八大人覺經略解

The complete text is divided into three parts: first, the general introduction; second, the individual explanations; and last, the concluding praise.

Now we speak of the first part:

As disciples of the Buddha, we must, both day and night, with wholehearted sincerity, recite and reflect upon the Eight Realizations of Great Beings.

Whether a layperson or one who has gone forth, anyone who has taken refuge in the Buddha is a disciple of the Buddha. Being a disciple of the Buddha, one must perpetually cultivate these Eight Realizations. To say "both day and night" is to make clear that the practice is without interruption. To say "wholehearted" points to sincerity that is earnest and heartfelt. Again it says "recite and reflect," in order to reveal that the meaning of the text is pure, and is held in memory without forgetting. As for the Eight Realizations, they will be annotated in the concluding praise.

Second, the individual explanation of the eight realizations:

– The first: the realization of impermanence and non-self.

The First Realization: The world is impermanent; the lands are fragile and frail; the four great elements are suffering and emptiness; the five aggregates are without self; arising and ceasing, they shift and change; false and unreal, they have no master; the mind is the source of evil; the body is the abode of all wrongdoing. Contemplating thus, one gradually grows distant from birth and death.

This is the first gate for entering the Way, first dismantling the two attachments to self and to dharmas. First, one contemplates that the world is impermanent and the lands are fragile and frail—just as high banks become lakes, and deep ravines become hillocks. Contemplating thus, one no longer harbors craving toward the dependent recompense (1).

Next, by means of the four great elements one contemplates the body: earth, water, wind, and fire harm one another, and so there arise the 404 afflictions of sickness and suffering. None of the elements possesses real nature, and therefore ultimately they are all empty. Again, by means of the five aggregates one contemplates the mind: feeling, perception, mental formations, and consciousness, joined together with the form-body, are called the five aggregates.

Herein there truly is no self and nothing belonging to a self; there are only dharmas that arise and cease, decaying and shifting in each moment (kṣaṇa). Being unreal, they are illusory; being untrue, they are false and counterfeit. Precisely because the marks keep changing, there is truly no master; and therefore toward the proper recompense (2) one does not give rise to a mind of craving and attachment.

Furthermore, this body and mind of the proper recompense—even if one cherishes and loves it—one only labors in vain and gains no benefit; and moreover, the moment one is deluded by the conditioned realms of the six sense-objects and takes them to be the marks of one's own mind, the mind immediately becomes the root and source of evil. The moment one is deluded by the four great elements, imagining them to be the mark of one's own body, the body at once becomes the receptacle of all wrongdoing.

If one does not see through this thoroughly, one will harm one's own well-being beyond measure. If one can contemplate in this way, then the two attachments of body and mind are lightened; this is the first skillful means for gradually growing distant from birth and death.

– The second: the realization of constantly cultivating few desires.

The Second Realization: Excessive desire is suffering; the toil and weariness of birth and death arise from craving and desire. With few desires and non-action (3), body and mind are at ease.

Having, through the first realization, subdued the delusions of views (4), one now, through the second realization, subdues the delusions of thought (5). Though the delusions of thought are many, the craving of desire stands foremost; if one cultivates few desires, one will surely realize non-action and attain ease.

– The third: the realization of contentment and upholding the Way.

The Third Realization: The mind that is never content, seeking ever more, increases wrongdoing. The Bodhisattva is not so: ever mindful of contentment, content in poverty he guards the Way, and makes wisdom his sole vocation.

Having cultivated few desires, one should cultivate contentment, by single-mindedly devoting oneself to the vocation of wisdom. One of many desires, who is not content, obstructs and veils wisdom without end. Now, upon few desires, one further adds contentment, and the vocation of wisdom naturally advances.

The fourth: constantly practicing diligence.

The Fourth Realization: Indolence leads to downfall. Constantly practice diligence to destroy the evil afflictions, to subdue the four māras, and to escape from the prison of the aggregates and the realms.

What is called few desires and contentment is precisely a matter of examining one's own strength in order to undertake all tasks. If, using contentment as a pretext, one sits within the pit of indolence, one will surely fall ever deeper; therefore one must constantly practice diligence in order to destroy the two afflictions of views and thought. Destroying the māra of afflictions, one will then subdue completely the māra of the aggregates and the māra of death (6); only in this way can one escape from the prison of the five aggregates and the eighteen realms (7).

