;
not yet having attained the fruit, they are nevertheless noble,
and are a field of merit for the world.
When walking the Buddha Path,
there are no dharmas to be abandoned,
nor are there any dharmas to be received;
this is called the characteristic of bodhi.
Having no thoughts toward anything—
this is precisely the Tathāgata's Dharma."

1.30

Mañjuśrī Bodhisattva asked Viśeṣacinta Bodhisattva, saying, "What is called cultivating the Path?" Viśeṣacinta Bodhisattva answered, saying, "If one does not differentiate this dharma from non-dharma and is detached from dual characteristics, this is called cultivating the Path." He asked again, saying, "What is called cultivating the Path?" He answered, saying, "Not falling into existence, not falling into non-existence, and also not discriminating whether it exists or does not exist—practicing like this is called cultivating the Path."

1.31

He asked again, "Why does one not see?" He answered, saying, "Because one is detached from dual characteristics, one does not see; not seeing is precisely seeing. If in teaching the Dharma one does not contradict the Buddha, does not contradict the Dharma, and does not contradict the Saṅgha, this is called teaching the Dharma. If one knows that the Dharma is precisely the Buddha (this is the Buddha Jewel), detachment from characteristics is precisely the Dharma (this is the Dharma Jewel), and the unconditioned is precisely the Saṅgha (this is the Saṅgha Jewel). When a single person sees the nature, they are distinctly and completely endowed with the Three Jewels."

1.32

The Mahāparinirvāṇa-sūtra says: "Seeing the nature achieves the Buddha Path." (Except for seeing the nature, that there should be any other dharma gate to transcend the three realms and achieve buddhahood is impossible.) Conventional precepts: (Those instituted on account of transgressing the prohibitive precepts are these. These precepts are expedient precepts; they are teachings of incomplete meaning. One is permitted only five years to study them; if after five years one does not renounce them, one is truly a tīrthika, a person fully endowed with wrong views.) The Buddhapiṭaka-sūtra says: "The Buddha addressed Śāriputra: 'I speak of those who give teaching, not those who receive it. Śāriputra, in my Dharma there are many such teachings of overweening pride. Śāriputra, if those who receive instruction have received the precepts for five years and cannot renounce all of what has been so taught, yet in this teaching are diligent, energetic, and hold that they have attainments, so that there are no monks who do not go to consult them—I say that this person, though having had [the precepts for] five years, is still named one of wrong views, mixing with tīrthika dharmas and following Māra's teachings. Śāriputra, if there is a monk who, after receiving this teaching, hears the Dharma of emptiness and unfindability, and immediately realizes for himself: "What I previously received was all wrong views," having no regrets regarding the Dharma of emptiness and unfindability, deeply entering and penetrating it without relying on any view of a self or view of a person—Śāriputra, I call this person one of pure brahma-practice.'"

1.33

The Dharmapada says:
"If one speaks of upholding the precepts,
there is neither good nor deportment.
The nature of precepts is like empty space;
those who uphold them are deluded and upside down."

1.34

The Vajrasamādhi-sūtra [says]: "The precepts are taught for the unvirtuous and arrogant, because the ocean has waves. Like the ground of that mind: when the ocean of the eight consciousnesses is clear, the stream of the nine consciousnesses is pure, the wind is unmoving, and waves do not rise. The nature of precepts is equal to empty space; those who uphold them are deluded and upside down."

1.35

The Sarvadharmāpravṛtti-nirdeśa-sūtra says:
"If a person differentiates precepts,
then there are no precepts.
If someone sees precepts,
they have lost the precepts.
Precepts and non-precepts have a single characteristic;
knowing this, one is a master of the Path."

1.36

The Mahāparinirvāṇa-sūtra says: "There are two kinds of precepts: first, being able to uphold them by one's own nature; second, needing instruction from another. If one encounters an assembly of monks who perform the formal motion and three announcements (jñapti-caturtha-karman), only then does one receive the precepts. Although one has received the precepts, one must rely on upādhyāyas, masters, fellow students, and good friends (kalyāṇamitra) to instruct and guide one, so that one knows how to advance and stop, listen to the Dharma, preach the Dharma, and be fully equipped with all deportments. This is called needing instruction from another."

