大乘無生方便門 1

English (machine translation) 1

Language: English

1.1 — 5 parts

1.1.1

First, comprehensively revealing the Buddha-essence. Second, opening the gate of wisdom. Third, displaying the inconceivable dharma. Fourth, clarifying the correct nature of all dharmas. Fifth, the naturally unhindered path of liberation.

Each person kneels with palms joined, and should be instructed to give rise to the four great vows:

Sentient beings are boundless; I vow to deliver them.
Afflictions are boundless; I vow to cut them off.
Dharma gates are inexhaustible; I vow to study them.
The unsurpassed Buddha path; I vow to realize it.

Next, invite the Buddhas of the ten directions to be preceptors and so forth. Next, invite the Buddhas and bodhisattvas of the three times and so forth. Next, teach the receiving of the three refuges. Next, inquire about the five capabilities:
First, from this day until reaching bodhi, are you able to abandon all bad companions? (Answer: I am able.)
Second, are you able to draw near to kalyāṇamitras? (Answer: I am able.)
Third, are you able to sit and uphold the prohibitive precepts, never violating them even unto the end of life? (Answer: I am able.)
Fourth, are you able to recite the Mahāyāna sūtras and inquire into their profound meaning? (Answer: I am able.)
Fifth, seeing suffering sentient beings, are you able to rescue and protect them according to your ability? (Answer: I am able.)

Next, each states their own name and repents of their transgressions, saying:

Ten evil transgressions of body, speech, and mind karma
In the past, future, and present:
I now wholeheartedly repent of them all,
Vowing that the sins be eradicated and never arise again.

Obstacles of the five heinous sins and grave transgressions (following the previous form).

Just as when a bright pearl is submerged in turbid water, by the pearl’s power the water instantly becomes clear; the majestic virtue of the buddhadhātu is also like this: the turbid water of afflictions all becomes pure. Now that your repentance is complete, your three karmas are pure. Like pure lapis lazuli, bright and transparent both inside and outside, you are fit to receive the pure precepts, the bodhisattva precepts. This is the precept of guarding the mind; it takes the buddhadhātu as the precept. If the nature of mind flickers into arising, this opposes the buddhadhātu; this is breaking the bodhisattva precepts. If one protects and maintains the mind so that it does not arise, this accords with the buddhadhātu; this is upholding the bodhisattva precepts. (Spoken three times.)

Next, each is instructed to sit cross-legged.

[Master]: Together, disciples of the Buddha, what is the mind that is tranquil and unmoving?
[Disciples] say: Pure.
[Master]: Disciples of the Buddha, all the Buddha-Tathāgatas have a great expedient means for entering the path: with a single thought of pure mind, one頓 instantly transcends to the Buddha stage.
The master strikes the wooden clapper, and at the same moment they recite the Buddha's name.
The master says: One must not grasp at any marks whatsoever […], because the Vajracchedikā Sūtra says, "All marks whatsoever are empty and deceptive." If looking at the mind is pure, it is called the pure mind ground. Do not shrink or constrict the body and mind; expand the body and mind. Look far and wide in an unfettered way, looking equally to the end of empty space.
The master asks, saying: What thing do you see?
The disciple says: I do not see a single thing.
The master: Look at purity, look very finely. That is, use the pure eye of the mind, looking boundlessly and limitlessly far away.
The master says: Ask [them to] look unobstructed.
The master asks: What thing do you see?
Answer: I do not see a single thing.
The master: Look far ahead. Look far behind. Look equally and simultaneously in the four directions, above, and below. Look to the end of empty space. Constantly use the pure eye of the mind to look. Do not interrupt it, nor limit how much you look. Cause the body and mind to function harmoniously and without obstruction.
The master says: What are the three and six?
The disciple says: They are the Buddha. When body and mind are able to transcend thought, not seeing the mind, the mind is as tathatā, and the mind attains liberation; not seeing the body, form is as tathatā, and the body attains liberation. Applying this continuously for a long time without interruption,
(entering, he says:)
Empty space has not a single thing;
It is pure and without marks.
Constantly cause this to be uninterrupted;
From this, one is forever free of hindrances.
The eye faculty is pure;
The eye faculty is free of hindrances.
The ear faculty is pure;
The ear is free of faculty hindrances.
In this way, up to the six sense faculties being pure;
The six sense faculties are free of hindrances.
All is unobstructed—this is liberation.
Not seeing the marks of the six sense faculties,
Pure and without marks,
Constantly uninterrupted:
This is the Buddha.

What is the Buddha? The Buddha-mind is pure, free from being and free from non-being. Body and mind do not arise, constantly maintaining the true mind.
What is tathatā? When the mind does not arise, it is mind-tathatā; when form does not arise, it is form-tathatā. Because of mind-tathatā, the mind is liberated; because of form-tathatā, form is liberated. When mind and form are both transcended, there is not a single thing. This is the great Bodhi tree.

"Buddha" is Sanskrit from the Western regions; in this land, it was formerly translated as "Enlightened One" (jue). What is called enlightenment […] is that the essence of mind transcends thought. The mark of transcending thought is equal to the realm of empty space, having nowhere it does not pervade. The single mark of the dharmadhātu is precisely the Tathāgata's equal dharmakāya. With respect to this dharmakāya, it is spoken of as original enlightenment. When the enlightened mind first arises, the mind has no mark of a beginning; far transcending subtle thoughts, it clearly sees the mind-nature. Its nature is eternally abiding, which is called ultimate enlightenment.