– The fifth: the realization of broad learning and wisdom.

The Fifth Realization: Ignorance is the cause of birth and death. The Bodhisattva is ever mindful to learn broadly and to hear much, to increase wisdom and to perfect eloquence, in order to teach and transform all beings and bring them great joy.

Though one speaks of diligence, if one does not learn broadly and hear much so as to increase wisdom, one falls into the fault of "blind attainment" (8). Again, to hear yet lack wisdom is like taking fire to burn oneself; to have wisdom yet lack hearing is like grasping a blade to cut oneself. Hearing (learning) and wisdom must both be complete; only then can one benefit oneself and benefit others.

– The sixth: the realization of giving with equanimity.

The Sixth Realization: Poverty and suffering breed much resentment, forging evil affinities along the way. The Bodhisattva practices giving, regarding foe and kin with equanimity; he does not recall old wrongs, nor does he hate the evildoer.

Though one has wisdom, if one lacks merit one can by no means benefit oneself and benefit others; therefore one must fully practice the three kinds of giving. Knowing that poverty and suffering breed much resentment and enmity, one practices giving—this is the giving of material wealth. Understanding that foe and kin are to be regarded with equanimity, holding no grudge or hatred—this is the giving of fearlessness. The giving of the Dharma is as described in the text above; now one adds the giving of wealth and the giving of fearlessness, so as to complete the three kinds of giving.

– The seventh: the realization of going forth and the practice of purity.

The Seventh Realization: The five desires are the cause of wrongdoing. Though dwelling as a layperson, one is not defiled by the worldly pleasures of desire; one is ever mindful of the three robes and the alms-bowl of the Dharma; one resolves and vows to go forth, to guard the Way in purity, to live the noble and lofty practice of purity, and to extend loving-kindness and compassion to all beings.

Though one has wisdom and merit, if one does not utterly cut off the five desires of family life, one can by no means flourish and glorify the Three Jewels or uphold and maintain the Buddha-Dharma. One should know that the Buddhas of the three times have never failed to manifest the body of one who has gone forth in order to accomplish the Way. As for the three robes (9): the first is the Antarvāsaka, the second is the Uttarāsaṅga, and the third is the Saṃghāṭī.

Therefore, though one bears the body of one who has gone forth, if one does not guard the Way in purity, live the noble and lofty practice of purity, and extend loving-kindness and compassion to all beings, one is merely a thief in the form and garb of the Buddha, only adding further to one's wrongdoing—this one must clearly understand.

– The eighth: the realization of the great mind that universally rescues.

The Eighth Realization: Birth and death blaze like fire, their affliction and anguish without end. Give rise to the Mahāyāna mind to rescue and deliver all beings; vow in place of all sentient beings to bear immeasurable suffering, and to bring all sentient beings to ultimate peace and joy.

Though one has gone forth, if one does not give rise to the Mahāyāna mind to deliver beings far and wide, then one's loving-kindness is not complete; if one does not give rise to the mind to bear suffering in place of sentient beings, then one's compassion is not whole. Only when loving-kindness and compassion are complete is one truly a child who carries on and revives the family enterprise of the Buddha's house.

The concluding praise:

These eight realizations are that which the Great Beings have awakened to. The Buddhas and Bodhisattvas diligently practice the Way, cultivating compassion and cultivating wisdom; they sit upon the boat of the Dharma-body to reach the shore of Nirvāṇa, and then re-enter birth and death to liberate and deliver sentient beings. Using these eight realizations, they open and guide all beings, causing all sentient beings to understand the suffering of birth and death, to cast aside the five desires, and to cultivate the mind upon the noble path. If a disciple of the Buddha, in each and every thought, recites these eight, he extinguishes immeasurable wrongdoing, advances toward Bodhi, swiftly realizes perfect enlightenment, forever severs birth and death, and dwells eternally in joy.

From "Cultivate these eight realizations" down to the sixteenth character, the meaning of the term is established. From "diligently practice the Way" down to the sixteenth character, the merit of self-awakening is established. The "boat of the Dharma-body" points to the virtue-nature of awakening; the "shore of Nirvāṇa" reveals the place where virtue is cultivated.