1.37

The Buddhāvataṃsaka-sūtra, in the Chapter on Brahma-practice, says: "If the precepts are brahma-practice, is the ritual platform the precepts? Question: Is purity the precepts? Is teaching deportment the precepts? Is the threefold recitation of the karman the precepts? Is the upādhyāya the precepts? Is the ācārya the precepts? Is shaving the hair the precepts? Is wearing the kāṣāya robe the precepts? Is begging for food the precepts? Is right livelihood the precepts? Having contemplated thus, one takes nothing regarding the body, attaches to nothing regarding cultivation, and abides in nothing regarding dharmas. The past has already ceased; the future has not yet arrived; the present is empty and tranquil. There is no maker of karma, nor any receiver of retribution. This world does not shift; that world does not change. In this, what dharma is named brahma-practice? From where does it come? Whose possession is its substance? Whose is it, and by whom is it made? Does it exist or does it not exist?"

1.38

The ultimate precepts: (All sentient beings originally possess the Buddha-nature; one who upholds the ultimate precepts is a person who recognizes the mind and sees the nature. When seeing the nature, thoughts and concepts do not arise, and one gives rise neither to discrimination nor to outflows and habits. One enters the non-precepts, with neither self nor other, neither defiled nor pure, without self and without person, without thought and without discrimination, without master and without governor, without stinginess and without begrudging, having no need of a single thing. All desires are eternally quelled, equal to empty space, the same as insentient things, body and mind not acting of themselves. Precept and transgression are non-dual. One who can know thus is a person who truly upholds the precepts.)

1.39

Impure teaching of the Dharma.

1.40

The Laṅkāvatāra-sūtra says:
"In future ages there will be those
whose bodies wear the kāṣāya,
who falsely preach of existence and non-existence,
destroying my True Dharma."
The Buddha addressed Mahāmati: "Those foolish people speak of three vehicles and do not speak of mind-only without any perceptual spheres. All foolish tīrthikas falsely see an agent and that which is done, all clinging to theories of existence and non-existence; therefore they have no liberation. Nirvāṇa is detached from mind and mentation; only this single dharma is real. The storehouse consciousness is called the mind (citta), and deliberation is called the intellect (manas). The mind is like white cloth; the habits of mental consciousness are its defilement. Soiled by the habits of defilement, the mindful mind is not manifested. If one follows words to grasp meanings and establishes dharmas, because of that establishment, at death one falls into hell."

1.41

The Buddha addressed Mahāmati: "Those people are foolish and do not know that verbal explanations are arising and ceasing, while the ultimate meaning does not arise or cease. All verbal explanations fall into letters, but the meaning does not fall [into them], because it is free from existence and free from non-existence, and because it is unproduced and without substantial entity."

1.42

Pure teaching of the Dharma.

