般若波羅蜜多心經幽贊
Chinese title:般若波羅蜜多心經幽贊
Because sentient beings are obstructed and bound by hindrances, they follow false teachings and slander the Mahayana. With respect to existence and nonexistence, if throughout their course one were to recount the bonds and recognize them according to their marks, it should be known that obtaining birth in this world is exceedingly rare. Even if one is fortunate enough to be born human, it is through drawing near to good spiritual friends; yet because each person errs in a different way, the teachings become confused.
It is feared that, faced at the outset with the profound ocean of learning, they have no aspiration to seek it; though they delight in the scriptures, they cannot understand them. At the level of conventional truth, they cling to the existence or nonexistence of dharmas; once mind and objects arise, thoughts of acceptance and rejection arise, causing the meaning of the Dharma to be judged right or wrong. Those who faithfully study the Dharma all gain benefit and well-being by following the teaching of the Middle Way, as taught in the Sutra of the Explanation of the Profound Secrets.
According to the imagined nature (parikalpita-svabhava), it teaches that all dharmas lack intrinsic nature, are neither born nor extinguished, and are originally quiescent, in accordance with the three kinds of absence of intrinsic nature in the ultimate sense. At that time, the Bodhisattva Paramarthasamudgata asked the Buddha:
“Blessed One, at first the Buddha, chiefly for the sake of the sravakas, taught the Dharma of the Four Truths. Although it was exceedingly rare, no one yet fully understood its meaning, and disputes consequently arose everywhere. Later, with the Mahayana in view, the Buddha revealed the implicit Dharma and taught that all dharmas lack intrinsic nature, are neither born nor extinguished, and are originally quiescent. Although this Dharma was exceedingly rare, disputes arose because its meaning was not understood. Now, for those who have aroused the aspiration toward the Buddha Vehicle, the Buddha turns and teaches the supreme and ultimate Dharma, the definitive Dharma of ultimate meaning, concerning which no ground for dispute remains.”
The Sutra of Golden Light refers to these three teachings by the three terms turning, illumination, and preservation. “Turning” means utterly breaking down and eliminating all designations and appearances. Because sentient beings, deludedly clinging to the true character of dharmas, create erroneous karma, they revolve within the ocean of birth and death. The Buddha, the great sage and Dharma King, awakened to the intrinsic nature of all dharmas and skillfully employed expedient means suited to each person’s faculties, transcending words. Having personally realized it, the Buddha clearly expounded it so that sentient beings might understand the true character of the Middle Way, as stated in the verse:
The Buddhas sometimes speak of self;
At other times, they declare nonself.
Regarding the true character of all dharmas,
There is neither self nor not-self.
Other sutras also say: The Buddha expounds innumerable meanings with a single sound, and sentient beings, each according to their kind, hear and fully understand. It is like celestial music that produces sounds in accord with one’s thoughts, or like jasmine flowers awaiting the rain. In the same way, although the Buddha taught innumerable Dharma gates, their pure and unified meaning is mutually consistent. After the Buddha entered nirvana, in order that the teaching might be disseminated for the benefit and well-being of gods and humans, it was first compiled, as expressed in the verse:
The Buddha’s teachings should be examined
And expounded according to the noble truths,
As gold is sought by sifting sand,
Selecting only what is pure and refined.
Noble masters such as Nagarjuna and others eliminated attachment to existence, clearly awakened to the truth, and reached the School of Emptiness, as stated in a verse:
True nature exists as though nonexistent;
Provisional conditions combine, yet are empty.
The unconditioned does not truly exist;
It is unseen, like flowers in empty space.
He maintained that the world clings to dharmas as existent, whereas according to ultimate truth all dharmas are empty. Yet this emptiness is the nature of true emptiness, not mere nonexistence. According to reason in the ultimate sense, all are of the nature of emptiness; because of this, sentient beings give rise to the view of sheer vacuity. The Bodhisattva Asanga requested the Blessed One to teach the meaning of the Middle Way in order to eliminate both forms of attachment, and thus taught the verse:
Imaginary discrimination exists;
Within it, the two do not exist.
Yet emptiness exists within it;
Either extreme is difficult to comprehend.
Therefore, all dharmas
Are neither empty nor not empty;
Existence and nonexistence are both present,
Conforming together with the Middle Way.
The Buddha taught that the world regards self and dharmas as existent, whereas according to ultimate truth both are nonexistent. Although the Buddha refuted attachment to nonexistence and attachment to existence, he still taught the general characteristic of the existence and nonexistence of all dharmas. Thus it is said that dharmas are neither nonexistent nor existent; yet in terms of names, their intrinsic nature originally transcends both emptiness and existence, and both are absent, while in the transmission of the Dharma according to ultimate meaning, existence and nonexistence necessarily remain.
The Buddha taught that conditioned and unconditioned dharmas are called existent; the self and what belongs to the self are called nonexistent. He did not teach that the dharmas of existence and nonexistence are themselves nonexistent. From this it is perfectly clear that the Buddha’s intent regarding existence and nonexistence is in no way contradictory.
How could discriminating cognition determine whether dharmas beyond it exist or do not exist? In accordance with beings’ capacities and ailments, existence and nonexistence were provisionally taught; later students of Buddhism, however, gave rise to attachments based upon the words. What has been explained accords with the Middle Way, whereas worldly understanding is mistaken.
The meaning of this sutra will now be used to illuminate both extremes. Its principle is profound and subtle, not something that those lacking wisdom can clearly understand.
Prajnaparamita is the general title of a major and vast collection of scriptures. As for the Heart Sutra specifically, the word “sutra” here is employed in a particular sense: it is the essential, innermost scripture of wisdom. Tammasa explains that the name of a person is taken as the designation, while the sound of Sumanta, in the possessive relation, forms the title.
Here, however, the Heart Sutra is also called Prajna. One is the general designation and the other the particular; hence it is called the Heart. Prajna means wisdom.
According to the old translation, prajna has three meanings: 1) true character, which is ultimate truth; 2) contemplative illumination, which is true wisdom; and 3) written words, which are the true teaching. The present explanation adds two further meanings, making five: 4) its retinue, namely the myriad practices; and 5) its sphere, namely the myriad dharmas. By fully cultivating the two accumulations of merit and wisdom, one penetrates existence and nonexistence; by carefully investigating their meaning and principle, one brings forth illuminating wisdom-nature.
This discerning wisdom is called prajna: it completely eliminates all defiled habits and awakens clearly to truth. Taking excellent virtues as foremost and the myriad practices as its guide, although it is called simply wisdom, it encompasses all dharmas.
Para means the other shore, the shore of liberation. According to the ancient interpretation, it has two meanings: bodhi and nirvana. In the present explanation, the other shore has five meanings: a) what is to be known; b) the teaching; c) the principle; d) the practice; and e) the fruit.
Mita means to depart from or to arrive at. Through the practice of prajna, one departs from all defiled hindrances; one’s sphere is freed from existence and nonexistence, and one clearly penetrates the six consciousnesses; the meaning harmonizes ultimate and conventional truth, and one completes the two causes; awakening becomes perfect and complete, and one reaches the shore of liberation. Because essence and function are presented simultaneously, the scripture bears this name.
Yet one’s cultivation must include the seven supreme qualities before it can become paramita. These seven qualities are: 1) steadfastly cultivating the bodhisattva practices; 2) relying upon the great mind of bodhi; 3) having compassion for sentient beings; 4) fully accomplishing the work of cultivation; 5) embracing and preserving the wisdom of signlessness; 6) dedicating merit to the path of bodhi; and 7) remaining unmixed with the two hindrances.
When prajna is cultivated and every wholesome deed is accomplished, viewed from the broader meaning of prajna, liberation cannot be attained all at once. The first kalpa leads to liberation; the second is the kalpa near liberation; and in the third one attains great liberation, also called the fruit of Buddhahood. Here, cause and effect are spoken of comprehensively together, while the heart is certainly exceedingly subtle; therefore, it is used to name this important scripture.
According to the profundity and breadth of its meaning, one may undertake its practice and cultivation, or become apprehensive, retreat, and lose resolve. The noble sages who transmitted the Dharma clearly recorded the supreme truth and therefore taught this sutra. Most prefaces surely lack many subtle points; they merely indicate the essence in brief and do not encompass the boundless multitude of phenomena in which form itself is emptiness.
The path embraces many Dharma gates, which must be contemplated clearly until one reaches non-wisdom before they can be comprehensively understood. Penetrating its profound and extensive purport, it reveals the source of mind, and therefore the scripture is so named.
A sutra is the collected teaching of the Buddha, whose principles pervade everywhere; it ends delusion, serves as a standard for sentient beings, and is intended to enable them either to realize the truth directly or to rely upon it. Therefore, only after teaching authentic prajna did the Buddha expound this sutra, taking “Heart” as its title, just as in the Yogacara treatises, the Water-and-Land Flower, the Sutra of the Ten Grounds, and so forth.
Avalokitesvara Bodhisattva is one who realizes supreme emptiness. The main purport of the Prajnaparamita Sutra has two parts: 1) Speaking of Avalokitesvara in order to break the two kinds of attachment and reveal the two kinds of emptiness; 2) “Awakened being,” or bodhisattva, praises the two Dharma supports through which the two benefits are attained. The Great Sutra states:
The Buddha said: “Sariputra, when a great bodhisattva practices the Prajnaparamita, he should contemplate in this way: a true bodhisattva does not perceive a bodhisattva, nor does he perceive the name ‘bodhisattva.’ Since the intrinsic nature of a bodhisattva is empty and the name ‘bodhisattva’ is empty, this is now set forth to enable bodhisattvas not to perceive any bodhisattva, thereby breaking attachment and teaching the emptiness of dharmas.” If it is to be explained in this manner, the Prajnaparamita Sutra as a whole has three parts: 1) Avalokitesvara is the superior person who practices and exhorts others to arouse the aspiration; 2) Sariputra represents the person whose faculties are receptive and worthy, while the exposition of the principle encompasses the illustrations;
3) The bodhisattva reflects upon reliance on the virtue of learning, further clarifying how accomplishment is attained.
In other words, first comes tempering, next the elimination of the four foundations of mindfulness, and finally freedom from suffering and realization of suchness. Tempering has three parts: above all, the bodhisattva is a practitioner who then exhorts others to arouse the aspiration; this is the first Dharma. On hearing that the bodhisattva practice is vast and profound, one may entertain thoughts of retreat; therefore, the mind must be tempered.
When Avalokitesvara first aroused the aspiration in the past, he too was bound by many afflictions and by ignorance. He then aroused a courageous resolve, relinquished body, life, and possessions to seek the Buddha’s wisdom, and, through such tempering, generated heroic strength and ultimately became a Buddha. I too must act in this way; therefore, one exhorts oneself to strive diligently in cultivation and not belittle oneself or give rise to a retreating mind.
“Avalokita,” contemplation, means examining in order to complement wisdom and compassion; “Isvara,” sovereign, means being unobstructed, bringing aid through skillful means, and enabling sentient beings to purify the three kinds of karma—body, speech, and mind. One assuredly fulfills what is sought, possesses the six supernormal powers, opens broad avenues for teaching and transformation, remains free from error and peril, and travels freely as though through an empty place.
One becomes an intimate friend without awaiting an invitation, acts as a physician who dispenses medicine according to the illness, and bestows inconceivable benefit upon countless beings; hence the name Avalokitesvara. Moreover, “Avalokita” means illuminating contemplation, the understanding of the wisdom of emptiness; “Isvara” means boundless freedom, the supreme result attained. Because the six paramitas were previously practiced, their perfect result is now attained.
Taking wisdom as the foremost contemplative Dharma, one obtains the ten kinds of sovereignty:
1. Sovereignty over life means that the life of the body may be prolonged for a long time.
2. Sovereignty over mind means not becoming defiled while within samsara.
3. Sovereignty over wealth means obtaining it immediately according to one’s wish; this is the karmic result of generosity.
4. Sovereignty over karma means devoting oneself to wholesome deeds and encouraging others to perform them.
5. Sovereignty over birth means departing according to one’s wish; this is obtained through observing the precepts.
6. Sovereignty over resolute understanding means accomplishing whatever one wishes; this arises from patience.
7. Sovereignty over vows means discerning the joy that comes from diligence.
8. Sovereignty over supernormal power means being able to transport the body through the air with ease; this is obtained through the power of meditative concentration.
9. Sovereignty over wisdom means giving rise to wisdom in accordance with words.
10. Sovereignty over the Dharma accords with the sutras and is obtained through wisdom.
Avalokitesvara Bodhisattva contemplates and sees neither darkness nor light; abiding in the stage of one birth remaining, he becomes one of Equal Awakening. If one says only “Guanyin,” “Perceiver of Sounds,” following merely the meaning of the words, it remains incomplete. Bodhi-sattva is abbreviated as bodhisattva.
Bodhi is awakened wisdom, and sattva is skillful means. Together, these two meanings signify the ability to perform every deed that benefits sentient beings. Furthermore, bodhi also means awakening, because through wisdom one aspires to attain the fruit; sattva also means sentient being, because through compassionate vows one liberates beings.
Because one makes vast vows, one is called a bodhisattva. Sattva also carries the meaning of courage; because one courageously and diligently seeks great bodhi, one is called a bodhisattva. Put differently, the practitioner is courageous: an awakened being who aspires to attain the three kinds of awakened wisdom is called a bodhisattva.
Endowed with compassion and wisdom, together with a mind that cherishes sentient beings, such a one causes the path and Dharma to flourish, relieves suffering, removes peril, and purifies monasteries and hermitages. Since the capacities of beings and the compassionate response correspond, this designation is used. Or, placed in the higher position, one who has accomplished the great mind and wondrous wisdom is Avalokitesvara.
Or, this indicates that one should look closely—this is “Avalokita”—and does not mean that he traveled here from the Western Region, as the Great Prajnaparamita Sutra clearly distinguishes. Therefore, the Sutra says that practicing the profound prajnaparamita is thus.
The praise of supreme emptiness proceeds from the lesser to break attachment to dharmas, and only afterward teaches the emptiness of dharmas. The Great Sutra states that one does not perceive Prajnaparamita, nor does one perceive the name “Prajnaparamita.” Because the intrinsic nature of Prajnaparamita is empty and Prajnaparamita itself is empty, one should accord with these explicit words: wisdom arising from learning illuminates the nature of emptiness, and the practice of the Dharma is presented first.