"Buddha" is Sanskrit from the Western regions; in this land, it was formerly translated as "Enlightened One" (jue). What is meant by enlightenment is that the essence of mind transcends thought; transcending thought is the meaning of Buddha, the meaning of enlightenment. Briefly explaining the meaning of Buddha, it contains three meanings, and is also called the expedient means of sealing the mind.
Question: What are the three meanings?
[Answer]: Self-enlightenment, enlightening others, and perfection of enlightenment. Transcending mind is self-enlightenment, not conditioning the five faculties. Transcending form is enlightening others, not conditioning the five sense objects. When mind and form are both transcended, enlightened practice is complete and perfected; this is precisely the Tathāgata's equal dharmakāya. The mark of transcending thought is equal to the realm of empty space, having nowhere it does not pervade.

Question: What is being equal to the realm of empty space and having nowhere it does not pervade? What is pervading and not pervading?
Answer: Empty space has no mind; transcending thought has no mind. Having no mind, it is equal to empty space, with nowhere it does not pervade. Having thought, it does not pervade; transcending thought, it pervades. The single mark of the dharmadhātu is precisely the Tathāgata's equal dharmakāya.

Question: What is the dharmadhātu?
[Answer]: What the mind-faculty knows is phenomena (dharma); "realm" refers to the eighteen realms. When the eye sees and the mind knows, thoughts arise, producing many conceptualizations that create barriers and obstructions without passage; this is the defiled dharma realm, this is the realm of sentient beings.
What is the pure dharma realm?
[Answer]: When the eye sees and the mind knows, transcending thought, there are no barriers or obstructions; this is the pure dharma realm, this is the Buddha realm.
What is the Buddha realm?
[Answer]: The single mark of the dharmadhātu is the place where the mind knows; this is dharma, this is the dharmadhātu. The eye sees form; the ear hears sound; the nose senses fragrance; the tongue knows taste; the body senses touch; the mind-faculty knows dharmas. The mind-faculty comprehensively knows the above five kinds of dharmas. If the mind arises to condition them together, it is the defiled dharma realm, it is the realm of sentient beings. If it does not give rise to mind to condition them together, it is the pure dharma realm, it is the Buddha realm.
The single mark of the dharmadhātu has two aspects within the eighteen realms: one defiled and one pure. First defiled, then pure: the eye sees form, and the mental consciousness conditions and knows it along with it; the eye and the other five faculties depend on sense objects. Arising defilement in five places, there is defilement in all places; defilement in all places is the defiled dharma realm, the realm of sentient beings.

Question: What is the pure dharma realm?
[Answer]: As for the pure dharma realm, when in the midst of transcending thought the eye sees form without discriminating, one attains liberation right at the place of the eye. The remaining four are also the same. Liberation in the five places is liberation in all places; liberation in all places is purity in all places; this is the pure dharma realm, this is the Buddha realm. The mark of transcending thought is equal to the realm of empty space, having nowhere it does not pervade.