1.43

The Buddhapiṭaka-sūtra says: "Śāriputra, such a person can also purely uphold the precepts without blemish, neither defiled nor pure, praised by the autonomous and wise, able to be complete in themselves, sitting in dhyāna with joy when in accord with dhyāna-meditation. To such a monk I also grant permission to receive offerings. Śāriputra, if one has personally realized the dharmakāya without doubt or regret, I grant permission for this person to sit on a high seat and preach the Dharma. Although one is seen as an ordinary person, if one purely upholds the precepts, does not greedily crave the scriptural doctrines of the tīrthikas, single-mindedly and diligently seeks the supreme fruit of a recluse (śramaṇa), does not crave gain and offerings, is skillful in expounding meditation, is of vast learning and wide metaphor like the great ocean, and even at the cost of life does not speak falsely, takes no pleasure in disputes, benefits self and others, and teaches only the pure paramārtha—speaking thus, Śāriputra, to one who speaks thus I grant permission to teach the Dharma. What the Tathāgata expounds can make all dharmas not contradict one another, preaching for their sake precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation. Śāriputra, as for monks who seek gain, who have gone forth for the Buddha yet break the moral precepts, what is the use of their teaching the Dharma? Why is this? Śāriputra, in my sūtras it is said: 'If a person is not well tranquilized themselves and cannot protect the Dharma, that they should be able to make others well tranquilized and self-protecting is impossible.' Just as if someone is drowning in foul mud and wishes to pull out another person, this is impossible; if a person is well tranquilized themselves, can emerge from foul mud, and wishes to pull out another person, then this is possible. Therefore, Śāriputra, I now plainly tell you: slander of the Tathāgata is no light offense. A monk of truthful speech should be permitted to preach the Dharma; a precept-upholding monk who is not a false speaker can then bestow the gift of Dharma. Śāriputra, sitting on a high seat to preach the Dharma and decisively severing doubts is the supreme matter. If one upholds the precepts impurely and is attached to tīrthika doctrines, I do not permit it; as for those who lie, value worldly pleasures, seek gain, and delight in disputes, I also do not permit them. I permit those who purely uphold the precepts, have straightforward minds, and penetrate the true reality of all dharmas to sit on a high seat and preach the Dharma. Śāriputra, a monk who breaks the precepts had better renounce the precepts rather than wear the marks of a sage, cloaking their sinful defilements in the kāṣāya, secretly committing all manner of evil while receiving people's offerings of faith. Śāriputra, why for the sake of small causes and conditions should one endure a body in hell for long ages? Ānanda, just as an evil bandit dare not show himself before the king and great ministers, and one who steals another's goods does not call himself a bandit, so, Ānanda, a monk who breaks the precepts and accomplishes non-śramaṇa dharmas does not at all say of himself, 'I am an evil person,' much less can he speak to others and call himself a sinner. Ānanda, when a monk who breaks the precepts comes to hear such a sūtra as this, if he can subdue himself, he will have shame and remorse; while a precept-upholding monk will naturally increase. When this Dharma was spoken, ninety thousand devas attained the purification of the Dharma-eye regarding all dharmas."

1.44

The Saddharmapuṇḍarīka-sūtra says: "My teachings of these nine divisions adapt to sentient beings, taking entrance into the Great Vehicle as the fundamental basis."

1.45

The Laṅkāvatāra-sūtra says: "At that time Mahāmati again requested the Buddha, saying: 'I only pray that you will explain the characteristics of the siddhānta, so that I and the other bodhisattvas may thoroughly penetrate this meaning, not follow all the mistaken understandings of the heterodox, and swiftly attain anuttarā samyaksambodhi.' The Buddha said: 'Listen attentively, and I shall explain it for you.' Mahāmati said, 'Please do.' The Buddha said: 'Mahāmati, for all the two vehicles and the bodhisattvas there are two kinds of characteristics of the teaching. What are the two? They are the characteristics of the siddhānta and the characteristics of verbal teaching. The characteristics of the siddhānta refer to the superior characteristics of what one has personally realized: detached from written words, spoken language, and conceptual discrimination; entering the realm of no outflows; accomplishing the practice of one's own stage; transcending all incorrect thought and evaluation; subduing Māras and tīrthikas; and generating the light of wisdom. This is called the characteristics of the siddhānta. The characteristics of verbal teaching refer to expounding the various doctrines of the nine divisions: detached from the characteristics of oneness and difference, existence and non-existence, and so on; with skillful expedients adapting to the minds of sentient beings to cause them to enter this Dharma. This is called the characteristics of verbal teaching. You and the bodhisattvas should diligently cultivate and study them.' At that time the World-Honoured One restated the verse, saying:
'The siddhānta and verbal teachings,
Personal realization and doctrinal instruction:
If one can skillfully know and see them,
One does not fall into others' mistaken understandings.'"