Second is tempering the mind. Seeing bodhisattvas cultivate the ten thousand practices, which are difficult to perform, one may become discouraged; therefore, the mind must be tempered. Since beginningless time, because I have craved worldly pleasures, I have not prepared myself to receive the meaning of emptiness and have undergone every kind of suffering.
How much more, then, when seeking bodhi, aspiring to escape samsara, and liberating sentient beings, could I still harbor fear? To understand Prajnaparamita profoundly, bodhisattvas must cultivate and study it; I too must do likewise. This means that one must reflect upon oneself and advance in cultivation without becoming discouraged.
Sariputra formerly aroused the great aspiration, but because he gave away his eye, he then sought the fruit of a sravaka. Fearing that he might now retreat from his resolve, he is exhorted to temper his mind. To speak of practicing supreme emptiness is to rely upon the worldly.
If one wishes to realize supramundane, non-discriminating wisdom, then, because contemplating emptiness is contrary to non-discrimination, one must learn to discern the objects that are apprehended through hearing, reflection, and cultivation. Practicing the illumination of emptiness is called “practice.” If one relies upon ultimate truth, because emptiness is without anything attained and is non-discriminating, there is nothing whatsoever to practice; this too is called “practice.” The Vimalakirti Sutra records: “Non-practice means that a bodhisattva does not recollect or conceive.” The Great Sutra also states: “Not perceiving practice and not perceiving non-practice is the emptiness of intrinsic nature.”
It is now said that practice in which there is no locus of practice is truly called practice, yet it is not practice. Furthermore, according to the hidden meaning, there is neither a locus of practice nor a locus of non-practice; this itself is practice. If there remains a locus of practice or a locus of non-practice, it is not practice.
There is also another interpretation: the restless arising of thoughts—the mind engaging with conditions—within samsara is originally not practice; single-mindedly putting an end to conceptual thought is transcendent and alone is rightly called true practice. To speak with exact precision, it is like the activity of an illusionist: although it is not real, it is not unlike reality. All the conditions of hearing, faith, study, experience, and exposition must be present and never abandoned.
Yet it is also difficult for us to distinguish this, because although the characteristics of practice are not clearly perceived, it is still called practice and is not complete non-practice. Suppose a sick person were brought and I were told to cure him; I certainly could not cure him completely. If I originally possessed no method of treating illness, it would surely be difficult to eradicate the illness.
When a foolish person claims to be enlightened and proclaims it, he merely harms himself. Just as the substance of a flower-canopy cannot provide treatment, since it is unreal, how could it cure an illness? The canopy is unreal: at first, because of disordered vision, it is not correctly recognized.
Through the ultimate truth, one illuminates the emptiness of the flower’s substance. The absence of a locus of practice and of a locus of non-practice is due to sentient beings’ ignorance and lack of clarity. Since beginningless time, all was originally luminous, but then a thought of ignorance suddenly arose, and until now no one has ever attained illumination.
Comparing what is identical and what differs with the doctrines of other paths, making them universally equivalent, contradicts reason and opposes the tenets; how could wisdom be attained? If merely ending restless thought constituted practice in accord with the Dharma, then even the concentration of non-perception would become the noble path. Only by not clinging to a locus of practice, and by relinquishing grasping and rejecting, can one swiftly contemplate and eradicate error.
Practice is now being discussed: although one practices without perceiving that practice, this is not non-practice. Therefore, this sutra says that one perceives neither practice nor non-practice. A locus of practice is provisionally posited, though in reality there is no practice; not only this, but it must also be said that practice is not perceived.
Thus the question is raised: if non-practice is not perceived, how can the principle be fully and clearly established? Therefore, this will be clearly explained below. The fruit of Buddhahood is supremely wondrous, excellent, and boundless; unless one cultivates and realizes it profoundly, there is no means of attaining it.
Thus, according to the meaning here, practice is said to exist. Most importantly, in the Mahayana there are two kinds of lineage-nature: 1) The innate nature within the lineage-nature, meaning the naturally undefiled potential arising within the fundamental consciousness, free from afflictions. 2) The lineage-nature formed through perfuming, meaning that, after hearing the true Dharma and so forth, it is deeply impressed upon the subconscious mind and thereby established.
How can it be known that, by cultivating the innate nature within the lineage-nature, one attains great bodhi? Such a person is naturally inclined toward generosity, delights in praising and encouraging others to do good, speaks at the proper time, and, when reproached by others, neither flies into a rage nor displays strange behavior. Though living amid jewels, such a person is not attached to them.
If practitioners have gentle and pliant minds, they will certainly not commit evil karma that harms others. If they do evil, they quickly correct their faults. They constantly have compassionate hearts and offer help, knowing gratitude and repaying kindness.
Whenever they seek something, they do nothing contrary to the Dharma. They delight in cultivating merit and know to fear wrongdoing. When they see, hear of, or personally undergo suffering, they delight in doing good and understand that evil must be shunned.
Toward those who hold the reins of authority, they do not speak bitter or cutting words; toward the virtuous, they always give rise to admiration. If harmed by others, they harbor no thought of revenge. When someone comes to apologize, they quickly accept the apology, bearing no resentment and remembering no former enmity.
If they have a proud nature, they should rise early and retire late; when confronted with a task, they resolutely delight in bringing it to completion. On seeing a great and righteous cause, they neither lose heart nor belittle themselves. They must carefully examine and contemplate the teachings, delight in secluded places, and cherish transcendent practices.
Whatever they do, they do not forget it; toward enemies they have compassionate hearts. If endowed with intelligence and wisdom, they easily succeed in their studies. They shun evil because they apply their minds to careful reflection and discernment; thus, afflictions do not arise to bind them, causing them ceaselessly to create karma and sever their roots of goodness.
Even if they are born in an evil realm, they can quickly escape and will not undergo intensely oppressive suffering. Though they may endure a little suffering, they must strengthen their resolve to overcome it; seeing the suffering of sentient beings, they give rise to compassion. On witnessing such circumstances, they bestow kindness and provide aid.
They must know how to apply the wisdom of bodhi to the subtle and coarse afflictive hindrances that constrain them. Yet if they have not encountered a virtuous spiritual friend who teaches wisdom, or even if they have encountered one but inverted views and stubborn attachments still remain, then, because their roots of goodness have not yet matured, they remain within the cycle of birth and death. If, throughout the five stages of cultivation, they perform wholesome deeds and plant good causes, they will certainly attain the fruit.
What are these five stages? They are:
1. The stage of provisions: From the initial generation of the aspiration until the attainment of enlightenment, one cultivates the four methods of investigative contemplation. The forty abodes of mind all fall within this stage of provisions.
A—The Ten Faiths comprise ten minds: 1. Faith 2. Diligence 3.
Mindfulness 4. Wisdom 5. Concentration 6.
Generosity, also called non-retrogression 7. Precepts 8. Protection 9.
Vows 10. Dedication of merit. B—The Ten Abodes comprise: 1.
Arousing the aspiration 2. Preparing the ground 3. Cultivation 4.
Noble birth 5. Skillful means 6. Right mind 7.
Non-retrogression 8. Pure youth 9. Prince of the Dharma 10.
Anointing the crown. C—The Ten Practices: 1. Joyful 2.
Beneficial 3. Free from anger 4. Inexhaustible 5.
Free from delusion 6. Skillful manifestation 7. Non-attachment 8.
Reverence 9. Wholesome Dharma 10. Truthfulness.
D—The Ten Dedications of Merit: 1. Rescuing and protecting sentient beings 2. Indestructible 3.
Equal to all Buddhas 4. Reaching all places 5. Treasury of inexhaustible merit 6.
Conforming to the equality of roots of goodness 7. Conforming to the contemplation of all sentient beings as equal 8. The characteristic of suchness 9.
Neither clinging nor attaching 10. The immeasurable Dharma realm.
2. The stage of preparatory practice: Following the stage of provisions are four kinds of direct knowledge, or concentrations: 1. Concentration that attains illumination 2. Concentration of increasing illumination 3. Concentration conforming to certainty 4. Uninterrupted concentration—a concentration without intermission or interruption.
3. The stage of penetration: Following the four concentrations are the first bhumi, the initial mind, true suchness, and the path of seeing.
4. The stage of cultivation: From after the path of seeing until vajra concentration are the ten bhumis and the path of cultivation. The ten bhumis are as follows: 1. Great Joy 2. Stainlessness 3. Radiance 4. Blazing Wisdom 5. Extremely Difficult to Conquer 6. Manifest Presence 7. Far-Traveling 8. Immovable 9. Excellent Wisdom 10. Dharma Cloud.
5. The ultimate stage: Following vajra concentration is the path of liberation, within which are the three bodies of the Buddha, the four wondrous perfect quiescences, and the perfectly fulfilled fruit of Buddhahood. Although one knows the five stages, how should one cultivate them?
Practitioners who wish to realize bodhi and bring abundant benefit must first generate the great aspiration for bodhi and only then cultivate right practice. Just as the great ocean must first be formed from individual drops of water before it can produce precious treasures, provide dwelling places, and so forth, so too is it with a person who has newly generated the aspiration: the wholesome dharmas of the five vehicles—the Human, Deva, sravaka, pratyekabuddha, and bodhisattva vehicles—arise from this.
It is also like the world at its beginning: only through gradual growth do grasses and trees appear and sentient beings come to dwell in it. The mind is likewise: because of firm attachment to the various supports associated with the five destinies, it is like space, yet it is not that nothing exists around it. The mind of great bodhi is likewise present together with conditioned dharmas, but it is completely obscured.
Like space, bodhi can be sought and realized. Sentient beings throughout the universe pervade it entirely. Although one who first generates the aspiration appears only to have begun, even the accumulation of merit from a single thought is difficult to describe fully, how much more so the merit of generating the aspiration and cultivating throughout many kalpas for the benefit of sentient beings.
What causes the aspiration to arise?
1. Hearing of the Buddha’s spiritual powers. 2. Hearing the exposition of the bodhisattva precepts. 3. Seeing and hearing that the Buddha Dharma is about to perish, and reflecting that the teachings can extinguish all suffering. 4. In the age of the declining Dharma, most beings are deluded, shameless, jealous and envious, beset by anxiety and suffering, malicious, heedless, indolent, and faithless. Because most beings in this evil age give rise to such evil and confused afflictions, one should think, “I must arouse the resolve so that others may learn from me and make the aspiration for bodhi,” and thereby generate the great mind of bodhi.
Those who wish to arouse this mind must first possess ten virtues and three wondrous contemplations. The ten excellent virtues are: drawing near to good spiritual friends, making offerings to the Buddhas, cultivating roots of goodness, earnestly seeking the Dharma of liberation, maintaining a constantly gentle and harmonious mind, being able to endure suffering when it arises, possessing deep kindness and compassion, maintaining profound equanimity, having joyful faith in the Mahayana, and seeking the Buddha’s wisdom.
The three wondrous contemplations are:
1) Becoming disenchanted with conditioned dharmas. This means contemplating the endless oppression and suffering of birth and death in the evil destinies. This very body, composed of the five skandhas and the four great elements (1), is capable of creating evil karma. Its nine orifices (2) constantly discharge foul and filthy substances, and the thirty-six components (3) are amassed within it. Innumerable afflictions burn the body and mind. Like foam and shadows, thought follows thought without cease, concealing and creating the karma that perpetuates rebirth throughout the six destinies. Reflecting in this way, one should relinquish them from the depths of one’s own mind.
2) Seeking bodhi. This means contemplating the Buddha’s body, adorned with excellent marks; the utterly pure Dharma-body; and the complete virtues of moral discipline, equanimity, powers, fearlessness, and immeasurable supreme qualities. Having perfected the two kinds of wisdom (4), the Buddha compassionately guides deluded beings, causing them to cultivate the right path and swiftly end their afflictions. Seeing the merit of such cultivation, one should thirstingly seek it.
3) Reflecting upon sentient beings. This means contemplating how beings, blinded by delusion and craving, undergo measureless suffering. Disbelieving cause and effect, they continually create evil karma; abandoning the true Dharma, they follow false paths.
The four currents—birth, aging, sickness, and death—continually sweep them onward, while the seven outflows (5) permeate them. Though afraid of suffering, they persist in creating evil and thus repeatedly bring sorrow, anguish, and pain upon themselves. Separation from those one loves is suffering, yet though they know this, they still form attachments.
Encountering those one hates is suffering, yet though they know this, they remain bitter and resentful. Driven by desire, they suffer without limit. Though seeking peace and happiness, they continually violate the precepts.
Harboring anxiety and remorse, they create entangling karma. Base and shameless, they slander the Mahayana; deluded by attachments, they become arrogant. Even when intelligent, they sever their roots of goodness.
Conceited and haughty, they never know remorse or reform. Born amid turmoil and ceaseless activity, they have no means of cultivating the path. Although they hear the Dharma, they do not practice it and therefore follow corrupt habits.
Seeing the suffering of sentient beings, one gives rise to compassion. If they attain peace and happiness, they will certainly not be reborn in evil destinies but will attain the wondrous fruit, namely nirvana, which is pure bliss.
Next one should arouse the mind and make a vow. One should vow: “I am resolved to realize unsurpassed, complete, perfect enlightenment so that I may accomplish every deed that benefits and brings happiness to sentient beings.” One may also follow the vows associated with the names of the Buddhas. When the Venerable Shakyamuni first aroused the mind, he made this extraordinary vow:
Throughout three incalculable kalpas,
In an evil age he encountered a supreme condition;
Buddha Dipankara bestowed his prediction
That he would become Shakyamuni.
On the basis of this meaning, Bodhisattva Asanga (6) spoke this verse of praise:
Lofty is the power of purity;
Firmly uphold the gateways of merit and wisdom.
When bodhisattvas first arouse the mind,
They diligently strive for three great kalpas.
First, one must give rise to faith, diligence, mindfulness, concentration, and wisdom; only then can the defiled obstructions be eliminated. Next, one makes a great vow always to encounter good spiritual friends as supreme supporting conditions. Even if one encounters evil companions who seek to inflict harm, one must never abandon the great mind of bodhi. One concentrates on cultivating goodness so that wholesome qualities increase, applying diligent effort to spur oneself onward. All these constitute the initial practices.