1.1.2

belongs to one's own dharma realm, while the other characteristic belongs to others. Question: What is the meaning of 'Tathāgata'? Answer: Transcending mind, mind is thus (tathatā); transcending form, form is thus. Mind and form are both thus: this is the perfection of enlightenment. The perfection of enlightenment is precisely the Tathāgata. Furthermore, when the mental faculty does not arise, mind is thus; when the five [sense] faculties do not arise, form is thus. Mind and form being thus-like and not arising in accordance with objects is the equal dharmakāya of the Tathāgata. Regarding this dharmakāya, it is called original enlightenment. When the enlightened mind first arises, the mind has no initial characteristic. Keeping far apart from subtle thoughts, one clearly perceives the mind-nature; the nature being ever-abiding is called ultimate [enlightenment]. This is the dharmakāya. Question: What is the saṃbhogakāya Buddha? [Answer:] Knowing that the six faculties are fundamentally unmoving, the nature of enlightenment is suddenly perfected and its radiant light shines everywhere: this is the saṃbhogakāya Buddha. What is the dharmakāya Buddha? Because in the causal stage one cultivated precepts, samādhi, and prajñā, destroying the manifold, thick obstructions of ignorance within the body and accomplishing the great radiance of wisdom: this is the dharmakāya Buddha. What is the nirmāṇakāya Buddha? Because the mind transcends thoughts, the sphere of objects and dust is purified; vision and knowledge are unimpeded, responding perfectly throughout the ten directions: this is the nirmāṇakāya Buddha. Essence and function are distinct: transcending thought is called the essence; seeing, hearing, perceiving, and knowing are the function. Quiescent and yet constantly functioning, functioning and yet constantly quiescent: function is identical to quiescence; transcending characteristics is called quiescence. Quiescence illuminates, and illumination is quiescent. 'Quiescence illuminates': arising characteristics on the basis of the nature. 'Illumination is quiescent': gathering characteristics back into the nature. When expanded, it permeates the dharmadhātu; when rolled up, it is entirely on the tip of a hair. Breathing out and breathing in are distinct; spiritual functioning is sovereign. (Query:) Since body and mind are empty, who breathes out and who breathes in? When body and mind are empty, there is neither breathing out nor breathing in; this accords with the unconditioned. Opening to the unconditioned, one realizes true reality. Body and mind being empty, one skillfully dedicates [merit]; dedicating it toward bodhi, one realizes true and eternal bliss. Constantly facing objects, the mind has no attachment. The two dharmas of body and mind are defiled or pure: relying on having thoughts, there are immeasurable afflictions [as numerous as] sands of the Ganges; relying on transcending thought, there are immeasurable merits [as numerous as] sands of the Ganges. Relying on the merits of the sands of the Ganges is purity. Relying on what is the dharmakāya essence? What do body and mind rely on? Transcending thought is the dharmakāya. Because one transcends thought, immeasurable arisings and cessations [numerous as] the sands of the Ganges are transformed, becoming immeasurable merits [as numerous as] the sands of the Ganges. The merits of the sands of the Ganges abiding in reliance on transcending thought is 'reliance'. What is the meaning of 'accumulation' (saṃbhāra)? Cultivating unceasingly and maintaining merits without dispersing is 'accumulation'. Accumulating all merits, they fill the dharmakāya; because one transcends thought, all myriads of conditions are true. (Above, Part One is finished.) Part Two: The preceptor strikes the wooden clapper and asks, 'Do you hear the sound or not?' 'I hear it.' Not moving: this not moving is the expedient means of producing prajñā from samādhi; it is opening the gate of wisdom. Hearing is prajñā. This expedient means not only can produce prajñā, but can also [yield] correct samādhi. It is opening the gate of jñāna, namely obtaining jñāna: this is called opening the gate of wisdom. If one does not obtain this expedient means, one will fall straightaway into heterodox samādhi, crave the taste of dhyāna, and fall into the nirvāṇa of the two vehicles. Having already obtained this expedient means of correct samādhi, one directly attains parinirvāṇa, which is mahānirvāṇa. The function of jñāna is knowing; the function of prajñā is seeing. This is called opening the vision and knowledge of the Buddha. Vision and knowledge are precisely bodhi. Question: What is 'not moving'? Answer: The mind not moving. The mind not moving is samādhi, is jñāna, is principle. The ear faculty not moving is form, is matter, is prajñā. This not moving is the expedient means of producing prajñā from samādhi, opening the gate of wisdom. Question: What is the gate of prajñā? The ear faculty is the gate of prajñā. How does one open the gate of prajñā? Hearing sound while the ear faculty does not move is opening the gate of prajñā. What is prajñā? Hearing is prajñā. The five faculties are all gates of prajñā. Not only can it produce prajñā, it can also [yield] correct samādhi: this is opening the gate of jñāna. Question: What is the gate of jñāna? The mental faculty is the gate of jñāna. How does one open the gate of jñāna? The mental faculty not moving is opening the gate of jñāna. How does one transform the mind to accomplish jñāna? One directly obtains jñāna: this is called opening the gate of wisdom. I have now opened the gate of wisdom for you; you have the power to liberate sentient beings. The body and the hands and feet are quiescent and firmly unmoving; the eight worldly winds cannot move [them]. Question: What are the eight worldly winds? The eight winds are gain, loss, defamation, honor, praise, ridicule, suffering, and pleasure. Answer: Four are adverse, and four are favorable. Question: Regarding these adverse and favorable [winds], how does one act? Answer: The mind does not move. Not moving is the Buddha. Like Mount Sumeru far transcending the ocean of birth and death, one wanders freely beyond the three realms. Adorned with the power of samādhi and prajñā of the Dharma one has attained, through this one liberates sentient beings, personally realizing the unexcelled path. Question: How many kinds of people can open the gate of wisdom? Answer: There are three kinds of people. Who are they? Ordinary people, the two vehicles, and bodhisattvas. For ordinary people, when there is sound they hear it, and when there is no sound and the sound fades away, they do not hear. For the two vehicles, whether there is sound or no sound, when the sound fades away they do not hear, they do not hear. For bodhisattvas, whether there is sound or no sound, when the sound fades away they constantly hear. Question: These three kinds of people alike can open the single gate of wisdom; on what account do people of the two vehicles crave the taste of dhyāna and fall into the nirvāṇa of the two vehicles? People of the two vehicles can open the single gate of prajñā: this prajñā, at the ear faculty, realizes hearing-prajñā. What was not heard in the past is now heard; having heard it, their minds give rise to joy. Joy is movement. Fearing movement, they cling to non-movement, extinguish the six consciousnesses, and realize the nirvāṇa of empty quiescence. Whether there is sound or no sound, when the sound fades away, they do not hear; not hearing, they crave the taste of dhyāna and fall into the nirvāṇa of the two vehicles. Bodhisattvas can open the gate of prajñā: hearing is prajñā; at the ear faculty they realize hearing-prajñā. Knowing that the six faculties are fundamentally unmoving, whether there is sound or no sound, and when the sound fades away, they constantly hear, constantly accord with non-movement, and cultivate practice. Because they have obtained this expedient means of correct samādhi, they directly attain parinirvāṇa, which is mahānirvāṇa. The Nirvāṇa Sūtra says: 'Hearing what was not heard, not hearing what was not heard, hearing what was heard.' Question: What is 'hearing what was not heard'? What was not heard in the past is now heard: this is 'hearing what was not heard'. What is 'not hearing'? Having heard what was not heard, their minds give rise to joy. Joy is movement. Fearing movement, they cling to non-movement, extinguish the six consciousnesses, and realize the nirvāṇa of empty quiescence. Whether there is sound or no sound, when the sound fades away, they do not hear, they do not hear: this is 'not hearing what was not heard'. What is 'hearing'? Having heard, their minds give rise to joy. Joy is movement. Fearing movement, they cling to non-movement, extinguish the six consciousnesses, and realize the nirvāṇa of empty quiescence; whether there is sound or no sound, when the sound fades away, they do not hear, they do not hear: this is 'not hearing what was not heard'. What is 'hearing and not hearing'? When people of the two vehicles emerge from samādhi, they hear; when in samādhi, they do not hear. When people of the two vehicles are in samādhi, they lack prajñā: they cannot preach the Dharma, nor can they liberate sentient beings. When they emerge from samādhi, their minds are scattered: they preach the Dharma without samādhi.