1.46

The Buddha told Mahāmati, "The ultimate truth (paramārtha) is the realm of the inner personal realization (pratyātmādhigama) of noble wisdom; it is not the cognitive sphere of verbal discrimination. Verbal discrimination cannot reveal it." Mahāmati said, "Preaching is subject to arising and ceasing, fluctuating, and conditionally produced through reciprocal causes and conditions. If it is conditionally produced through reciprocal causes, it cannot reveal the ultimate truth. The ultimate truth has no marks of self or other; speech possesses marks and cannot reveal it. The ultimate truth is mind-only (citta-mātra); various external marks are entirely absent. Verbal discrimination cannot reveal it. Therefore, Mahāmati, you should keep far away from verbal discrimination and conceptualizing the Buddha." The Buddha told the brāhmaṇa, "As long as there is the slightest movement of mental consciousness discriminating external objects, it is all worldly sophistry (lokāyata). Down to the movement of the mind, that is worldly sophistry. One whose discriminations do not arise is a person who sees their own mind."

1.47

The Buddha told Mahāmati, "As long as the slightest verbal discrimination arises, there is the fault of permanence and impermanence. Therefore, one should eradicate the two discriminating thoughts and not let the least bit remain."

1.48

"As long as anything is posited, / All is erroneous and confused. / If one sees that it is mind-only, / Then there is unconditioned disputation. / Fools delight in false speech / And do not hear true wisdom. / Verbal speech is the root of the three sufferings; / The truth extinguishes the cause of suffering. / Verbal speech is subject to alteration; / The truth is free from words. / In the mirror of the mind of false imagination, / The foolish give rise to two kinds of views. / Not recognizing the mind and conditions, / They immediately produce two false imaginations. / Realizing the mind and its cognitive objects, / False imaginations do not arise. / My unsurpassed Great Vehicle / Transcends names and words. / Its meaning is exceedingly clear; / Fools do not awaken to or know it. / Inner personal realization is unmoving; / This is the unsurpassed Great Vehicle."

1.49

The Viśeṣacintibrahma-paripṛcchā-sūtra says: "How does a monk follow the Buddha's teaching and follow the Buddha's words?" The reply was: "Praise and disparagement leave his mind unmoved—this is called following the Buddha's teaching. Not following written words or speech is called following the Buddha's words. Furthermore, when a monk extinguishes all marks, this is called following the Buddha's teaching." It also says: "With body nothing arising, with mind nothing arising—this is called the foremost, steadfast vigor."

1.50

Contentious dharmas:

1.51

The Viśeṣacintibrahma-paripṛcchā-sūtra says: Brahmā asked, "How is it that monks engage in much contention and disputation?" The reply was: "'This is good, this is bad'—this is called contention and disputation. 'This is principle, this is not principle'—this is called contention and disputation. 'This is defiled, this is pure'—this is called contention and disputation. 'This is wholesome, this is unwholesome'—this is called contention and disputation. 'This is moral precept, this is broken precept'—this is called contention and disputation. 'This should be done, this should not be done'—this is called contention and disputation. 'By this dharma the path is attained, by this dharma the fruition is attained'—this is called contention and disputation. Brahmā, if within the Dharma one has a mind of high and low, grasping and greedily clinging, these are all contention and disputation. One who delights in contention and disputation lacks the dharma of a śramaṇa. One who delights in the dharma of a śramaṇa has no false imagination or greedy clinging." Brahmā asked, "How does a monk draw close to the Buddha?" The reply was: "If a monk, among all dharmas, sees no dharma as either near or far, this is called drawing close to the Buddha." Brahmā asked, "How does a monk serve and attend upon the Buddha?" The reply was: "If a monk creates nothing through body, speech, or mind, this is called serving and attending upon the Buddha."