By arousing the initial mind in accordance with what has been explained above, one gradually reaches unsurpassed bodhi, enters the Mahayana, and, together with the bodhisattvas, rescues innumerable sentient beings from the ocean of birth and death, proceeding directly and swiftly to realization of the fruit of liberation.
Next, one should consider the following two meanings: the narrow meaning and the broad meaning. The narrow meaning has three aspects: the objects of contemplation, practice, and realization of the fruit. Because in the past one was deluded and failed to distinguish truth from falsehood or understand the objects of cognition, one gave rise to afflictions and therefore had to undergo suffering. Now that one recognizes the truth, there are likewise three aspects. For this reason, one must first carefully examine and contemplate the objects of cognition. Once good and evil have been clearly distinguished, one must practice in order to eliminate evil. When one’s practice has fully perfected all virtues, realization follows.
Although the teachings given by the Buddhas and sages are numerous, the Dharma of cultivation does not go beyond these three categories, and practitioners must rely upon them in their training.
What are the objects to be contemplated? First, one contemplates that all forms, minds, mental factors, and so forth, which arise through conditions, resemble flowers seen in the sky. They constantly deceive foolish beings, who take them to possess the dependent nature. Not understanding this delusion, foolish beings falsely cling to them as a self and as truly existent dharmas. Like illusory flowers in the sky, their nature and characteristics are both empty; this is called the imagined nature. Upon the dependent nature, self and dharmas have never existed. By contemplating this emptiness, one reveals the true principle, which is like empty space; this is the perfectly accomplished nature.
The dharmas we know do not go beyond existence and nonexistence; in their substance, they are empty. The term “imagined” generally refers only to the mind’s fixed imagined attachments. Yet there is a fundamental substance of dharmas underlying such imagination, and it must reasonably be distinguished. All conditioned dharmas are dependent, for they become manifest when the requisite conditions are complete. Unconditioned dharmas belong to the perfectly accomplished nature, for their fundamental nature is the true principle. Defiled dharmas are dependent because their nature is inverted. Undefiled dharmas are perfectly accomplished because they are not inverted.
Having understood the objects of cognition, one should cultivate right practice. There are three gates of learning: learning acquired through hearing, reflection acquired through examination, and cultivation acquired through practice. Although all merit is generally included within the two divisions of merit and wisdom, their essential foundation is exceedingly profound. The ultimate truth can be readily attained, yet an opportune occasion for doing so is difficult to match. Only after abandoning all faults can one clearly discern the profound meaning. Neither the Hinayana nor the Mahayana, neither gradual awakening nor sudden awakening, can realize the principle without relying upon this. Thus the Avatamsaka Sutra states:
The mind is like a master painter,
Depicting and displaying the five skandhas;
It encompasses the entire world
And the boundless array of all dharmas.
The mind and the Buddha are of one essence;
The minds of sentient beings are likewise so.
Sentient beings, mind, and Buddha—
These three are without distinction.
The Buddhas certainly understand
That everything is transformed by mind.
If one clearly understands this reality,
The true Buddha appears from here.
Body and mind are not two separate things;
Yet mind is not entirely the body.
Its functions arise continually,
But never by themselves without conditions.
If one also wishes to understand
The Buddhas’ clear knowledge of the three times,
One should contemplate in this way:
At all times, mind itself is Buddha.
The Treatise on the Great Perfection of Wisdom states that the bodhisattva further gives rise to this thought: “Whatever exists in the three realms is created by mind. Because everything is created by mind, I perceive it. Because the mind sees the Buddha, it takes the mind as Buddha. Mind itself is Buddha; mind itself is my body. Yet mind does not know itself, nor does it see itself. If one clings to the characteristics of mind, one is utterly without wisdom. The false and deceptive mind arises from ignorance. Clearly understanding the characteristics of mind is precisely to enter the true characteristics of all dharmas.” Therefore, the contemplation of consciousness-only is supreme and foremost.
This consciousness is mind. Because mind accumulates impressions, gives rise to things, paints their images, acts as their master, and alone gathers all dharmas together, it is called consciousness-only. It is only because one is obstructed by and attached to the belief that self and dharmas exist apart from mind that consciousness is spoken of in order to reveal that dependently arisen dharmas and the nature of dharmas are not separate from mind. Manifest dharmas apart from mind certainly do not exist; hence the name “consciousness-only.” This does not mean that everything consists solely of mind and consciousness and that nothing else exists. Good friends, evil friends, effects, causes, phenomena, principles, ultimate truth, and conventional truth are not nonexistent.
The imagined nature is known only as false cognition; the dependent nature is known only through conventional truth; and the perfectly accomplished nature is known through ultimate truth. Therefore, all dharmas are not separate from mind, as expressed in the following verse:
Ghosts, animals, humans, and gods—
Each kind perceives according to its realm;
All distinctions arise from mind,
And their meanings are not ultimately real.
In the past, all phenomena
Were dreamlike appearances of two forms;
Provisionally arising through conditions, how could they be real?
Yet objects and appearances were fully established.
In every realm, all is mind-only. For fear that the exposition would become too elaborate, it has been abridged. We now clearly understand that although the sacred teachings speak of consciousness-only in many ways, they do not go beyond five kinds:
1. Abandoning the false and preserving the true: Contemplate that the imagined nature (parikalpita-svabhava) arises solely from delusion and is entirely unreal; it must therefore be eliminated. Examine the dependent nature (paratantra-svabhava) and the perfectly accomplished nature (parinispanna-svabhava): their true substance exists through the two aspects of object and cognition, as stated in the verse:
Names and things are both like guests;
Their essential nature must always be examined.
Both of these must also cease;
Only measure and provisional names remain.
True wisdom contemplates the absence of objects;
Only the three natures exist.
Since that is absent, this is likewise;
Thus one enters the emptiness of the three natures.
“Eliminating” is the contemplation of emptiness that breaks attachment to existence; “preserving” is the contemplation of existence that breaks attachment to emptiness. We now contemplate emptiness and existence, yet existence and emptiness still remain. If existence and emptiness are themselves empty, and emptiness and existence are also nonexistent, then for whom is the appearance of emptiness and existence contemplated as pure existence or pure emptiness—an emptiness or an existence?
Whoever wishes to enter the inexpressible Dharma-nature must enter through this expedient means; emptiness and existence are not immediately established as fixed certainties. In contemplating ultimate reality, it is neither existent nor nonexistent, for the non-discriminating Dharma is inconceivable. To say that one must contemplate emptiness in order to discern the true means contemplating the imagined nature: attachments to self and dharmas are empty and do not enter the true nature, while the essential nature itself is not empty.
Here, the Consciousness-Only teaching says that what is concealed is the object of attachment. For example, the belief that the various consciousnesses truly exist is called “only”; but once there is an object of attachment, it too must be eliminated. Thus it is taught that all is consciousness-only: the truths of ultimate and conventional reality; the wholesome, unwholesome, and indeterminate—the three natures.
The three non-natures are emptiness, signlessness, and wishlessness—the three gates of liberation; faith in the deathless, the unborn, and awakening to the principle of non-arising—the three kinds of acceptance of non-arising. Sentient beings may be taught through ordinary conventional expression; each individual may be taught according to that person’s capacities and faculties; the mental afflictions of sentient beings may be assessed; or the direct, ultimate truth may be revealed—these are the four siddhantas.
The correctly and precisely established declarations, free from error, are: all conditioned phenomena are impermanent, all dharmas are without self, and nirvana is quiescent and peaceful—the four Dharma seals. Focused inquiry and reflection are constant activities of mind: remorse and regret, deep sleep and dreams, inquiry and examination, and pursuing clues through thought—the four kinds of investigative reflection. Wisdom that knows, just as they truly are and without obstruction, the general and particular characteristics of all dharmas is the four kinds of wisdom of reality.
Patiently enduring adverse circumstances and steadfastly accepting the principle without ever regressing in resolve comprise the five virtues of the acceptance that subdues. The bodhisattvas of the three worthy stages in the Distinct Teaching—the ten abodes, ten practices, and ten dedications of merit—are advanced practitioners, but they have not yet entirely eliminated their afflictions. They must cultivate this Dharma to subdue their afflictions.
The acceptance of faith extends from the first to the third bhumi—the Ground of Joy, the Stainless Ground, and the Luminous Ground. The acceptance of conformity extends from the fourth to the sixth bhumi—the Ground of Blazing Wisdom, the Difficult-to-Conquer Ground, and the Ground of Presence; practitioners must cultivate this practice as they advance toward realization of non-arising. The acceptance of non-arising extends from the seventh to the ninth bhumi—the Far-Going Ground, the Immovable Ground, the Ground of Blazing Wisdom, and the Ground of Excellent Wisdom; practitioners must cultivate it to awaken to the principle that all dharmas are unborn.
The acceptance of quiescent extinction is cultivated from the tenth bhumi—the Dharma-Cloud Ground—through the stage of Wondrous Awakening, eliminating delusion and attaining the quiescence of nirvana, and so forth. All these dharmas are contemplated.
2. Abandoning the remote and false and preserving the pure and true: Although one contemplates that both phenomena and principle are inseparable from consciousness, within consciousness there are both object and mind; whenever mind arises, an objective realm necessarily appears. Only “consciousness-only” is spoken of, not “object-only,” for the internal objects of consciousness are also shared with external objects; lest the external be discarded, it is necessary to speak of consciousness-only.
Thus ignorant and deluded people cling to objects, give rise to afflictions, create karma, and revolve through birth and death, not knowing to contemplate the mind and seek liberation. Out of compassion for people, consciousness-only is taught so that they may examine themselves and be liberated from birth and death. It is not that internal objects, like external ones, are all nonexistent.
Because objects may be mistakenly discarded, they are not called “only.” Once the substance of mind has been purified, only consciousness remains. Therefore, a sutra says: “The objects conditioned by mind, mentation, and consciousness do not depart from their own nature; therefore, I say that all is only consciousness and nothing else.” Another sutra also says: “The three realms are mind-only.” Gathered and maintained in one place, all dharmas are contemplated in this manner.
3. Gathering the branches back to the root: The internal mind apprehends objects as they immediately appear. The grasping within the mind that produces activity is likewise. These two dharmas both depend upon consciousness; apart from consciousness, neither the root nor the branches of dharmas could possibly exist. Thus the Thirty Verses on Consciousness-Only states:
Because self and dharmas are provisionally designated,
Their various appearances arise and unfold.
They depend upon the transformations of consciousness;
These transformations are of three kinds.
The Demonstration of Consciousness-Only explains that “transformation” means that consciousness changes into two divisions: the appearance-division and the seeing-division, both of which arise in dependence upon the self-cognizing division. The Samdhinirmocana Sutra records that the objects conditioned by the various consciousnesses are manifestations transformed by consciousness. By provisionally using the branches of appearance and seeing to return to the root of consciousness, it teaches the contemplations of principle and phenomena, ultimate and conventional reality, and so forth; these mostly rely upon this Dharma.
4. Concealing the inferior and revealing the superior: Mind and mental factors both manifest through transformation, yet only mind-only is spoken of, not mental-factors-only. The substance of the sovereign mind is superior, while mental factors are inferior and must depend upon the sovereign mind. Concealing the inferior does not hinder revealing the superior. Therefore, Bodhisattva Maitreya taught in verse:
Mind is largely of two kinds,
As greed and the unobstructed;
Or faith and similar dharmas,
Not separate from the defiled and wholesome.
The Vimalakirti Sutra records that defilement and purity are both due to the mind; this accords with this contemplation.
5. Departing from appearances and realizing the nature: The manifestations of consciousness fully encompass both principle and phenomena. Phenomena are appearances and functions, which are to be relinquished rather than grasped; principle is the essential nature, which must be sought and realized. Thus a verse states:
Seeing a rope, one mistakenly imagines a snake;
When the rope appears, the snake is certainly absent.
Only upon direct realization does uncertainty arise,
And one knows the snake was mistakenly perceived.
As the sutras have taught, the mind’s own nature is originally pure, and the worthies and sages all realize true suchness. By knowing the fundamental nature of dependent appearances, it is also said that the one truth, the one vehicle, and the one refuge are the Buddha-nature, the Dharma-body, and the tathagatagarbha. Emptiness, true suchness, signlessness, neither arising nor ceasing, the nondual Dharma-gate, non-discrimination, freedom from speech, and contemplative examination are all included within this contemplation.
As explained above, the five kinds—emptiness and existence, object and mind, substance and function, sovereign mind and mental factors, phenomena and principle—proceed successively from coarse to subtle appearances and are contained within the wondrous principle of consciousness-only, which universally encompasses everything. Through the three disciplines of hearing, reflection, and cultivation, one accomplishes wondrous wisdom that clearly examines, selects, and distinguishes the dharmas, rather than merely attaining wholesome qualities.
Contemplation in the desire realm possesses only the wisdoms of hearing and reflection; contemplation in the form realm includes the wisdoms of hearing and cultivation; contemplation in the formless realm possesses only the wisdom of cultivation and nothing else. Undefiled cultivated contemplation also accords with the two meanings above. The Consciousness-Only treatises discussed here extend from the initial generation of resolve through the forty stages of mind.
Through seeing, hearing, reflecting, and recollecting, one gains profound faithful understanding and accords with encountered objects and conditions. By reflecting in accordance with the Buddha’s teachings, one causes contemplative insight gradually to increase, though one is not yet able to cultivate the two contemplations of emptiness, because one has only just entered the Dharma and cannot yet cultivate the superior contemplation of emptiness.
At the stage of preparatory practice, one gives rise to the four kinds of investigative reflection through the four samadhis (7), contemplating what is apprehended. Whether name, meaning, nature, or their distinctions, they exist provisionally but not in reality. One gives rise to wisdom of reality and knows that neither the apprehending consciousness nor its transformations truly exist.
Therefore, the Venerable Maitreya taught in verse:
For the bodhisattva to abide securely in concentration,
He contemplates that images are produced by mind alone.
Once the various conceptions have been eliminated,
He examines that all conceptions arise through scrutiny.
With the mind constantly abiding in this manner,
He knows that what is apprehended is unreal,
And that the apprehender is also nonexistent.
Finally, non-attainment.
At this point, although the bodhisattva has cultivated contemplation, he still clings to appearances and therefore cannot yet realize suchness. Upon reaching the Stage of Penetrating Insight, he attains non-discriminating wisdom. With regard to the objects taken as conditions, there is nothing whatsoever to be attained. Wisdom has become obscure, while mind and its objects have grown still darker. At that time, neither the appearance of existence nor of nonexistence manifests; only then is the true principle of Consciousness-Only said to be realized, as expressed in the following verse:
At the proper time, both the objects perceived
And wisdom are wholly unattainable.