1.1.3

[not being] moistened by water is called dry wisdom. Does samādhi hear or not hear? What is hearing and not hearing? Ordinary people also hear, and bodhisattvas also hear. When ordinary people hear, hearing is immediately movement; movement is being identical to the [sense] dust. When bodhisattvas hear, hearing is unmoving; it is not identical to the dust. Harmonizing with the light without being identical to the dust: in the Sahā world, Śākyamuni Tathāgata takes sounds as Buddha-work, with the ear faculty as the gate of wisdom. In the World of Radiance, Dīpaprabha Tathāgata takes light as Buddha-work, with the eye faculty as the gate of wisdom. In the World of Heaped Fragrance, Gandhaprabhūta Tathāgata takes manifold fragrances as Buddha-work, with the nose faculty as the gate of wisdom. In the World of Nectar, Amṛta Tathāgata takes the taste of nectar as Buddha-work, with the tongue faculty as the gate of wisdom. In the World of Manifold Flowers, Kusumbhaprabha Tathāgata takes manifold flowers as Buddha-work, with the body faculty as the gate of wisdom. In the World of Wonderful Wisdom, Dharmaprabhāsa Tathāgata takes knowing all dharmas to be unmoving as Buddha-work, with the mental faculty as the gate of wisdom. This expedient means not only can arouse wisdom, but also can [produce] correct samādhi. / Question: What are wrong samādhi and correct samādhi? / Answer: When followers of the two vehicles extinguish the six consciousnesses and realize empty, quiescent nirvāṇa, that is wrong samādhi. When a bodhisattva knows that the six faculties are originally unmoving—whether there is sound or no sound, when sound has ceased—there is constant hearing; that is correct samādhi. / Question: Who is able to open the gate of wisdom? / Answer: A kalyāṇamitra is able to open it. Because of hearing the words of a kalyāṇamitra, one awakens to the fact that the six faculties are originally unmoving—whether there is sound or no sound, and when sound has ceased—and constantly hearing, constantly in accord with the unmoving, one practices. This is called the external kalyāṇamitra being able to open the gate of wisdom. / Question: What is the internal kalyāṇamitra? / Answer: Wisdom: 'knowing' is jñāna, 'cognizing' is prajñā. Transforming the intellect to accomplish jñāna is opening the gate of jñāna. Attaining jñāna at that moment is called the internal kalyāṇamitra, which can open the gate of wisdom. What are wrong samādhi and correct samādhi? Followers of the two vehicles having samādhi without prajñā is called wrong; bodhisattvas having both samādhi and prajñā is called correct. / Question: What are lesser and greater nirvāṇa? / Answer: In the Sanskrit language of the Western realm, in this land it was formerly translated as parinirvāṇa. What is parinirvāṇa? Both prajñā and jñāna being quiescent (this is mahānirvāṇa). 'Bodhi' is Sanskrit from the Western realm; translated in this land it is called knowing. Vision and knowledge: vision is the quiescent function of wisdom. Bodhi is the quiescent function of nirvāṇa. Vision and knowledge are function; wisdom is essence. Bodhi is function; nirvāṇa is essence (essence and function are distinct). A sūtra says: 'Bodhi cannot be attained with mind or body; quiescence and cessation are bodhi, because it extinguishes all characteristics.' / Question: What does it mean that body and mind cannot attain it? / Answer: The mind unmoving, transcending thoughts without their arising, bodhi cannot be attained with the mind. Form unmoving, transcending thoughts without their arising, bodhi cannot be attained with the body. When body and mind are both unmoving, that is quiescence and cessation; this is bodhi extinguishing all characteristics. Furthermore, body and mind both transcending thoughts is itself complete bodhi. / Question: 'Not meeting is bodhi, because the āyatanas do not meet.' Is this that body and mind cannot be attained? / Answer: The six faculties unmoving, the āyatanas do not meet; this is itself complete bodhi. Furthermore, when faculties and dust do not defile, then nowhere do they meet. / Question: Also, it is asked: 'Obstruction is bodhi, because it obstructs all vows.' / Answer: The six faculties unmoving, all vows do not arise; this is itself complete bodhi. / Question: Can one enter a water pitcher or not? / Answer: When correctly applying the mind, one does not see entering and does not see exiting. Seeing entering is also movement; existence is also movement; seeing non-entering is also movement; neither entering nor non-entering is unmoving. / Question: What is non-hearing as fundamental, and seeing, hearing, perceiving, and knowing as subsequently attained? Question: Why is non-hearing called fundamental? / Answer: Because first realizing transcendence of the characteristics of body and mind is the fundamental; visionary knowledge being sovereign and undefiled by the six dusts, seeing, hearing, perceiving, and knowing are subsequently attained. Taking prior realization as the fundamental: if one does not take realization as prior, whatever visionary knowledge one has will follow defilement. / Question: Today, seeing, hearing, perceiving, and knowing blaze forth, attaining sovereignty amid the six dusts; why does it stem from first realizing transcendence of body and mind, taking the characteristics of the body as fundamental? When visionary knowledge is sovereign, it is not defiled by the six dusts; clearly know that visionary knowledge being sovereign after realization constitutes the various subsequently attained wisdoms. Fundamental and subsequently attained are distinct in every situation, liberated in every situation, and cultivated in every situation. The eye seeing form while the mind does not arise is fundamental wisdom; seeing with sovereignty is subsequently attained wisdom. The ear hearing sound while the mind does not arise is fundamental wisdom; hearing with sovereignty is subsequently attained wisdom. The nose perceiving fragrance while the mind does not arise is fundamental wisdom; perceiving with sovereignty is subsequently attained wisdom. The tongue perceiving taste while the mind does not arise is fundamental wisdom; perceiving with sovereignty is subsequently attained wisdom. Self-perceiving body while the mind does not arise is fundamental wisdom; perceiving with sovereignty is subsequently attained wisdom. The intellect knowing dharmas while the mind does not arise is fundamental wisdom; knowing with sovereignty is subsequently attained wisdom. Faculty by faculty does not arise, so the dusts are pure. Does faculty by faculty not arise, or the dusts? / Question: The Vimalakīrti Sūtra says: 'Bondage of wisdom without expedient means': followers of the two vehicles in samādhi do not hear, but upon emerging from samādhi they hear. In samādhi there is no wisdom, so they cannot preach the Dharma and cannot save sentient beings. Emerging from samādhi, their minds are scattered; preaching the Dharma without the moisture of the water of samādhi is called dry wisdom samādhi. This is called the bondage of wisdom without expedient means. What is the liberation of wisdom with expedient means? Bodhisattvas know that the six faculties are originally unmoving; whether there is sound or no sound, when sound has ceased, constantly hearing and constantly in accord with the unmoving they cultivate practice. Having attained this expedient means of correct samādhi, they immediately attain parinirvāṇa; this is mahānirvāṇa, and is called the liberation of wisdom with expedient means. Bondage of expedient means without wisdom; liberation of expedient means with wisdom. / Question: What is expedient means? / Answer: The unmoving is expedient means. What is unmoving? The mind is unmoving. / Answer: Attaining mental abiding as unmoving is also movement. The Bequeathed Teachings Sūtra says: 'All moving and unmoving dharmas in the world are characteristics of decay, destruction, and instability.' Joy is movement; regarding fear as movement, the result is unmoving. Extinguishing the six consciousnesses and realizing empty, quiescent nirvāṇa: whether there is sound or no sound, when sound has ceased they do not hear; greedily clinging to the flavor of dhyāna, they fall into the nirvāṇa of the two vehicles. This is called the bondage of expedient means without wisdom. What is the liberation of expedient means with wisdom? A bodhisattva does not crave nirvāṇa; fully understanding seeing, hearing, perceiving, and knowing as mental movement is called the liberation of expedient means with wisdom. What is the bondage of wisdom without expedient means? A bodhisattva not adorning the Buddha-lands and perfecting sentient beings with a mind of attachment and views, but taming oneself within empty, signless, and wishless dharmas, is called the bondage of wisdom without expedient means. What is the liberation of wisdom with expedient means? A bodhisattva not adorning the Buddha-lands with a mind of attachment and views, [yet] taming oneself within empty, signless, and wishless dharmas, is called the liberation of wisdom with expedient means. Bondage of expedient means without wisdom.

