大乘無生方便門 1.1.2

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.