Then one abides in Consciousness-Only,
Apart from the twofold grasping at self and dharmas.
Having clearly realized true consciousness, one then gives rise to subsequent-attainment wisdom (8) and only then awakens to conventional truth, as the Avatamsaka Sutra states:
Only after clearly seeing suchness
Does one recognize all conditioned formations;
Though they exist, they are not real,
For all things arise through illusion.
Upon reaching this stage, one is said to have penetrated the Dharma and to abide in the Ground of Utmost Joy—the ground of pure bliss. One is born into the family of the Tathagata and knows that before long one will attain unsurpassed enlightenment. Within the Stage of Cultivation, the modes of cultivation differ.
On each of the first four grounds, true and conventional Consciousness-Only are realized separately. Only upon entering the fifth ground is there a slight unification of the two contemplations, but this still requires great exertion and can never be left unattended. By the seventh ground, one contemplates and knows the true and the conventional, yet even after a long period one must still apply preparatory effort.
From the eighth ground onward, there is no need to exert oneself or urge oneself to cultivate; within spontaneous activity, supreme practices arise. At the ultimate stage, although there is no deliberate cultivation, in every thought one fully engages the conditions and clearly knows both the true and the conventional. Two aspects must be considered: present activity and seeds.
In the first two stages, where outflows still remain, the three kinds of wisdom collectively include the two practices of hearing and reflection. At the undefiled Stage of Penetrating Insight, one cultivates undefiled wisdom; through the practice presently being carried out, one cultivates only what remains with outflows. In the Stage of Cultivation, up to and including the seventh ground, both practices with outflows and without outflows are fully present within the three kinds of wisdom.
Having penetrated the Dharma, from the eighth ground onward, practices with and without outflows both encompass the three kinds of wisdom. In the comprehensive cultivation of the ultimate stage, all dharmas with outflows have been eliminated. Although only the undefiled remains, cultivation is still complete.
Cultivation is spoken of because it causes presently active contemplation to increase progressively until perfection is attained. Those who have attained a lesser degree of mastery must still cultivate further; those who have not attained mastery cannot cultivate at a higher level.
This teaching of Consciousness-Only comprehensively includes all practices, for all practices are cultivated in reliance upon Consciousness-Only. How, then, may the forms of cultivation be summarized? Those who cultivate practices with outflows may experience all the wondrous fruits of the mundane world. Those who practice without outflows completely eradicate all obstructions, attain great enlightenment, and benefit sentient beings until the end of future time. This is stated from a particular perspective; generally speaking, however, it integrates and encompasses everything. Such is a brief account of cultivation. What, then, is its extensive cultivation?
Cultivation also has three parts: 1. the domains of training; 2. the methods of training; and 3. the capacity for training. One must first know the domains of training, then train in reliance upon the methods, and finally acquire the capacity for training. Thus, all three belong to the bodhisattva practices.
The domains of training may briefly be divided into five kinds:
a) The domain of those to be instructed: One must clearly understand that the three vehicles contain many different classes of beings whose capacities and dispositions are not fixed, and therefore they must be taught, transformed, and brought to maturity.
b) The domain of beneficial conduct: If one knows only how to benefit oneself, craving wealth and possessions for personal enjoyment, this is miserliness and must be investigated and understood. One may be born in a heavenly realm through delighting in moral discipline and cultivation, making offerings to the Three Jewels, and aspiring to attain fruits with outflows. Seeking benefit, one extols luminous virtue, enables others to escape calamity and return to cultivation, earnestly engages in practice, and relinquishes benefits for sentient beings.
If one acts solely for the benefit of others, one eradicates wrong views, practices generosity, gives without ever considering it sufficient, teaches the Dharma, and so forth. Practices devoted solely to self-benefit must cease. First, one must not commit offenses; second, upon seeing what is beneficial, one must skillfully and diligently cultivate it.
c) The domain of truth: This means clearly knowing, with regard to one’s own nature, the nature of all that is possessed. Then both worldly and spiritual endeavors will certainly be accomplished. By practicing the wholly pure and true Dharma, the two obstructions are accordingly eliminated.
d) The domain of spiritual power: This means that the strength of supernormal powers leads to liberation and the abandonment of miserliness, extending even to the power to attain wholesome dharmas in future lives, benefit sentient beings, and patiently endure great suffering. Sentient beings develop faith, and the eight signs (9) are manifested. The blind and those born in abnormal presentations all receive benefit.
One is born endowed with spiritual power and with all faculties complete. At every place and time throughout the Dharma realm of sentient beings, one who possesses penetrating wisdom knows everything. Through supernormal transformations, realms are transformed into non-realms, and so forth.
One fully possesses powers shared and unshared by Buddhas and bodhisattvas. By knowing these five powers and combining them with right effort in cultivation, one attains Buddhahood.
e) The domain of bodhi: This means that discerning wisdom and all other virtues become universally pervasive, bringing about the rare fruition in the present. These five domains constitute the earliest opportunities for teaching and transforming beings, after which one gives rise to the supreme practice of benefiting others. Next, by clearly knowing the true meaning, one understands what may be eliminated and what may be cultivated. Through cultivating the Dharma of spiritual power, one accomplishes self-benefit; afterward, one earnestly longs for unsurpassed bodhi and diligently cultivates in order to realize it.
Having understood the domains of training, one then chooses the appropriate cultivation to follow. In training in the Dharma, practitioners must first, with regard to the Three Jewels, create merit in relation to the Buddhas and bodhisattvas endowed with spiritual power. They must understand the true meanings and must not repudiate cause and effect, so that benefit may be attained. Having acquired sufficient skillful means, they skillfully expound the sutras, enabling everyone to develop faith, understand with certainty, and joyfully aspire. Next, they must seek the Dharma. Therefore, they should seek and study all aspects of the Buddha-Dharma, including inner knowledge, logic, linguistics, medicine, and the arts and crafts. How should they seek them?
With regard to the Buddha-Dharma, one must possess steadfast faith, reverence, and an earnest desire to hear it. Even if, in order to hear a single sentence of the Buddha-Dharma, one had to walk barefoot along a road of iron, one should still joyfully press forward; how much more should one delight in its many excellent words and beautiful principles. Love for oneself and one’s possessions cannot compare with love for the teachings. Yet merely loving the Dharma is insufficient; what is precious is to apply it with deep faith and without weariness.
With an upright mind and direct vision, esteeming virtue and cherishing the Dharma, one should go to hear the teacher expound the Dharma without shrinking from hardship or regarding it as difficult. One should think only of the wondrous treasure, the wisdom-eye, the illumination of knowledge, the supreme fruit, and freedom from fault. Reflecting thus, one’s mind should be joyful, deeply faithful, and reverent, without arrogance.
One should not violate the precepts, engage in base or corrupt conduct, use coarse language or clumsy expressions, or entertain bizarre ideas. One should seek only what is wholesome, without displaying one’s talents and virtues, and seek the Dharma not for fame or gain. At the proper time, one should listen respectfully and should not arouse craving that causes harm.
Nor should one disparage oneself, but should seek understanding, concentrating one’s ears and eyes with single-minded attention and strictly upholding the true teaching.
Through the science of language, one enables people to have faith in and delight in the scriptures, causing sentient beings to give rise to reverence. Through the science of medicine and therapeutic methods, one helps cure illnesses and brings sentient beings well-being. Through the science of arts and crafts—that is, practical crafts—one expends little effort while obtaining abundant resources for the benefit of the many. These five important fields of learning should be pursued in due order, without mental hindrances, so that abundant provisions for the path may soon be fully acquired. Thereafter, one should proclaim the teachings for others and extensively explain the five sciences, bringing each person suitable benefit and well-being.
How should one expound the Dharma? One should maintain proper deportment and abide in accordance with the Dharma. One should not, for example, sit upon a high seat to expound the Dharma to a healthy person who is seated below. The Buddhas and bodhisattvas esteem the Dharma and cause others to treasure it beyond measure. Therefore, one should answer even without waiting to be asked and should not assume the imperious authority of a teacher. One should explain matters in due sequence according to the needs of the assembly, without avarice or withholding; only this is called expounding the Dharma in accord with conditions.
Toward enemies one should maintain loving-kindness; toward evil persons, benevolence. Toward those who crave pleasure and live heedlessly, and toward the poor, lowly, and humble, one should offer compassionate comfort, harboring no hatred or resentment and never humiliating them. One should not expound the Dharma in pursuit of fame or gain, or to receive the reverence, praise, and acclaim of others, but should remain mindful of cultivation. The transgressions committed through the three karmic activities that the Buddha taught should swiftly be abandoned; what one hears should not conflict with one’s practice.
Dwelling alone in a quiet place, one should constantly contemplate the teachings and diligently examine them without interruption. Whatever is not yet known, one should aspire to know; whatever is already known, one should not forget. If one has not yet penetrated the principles taught by the Buddha, one should not give rise to slander, but fear that one lacks the wisdom-eye. With an upright mind, one should have firm faith, skillfully understand the hidden intent, remain unmoved by false doctrines, detach from verbal objects, and concentrate and bind the mind to the practice. One should abandon all frivolous conceptual proliferation and not allow distracting thoughts to cause disorder.
One should devote oneself to meditative contemplation and insight wisdom (vipassana). Next, in accordance with the instructions, one should deeply observe people’s minds and their inclinations, and energetically expound the Dharma as appropriate, enabling them to abandon arrogance. Furthermore, one should instruct and exhort others to avoid wrongdoing and to give rise to a pure and radiant mind.
When unwholesome acts are committed on a single occasion, one should admonish the offender according to the Dharma and bring them to desist. If they offend repeatedly, one should tactfully reproach them with a pure, friendly, and joyful mind, enabling them always to remember. Minor offenses committed by subordinates may be handled with skillful means; grave offenses committed by superiors should receive lasting correction.
Do not allow repeat offenders to lose their merit.
Those who practice properly should be lovingly praised and supported, and humbly encouraged so that they joyfully advance in cultivation and purify their three karmic activities. First, one should give material possessions to sentient beings, enabling them to hear the teachings and put them into practice. To those who are deluded, one should speak gentle and affectionate words, giving them an opportunity to study and contemplate the Buddha’s teachings. One should eradicate the unwholesome, encourage the wholesome, and, most importantly, practice together with others without allowing anyone to think that they are being converted.
Next is the practice of the paramita—liberation from regression—which consists in giving and relinquishing through the three karmic activities without greed. Whenever one practices generosity, the sole consideration should be whether it brings greater happiness to others than benefit to oneself; one should not refuse to give merely because one sees no benefit. If giving alone does not produce happiness, or if it does produce happiness, one should still give to others.
One must decisively eliminate any desire for another’s wrongfully acquired property, and the mind should accord with what is naturally right. One should not seek knives, clubs, or the like with which to harm oneself or others; nor should one conspire with others to obtain possessions that are not one’s own. One should not live parasitically like rootless, wandering insects; slaughter animals; make sacrifices to spirits; or harm living beings in water or on land. One should not create enmity and feuds, foment inappropriate military disorder, seek strange omens, cause sorrow and affliction, dominate and oppress others, delight in evil while seeking position, seize another’s property in order to give it away, inflict violent harm, or oneself transgress the rules of training.
One should not discriminate between enemies and relatives, follow the superior and abandon the inferior, favor the many and forsake the few, or harbor doubts that cloud the mind. One who gives should praise and extol the kindness and virtue involved. To assail a donor and induce them to abandon generosity is a deviant and beguiling evil pursuit, a deluded and erroneous attachment falsely regarded as wholesome Dharma.
As cited in the scriptures, one may fear becoming poor, decrepit, and ugly; fail ever to consult with monastics; give indiscriminately in ways contrary to the Dharma and improper in manner; or hoard objects in order to bestow favors and gain merit. Some expect others to return and depend upon their relatives, just as they depend upon worldly reputation; they seek repayment of favors and gratitude, intend to obtain respect and praise, and their aspirations remain limited. Deception in youth is certain to meet failure later; turning away, one becomes indolent and harms others. One refuses to rely upon those who come to oneself and to distribute gifts equally in turn; because the mind is not joyful, regret subsequently arises.
Having failed from the outset to apply one’s mind to seeking the genuine and abandoning the false, one gives at an unsuitable time, contrary to proper procedure and in a disorderly manner. Being mocked and despised, one becomes ashamed and humiliated, to the point of falling into distressed silence and no longer wishing to give. When followers of other paths come seeking to learn the Buddha-Dharma, one instead engages in secret exchanges; such conduct is not the Buddha-Dharma. None of the foregoing wrongful actions should be done; their opposites should all be practiced.
When precious valuables are lacking, one should reflect on two circumstances: first, living in comfort without poverty; second, being poor and having no one upon whom to rely. If one’s resources are sufficient, one should fulfill others’ wishes; if they are insufficient, one should patiently endure and skillfully seek what is needed. One should understand that harboring stinginess leads first to poverty and deprivation, whereas creating causes of merit is like planting trees. By skillfully guiding others with good words, one suffers no loss and instead gains benefit and well-being.
Whatever valuables I possess, I shall distribute according to people’s needs, taking care never to let another request something without receiving a response. When I practice generosity, you should rejoice and gladly accord with it, then gradually give rise to the resolve to practice generosity yourself. Upon seeing someone come to ask, one should know to give joyfully. If arrogance arises and one looks down upon the act of asking, one should conceal that attitude and not injure the person, so that their wish may be fulfilled and they may approach and depart from us joyfully and without embarrassment.
If one formerly despised someone but later comes to understand, one should not ridicule them but should regard them with compassion. When another person gladly forgets my former faults, I should always rejoice and cause them to feel at ease. If one has no possessions, one should give according to one’s ability; for example, when giving scriptures, one should give them without deficiency.
The subtle and wondrous Buddhadharma must be proclaimed so that sentient beings may adapt themselves to the practice of generosity. Always maintaining a benevolent heart of giving, one should guide those who seek aid and inspire them to develop the resolve to give; one must not fall into the base error of refusing them, causing those who seek aid to become disrespectful and lose faith. One should know that besides this manner of giving, there is another: giving scriptures to those who request them.