1.1.4

[When one] craves craving for nirvāṇa and views viewing of the Buddha-lands, realizes the six sense faculties as the Buddha-land, and uses immobility as adornment; realizes the immobility of the six sense faculties and comprehends that the nature of craving, anger, and delusion is empty, yet seeing emptiness grasps emptiness as realization, detesting birth and death and dwelling in nirvāṇa—this is called the bondage of expedient means without wisdom. / [Next,] the liberation of expedient means with wisdom: A bodhisattva who already has a mind of craving and views craves craving for nirvāṇa and views [the Buddha-lands]; purifies the six sense faculties as the Buddha-land and uses immobility as adornment; realizes the immobility of the six sense faculties and comprehends that the nature of craving, anger, and delusion is empty; sees emptiness but does not grasp emptiness as realization, neither detesting birth and death nor dwelling in nirvāṇa—this is called the liberation of expedient means with wisdom. / [Next,] the bondage of wisdom without expedient means: It refers to a bodhisattva dwelling in craving, anger, wrong views, and other defilements while planting roots of virtue; realizing the immobility of the six sense faculties and comprehending that the nature of craving, anger, and delusion is empty, yet seeing emptiness grasps emptiness as realization, detesting birth and death and dwelling in nirvāṇa; this bodhisattva [dwells in] craving, anger, wrong views, and other defilements while planting roots of virtue; when there is sound, when there is no sound, and when sounds cease, he does not hear. Not hearing is called the bondage of wisdom without expedient means. / [Next,] the liberation of wisdom with expedient means: It refers to a bodhisattva departing from craving, anger, wrong views, and other defilements while planting roots of virtue; realizing the immobility of the six sense faculties and comprehending that the nature of craving, anger, and delusion is empty; seeing emptiness, he does not grasp emptiness as realization, neither detesting birth and death nor dwelling in nirvāṇa; this bodhisattva thus departs from craving, anger, wrong views, and other defilements while planting roots of virtue, dedicating it toward anuttarā-samyak-saṃbodhi; when there is sound, when there is no sound, and when sounds cease, he constantly hears. This is called the liberation of wisdom with expedient means. / Furthermore, contemplate the body: the body is not separate from illness; this illness and this body are neither new nor old. The cause being in the past, the four great elements are not new; existing in the present, the five aggregates are not old. The body and mind do not arise, severing the cause of outflows; [then] one will attain the fully endowed fruit of nirvāṇa. It is not a dharma of cause and effect; it is the original source of all Buddhas. / [Regarding] 'dwelling in the world': what is the place? The mind is the place. The five aggregates are the world; the mind dwells in the world. / 'Like empty space': empty space is the mind; the mind's tathatā is jñāna. / 'Like a lotus flower': the lotus flower is form; form's tathatā is prajñā. / Samādhi and prajñā being pure transcends those five faculties; this is 'transcending them.' / 'Kowtowing' is reverent salutation, which is conformity. Constantly conforming to samādhi and prajñā in cultivation is the 'Unsurpassed Honoured One.' / 'Saddharmapuṇḍarīka Sūtra': What is the 'marvelous dharma'? The mind is the marvelous dharma. The lotus flower is form. The mind's tathatā is jñāna; form's tathatā is prajñā. It is the sūtra of samādhi and prajñā. / 'Buddhāvataṃsaka Sūtra': 'Great, broad, and expansive' is the mind; 'flower adornment' is form. The mind's tathatā is jñāna; form's tathatā is prajñā. It is the sūtra of samādhi and prajñā. / 'Vajracchedikā Sūtra': 'Gold' (vajra) is the mind; 'hard' is form. The mind's tathatā is jñāna; form's tathatā is prajñā. It is the sūtra of samādhi and prajñā. / 'Saddharmapuṇḍarīka' (Lotus of the Marvelous Dharma): What is the 'marvelous dharma'? Samādhi and prajñā are the marvelous dharma. The lotus flower is a metaphor. By possessing samādhi and prajñā, in the world one is not defiled by the world; clearly know that samādhi and prajñā are indeed the marvelous dharma. The lotus flower is mingled in the water, yet it is not defiled by the water; seeing, hearing, perceiving, and knowing function with sovereignty, yet are not defiled by the six sense objects. Like the lotus flower blossoming with fragrance, cherished and respected by humans and devas, it is therefore brought forward as a metaphor. For those who have not yet attained samādhi and prajñā, it causes them to attain samādhi and