1.52

The Chapter on Expedient Means of Delighting in the Adornment of Necklaces (consisting of one work in one fascicle; also titled The Dialogue Sūtra on the Bodhisattva Who Transformed a Female Body): "If it is non-contentious and ineffable, for what reason is it spoken of as 'non-contentious'?" Subhūti said, "Sister, the Tathāgata, the World-Honored One, speaks using conventional designations for the sake of śrāvaka disciples." The woman said, "Venerable Subhūti, if there are conventional designations, there is contention. If there is contention, there is inverted view. If there is inverted view, it is not the dharma of a śramaṇa." Subhūti said, "Sister, what is the dharma of a śramaṇa?" The woman said, "Venerable Subhūti, freedom from letters, freedom from contention, and freedom from inverted views—this is the dharma of a śramaṇa. Also, not discriminating between what is dharma and what is non-dharma is the dharma of a śramaṇa. Furthermore, not discriminating between remembering and not remembering is the dharma of a śramaṇa. Freedom from all attachments is the dharma of a śramaṇa. Being without mind and separated from mental consciousness is the dharma of a śramaṇa. Knowing contentment is the dharma of a śramaṇa. Freedom from conditioned dharmas is the dharma of a śramaṇa. Knowing that all dharmas are like empty space is the dharma of a śramaṇa." When this dharma of a śramaṇa was spoken, among the gods assembled to hear the Dharma, forty devaputras were freed from dust and cleansed of defilement, attaining the purification of the Dharma-eye (dharma-cakṣuḥ-viśuddha).

1.53

The Buddhapiṭaka-sūtra says (Buddha's disciples who ultimately attach to the conditioned and grasp at marks do not possess the dharma of a śramaṇa): "Those who are not śramaṇas but call themselves śramaṇas, and who receive offerings when they should not be offered to, are called perpetual thieves and thieves who raise banners; they are called thieves who freely murder people. Every single mouthful eaten by such people is impure. Only those who clearly tend toward the path and attain the fruits of the path can digest offerings. Śāriputra, after my parinirvāṇa, such people will fill Jambudvīpa, exclusively pursuing profit to sustain themselves." / Conditioned dharmas:

1.54

The Diamond Sūtra says: "All conditioned dharmas / Are like a dream, an illusion, a bubble, a shadow, / Like dew and like lightning; / One should contemplate them thus."

1.55

The Nirvāṇa-sūtra says: "Conditioned merits have many faults and afflictions."

1.56

The Buddhapiṭaka-sūtra says: "All the dharmas I preach / Accord with the ultimate truth (paramārtha). / The conditioned is not solid or durable, / Being like what is seen in a dream."

1.57

The Vajrasamādhi-sūtra says: "Toward conditioned dharmas, [act] as if avoiding a pit of fire."

1.58

The Laṅkāvatāra-sūtra says: "If based upon the slightest dharma, the slightest dharma arises; / If based upon things, this dharma is immediately destroyed."

1.59

The Chanmen-jing says: "The wondrous meaning and supreme principle of the Great Vehicle are vast and open; sentient beings of the conditioned cannot enter."

1.60

The Śūraṅgama-sūtra says: "Consummate bodhi reverts to having nothing to be attained."

1.61

The Borezi-jing says: "There is neither wisdom nor attainment; because there is nothing to be attained, one is a bodhisattva."

1.62

The Sūtra-prajñā-sūtra says: The Buddha told Subhūti, "If there is a good man or good woman who generates the bodhicitta with anything to be attained, that is a wrong view (mithyā-dṛṣṭi). A person with wrong views will never see the Buddha. Severing all wisdom is called the Buddha's wisdom view. Seeing ordinary beings as conditioned and the Buddha as unconditioned—seeing in this way is not the view of equality. Seeing the dharmas of ordinary beings as empty and the Buddha-dharmas as also empty—seeing in this way is called the right view (samyag-dṛṣṭi)."

1.63

The Viśeṣacintibrahma-paripṛcchā-sūtra says: "World-Honored One, how does one consummate the six pāramitās?" "Brahmā, if one does not mind giving, does not rely on morality, does not discriminate patience, does not exert vigor, does not abide in dhyāna-concentration, and does not dualize wisdom—this is called consummating the six pāramitās."

1.64

The Vajrasamādhi-sūtra says: "When the empty mind is unmoved, one consummates the six pāramitās."

1.65

This Dharma gate of the Sudden Teaching of the Great Vehicle is because all sentient beings originally possess the Buddha-nature. The written words and spoken teachings of the thousands of sūtras and ten thousand treatises, of both the Great and Lesser Vehicles, merely point to the original nature of sentient beings to directly accomplish the Buddha path. This dharma is also called returning to the source, also called reflecting back, also called reversing the flow, also called dedication (pariṇāmanā), also called non-arising (anutpāda), also called unblemished (anāsrava), also called non-origination, and also called dharma free from seeing, hearing, perceiving, and knowing.