When one sees that someone is in need and lacks the means to copy them, one should devise a way to assist. I do not begrudge what little ability I possess and therefore do not hesitate to explain the scriptures; even if one has reservations, one should still give. Through generosity, delusion and stinginess are ended; how much less need one fear any deficiency when fully endowed with the provisions of wondrous wisdom.
If, rather than clinging covetously to what is superior, one contemplates generosity in order to extinguish afflictions and remains mindful of sentient beings, one is endowed with the causes of wisdom. Contemplating afflictions as emptiness, seeing that there is nothing to be increased, and practicing generosity so that wisdom may shine forth—this is also delighting in acts of generosity for sentient beings. If, when giving to others, one thinks only of oneself, then although one gives, one transgresses the pure precepts; therefore, one should skillfully seek ways to encourage others to generate the resolve.
In cultivating material wealth while purifying the mind, one should serve the Buddhas and bodhisattvas. Although one cultivates material wealth within the lineage of the noble ones, one should also reflect that these merits continually increase through the gracious protection and support of the Buddhas and bodhisattvas. If one sees that a gift would be improper or unsuitable, one should say: “Virtuous one, this belongs to someone else and is not mine to give you.” Having offered comforting words, one may instead bestow many precious things upon that person, enabling them to understand generosity and no longer be stingy.
Surely this scripture is not private property. When encountering suffering and hostility, one should repay them with virtue by giving to sentient beings; one should give with loving-kindness, compassion, sympathetic joy, and equanimity.
If one is obstructed by the four hindrances (10) and cannot relinquish possessions and bestow kindness, one should arouse four kinds of wisdom as antidotes:
1. When one possesses wealth but the mind does not delight in giving, one should reflect that this is because one did not cultivate generosity in the past. If one does not give now, one will be even more deprived in the future; therefore, one must diligently cultivate in order to attain awakening.
2. When one’s resources are meager and the mind does not delight in giving, one should reflect that such hardship is a cause obstructing generosity, and therefore arouse a compassionate wish to help. Accepting poverty in the course of giving for the benefit of sentient beings, one should always remain patient and endure it.
3. When wealth obscures the mind and one does not delight in giving, one should reflect that this is due to attachment, delusion, and inverted views. One should know that in future lives one will encounter much suffering and anguish; therefore, one should strive to make use of this lifetime to attain wisdom.
4. Although one gives, if one thinks only of results within this life, one should quickly recognize this as a wrong view. One must contemplate that all conditioned phenomena are unstable, disperse, and swiftly perish. One should not take delight in them but should aspire to bodhi, reflecting that all things are impermanent and cannot remain secure for long.
With purity, one should arouse profound faith and constantly maintain mindfulness of the priceless treasure. By employing the power of generosity for sentient beings, one may expend little effort yet obtain immeasurable merit. When possessing precious and cherished things, one should personally relinquish and give them; even when encountering difficulties, one should not be stingy. With faith and reverence, knowing for oneself the appropriate time and avoiding harm to oneself or others, one should practice giving.
One should contemplate these three things: giving pure material things is the generosity of wealth; completely dispelling fear is the generosity of fearlessness; and encouraging others to cultivate wholesome karma is the generosity of Dharma. One should give promptly, without retaining even the slightest regret. It is not because others urgently expect to receive gifts that one gives so swiftly; rather, one gives according to what one possesses and does not necessarily wait until one has an abundance before practicing generosity.
Toward the humble, one should neither contend nor behave arrogantly. Observing the precepts is training that purifies the three kinds of karma. In general, cultivating pure morality means precisely preserving purity of intention.
If one happens to transgress, one should return to pure observance, honoring the precepts and not transgressing them again. If one happens to transgress, one should consider others and arouse a sense of moral shame. To preserve purity of intention, if one happens to violate a precept, one should turn the mind back upon itself and recognize one’s shame; only then can one resume pure observance of the precepts with sincere mindfulness.
Through the two states of shame and moral dread, one refrains from doing evil; with the former preceding and the latter following, one can avoid breaking the precepts. Having violated the precepts, if one returns to pure observance, one can quickly escape suffering, immediately gain many benefits, and attain liberation. Both lay and monastic Buddhist disciples should carefully uphold these three groups of pure precepts:
1. The precepts of restraining conduct: These include the precepts received by the seven assemblies (11). In particular, those who have adopted the monastic precepts cast aside the status of a Wheel-Turning King as though discarding filthy refuse and do not aspire even to the heavenly realms.
How much more should they regard status and wealth as obstructions to the fruit of the path; needless to say, they must also remain mindful of other minor matters. Merely observing the precepts is not enough; one must also avoid harsh speech, make vows to correct oneself promptly, and gradually control one’s speech and thoughts so that they accord with what is right. Upon hearing things difficult to hear, one should not allow the mind to become weak but should exert oneself diligently in cultivation.
One should not blame others but must strive to examine one’s own faults. On seeing a violent or evil person, one should arouse compassion and offer assistance. When humiliated by others, one should neither become angry nor harbor resentment.
If one has committed a fault, one should repent and eliminate it, vowing never to repeat it. One should live with few desires and contentment, patiently endure every kind of suffering, refrain from quarrelsomeness and rash conduct, maintain dignified and proper deportment, abandon pride, and not engage in improper occupations to earn a livelihood.
2. The precepts of embracing wholesome Dharmas: This means that after receiving the precepts, one cultivates great awakening in order to accumulate all wholesome Dharmas. While maintaining the precepts, one practices in seclusion through Hearing, Reflection, and Cultivation. One serves those worthy of service; toward those who have been harmed, one should show compassion and offer them kindly words; and one should praise the merit of those who practice generosity.
Regarding wholesome deeds, one should rejoice in accord with them. Whatever merit one obtains through offerings, one should dedicate through vows, while diligently observing the precepts. One should know moderation in eating and drinking and skillfully guard the sense faculties. During the early night and at daybreak, one should continually maintain mindful wakefulness; draw near to good spiritual friends; and do not remain attached to one’s body, life, or possessions. One should never commit any evil deed and should skillfully understand cause and effect until all obstructing conditions have been eliminated, so that one may successively enter the ten abodes (12).
3. Benefiting the realm of sentient beings: With regard to sentient beings, do nothing that causes them to lose their livelihood, but instead assist them. When encountering the sick, help them; when encountering the blind, guide them; speak loudly to the deaf; communicate by signs with those who are mute or have speech impediments; show the way to those who are confused; allow the weary to rest; provide vehicles for those with disabilities; instruct and counsel the dull-witted, using wisdom to remove their bonds.
Explain what is superior and encourage people to relinquish stinginess; accept fine offerings so that they may have faith in the Buddha’s teachings, extinguish afflictions, and end all suffering. When receiving kindness, think of repaying it, and the fruits of wholesome deeds will become manifest. Offer comfort and speak sincerely; converse gently and harmoniously; when confronted by the snares of fame and gain, do not become weak.
Support the fearful and reassure the anxious; always keep provisions ready so that they may be given immediately when needed. First attend to the sick, and only afterward respond to other urgent needs. If one sees that one still has deficiencies, one should cultivate oneself further so as to be able to help others.
When sharing things with the community, do not be overly calculating about trifles. Let every word provide instruction, counsel, and reminders; act without seeking personal gain, and thereby guide others toward transformation. Do not revile transgressors or cause them distress; neither disparage them nor make them feel ashamed.
Do not conceal obstacles that affect others; do not be arrogant, nor become excessively familiar with people. If it is necessary to associate closely with someone, do not approach that person at an inappropriate time; do not disparage what others like or praise what they dislike. With those who are not intimate, do not disclose the whole truth, and never expect others invariably to conform to your wishes.
By acting thus, one attains an immeasurable treasury of merit.
Just as bodhisattvas first arouse the vast aspiration for bodhi and desire to seek and cultivate the training, so should one teach according to the Dharma those with whom one ought to be open. When the bodhisattva precepts are available, one should encourage others to receive them, so that they may give rise to earnest reverence and nurture them; for the sake of the true Dharma, one should transmit them to others. If no one is available to transmit the precepts, one should go before an image of the Buddha and personally make the vow to receive the precepts in accordance with the Dharma.
From that point onward, a bodhisattva should continually reflect on what ought to be done and what ought not to be done; what one sees, hears, and clearly understands should accord with the meaning of the sutras. Even if a person is intelligent, wise, and eloquent in exposition and debate, if that person disparages the bodhisattva precepts, one should not study under them. Nor should one instruct those who disbelieve and disparage them.
If one abides in the pure precepts—maintaining the precepts in purity—one will certainly acquire immense merit. Those who disparage the Dharma of the precepts incur extremely grave offenses; if their speech and understanding have not been completely relinquished, they cannot attain liberation. Merely urging others is not best; one should instead devise skillful means by which they may give rise to a lasting resolve, for only then is it appropriate.
There are four dharmas of the grounds of defeat that should be contemplated:
1. Exalting one’s own fame and gain, thereby harming others.
2. When others seek the Dharma, withholding it with a miserly mind.
3. When someone who has harmed one comes to seek forgiveness, refusing to end the enmity.
4. Disparaging the bodhisattva precepts in order to propagate the semblance Dharma of the age (13), because one follows and believes in erroneous teachings.
Those who commit these four acts lack the power to increase purity and cannot even acquire the great provisions. Though resembling bodhisattvas, they are not true bodhisattvas. By relinquishing two conditions, one obtains pure precepts:
1. Establish the great vow to seek unsurpassed bodhi.
2. The superior grade encompasses the practitioner’s grounds of defeat, while the middle and inferior grades closely surround one and do not depart from the pure precepts. If, after repeatedly committing the four grounds of defeat, one still feels no shame and continues to desire to commit them, this is called a superior-grade transgression; it is not a momentary transgression that can simply be relinquished. If these two conditions are absent, then even after being reborn into another life one still maintains the pure precepts. Or, even if one has forgotten the precepts one received, one still remains mindful of awakening; this is not something attained only by one newly receiving the precepts.
One who remains thus mindful of the precepts is always born in places of peace and happiness, encounters the Three Jewels, and each day makes offerings according to one’s means, reverently paying homage. Throughout one’s life, one praises four-line verses and faithfully recollects the beneficence and virtues of the Three Jewels. There is not a single sentient being whom one does not seek to deliver; with a reverent mind, one admonishes them not to give rise to craving, relinquishes fame and gain, respectfully emulates luminous virtue, and repays kindness at the appropriate time.
As for requesting the Dharma and receiving it, one should not be defiled by material offerings; in giving it, one should not be attached to the Dharma. One should be cautious regarding concealed offenses—offenses that are covered up and hidden. If, for the benefit of others, circumstances require one to make an immediate demonstration, one should maintain right livelihood and not engage in improper occupations.
Completely purify the three karmas, put an end to the suffering of birth and death, and delight in the peace and bliss of nirvana. On hearing either censure or praise, one must preserve one’s purity like ice and snow and feel gratitude toward those who cause harm. Do not adopt the habits of officials and the powerful in order to retaliate arrogantly.
Sleep and wake at appropriate times; abandon attachment and frivolity; humble oneself in seeking the Dharma; eliminate the five hindrances that obscure the mind (14); and do not disparage the Two Vehicles.
Only after becoming thoroughly versed in the bodhisattva canon should one study the shravaka canon; only after becoming deeply proficient in the Buddhadharma should one study non-Buddhist treatises. Each day, a wise person should study two portions of the inner canon and one portion of the outer canon, like a pungent flavor gradually permeating. One should have faith in, delight in, and cherish the Dharma so as to obtain abundant benefit. When hearing the Dharma, one must listen attentively and diligently, skillfully rely upon its words and meaning, and faithfully revere the Dharma teacher until one correctly understands the instruction.
Those whose minds are deranged or who are oppressed by suffering do not commit a transgression if they have not yet received the pure precepts of those in the ten abodes; otherwise, it is a transgression, and they should know that they have committed an offense. If those of the superior category transgress repeatedly—three times or more—they should know that they must repent in accordance with the Dharma in order to eradicate the offense, reform themselves, and correct their errors.
If those of the inferior category transgress once, they should express remorse and openly confess it. If the offense has not yet been eliminated, it cannot be expiated. They must sincerely make a personal vow never again to transgress a major precept.
Through such sincerity, all the offenses they have committed are purified once more.
By relying upon these precepts in cultivation, one will certainly completely purify the three karmas. First, perfection is attained by observing the precepts without deficiency, and thus the three karmas are purified. Second, mental karma is perfected because, for the sake of the Dharma, one goes forth and seeks great bodhi, without even seeking the ripened fruit of a future life. Third, the causes are complete: because one formerly performed wholesome karma, one now obtains excellent fruits and increasingly cultivates goodness—how could this not be happiness!
Those who transgress and break the precepts suffer adversity. Conversely, those who maintain the pure precepts relinquish wealth and rank and, until death, do not transgress even in the slightest; they remain ever vigilant, neither negligent nor carelessly transgressing. Consequently, in life after life they obtain five benefits:
1. They are protected and kept in mind by all the Buddhas of the ten directions.
2. When relinquishing the body and life, their thoughts are joyful.
3. Practitioners constantly draw near to them.
4. They perfectly accomplish every merit and virtue.
5. Wherever they are born, they regularly encounter the precepts, and through the precepts practitioners behold their nature.
Those whose minds abide in the precepts accomplish Buddhahood and benefit sentient beings; therefore, they should be diligent and not transgress. Patience is the immediate presence of thoughts free from anger when confronting circumstances, attained through diligent examination by wisdom. Having thus purified the three karmas, one resolutely endures injury and hostility.
That is, when encountering someone who causes harm, one should think: “This results from my former karma. If I do not endure it now, I shall create yet another cause of suffering; then I would not be cherishing myself but would instead be binding and harming myself. Moreover, both my body and the bodies of others are by nature suffering.
It is only because the other person does not understand this that they harm me. Since I understand, I would rather allow the other person to harm me. Even shravakas, who seek their own benefit, do not cause suffering to others; how much less should I, who work for the benefit of others, do so.
Therefore, I should patiently endure the harm others inflict.” One should then contemplate five things:
1. Reflect that, throughout the beginningless and distant past, this person may have been either one’s relative or one’s friend; therefore, one should abandon thoughts of enmity and instead recollect the bonds of affection and friendship.
2/ Reflect that thoughts and actions depend solely upon conditions, and that only dharmas, devoid of self, exist—then who is the one who bears enmity or inflicts harm? Therefore, relinquish the notion of sentient beings and contemplate only dharmas.