prajñā. / 'Opening the access of expedient means to reveal the true reality': The immobility of the six sense faculties and so forth is opening the access of expedient means; samādhi and prajñā are the true reality. Because of possessing samādhi and prajñā, storing all dharmas of merit, the marks of dharmas are consummated, storing undefiled dharmas and the like; this is the treasury of the Lotus Sūtra, which ordinary beings and those of the two vehicles cannot reach, and which heavenly māras and non-Buddhists cannot destroy. Being deep, it is profound and remote, so that no person can reach it: that ordinary beings and those of the two vehicles cannot reach it is called 'deep'; that heavenly māras and non-Buddhists cannot destroy it is called 'firm.' / 'Preaching for the sake of the bodhisattvas the Mahāyāna sūtra called Immeasurable Meanings, a dharma for instructing bodhisattvas, which the Buddhas protect and keep in mind.' / Question: What is the Mahāyāna sūtra? / Answer: Samādhi and prajñā are the Mahāyāna sūtra, which is also called the Lotus Sūtra. / What are the immeasurable meanings? / Answer: Conforming to the meaning of the nature of the single true reality. / 'A dharma for instructing bodhisattvas': instructing bodhisattvas in the dharma of samādhi and prajñā. / 'Which the Buddhas protect and keep in mind': protecting the Buddha who is originally transcending thought. / Having preached this sūtra, he sat cross-legged, symbolizing that body and mind are immobile. The body being immobile, form's tathatā is prajñā; the mind being immobile, the mind's tathatā is jñāna. 'Sam' is correct; 'ādhi' is mind. With a correct mind, one cultivates in conformity with the meaning of the nature of the single true reality; this is called entering into the samādhi of the station of immeasurable meanings, symbolizing that body and mind are immobile. / At that time, the World-Honoured One arose serenely from samādhi and addressed Śāriputra: 'The wisdom of all Buddhas is extremely profound and immeasurable.' / Question: What is wisdom being extremely profound? / Answer: The Tathāgata's ocean of jñāna is bottomless, hence called 'extremely profound'; prajñā can transcend beyond the six sense objects, hence called 'immeasurable.' / 'The access to their wisdom is difficult to comprehend and difficult to enter, and cannot be known by any of the śrāvakas or pratyekabuddhas.' Those of the two vehicles have minds with arising and ceasing, so it is difficult to comprehend; śrāvakas have minds with conceptual clinging and agitation, so it is difficult to enter. Bodhisattvas are free of clinging and agitation, so it is easy to comprehend and easy to enter. / Question: The śrāvakas of the five ranks cannot measure the Buddha's wisdom; exhausting their thoughts to ponder it together, they still cannot know it. Why do they not know it? / Answer: Having a mind that seeks through thought, they cannot know it. / How can it be known? / Answer: Having a mind without seeking through thought, it is then known. / Question: Using thinking and seeking, what purpose does it serve? / Answer: Within the thinking mind, transform thought into jñāna. / He further addressed Śāriputra: 'The undefiled, inconceivable, extremely profound, subtle and marvelous dharma has now been fully attained by me; only I know these marks, as do the Buddhas of the ten directions. Stop, stop, there is no need to speak; my dharma is marvelous and difficult to conceive. Those of overweening pride, hearing it, will surely not believe with reverence.' / [Regarding] 'overweening pride': The dharma of nothing to be attained is the supreme dharma; adding a mind that has attainments and showing pride toward others' supreme dharma is overweening pride. / Question: What is pride? / Answer: Contravening the principle is pride. / What does it contravene? / Answer: Contravening the principle of realizing nothing to be attained. In the supreme dharma there is nothing to be attained, yet those of the two vehicles add attainment; in the supreme dharma there is nothing to be realized, yet those of the two vehicles add realization. Adding attainment and adding realization is precisely contravening the principle. When the supreme dharma is without attainment and without realization, being without attainment and without realization, one is then free of overweening pride. / 'Dāna-pāramitā' is Sanskrit; in this land, it is translated as giving. Giving oneself and seeing others not giving—this is being proud toward others' supreme dharma. Not seeing that there is giving, and not seeing that there is no giving, the two marks are equal, and pride does not arise. From this giving, one attains freedom from overweening pride; this is called the supreme pāramitā.