1.66

The Laṅkāvatāra-sūtra says: "Just as when the torrential flow of water ceases, / The waves do not arise, / So when the mental consciousness is extinguished, / The various consciousnesses are not produced."

1.67

The Śūraṅgama-sūtra says: "Originally it was a single pure brightness, / Divided into six harmonies. / If one sense organ comes to rest and recovers, / The functions of all six cease to operate. / When one sense faculty returns to the source, / All six sense faculties attain liberation. / Turning the hearing inward to hear one's own nature, / That nature accomplishes the unsurpassed path. / Turning the seeing inward to see one's own mind, / Seeing the nature accomplishes the Buddha path."

1.68

It also says: "If you discard arising and ceasing to maintain the true and permanent, when the permanent radiance manifests, the dust, sense faculties, and consciousness-mind will vanish at once. Conceptual marks are the dust; conscious affections are the defilement. When both are left far behind, your Dharma-eye will at once be clear and bright. How could you not achieve unsurpassed awareness?" / The Buddha told Ānanda, "Such a person who purely upholds the prohibitive precepts has a mind without greedy lust, and does not leak or overflow outward toward the six sense objects. Because there is no overflowing, they turn back to the source and return to themselves. Since objects are no longer conditioned, the sense faculties have no counterparts. Reversing the flow to become completely unified, the six functions cease to operate, and the lands of the ten directions become completely clear and pure."

1.69

The Laṅkāvatāra-sūtra says: "Leaving far behind the mind and consciousness, / Also leaving behind the five dharmas, / And further leaving behind intrinsic nature (svabhāva)— / This is the Buddha's lineage (gotra). / Because of relying on the fundamental consciousness, / The various consciousnesses arise. / Because of relying on the internal consciousness, / There appears a resemblance of external reflections. / The ignorant constantly discriminate / The conditioned and the unconditioned. / […] / Apart from the substance there is also no reflection. / If the storehouse consciousness (ālaya-vijñāna) is purified, / The waves of the consciousnesses do not arise. / Depending on the dharmakāya there is the retribution [body], / And pure discriminations arise. / If one does not realize selflessness / And relies on teachings rather than the meaning, / Seeking a self within principle and teachings, / That is a false defilement and evil view. / Because they do not understand, they speak of existence; / It is solely false grasping with nothing remaining. / Departed from the noble teachings and the correct principle, / Wishing to extinguish delusion, it increases instead. / These are the wild words of tīrthikas; / The wise should not speak them. / Teachings are revealed by means of principle; / One should rely on these teachings and principle, / Without any further discrimination."

1.70

The Vimalakīrti-sūtra says: "Mañjuśrī Bodhisattva establishes all dharmas from the root of non-abiding."

1.71

The Diamond Sūtra says: "All Buddhas and all Buddhas' dharmas of anuttarā samyaksambodhi emerge from this sūtra" (this sūtra is just this mind: because it neither arises nor ceases, is neither defiled nor pure, is free from existence and non-existence, is free from both reflection and substance, does not rely on nature or marks, does not follow arising nor rely on cessation, does not follow possessing marks nor rely on marklessness, and neither sinks nor floats).

1.72

The Mañjuśrīcaryā-sūtra says: "Furthermore, Śāriputra, if someone says that in the past or future within the limit of reality (bhūta-koṭi) there is spoken of a basis or there is spoken of no basis, know that such people slander the Tathāgata and incur great and heavy sin. Why is this? That true limit of reality has no recollection, no thought, and no falling" (having no recollection and no thought means not following floating; having no falling means not sinking into emptiness or stagnating in quietude. This dharma does not follow having mind nor rely on mindless. Following having mind is waves; relying on mindless is […] the view of emptiness of the tīrthikas. Non-duality of existence and non-existence is right view).