From "and then re-enter birth and death to liberate and deliver sentient beings" down to the thirty-second character ("to cultivate the mind upon the noble path"), the merit of awakening others is established—for only one who has awakened oneself can awaken others. From "If a disciple of the Buddha" to the end of the concluding praise, the merit of reciting and reflecting is established. Having constantly recited this text, one will skillfully understand its true meaning; and by skillfully contemplating this meaning, one is able to awaken oneself and awaken others.

Thereby one extinguishes wrongdoing and severs the suffering of birth and death, advancing toward the shore of awakening and realizing eternal peace and joy.

Annotations:

Dependent Recompense (Y báo): Dependent recompense and proper recompense are together called the two recompenses. Dependent recompense is also called the dependent fruit—that is, the lands, the world, dwellings, implements, and all such things, which sentient beings receive as a result of the karma of former lives. The bodies of sentient beings depend upon these things in order to exist, and so they are called dependent recompense.

Proper Recompense (Chính báo): Also called the proper fruit—that is, the body of the five aggregates. Sentient beings, as a result of the karma of former lives, receive this body; this is the proper karmic recompense, and so it is called proper recompense (see the Great Commentary on the Avataṃsaka [Flower Ornament] Sūtra, fascicle 1).

Non-action (Vô Vi):

Views and Thought (Kiến tư): These are the delusions of views and the delusions of thought, also called views-and-craving, views-and-cultivation, the Four Abodes, defiled nescience, branch-and-twig ignorance, the shared delusions, and the delusions within the realms—all of which are general terms encompassing the afflictions of the Three Realms.

Delusions of Views (Kiến Hoặc): The various false views, the discriminations and the deviant reckonings concerning principles, which give rise to the various false delusions such as the view of self and the view of extremes.

Delusions of Thought (Tư Hoặc): The deluded sentiments such as greed, hatred, and delusion—the false delusions that arise through pondering the things of the world.

Thus, in accordance with deluded attachment, the delusions of views are called the delusions of principle, and the delusions of thought are called the delusions of phenomena. For the delusions of views are those false notions—the view of permanence, the view of self—that arise from delusion regarding the truths of impermanence and non-self; and the delusions of thought are those deluded sentiments of greed, hatred, and delusion that arise from being deluded and defiled by the forms and sounds of the things of the world.

Yet the distinguishing of the delusions of views and the delusions of thought according to delusion-of-principle and delusion-of-phenomena follows the Dharma-characteristics of the Hīnayāna Abhidharmakośa. According to the Dharma-characteristics of the Mahāyāna Consciousness-Only school, they are classified according to the two kinds: that which arises through discrimination and that which arises co-natally. The two obstructions—of the afflictions and of the knowable—that arise through discrimination are the delusions of views; the two obstructions—of the afflictions and of the knowable—that arise co-natally are the delusions of thought.

Again, they are called "views" because of two meanings:

a) These delusions are severed when one illumines and sees the truth, and so they are called the delusions of views.

b) "View" has the meaning of reckoning; these delusions take reckoning as their nature, and so they are called the delusions of views.

"Thought" likewise has two meanings:

a) Once one has seen the truth and severed the delusions of views, one further contemplates and cultivates the truth in order to sever these delusions, and so they are called the delusions of thought.

b) Because, in pondering the world, one falsely grasps at things and gives rise to delusions, they are called the delusions of thought.

These two kinds of delusion are the principal cause of undergoing birth and death within the Three Realms; only by severing these two kinds of delusion can one escape birth and death within the Three Realms. The severing of delusions likewise follows an order: first one severs the delusions of views, afterward one severs the delusions of thought. The delusions of views are sharp and swift; the moment one sees (perceives) the principle of the truths, they are severed clean.

The delusions of thought are dull and obtuse; one must contemplate the principle of the truths many times before they are gradually severed. The stage of severing the delusions of views is called the path of seeing; the stage of severing the delusions of thought is called the path of cultivation. The stage of having severed both kinds of delusion is called the path of no-more-learning.

The Tiantai school sums up all false delusions into three kinds:

a) Views-and-thought, which obstruct Nirvāṇa.

b) Dust-and-sand, which obstruct Bodhi.

c) Ignorance, which obstructs the true mark of the Middle Way.