1.1.5

"Śīlapāramitā" is a Sanskrit term; translated here it is called "precepts." If one maintains the precepts oneself and sees others breaking the precepts, one is arrogant toward others' superior dharmas. When one sees neither maintaining precepts nor breaking precepts, the two aspects being equal, arrogance does not arise; from these precepts one succeeds in leaving behind excessive arrogance. This is called the supreme pāramitā. "Kṣāntipāramitā" is a Sanskrit term; translated here it is called "patience." If one is patient oneself and sees others being angry, one gives rise to arrogance toward others' superior dharmas. When one sees neither patience nor anger, the two aspects being equal, arrogance does not arise; from this patience one succeeds in leaving behind excessive arrogance. This is called the patience pāramitā. "Vīryapāramitā" is a Sanskrit term; translated here it is called "vigor." If one is vigorous oneself and sees others being indolent, one is arrogant toward others' superior dharmas. When one sees neither vigor nor indolence, the two aspects being equal, arrogance does not arise; from this vigor one succeeds in leaving behind excessive arrogance. This is called the supreme pāramitā. "Dhyānapāramitā" is a Sanskrit term; translated here it is called "meditative absorption." If one is in meditative absorption oneself and sees others being distracted, one is arrogant toward others' superior dharmas. When one sees neither meditative absorption nor distraction, the two aspects being equal, arrogance does not arise; from this meditative absorption one succeeds in leaving behind excessive arrogance. This is called the supreme pāramitā. "Prajñāpāramitā" is a Sanskrit term; translated here it is called "wisdom." If one sees oneself as having wisdom and sees others as foolish and lacking wisdom, one is arrogant toward others' superior dharmas. When one sees neither wisdom nor foolishness, the two aspects being equal, arrogance does not arise; from this wisdom one succeeds in leaving behind excessive arrogance. This is called the supreme prajñāpāramitā. If one sees oneself as upright and handsome and sees others as ugly and defective, one is arrogant toward others' superior dharmas. When one sees neither being upright and handsome nor being ugly and defective, the two aspects being equal, arrogance does not arise; from this physical form one succeeds in leaving behind excessive arrogance—this is the Buddha's physical form. If one sees oneself as having power and sees others as having no power, one is arrogant toward others' superior dharmas. When one sees neither having power nor lacking power, the two aspects being equal, arrogance does not arise; from this power one succeeds in leaving behind excessive arrogance—this is the Buddha's power. All Buddha-Bhagavāns appear in the world on account of a single great matter of causes and conditions. What is the cause? What is the condition? Answer: Knowing is the cause, and seeing is the condition; thus these causes and conditions are the conditions of a single great matter. How is knowing the cause-condition? How is seeing the condition-cause? The mind knowing conditions the eye seeing. Because the mind knows—what is knowing? Because the eye sees—what is seeing? Knowing knowing, then knowing knowing—then knowing that the mind does not arise; seeing, then seeing that form is fundamentally empty. Question: What is "appearing in the world"? The five aggregates are the world; realizing emptiness is precisely "appearing in the world." The Tathāgata being born in the royal palace and passing away between the twin trees is precisely appearing in the world. This appearance is all Buddha-Bhagavāns coming to open the vision and knowledge of the Buddha for sentient beings. Question: Does one hear sounds or not? Answer: Hearing. How does one hear? When hearing sounds arises, one is unmoved. Unmoved is "opening"; "opening" is the gate. "Showing" and combining what follows is "awakening"; uninterrupted cultivation is "entering." "Opening and showing" belong to the Buddha; "awakening and entering" belong to the practitioner. In what place is it opened? In what place is it shown? It is opened within the five aggregates of ignorance; it is shown within the five aggregates of ignorance. The ear faculty is form; sensation, perception, volition, and consciousness are the mind. The ear faculty is the five aggregates: hearing sounds and being unmoved, one opens and attains the emptiness of the five aggregates, and opens and attains the vision and knowledge of the Buddha. The student's ear faculty attentively listening belongs to "hearing." Distinctly grasping and realizing the indication of the sound: realizing and entering into cultivation to attain the unconditioned path. Being unmoved is opening the vision and knowledge of the Buddha. The student's ear faculty attentively listening is showing the vision and knowledge of the Buddha. Distinctly grasping and realizing the indication of hearing the sound is awakening to the vision and knowledge of the Buddha. Realizing and entering into cultivation to attain the unconditioned path is entering the vision and knowledge of the Buddha. The Buddha said: "Prajñāpāramitā is not prajñāpāramitā; it is named prajñāpāramitā." Prajñāpāramitā is spoken by the Buddha-lands of the three times; because of being unmoved, it is not the ground grasped by worldly people. Prajñāpāramitā is named groundless prajñāpāramitā. Not grasping at characteristics is jñāna; formlessness is prajñā. The Buddha said: "A multitude of fine particles of dust is not a multitude of fine particles of dust; it is named a multitude of fine particles of dust." Because the Buddha-lands of the three times are unmoved, it is not the multitude of fine particles of dust grasped by worldly people; it is named the formless multitude of fine particles of dust. Not grasping at characteristics is jñāna; formlessness is prajñā. The Buddha said: "A lamp is not a lamp; it is named a lamp." Because of being unmoved, it is not the lamp of characteristics grasped by worldly people; it is named the formless lamp. Not grasping at characteristics is jñāna; formlessness is prajñā. (End of the second section.)