3/ Reflect that others arise and grow amid impermanence. If I wished to avenge myself, nothing would surpass cutting off their lives. What wise person, while his own body and life remain within birth and death, would wish to kill another? Would this not give rise to defiled thoughts, how much more so a murderous intent? Therefore, abandon notions of permanence and abide in impermanence.
4/ Reflect that prosperity and decline are both perpetually accompanied by the three kinds of suffering (15). I should now devise skillful means for others so that they may forever depart from them. Why cling to anything and thereby increase suffering? One must sever craving and delight; therefore, contemplate suffering.
5/ Reflect that the quest for bodhi is originally undertaken for sentient beings, to bestow happiness upon them. Having accepted them as one’s own kin, why cling to anything and now bring enmity and resentment upon oneself? Therefore, contemplate forbearance: harbor no anger or hatred within oneself, do not harm others, and do not heed or pursue the matter further; thus, every hostile injury can be patiently endured.
Resolve firmly to endure suffering, and when suffering arises, reflect upon this. When encountering painful circumstances, think thus: From beginningless time, through ignorance and error, I have craved sensual desires and consequently been oppressed by suffering. Now, as I seek bodhi and undertake this great work, I must patiently endure suffering even for hundreds of thousands of kalpas, much less a small measure of suffering.
Even when manifestly bound by all four adverse circumstances, remain composed and give no thought to distress. Though worldly dharmas decay and perish, even unto illness and death, maintain the four deportments while receiving and studying the Dharma. In going forth, relinquish an attractive appearance, wear robes of subdued color, strive to master oneself, practice alms-begging, renounce possessions contrary to the Dharma, sever sexual desire, cultivate virtue, and benefit others in accordance with the Dharma; all hardship and suffering must be patiently endured.
Strive diligently to eliminate indolence, seek great bodhi, and relinquish the defiled mind; do not give rise to a mind of retreat. Patiently and carefully contemplate the three truths; cultivate wisdom with regard to the Three Jewels and skillfully comprehend all matters more fully. Treat lowly and humble sentient beings with equal respect, and patiently endure both enemies and loved ones alike.
At one’s dwelling place, throughout the comings and goings of day and night, even when afflicted by illness, one must cultivate the three kinds of action. Through patience one is freed from oppression and harm; through endurance one attains what one seeks. Constantly perform deeds of benefit and happiness, remaining unchanged from beginning to end; let no beneficial deed pass without accomplishing benefit.
When facing hostility, quickly explain and forgive; accept it at once, and do not allow anger or hatred to arise within oneself. If unable to endure, give rise to shame, reform oneself, and examine the matter carefully. Through patience, one obtains happiness in this present life and eliminates every unwholesome deed, thus establishing the causes that lead to happiness and freedom from regret at death.
In a future life, one is born in a wholesome realm, without hatred or enmity, and realizes Supreme Awakening (liberation); one also sees the painful fruits produced by an inability to endure adverse circumstances. Reflect upon this oneself, and teach, exhort, console, and assist others.
Diligence is the courageous cultivation of wholesome dharmas through the three kinds of action. This diligence has three meanings. Applied diligence means that, before cultivating a wholesome mind, one gives rise to courage and makes this vow: I now wish to be freed from suffering. 1) The suffering of sentient beings: Even if, for every single day and night throughout hundreds of thousands of great kalpas (16), I must remain in hell enduring suffering a hundred thousand times greater than usual before realizing bodhi, my courageous resolve shall not retreat—how much less when the duration and oppression of suffering are briefer.
Only through experiencing suffering does one understand that it is but a small part; nevertheless, the causes for cultivating great bodhi must be practiced over immeasurable kalpas before the fruit is attained. Therefore, one who attains the fruit is neither weak nor timid. 2) Diligence in embracing the wholesome means that through it all practices are brought to fulfillment. One remains unmoved by every discriminative affliction, divergent doctrine, and painful oppression; one practices earnestly and patiently, free from pride.
The Blessed One constantly praised the practice of diligence, through which bodhi is swiftly perfected and realized. 3) Diligence in benefiting sentient beings: As stated above, there are many kinds of benefit for sentient beings that ought to be accomplished. In this way, one will surely remain far removed from thoughts concerned with oneself. One must apply oneself wholly, without interruption or omission, equally harmonizing with all virtues.
By cultivating neither too slowly nor too hastily, and without bias, one causes defiled dharmas to be eliminated and not arise, while also causing pure dharmas to arise and expand greatly. With the three kinds of action purified and the three kinds of wisdom (17) increasing, practice courageous diligence without separation, retreat, cowardice, or self-conceit. Only through strength, earnestness, courage, firmness, and vigor will wholesome dharmas not be lost.
With courage, zeal, and so forth, one practices tirelessly, as though extinguishing a fire upon one’s head, and thus swiftly eradicates afflictions. Practicing the Dharma in accordance with the Dharma safeguards oneself and benefits others. In meditation, hearing and reflection are all gathered into a mind focused upon a single object.
This is of three kinds: 1. The dhyana of abiding happily in the present Dharma: this means being free from discrimination, torpor, mental agitation, and attachment to appearances, thereby giving rise to pliancy and meditative concentration. 2. The dhyana that gives rise to supernormal powers: this means leading to the Dharma of supernormal powers and meditative concentration. 3.
The dhyana that benefits sentient beings: this means bringing benefit and happiness through reliance upon the Dharma of meditative concentration. By means of meditation, one can employ mantras and ritual methods to avert calamities, cure many difficult illnesses, completely dispel fear, give wealth, food, and drink, restrain heedlessness, and bring about wholesome deeds. As already urged regarding supernormal powers, one may manifest transformations and even emit light to extinguish sufferings, and may also permanently eradicate every deep and grave defiled obstruction.
Wisdom is the reasonable and discerning examination of objects, and it has three aspects: 1) Regarding objects of knowledge, true wisdom in accordance with knowledge means clear realization, equal within ultimate truth, in accord with the meaning of selflessness. 2) Regarding the five sciences (18), the wondrous wisdom of the three collections (19) is encompassed herein, so that the accumulation of wisdom leading to awakening may swiftly be perfected. 3) Wisdom that enables sentient beings to obtain benefit and meaning means becoming a companion who assists them in practicing toward the fruition of wondrous awakening (20).
In studying the Dharma of inner knowledge, take pure wisdom as the basis. Appear as an ordinary person to guide and teach the heedless, and exhort the timid so as to comfort and encourage them in cultivation. Next, one should cultivate the four means of gathering and transforming beings: 1) Generosity: as explained above. 2) Loving speech: always speak words that are pleasing and delightful to others, truthful and in accord with the Dharma.
Speak gently and agreeably, avoiding slander and ridicule. First inquire after their health, then comfort and reassure them accordingly. When they possess strengths of which they themselves are unaware, one should recognize them and rejoice.
Teach the Buddha-Dharma to others, always for the common benefit. When personally confronted by hostility, maintain a calm mind; toward those whose minds are deluded, wish that their doubts may be eliminated. Toward true fields of merit, the deceitful, and those who engage in evil conduct alike, harbor no resentment but speak lovingly.
To remove obstructions, first employ loving speech. Teach the Dharma to those of pure and wholesome minds; admonish the greatly heedless and cause them to abandon heedlessness. For those who still harbor doubts, clearly analyze what is right and wrong, uphold the four pure forms of speech (21), and follow the eight noble forms of speech (22). 3) Beneficial conduct: through loving speech, reveal the true principle.
According to one’s understanding, guide others with undefiled compassion, discipline them, and establish them in happiness, so that in the present life they may obtain material benefit, and later, through favorable conditions, leave the household life, become free from desire, and attain easeful liberation.
Those accustomed to associating with bad friends, who have not yet planted wholesome causes, who greedily cling to wealth and status and are exceedingly heedless, who cling in delusion to the wrong views of non-Buddhist paths, who disparage others and continually give rise to the eight bonds (23), the ten evil karmas (24), and so forth—all such people should be understood, and toward them one should arouse great compassion and pity.
Although one may undergo countless sufferings, the mind should never become weary, but should always maintain joyful mindfulness. Even if one attains the loftiest status and the greatest wealth, one should humble oneself like a servant, like a Chandala of the servile class, or like a filial child, and so forth. Without defilement or deceit, be sincere and wholeheartedly compassionate without interruption. 4) Cooperation: when working together with others, encourage them through beneficial conduct, study together with them, and teach them to share in carrying out their duties.
Maintain firm wholesome mindfulness without giving rise to any thought of retreat, causing them always to remember this. This teaches us to obtain many benefits; one must personally practice it rather than merely speak empty words. If you yourself are unwholesome, how can you teach me?
Moreover, I myself must act in the same way toward others.
The next practice is to make offerings to the Three Jewels. First is making offerings to the Buddha present before one, such as relics, bone relics, images, and so forth, approaching and presenting offerings. 2) Make offerings in contemplation to the Buddhas of the ten directions and the three times, and to images of the Buddha, rather than making offerings only to the Buddha present before one. 3) Regarding the Buddha present before one, further contemplate thus: the single Dharma body of the Buddha is itself all Buddhas of the ten directions and the three times.
Because the Dharma body is the Dharma-nature, my present offering to the single Dharma body of the Buddha before me is an offering to all Buddhas of the ten directions and the three times. Thus, this present act is not an offering solely to the Buddha before me. After the Buddha’s nirvana, if one creates one or many images of the Buddha and makes offerings to them, one will certainly obtain immeasurable merit.
Through this great merit, throughout innumerable kalpas one will not fall into the evil destinies and will also acquire sufficient provisions to attain unsurpassed bodhi. 4) In making offerings personally, one should practice precisely in this manner. 5) If compassion arises, give according to one’s ability to the poor and suffering, wishing that they may attain happiness and causing them also to contemplate the Dharma of offering. 6) Make offerings of all necessities without omission. 7) Make offerings of flowers and incense with reverential prostrations, up to and including jewels, precious objects, and so forth. 8) Offer one’s wealth directly and continually, with a joyful mind, and sincerely dedicate it to bodhi;
therefore, one should make vast offerings. 9) Do not harbor contempt, arrogance, or heedlessness, and do not offer impure objects and the like, but make offerings with an undefiled mind.
According to one’s means, give one’s possessions to those who need them, and vow to manifest hundreds of thousands of bodies making reverential prostrations. Each manifested body extends hundreds of thousands of arms, scattering fragrant flowers as offerings, producing innumerable sounds that praise the virtues, and presenting innumerable excellent adornments as offerings. Throughout Jambudvipa, the Southern Continent, and even throughout the ten directions, make offerings to bring joy to sentient beings.
Although little effort may be required, the merit of such offerings is truly immeasurable and boundless. Therefore, arouse a wholesome mind and a joyful mind, and cultivate diligently.
10) If one obtains even a small measure of merit from the four immeasurable minds—loving-kindness, compassion, sympathetic joy, and equanimity—or even for a moment attains faithful acceptance, relinquishes speech, realizes the Dharma-nature of true suchness, gives rise to non-discriminating mindfulness, and abides with a signless mind, this is firmly upholding the pure bodhisattva precepts and securely cultivating the four means of gathering and transforming beings.
One should regard this as the offering of right practice. This is the noblest and most supreme kind of offering, surpassing the preceding offerings by hundreds of thousands and tens of thousands of times, beyond all comparison. When making offerings, one should reflect that the Buddha is a great field of merit, complete in great grace and virtue; the most honored among sentient beings, exceedingly difficult to encounter, uniquely preeminent, and the refuge and support of all.
In making offerings to the Dharma and the Sangha, one should contemplate appropriately in the same way and will certainly obtain vast merit beyond expression.
Next, one should draw near to spiritual friends. One who observes the precepts without violation or deficiency, is learned, cultivates mindfulness, is compassionate, fearless, patient and forbearing, tireless, and clear and orderly in speech is called a spiritual friend. When someone comes seeking aid, one should give.
In this matter, one should understand clearly and, according to one’s ability, skillfully adapt so as to bring benefit and happiness without ever losing the mind of great compassion. One who is impartial is a spiritual friend. Such a person acts without deceit, possesses complete dignified conduct, is magnanimous in speech and action, and is neither arrogant nor jealous.
Being diligent and frugal in gathering and preserving resources, yet giving them away as circumstances require—such a person is a trustworthy spiritual friend. Discuss matters with friends so that they will always remember them; instruct, exhort, and remind them, and teach the Dharma for them to hear. Such a person is called a spiritual friend, one who in every place of birth forms close friendships.
Whether a friend is ill or healthy, one should always cherish, respect, assist, and inquire after them, receiving them cordially and in accordance with proper conduct.
The four kinds of material offerings should be provided without deficiency; serving respectfully at the proper time and engaging in gentle inquiry and response constitute the offering of drawing near. Next are explained the feelings of beings throughout the dharma-dhatu, which are of three kinds: 1. Neutral feeling: neither painful nor pleasant. 2.
Painful feeling: wholly painful experience. 3. Pleasant feeling: purely pleasant experience. Toward these three feelings, loving-kindness, compassion, sympathetic joy, and equanimity are all fully present.
Since beings throughout the ten directions seek happiness above all, one should enable those sentient beings to understand that such happiness cannot be obtained through unwholesome deeds. This is loving-kindness conditioned by beings. When one merely contemplates dharmas and provisionally speaks of beings, it is called loving-kindness conditioned by dharmas.
Furthermore, regarding the myriad dharmas, freedom from discriminative conception is unconditioned loving-kindness.
Toward those experiencing suffering, one wishes to uproot all their suffering; thus there must be compassion conditioned by beings. Toward those experiencing happiness, one rejoices in that happiness; this is sympathetic joy conditioned by beings. Toward those experiencing neither suffering nor happiness, one gives rise to the thought of abandoning delusion; toward those afflicted by suffering, one gives rise to the thought of abandoning anger; toward those enjoying happiness, one gives rise to the thought of abandoning craving.
Wishing impartially, and so forth, to cause them to become free from all afflictions and karma is called equanimity conditioned by beings; the remaining forms are analogous to those explained above. Among the immeasurable states of mind, loving-kindness is shared with non-Buddhist practitioners, compassion is shared with the practitioners of the Two Vehicles, and equanimity belongs exclusively to bodhisattvas. The first three bring peace and happiness, while the last brings benefit.