1.73

The Laṅkāvatāra-sūtra says: "The vehicle of gods and the vehicle of Brahmā, / The vehicle of śrāvakas and pratyekabuddhas, / And the vehicle of all Buddha-Tathāgatas— / All these vehicles have been spoken by me. / As long as there is the arising of mind, / These vehicles have not reached the ultimate realm. / After that mind has ceased and transformed, / There is neither vehicle nor one who rides a vehicle. / With no vehicle established, / I speak of the Great Vehicle."

1.74

"The vehicle of gods is not a vehicle; / It is not a name and not a letter; / It is neither truth nor liberation."

1.75

"My unsurpassed Great Vehicle / Transcends names and words. / Its meaning is exceedingly clear; / Fools do not awaken to or know it. / Inner personal realization is unmoving; / This is the unsurpassed Great Vehicle."

1.76

The Upāliparipṛcchā-sūtra says: "Seeing ordinary beings as conditioned and the Buddha as unconditioned—seeing in this way is not the view of equality. Seeing the dharmas of ordinary beings as empty and the Buddha-dharmas as also empty—seeing in this way is called the view of equality. Seeing a monk who commits transgressions as not entering hell, and one of pure practice as not realizing nirvāṇa—seeing in this way is called the view of equality."

1.77

The Ratnakūṭa-sūtra says: "What is truly making offerings to the Buddha?" The Buddha said, "Having no thought of the Buddha, no thought of the Dharma, and no thought of the Saṅgha—this is called truly making offerings to the Buddha day by day. The Buddha is not called action, not called form, and not called thought. Being free of action, free of form, and free of thought—this is called truly making offerings to the Buddha."

1.78

The Vajrasamādhi-sūtra, Chapter One, Introductory Chapter: At that time, the World-Honored One, surrounded by the great assembly, expounded the Great Vehicle sūtra called 'Beneficial Practice of the Original Awakening of the One-Flavored Limit of Reality'. If one hears this sūtra, or even upholds a single four-line gāthā, this person enters the stage of the Buddha's wisdom and can teach and transform sentient beings through expedient means, acting as a great spiritual friend (kalyāṇamitra) for all sentient beings. After the Buddha had spoken this sūtra, he sat cross-legged and immediately entered the vajrasamādhi, unmoving in body and mind. At that time, in the assembly, there was a monk named Agada who rose from his seat, joined his palms, knelt down, and wishing to proclaim the meaning, spoke verses saying:

1.79

Honoured One who fulfills great compassion,
whose wisdom penetrates without obstruction,
in order to extensively deliver sentient beings,
you explain the meaning of the single truth.
Immeasurable bodhisattvas
all deliver sentient beings;
for the sake of the multitude, widely afflicted, they inquire,
knowing the sign of phenomena is quiescent cessation.
Entering the state of certitude,
with the Tathāgata's skilful means of wisdom,
you shall expound for those entering reality;
accordingly, all is the One Vehicle,
without any mixed flavors.
Just as the moisture of a single rain
causes all the various grasses to flourish,
each according to its different nature,
so the moisture of the single-flavor Dharma
pervades all universally,
like the moisture of that single rain,
all growing the shoot of bodhi,
entering the vajra flavor,
realizing the true concentration of phenomena,
definitively severing doubts and regrets,
sealed by the single Dharma.

1.80

Chapter Two: The Signless Dharma
"The definitive meaning of the single awakening is difficult to understand and difficult to enter, not known or seen by those of the two vehicles; only Buddhas and bodhisattvas can know it. Good sons, if in transforming sentient beings you give rise to no notion of transforming, not giving rise to no transformation, that transformation is vast indeed. Cause those sentient beings all to be free from the mind of self; all mind of self is originally empty and quiescent. If one attains the empty mind, the mind is not an illusory transformation; free from illusion and transformation, one immediately attains non-arising. The mind of non-arising lies in non-transformation." Mokṣa Bodhisattva then addressed the Buddha, saying: "World-Honoured One, if there are sentient beings who, seeing phenomena arise, what view should they be caused to extinguish?"

Linked texts (1)

諸經要抄 — Classical Chinese