Delusions of Thought (Tư Hoặc):

Māra of the Aggregates, Māra of the Heavens, Māra of Death (Ấm ma, Thiên ma, Tử Ma): These are called the Three Māras. The Compilation Explaining the Meanings of Terms explains the Three Māras as follows:

1) Māra of Afflictions: This refers to all the false delusions within the Three Realms. These false delusions disturb the mind and spirit of the practitioner, preventing him from accomplishing Bodhi, and so it is called the Māra of Afflictions. The Māra of the Five Aggregates is subsumed within this māra.

2) Māra of the Heavens: This is the sixth heaven of the realm of desire. If anyone wishes to diligently cultivate the various excellent virtues in order to transcend the birth and death of the Three Realms, he will be obstructed by this Māra of the Heavens, which creates all manner of disturbance, preventing the practitioner from accomplishing the transcendent roots of goodness. This is called the Māra of the Heavens.

3) Māra of Death: This refers to the dispersal of the four great elements; death cuts off and obstructs the prolonging of the life of wisdom, and so it is called the Māra of Death.

Again, fascicle five of the Treatise on the Great Perfection of Wisdom and fascicle six of the Forest of Meanings Chapter call the Māra of Afflictions, the Māra of the Aggregates, the Māra of the Heavens, and the Māra of Death the Four Māras:

1) Māra of Afflictions: The various afflictions—greed, desire, anger, and ill-will—constantly afflict and harm body and mind, and so they are called Māra.

2) Māra of the Aggregates: Also called the Māra of the Five Masses, newly translated as the Māra of the Skandhas. The five aggregates constantly give rise to all manner of suffering and affliction, and so they are called Māra.

3) Māra of Death: Death, which cuts off the faculty of life-force in a person, and so it is called Māra.

4) Māra of the Heavens: That is, the Māra Devaputra of the Heaven of Free Enjoyment of Others' Transformations (Paranirmita-vaśavartin), newly translated as the Māra of the Heaven of Self-Mastery—the māra-king of the sixth heaven of the realm of desire, who constantly destroys the good deeds of people, and so it is called Māra. Among the four māras, only this māra is a fundamental dharma; the other three are called māra according to their meaning.

The Eighteen Realms (Thập bát giới): These comprise the six sense-faculties (eye, ear, nose, tongue, body, mind); the six sense-objects (form, sound, smell, taste, touch, dharmas); and the six consciousnesses (eye-consciousness on up to mind-consciousness). "Realm" has two distinct meanings: this thing and that thing cannot be mingled and confused with one another. The Mahāyāna Chapter on Meanings, latter part of fascicle eight (states): "Realm means demarcation; because the various dharmas have differing natures, they are called 'realms.'" Because the six sense-faculties, the six sense-objects, and the six consciousnesses are differing in character, they are together called the eighteen realms.

Again, fascicle one of the Abhidharmakośa Treatise says: "'Realm' has the meaning of the various kinds of dharma (dharma-lineages), just as within a single mountain there are many kinds such as copper, iron, gold, and so forth—called 'many realms' (many substances and kinds). Thus a single body, or a single continuum, contains as many as eighteen kinds of dharma-lineage, called the eighteen realms." Understood according to the above meaning, the "realm" of the Three Realms and of the Eighteen Realms is "realm" in the sense of "many realms," and should not be understood as the Dharma-realm.

Veiling Obstruction (Ám Chướng): To take seated meditation alone as one's practice, while remaining dim and obscure regarding the textual meaning of the doctrine.

The Three Robes (Tam Y): The robes prescribed by the Buddha are divided into three kinds:

1) Saṃghāṭī (Tăng Già Lê), translated as the Robe for Gathering at Assemblies. This robe is worn at times when the great assembly gathers together to transmit the precepts or to expound the precepts.

2) Uttarāsaṅga (Uất Đa La Tăng), translated as the Upper Robe (the robe above), worn over the Antarvāsaka.

3) Antarvāsaka (An Đà Hội), translated as the Inner Robe (the garment worn within).

Later the three robes came to be reckoned by their strips: the Antarvāsaka is the five-strip robe, the Uttarāsaṅga is the seven-strip robe, and the Saṃghāṭī is of nine strips and upward, also called the Great Robe.