Next, one must possess a sense of shame and moral dread. If something ought to be done but one does not follow it, while whatever one follows ought not to be done; if, concealing one’s own evils, one ought to reform but instead persists and will not relinquish them—one must look back upon oneself and feel ashamed of committing what is contrary to the Dharma. Out of reverence for sages and worthies and esteem for wholesome dharmas, one should give rise to a sense of shame. Looking outward upon the ways of the world, one should feel moral dread regarding an evil reputation, contempt, cruelty, deceitfulness, wickedness, and treachery, and thereby give rise to inner shame.
Next, one should firmly maintain one’s strength, restraining the defiled mind so that it does not rush after objects and become deluded and turned astray. Even when encountering intense suffering, one must cultivate the path and will assuredly escape suffering. One should not be shaken by fear, but courageously persevere, steadfast in virtue and firm in character.
Next, contemplate the defilement of worldly life, the impurity of beings, the oppression of the afflictions, the narrowness of views and attachments, and the uncertain drifting and sinking of the ages, so as to become detached from them and give rise to compassion. Seeing that things arise and perish, one should contemplate impermanence. Contemplate how the six external elements combine within our body and are provisionally designated as a name and identity, and thus are not firm or enduring.
One should respectfully inquire after the elderly and venerable, regarding them as one’s parents. Those of comparable standing should comfort and converse with one another as brothers and sisters. Those of low and humble station should be encouraged with loving words and regarded as one’s own male and female companions. When receiving the honored and dealing with the lowly, one should make no distinction in treatment, but should embrace, accommodate, welcome, and receive them according to circumstances. Whether they are acquaintances or strangers, sick or healthy, poor or wealthy, noble or humble, regard them all as friends, without enmity or narrow-mindedness. Even if they commit an offense, provided it is not ultimately grave, do not cause them to live even for a moment in unease.
Abandon the fourteen defiled places concealed within the six directions; keep far from the four kinds of evil friends; win over the four kinds of good friends; and distribute possessions equally. One should not covet what belongs to others. Contemplate treasures as merely articles of exchange; if someone does not understand this, one should not become attached.
Next, cultivate the four principles of reliance:
1. Rely on the meaning, not on the words: seek to understand the meaning clearly without being enslaved by the wording of the original text. Give rise to a mind of loving reverence.
2. Rely solely on the Dharma and not on interpretations of scripture that are not ultimate; thus, do not give rise to doubt.
3. Rely on wisdom, not on consciousness: this is the generally definitive meaning. The four unobstructed understandings, up to the four dhyana concentrations, the thirty-two excellent marks, and all wondrous wisdoms are Dharmas that bodhisattvas must study.
4. Rely on the Dharma, not on persons: at all times, bring benefit and happiness to sentient beings through body, speech, and mind, with a mind that is always joyful and unchanging, doing no harm; perceive only true and pure merit, and possess a resolute, wholesome mind free from fear, timidity, and so forth. All of this must be put into actual practice.
Cultivate the contemplation of impurity, up to the thirty-seven factors conducive to enlightenment. Although bodhisattvas cultivate these separately, unlike those of the Two Vehicles, they do not attain realization in the same manner, as stated in the scriptures.
Next, one must make vows. Make a single vow encompassing all vows, meaning that it embraces the true Dharma. There are also three vows:
1. In life after life, to encounter the true Dharma.
2. With an open and unconcealed mind, to teach the Dharma for sentient beings.
3. To relinquish body, life, and wealth in order to protect and uphold the true Dharma.
There are also four vows:
1. May those who have not escaped suffering quickly escape suffering.
2. May those who have not attained happiness swiftly attain peace and happiness.
3. May those who have not yet resolved to end evil and cultivate goodness immediately give rise to that resolve.
4. May those who have not attained Buddhahood soon attain Buddhahood.
In addition, there are five vows:
1. The vow to arouse the supreme aspiration: to aspire to attain unsurpassed bodhi.
2. The vow concerning rebirth: to aspire to be born in wholesome realms in order to benefit oneself and others.
3. The vow to cultivate wholesome karma: to aspire to reflect rightly, select the appropriate Dharma, and cultivate wholesome karma.
4. The correct vow: to aspire to comprehend all the merits of the bodhisattvas, whether shared or particular, and correctly vow concerning all that is entrusted to one’s care.
5. The great vow: within this are ten further distinctions—to vow to offer supremely precious gifts to the Buddhas; to vow to protect and uphold the true Dharma and help propagate it without interruption; to vow, like the Buddhas, to manifest the eight aspects of attaining Buddhahood in the world (25); to vow to cultivate all bodhisattva practices; to vow to teach, transform, and bring all sentient beings to maturity; to vow that Buddhas will manifest in every world; to vow to purify and cultivate all Buddha-wisdom; to vow to proceed toward the Mahayana together with all bodhisattvas; to vow to practice resolutely without regression; and to vow swiftly to realize unsurpassed bodhi.
To ensure that cultivation bears vast and profound fruit, one makes these vows in the cultivation of each practice.
As stated above, all the practices and vows of the forty minds are harmoniously integrated and clearly present within cultivation. Some practitioners cultivate them separately. When first arousing the aspiration, they rely upon the ten subjects of study; thereafter, they make offerings to the Buddhas, praise the bodhisattvas, resolve to protect sentient beings, draw near to virtuous persons, extol the mind of non-retrogression, train in merits like those of a Buddha, vow to be born in an age when a Buddha is present, cultivate dhyana concentration, renounce samsara, and take refuge on account of suffering (26).
One must also cultivate the ten powers (27). Besides the sequence given here, there are another twenty distinct Dharmas to be cultivated, as mentioned in the scriptures. At these stages, however, practitioners mostly cultivate dispersed practices; a few also cultivate the stages of concentration, taming the mind so as to enter the stage of preparatory practice.
Among the foregoing skillful means, one first cultivates the three gates of samadhi. This concerns the meaning of names: existence is not existence; existence is emptiness; emptiness is existence. The self and what belongs to the self do not exist. Within samsara, however, through deluded attachment one clings to them and calls them existent; this is inverted perception. Cultivate the samadhi of wishlessness with respect to nirvana, which perfectly fulfills the right aspiration for the bliss of the unconditioned. With respect to the self, what belongs to the self, and dependent nature—which do not exist—cultivate the samadhi of signlessness. This is wishlessness; and because there is no non-wishlessness, cultivate the samadhi of emptiness.
However, if only emptiness and wishlessness are discussed here, they extend to both contaminated and uncontaminated states (28) within the Dharma of concentration and the threefold wisdom. Samadhi as a Dharma applies to both the contaminated and the uncontaminated, and one must cultivate only freedom from distraction. If it is held that the gates of liberation are exclusively uncontaminated, one must likewise cultivate freedom from distraction. At this stage, the prescribed cultivation must be completed.
Next, cultivate the four seals of Dharma (udana) in order to enable sentient beings to attain purity and liberation. The four Dharmas of udana are:
1. Contemplate that all conditioned phenomena are impermanent: whatever arises must cease.
2. Contemplate that all that is impermanent is suffering and is subject to extreme oppression.
3. Contemplate the tranquil nature of nirvana in order to depart from all the bonds of suffering.
4. Contemplate that all dharmas are without self and have no sovereign master; therefore, skillful means must be practiced.
Next, within preparatory practice, at the stages of warmth and summit, cultivate the four kinds of investigative contemplation. At the stages of patience and the highest mundane Dharma, cultivate the four kinds of wisdom in accordance with reality, namely signlessness and selflessness. In accord with these, cultivate the five immeasurable minds (29), giving rise to practices that benefit others for the welfare and happiness of sentient beings.
First, contemplate the sixty-four kinds of sentient beings and the bases upon which they receive birth. Next, contemplate the differences among the worlds of the ten directions, where sentient beings in each place possess both defilement and purity. Further, contemplate the many distinctions among wholesome Dharmas, through which sentient beings are capable of diligently cultivating to gain liberation from every form of suffering. Also contemplate the fifty-five distinct kinds of beings to be tamed, and especially the skillful means by which they may be led to liberation. Further, contemplate the skillful means appropriate to the taming of each being.
At the stage of preparatory practice, cultivate the two benefits. At the first bhumi, use uncontaminated contemplation to realize the true principle; this is called seeing the true characteristic. Yet the dispersed practices of cultivation must not be lacking. Just as one should know the proper method for taking a shortcut, so, after this stage, throughout the ten bhumis one must cultivate the ten supreme practices, eliminate the ten grave obstructions, and realize the ten aspects of suchness.
The ten supreme practices include the six paramitas—generosity, moral discipline, and so forth—together with the paramitas of skillful means, vow, power, and wisdom. All wondrous practices are contained within them.
Skillful means comprise twelve kinds: a mind that knows loving concern; clear understanding that all conditioned phenomena are impermanent; delight in the wondrous wisdom of the Buddha; delight in remaining within samsara without being defiled by its cycle; and diligence like that of extinguishing a fire. These six are inward means, whereby a single wholesome root is made to yield extremely great fruit and little effort gathers vast roots of goodness. Cause those who hate the noble teaching to cast off their resentment; lead those who are at a stage of cultivation to enter the path; bring those who have entered the path to maturity; and lead those who have matured to liberation. These are the six outward means.
The twelve Dharmas above are collectively subsumed under two:
1. Dedication of merit.
2. Rescue and relief, helping to eliminate all suffering.
The five vows stated here are generally divided into two:
1. Seeking bodhi.
2. Practicing for the benefit of others.
The ten powers, broadly stated, encompass two Dharmas:
1. Investigation and discernment—reflecting upon and selecting the Dharma to cultivate.
2. Cultivation of wisdom—penetrating all dharmas and attaining lucid, purified wisdom.
Purified wisdom is divided into two:
1. Receiving the bliss of the Dharma.
2. Bringing sentient beings to maturity.
As stated above regarding generosity and the other practices, what is cultivated by those on the ten bhumis goes far beyond even these. They aspire for the body and all its faculties to remain whole so that the mind may be undefiled, yet this also depends upon the practitioner’s intention. If demands become excessive, even the giving of hundreds of thousands of lives would not satisfy the petitioner.
If the mind of generosity is pure and a sentient being comes asking for a part of the body, one should provide it in a beneficial and appropriate manner. Even if confronted by maras who harass and manipulate, or by deluded madmen who disturb and provoke, one should not retaliate. If ravenous beings devour the lives of sentient beings, one may even allow them to consume one’s own body, thus completing the gift.
Yet concerning benefactors and relatives whose kindness has not been repaid, this must always be borne in mind and clearly understood; if violent and wicked persons demand one’s wife, children, or servants in order to enslave them, none of them should be given away;
On the contrary, in the matters mentioned above, one should bestow kindness and practice generosity. One would rather commit an offense leading to hell than deliberately act contrary to a wholesome mind. Upon examining and contemplating anything unlawful or unwholesome, one should feel profound shame and sorrow and put an end to it.
Having discerned what is violent and evil, one should seek a way to destroy and eliminate it. One should abandon unlawful conduct and, according to the circumstances, return what one has stolen or taken from others. If something does not belong to oneself, yet one deliberately desires to possess it, one is not a practitioner of pure conduct; one should instead find a way to give it away so that wholesome thoughts may increase.
Those who have gone forth and practice the bodhisattva path should act in this way. To eradicate the fault of deceit, one should distance oneself from evil friends. Divisive speech further obscures the right path, while harsh speech creates occasions for defiled and miscellaneous talk.
By avoiding these, one consequently gives rise to immeasurable merit. Or one may manifest spiritual powers, revealing the fearful conditions within the evil destinies so that beings may see them and permanently abandon unwholesome and evil thoughts. If those without faith ask questions, one should not answer by displaying signs of spiritual powers that frighten them and make them disbelieve; rather, one should practice beneficial conduct so that benefit may be attained.
When confronted by oppressive suffering, one should think of nothing other than patiently and thoroughly contemplating it, proceeding courageously and tirelessly so as to abide in forbearance to the very end. One resolves to transcend through the ten powers, the spiritual lineage, and samadhi; at death one does not abandon these but is reborn in the desire realm to continue cultivating the ultimate truth, equally and perfectly accomplishing the fruit of complete awakening.
Therefore, one should understand that all dharmas are without self, that all accord with skillful means, and that all spheres are unobstructed. In one’s activities, whether manifest or concealed, one may through one’s own merit cause others to join in the same work without making it known; but if one causes others to become frightened and resentful, that is not cooperative action but self-aggrandizement. Thus, wholesome action arising from the mind’s intentions is expressed through cooperative activity; if one’s attitude is careless and heedless, both are at fault.
In the Dharma practice of making offerings equally to all Buddhas, one should provide abundant treasures, or use spiritual powers to manifest innumerable jewels. Even homage, recitation, and praise offered to the Buddhas of the ten directions constitute genuine offerings. By cultivating throughout innumerable kalpas, one attains equality toward sentient beings; clearly understanding conventional and ultimate truth, one resolutely practices and attains an immeasurable compassionate mind, also called great compassion.
When encountering countless subtle forms of suffering, one must cultivate for a long time and arouse a courageous mind before true purity can be attained. While applying oneself to cultivation in this way, one should acquire all the compassionate qualities of a bodhisattva and attain a protective intention of pure joy. Thus, toward sentient beings, who have shown one profound kindness, one cherishes boundless love without obstruction and should endure suffering on their behalf.
Although sravakas attain ultimate bodhi, their minds remain heavily obscured; they do not, like bodhisattvas, manifest compassion foremost. Because inner and outer cultivation is thereby complete and without deficiency, it is never abandoned, and even wondrous wisdom cannot penetrate it. Bodhisattvas attain bodhi because it is founded upon compassion; therefore, amid samsara they patiently endure every oppressive suffering.
Furthermore, within the ten bhumis, each bhumi has its own distinct cultivation: the first cultivates generosity, continuing through the tenth, which possesses spiritual powers. Each of the ten bhumis, as appropriate, encompasses all ten practices, yet only the ten paramitas are spoken of, without increase or decrease, as the verse says:
Obstructing wealth and fortunate realms,
Not abandoning sentient beings,
Regarding the decline and growth of seven virtues,
One proceeds directly toward liberation.
Strive in generosity and wholesome deeds,
Continuously, without interruption;
Resolutely create wholesome karma,
And the enjoyment of Dharma is accomplished.