1.2

Vimalakīrti said: "Listen, Śāriputra! All Buddhas and bodhisattvas have a liberation named 'inconceivable'." Question: What is "not thinking and not deliberating"? Answer: The mind does not think, and the mouth does not deliberate. The mind not thinking is the mind's tathatā; the mind is freed from bondage, and the mind attains liberation. The mouth not deliberating is form's tathatā; form is freed from bondage, and form attains liberation. Mind and form both being freed from bondage is named the inconceivable liberation. If a bodhisattva abides in this liberation, he puts the high and broad Mount Sumeru into a mustard seed without adding or subtracting anything, and the king of Mount Sumeru remains in its original appearance as before. Question: What is Mount Sumeru being placed into a mustard seed without adding or subtracting? Answer: Mount Sumeru is form, and a mustard seed is also form. The mind not thinking is the mind's tathatā; Mount Sumeru and the mustard seed are both the tathatā of form. They are of the same single characteristic of tathatā, without adding or subtracting; the king of Mount Sumeru remains in its original appearance as before. Only those who should be saved see Mount Sumeru enter into a mustard seed without adding or subtracting, and the king of Mount Sumeru remains in its original appearance as before. How so? Answer: Mount Sumeru does not decrease, and the mustard seed does not expand; in their tathatā there is no adding or subtracting. This is called the king of Mount Sumeru remaining in its original appearance as before. For instance, the four heavenly kings and the Trāyastriṃśa devas are unaware and unknowing of where they have entered, and to these sentient beings there is also no disturbance. Question: Upon what do the four heavenly kings abide? Answer: They abide depending on Mount Sumeru. For what reason are they unaware and unknowing? Answer: Because they have deliberative thinking, they are unaware and unknowing. How can they come to know? When there is no thinking, they come to know. What does it mean that only those who should be saved [see this]? Having passed beyond deliberative thinking by means of the inconceivable. How so? Only then do they see Mount Sumeru enter the mustard seed: when the mind does not think, it does not see the characteristics of large and small in Mount Sumeru and the mustard seed, nor does it see that there is entering, nor does it see that there is no entering. Making such a view is only then called true seeing. When there is no thinking, there are no characteristics; when there are no characteristics, there is neither entering nor not entering. This is done to terrify the śrāvakas and eliminate their mental reckonings. When śrāvakas are not yet awakened, they see the characteristics of large and small in Mount Sumeru and the mustard seed; when śrāvakas have already awakened, they see that Mount Sumeru and the mustard seed are fundamentally empty in nature, so what enters and what does not enter? This is called only then seeing Mount Sumeru enter into a mustard seed; this is named the access to the inconceivable liberation. Question: What is abiding in the access to the inconceivable liberation? Giving rise to the mind and deliberative thinking is bondage, and one does not attain liberation; not giving rise to the mind and deliberative thinking leaves behind bondage, and one immediately attains liberation. The mind not thinking: the mind's tathatā is jñāna. The mouth not deliberating: form's tathatā is prajñā. This is named the access to the liberation of inconceivable wisdom. Furthermore, taking the waters of the four great oceans and putting them into a single pore does not disturb the fish, turtles, sea turtles, water-lizards, or other watery creatures, while that great ocean remains in its original appearance as before. The nāgas, spirits, and asuras are unaware and unknowing of where they have entered, and to these sentient beings there is also no disturbance. How can the waters of the four great oceans enter a single pore without disturbance? Answer: The great ocean is form, and the pore is also form. The mind not thinking is the mind's tathatā; the seawater and the pore are both the tathatā of form. Being of the same single characteristic of tathatā, it does not disturb the fish, turtles, sea turtles, water-lizards, or other watery creatures, while that great ocean remains in its original appearance as before. What is "its original appearance as before"? Answer: The seawater does not decrease, and the pore does not increase; in their tathatā there is no adding or subtracting. This is called "its original appearance as before." How do the nāgas, spirits, and the like abide? Answer: They abide depending on the ocean. For what reason are they unaware and unknowing? Answer: Because they have deliberative thinking, they are unaware and unknowing. How can they come to know? When there is no thinking, they come to know. To these sentient beings there is also no disturbance: being of the same single characteristic of tathatā, sentient beings' tathatā, seawater, and the pore are also spontaneously thus; to these sentient beings there is also no disturbance. Furthermore, Śāriputra, a bodhisattva abiding in the inconceivable liberation cuts off and takes a trichiliocosm—greed is the great chiliocosm, anger is the medium chiliocosm, and delusion is the small chiliocosm; hitherto, because of having deliberative thinking, one has the gathering of greed, anger, and delusion, reincarnating in the six destinies of birth-and-death—and like a potter's wheel placed in the right palm, hurls it past worlds as numerous as the sands of the Ganges. What is the right [palm]? Answer: The right is the function. Using the inconceivable, one cuts off greed, anger, and delusion and transforms them to enter into tathatā, hurling them beyond worlds as numerous as the sands of the Ganges. The sands of the Ganges are afflictions; transcending afflictions is precisely hurling them beyond worlds as numerous as the sands of the Ganges. The sentient beings therein are unaware and unknowing of where they have gone. For what reason are they unaware and unknowing? Because they have deliberative thinking, they are unaware and unknowing. Then they return to their original place. What is the original place? Answer: The inconceivable is the original place. It completely causes people not to have the characteristic of coming and going. What is the characteristic of coming and going? Answer: Giving rise to the mind and deliberative thinking, there is the characteristic of coming and going; not giving rise to the mind and deliberative thinking, there is no characteristic of coming and going. And this world remains in its original appearance as before. What is "its original appearance as before"? Answer: The six faculties are fundamentally thus; this is called "its original appearance as before." Furthermore, Śāriputra, there may be sentient beings who take pleasure in abiding long in the world and cannot be saved; the bodhisattva then extends seven days to become one kalpa, causing those sentient beings to consider it one kalpa. Or there may be sentient beings who do not take pleasure in abiding long and can be saved; the bodhisattva then reduces one kalpa to become seven days, causing those sentient beings to consider it seven days. Ordinary persons take pleasure in abiding long in the world and desire to attain length, so he extends seven days to become one kalpa. Persons of the two vehicles do not take pleasure in abiding long and desire shortness, so he reduces one kalpa to become seven days. Giving rise to thoughts of the mind, there is extending long or short; not giving rise to the mind, there is no extending long or short. Furthermore, because the two vehicles and ordinary persons have thinking, there is extending long or short; the bodhisattva has no thinking, so there is no extending long or short. [...] the Viśeṣacintibrahmaparipṛcchā Sūtra: Brahmā Bodhisattva asked Wangming, saying: "What is the correct nature of all dharmas?" Wangming said: "[...] the correct nature of dharmas." What is self-nature? The four elements and five aggregates each have their own self-nature. Where does self-nature [...] is the true nature. The mind-principle being calm and pure is the true nature; form conditioning the eye consciousness is [...] Question: What is transcending self-nature? Transcending the realm of desire penetrates to what is to come. Answer: Ear [...] faculties and objects not arising is transcending the realm of desire. Upādhyāya Bodhidharma explained [...] the correct nature of all dharmas: like the great flow of water having exhausted its waves.

Linked texts (1)

大乘無生方便門 — Classical Chinese