By cultivating the ten paramitas, the ten kinds of obstruction are overcome, and in the ten bhumis ignorance is severed and eliminated. There are also ten further obstructions, beginning with the nature of an ordinary being and extending through the obstruction of not yet having mastery over all dharmas. The ten aspects of suchness comprise: 1.
All-pervasiveness, through which equality of self and others is attained. 2. Supreme excellence, surpassing cultivation together with the practice of renunciation. 3. Supreme outflow: seeking the Dharma without begrudging body or life. 4.
Non-appropriation, whereby even attachment is entirely extinguished. 5. Non-differentiation, through which one attains ten pure intentions, equality, and a purified mind. 6. Neither defiled nor pure: clearly knowing that dependently arisen dharmas are neither defiled nor pure. 7.
Varieties without differentiation: knowing the signlessness of dharmas in conformity with the sutras, in relation to all characteristics of all dharmas. 8. Characteristics as the basis of mastery: through this one attains perfect realization of the forbearance regarding the non-arising of dharmas and no longer perceives any dharma as increasing or decreasing, defiled or pure. 9. Wisdom as the basis of mastery: accomplishing and attaining unobstructed knowledge and understanding. 10.
Karma as the basis of secure mastery: because the mind delights in performing deeds that bring benefit and happiness, bodhisattvas must first cultivate all practices through these four characteristics. These four characteristics are: 1) Cultivating goodness: always cultivating resolutely and steadfastly, without committing offenses. 2) Skillful means: bringing benefit and happiness to many people, correctly observing the precepts one has undertaken, and thus teaching the Dharma in accordance with their capacities. 3) Bringing benefit: being able to confer benefit and happiness upon others according to each circumstance, whether collectively or individually. 4) Dedication of merit: the preceding three dharmas, accumulated from past lives to this life, enable one, upon encountering goodness,
to hold firmly to it and become of the single flavor of pure faith, dedicating it to bodhi rather than to residual karmic rewards from previous lives.
Therefore, with those seven characteristics, one should lovingly regard sentient beings, free them from fear, and encourage them to study the truth tirelessly. One does not wait to be entreated, nor does one fear what is distant or uncertain; when harmed, one does not withdraw, and one remains peerlessly impartial. One who can act in this way is worthy of being called a student of the Dharma.
Bodhisattvas of the three times encourage the cultivation of these dharmas; therefore, those who have realized unsurpassed bodhi in the present also neither increase nor diminish them. Those who have gone forth leave their relatives behind, relinquish worldly occupations, and constantly cultivate pure conduct until complete and perfect awakening. Abiding in pure precepts, their words do not cause lay Buddhists who lack moral virtue to lose faith.
How noble and supremely excellent this is!
End of the First Fascicle
Notes
(1) The five skandhas and the four great elements: the five skandhas are five aggregates or collections that combine to form the composite body and consciousness of a human being. They comprise: form, meaning physical form; feeling, meaning sensations and feelings (joy, sadness, pleasure, pain, and so forth); perception, meaning ideation and thought; formations, meaning volitional activities; and consciousness, meaning discriminative awareness.
The latter four skandhas (feeling, perception, formations, and consciousness) pertain to consciousness or psychology and combine with the physical body—the material or physiological aspect. The four great elements are the four universal physical elements that constitute the body: earth, water, wind, and fire (“great” means all-pervasive or universal).
(2) The nine apertures: the nine bodily openings through which the human body discharges substances, namely the two eyes, two ears, two nostrils, the mouth, the urinary passage, and the anal passage.
(3) The thirty-six impure constituents of the body comprise: hair of the head, body hair, teeth, nails, eye discharge, tears, nasal mucus, dandruff, sweat, feces, urine, thick skin, thin skin, blood, flesh, sinews, vessels, bones, marrow, solid fat, liquid fat, brain, membranes, spleen, kidneys, heart, liver, gallbladder, lungs, large intestine, small intestine, stomach, red phlegm, white phlegm, the organs containing undigested food, and the organs containing digested food; these are continually discharged through the nine apertures.
(4) The two kinds of wisdom: conventional wisdom and the wisdom of non-arising (supramundane wisdom).
(5) The seven kinds of outflows (afflictions): 1) The outflow of views: when the eye sees forms, one does not clearly understand that the true nature of form is equality, but clings to its visible characteristics, gives rise to discrimination, judges objects as good or bad, and consequently gives rise to love and hatred. 2) The outflow of the faculties: this applies not only to the faculty of sight but also to all the other faculties. 3) The outflow of delusion: forgetting what is wholesome and chasing after what is evil. 4) The evil outflow: giving rise to aversion when facing adverse circumstances. 5) The outflow of association: disobeying the teacher’s instructions and associating closely with evil friends. 6) The outflow of craving: upon encountering favorable circumstances,
becoming engrossed and infatuated, unable to detach oneself. 7) The fetter of doubt: doubt that drives and binds one.
(6) Bodhisattva Asanga: (Sanskrit: Asaṅga) was the elder brother of Vasubandhu Bodhisattva. Both were patriarchs of the Dharma Characteristics School. Both delved deeply into the Dharma characteristics of Consciousness-Only through the Yogacara and Consciousness-Only treatises that have been transmitted to the present day.
(7) The four samadhis: Samadhi is another name for concentration, referring to the mind abiding upon a single object and maintaining equanimity. The four forms of concentration are: 1) the samadhi of emptiness; 2) the samadhi of signlessness; 3) the samadhi of wishlessness; 4) the mind free from distraction. Samadhi means concentration, or right concentration.
(8) Subsequently attained wisdom: the profound and subtle wisdom that accords with suchness, and is therefore also called non-discriminating wisdom or fundamental wisdom; it is also called conventional wisdom or wisdom that accords with the object, because it is the wisdom attained subsequent to fundamental wisdom.
(9) The eight aspects (or the eight aspects of attaining the Way): the explanations given in the sutras and treatises are not identical. According to the Treatise on the Awakening of Faith in the Mahayana, the eight aspects are: 1) descending from Tusita Heaven; 2) entering the womb; 3) dwelling in the womb; 4) emerging from the womb; 5) renouncing the household life; 6) attaining the Way; 7) turning the Dharma wheel; 8) entering nirvana. Volume 4 of The Principles of the Four Teachings records the eight aspects of attaining the Way as: 1) descending from Tusita Heaven; 2) entering the womb; 3) being born; 4) renouncing the household life; 5) subduing Mara; 6) attaining the Way; 7) turning the Dharma wheel; 8) entering nirvana.
(10) The four obstructions are four kinds of impediment to the path of cultivating bodhi. They are: 1) the obstruction of afflictions, namely the cognitive afflictions of sensual desire, anger, delusion, and so forth; 2) the obstruction of karma: evil karma created through body, speech, and mind; 3) the obstruction of retribution: the painful retribution experienced in the three evil destinies of hell beings, hungry ghosts, and animals; 4) the obstruction of views: erroneous views.
(11) The seven assemblies of the Buddha's disciples comprise the five monastic assemblies: novice monks, novice nuns, probationary nuns, bhiksus, and bhiksunis; and the two lay assemblies: upasakas and upasikas, namely male and female Buddhist disciples.
(12) The ten abodes: ten states in which the mind abides (in the order of reversing the stream): 1) deeply believing in cause and effect; 2) a mind of profound shame; 3) a mind of profound fear; 4) openly confessing and repenting; 5) a mind that severs continuity; 6) giving rise to the mind of bodhi; 7) abandoning evil and cultivating good; 8) preserving the true Dharma; 9) recollecting the Buddhas of the ten directions; 10) contemplating the emptiness of the nature of offenses.
(13) The Semblance Dharma: the Buddha's teaching is divided into three periods—the True Dharma, the Semblance Dharma, and the Final Dharma. The period of the Semblance Dharma lasted for five hundred years after the Buddha's nirvana. The present age is the period of the Final Dharma.
(14) The five hindrances that veil the mind and prevent wholesome dharmas from arising are: 1) sensual desire: clinging firmly to the five desires—wealth, sex, fame, food, and sleep—which obscures the mind; 2) anger: becoming enraged at adverse circumstances, thereby obscuring the mind's nature; 3) sloth and torpor: the mind becoming dull and the body so heavy that it cannot function, thereby obscuring the mind's nature; 4) restlessness and remorse: the mind becoming agitated and unsettled, while anxiety and affliction over deeds already done are called remorse; these reach the point of obscuring the mind's nature; 5) the hindrance of doubt: remaining confused about all matters, unable to distinguish truth from falsehood, with a hesitant and indecisive mind.
(15) The three kinds of suffering: 1) the suffering of suffering: before one suffering has ended, another follows it; 2) the suffering of decay: deterioration and disintegration give rise to suffering; 3) the suffering of conditioned existence: karmic formations create many forms of suffering and distress. These sufferings, together with the suffering of birth, aging, illness, and death; separation from those one loves; failure to obtain what one seeks; and the imbalance of the body composed of the five skandhas, give rise to intense anguish.
(16) A great kalpa: a cycle comprising formation, abiding, decay, and emptiness, consisting of four intermediate kalpas. One minor kalpa is 16,800,000 years. (16,800,000 × 4 × 4) constitutes one intermediate kalpa. Thus, one great kalpa is 268,800,000 years.
(17) The three kinds of wisdom comprise the wisdom of hearing, the wisdom of reflection, and the wisdom of cultivation. These three modes of wisdom are also called the three modes of undefiled training and are attained through cultivation.
(18) The five sciences: five important fields of learning in Buddhism. They are: 1) the science of arts and crafts: technologies and various technical disciplines, and so forth; 2) the science of language and communication: satellite communications and so forth; 3) the science of logic: the discipline of reasoning; 4) the science of medicine: medicine, pathology, therapies, and so forth; 5) the inner science: inner realization or awakening, and meditative contemplation for the illumination of wisdom.
(19) The three categories of pure precepts: three convergent aspects of pure moral virtue. They are: 1) the precepts of restraining conduct: strictly and clearly observing the precepts without transgression; 2) the precepts of embracing wholesome dharmas: diligently performing every wholesome deed, however small; 3) the precepts of benefiting sentient beings: bringing benefit and happiness to all kinds of sentient beings without discrimination.
(20) Wondrous awakening: the inconceivably perfect fulfillment of awakening oneself and awakening others; that is, the fruition of Buddhahood—unsurpassed, complete awakening. Those of the Two Vehicles attain self-awakening and the awakening of others, but these are not yet perfectly fulfilled. Only a Buddha attains complete awakening, and therefore it is called wondrous awakening.
(21) The four kinds of pure speech: four forms of pure utterance—neither lying nor fabricating stories; neither speaking ingratiating, sweet, or embellished words; neither engaging in divisive speech; nor speaking maliciously, abusively, and so forth.
(22) The eight noble forms of speech: eight truthful and proper statements: 1) when one has not seen something, saying that one has not seen it; 2) when one has not heard something, saying that one has not heard it; 3) when one has not perceived something, saying that one has not perceived it; 4) when one does not know something, saying that one does not know it; 5) regarding things one has seen, saying that one has seen them; 6) when one has heard something, saying that one has heard it; 7) when one has perceived something, saying that one has perceived it; 8) when one knows something, saying that one knows it.
(23) The eight bonds: 1) shamelessness: feeling no shame for offenses one has committed; 2) lack of moral dread: feeling no embarrassment before others for wrongs one has committed; 3) jealousy: the mind taking no joy in the goodness and prosperity of others; 4) stinginess: miserliness and parsimony; 5) remorse: regretting wholesome deeds one has performed; 6) sleepiness: causing the mind to feel shame and remorse; 7) restlessness: causing the mind to waver without peace; 8) torpor: the mind becoming dark and heavy.
(24) The ten evil karmas are created through body, speech, and mind:—the three bodily karmas: killing, stealing, and sexual misconduct;—the four verbal karmas: lying, deceitful and duplicitous speech, divisive speech, and malicious, insidious speech;—the three mental karmas: greed, anger, and delusion.
(25) The eight aspects of attaining Buddhahood: see note 9 above.
(26) Taking refuge: turning toward and relying upon three safe refuges—turning toward and relying upon the Buddha, turning toward and relying upon the Dharma, and turning toward and relying upon the Sangha. With earnestness and sincerity of mind, one will assuredly not fall into the three evil destinies.
(27) The ten powers: the ten powers of wisdom of the Tathagata, namely: 1) The power of wisdom that knows what is possible and what is impossible: the wisdom that knows which things accord with principle and which do not; 2) The power of wisdom that knows karmic retribution throughout the three times: clearly knowing the causes, effects, karma, and retribution of sentient beings in the past, present, and future; 3) The power of wisdom that knows the dhyanas, liberations, and samadhis: knowing the meditative absorptions, the eight liberations, and the three samadhis; 4) The power of wisdom that knows the mental dispositions of sentient beings: the wisdom that fully knows every mental disposition of sentient beings;
5) The power of wisdom that knows the various kinds of understanding: fully knowing all the various understandings of every sentient being; 6) The power of wisdom that knows the various realms: fully knowing, in accordance with reality, the different realms of sentient beings; 7) The power of wisdom that knows all paths and their destinations: clearly knowing the realms that practitioners will attain, such as the heavenly realms, the human realm, nirvana, and so forth; 8) The unobstructed power of wisdom of the divine eye: employing the divine eye to behold the births and deaths of sentient beings and their wholesome and unwholesome karma without the slightest obstruction;
9) The uncontaminated power of wisdom that knows former lives: clearly knowing the former lives of sentient beings and also clearly knowing uncontaminated nirvana; 10) The power of wisdom that knows the permanent severance of habitual tendencies: being able to know, in accordance with reality, every deluded state of mind, and whether it will be permanently extinguished and never arise again.
(28) Contaminated and uncontaminated: contaminated means still being constrained and bound by afflictions; uncontaminated means being cleansed of afflictions, free from defilement, and completely pure.
(29) The four immeasurable minds are four vast states of mind: loving-kindness, compassion, sympathetic joy, and equanimity. 1) Loving-kindness is the mind that bestows happiness; 2) Compassion is the mind that rescues beings from suffering; 3) Sympathetic joy is the mind that rejoices upon seeing others freed from suffering and attaining happiness; 4) Equanimity is a joyful mind that is no longer attached. These four states are perfected through cultivation based upon the four dhyanas and bring benefit and well-being to all sentient beings; therefore, they are called minds of impartiality.
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