占察善惡業報經

At that time, the Great Bodhisattva Firm Pure Faith asked Ksitigarbha Bodhisattva Mahasattva:

– How should skillful means be disclosed and taught to those who wish to advance toward the Mahayana?

Ksitigarbha replied:

– Good man! If anyone wishes to advance toward the Mahayana, that person must first understand the initial fundamental practice of karma.

What is the initial fundamental practice of karma? It is to rely upon the realm of the One True Mark in order to cultivate faith and understanding. As the power of faith and understanding increases, one quickly enters the lineage of bodhisattvas.

What is the realm of the One True Mark?

– It means that the essential nature of the minds of all sentient beings has, from the very beginning, neither arisen nor ceased. Its intrinsic nature is pure, unobstructed, and unhindered, like empty space, for it is free from discrimination. It is universally equal, present everywhere, pervading the ten directions, ultimately of one mark, neither dual nor different, unchanging and unaltered, neither increasing nor decreasing. This is because the essential nature of the minds of all sentient beings, the minds of all sravakas and pratyekabuddhas, the minds of all bodhisattvas, and the minds of all Buddhas neither arise nor cease, are neither defiled nor pure, and are equally the one mark of true suchness. Why is this? Because all minds that give rise to discrimination are like illusions and transformations and are never real. That is to say, mental factors such as recollection, deliberation, discernment, and so forth, belonging to the four skandhas of feeling, perception, formations, and consciousness, are neither blue, yellow, red, white, nor variegated in color; they possess neither length nor shortness, squareness nor roundness, largeness nor smallness. Even if one searched throughout empty space in the ten directions and throughout all worlds for the form of this mind, not the slightest part of it could be apprehended. It is only because sentient beings are perfumed by causes and conditions arising from the darkness of ignorance and delusion that illusory realms appear, causing recollections, thoughts, and attachments to arise.

This mind cannot know itself, yet delusively asserts that it exists and gives rise to conceptions, scrutiny, and calculations concerning a self and what belongs to the self; but in truth there is no mark of awareness or cognition. Because this deluded mind ultimately has no real essence, the real essence of the deluded mind cannot be found. If there were no discriminating awareness and cognition, there would be no marks of all the differing realms of the ten directions and the three periods of time, for no Dharma can exist by itself; all exist only in dependence upon the discriminations of the deluded mind.

That is to say, none of the various realms thinks itself into existence, nor knows, “This is self, and that is other.” Therefore, since no Dharma can exist by itself, it necessarily remains without alteration. It is only by relying upon the deluded mind, which neither knows nor understands and is itself internally empty, that external objects of cognition appear; then all kinds of conceptions of dharmas delusively arise, regarding them as existent or nonexistent, as that or this, as right or wrong, as good or bad, and so forth, until immeasurable and boundless conceptions of dharmas are delusively produced.

One should know that all such dharmas arise from deluded thought and have the deluded mind as their root. Yet because the deluded mind has no intrinsic mark of its own, it too exists only in dependence upon realms. That is to say, because it takes preceding realms as its conditions and then recollects, examines, and knows them, it is called mind.

Moreover, although this deluded mind and the realms before it depend upon one another, their arising has neither before nor after; nevertheless, this deluded mind is always the source and sovereign of all realms. Why is this? Because, relying upon the deluded mind, this deluded mind fails to understand the one mark of the Dharma Realm; therefore, it is said that the mind possesses ignorance.

Because the power of ignorance serves as a cause, illusory realms appear. Furthermore, when ignorance ceases, all realms cease along with it. It is not because all realms are themselves unenlightened that realms are said to possess ignorance, nor does ignorance arise in dependence upon realms.

All Buddhas give rise to no ignorance with regard to any realm.

Furthermore, it is not through the cessation of realms that the mind’s ignorance ceases. This is because the essential nature of all realms has always been quiescent, since nothing whatsoever has ever existed. For this reason, it is said only that all dharmas have mind as their root. One should know that each and every Dharma is called mind, because its essential nature is unchanging and it is encompassed within mind.

Furthermore, all dharmas arise from mind, assume their marks through mind, and exist through conjunction with mind; they arise and cease together with it and likewise do not abide. Because all realms are merely objects conditioned by the mind, they are maintained through the moment-to-moment continuity of thought and thus provisionally exist.

The meaning of mind explained above has two kinds of marks. What are the two?

The first is the internal mark of mind. The second is the external mark of mind.

– The internal mark of mind is further of two kinds: the true and the deluded.

What is the true? It is the mark inherently present in the essence of mind. This mark is ever thus and unchanging, pure and perfectly complete, unobstructed and unhindered, subtle and difficult to perceive. Because it pervades all places and is eternally abiding and indestructible, it can establish and nurture all dharmas.

What is the deluded? It is the continual arising of thoughts that discriminate, scrutinize, take objects as conditions, deliberate, recollect, and conceive of various matters. Although its continuity can produce all realms, its inner essence is false and unreal and can never be found.

– The external mark of mind is all dharmas, the various realms, and so forth. According to whatever is being thought of, a realm appears before the mind; therefore, one knows that there is a distinction between the internal mind and the external mind. Thus one should know that the internal deluded mark is the cause and essence, while the external deluded mark is the result and function.

For these reasons, I say that all dharmas are called mind.

Furthermore, one should understand the external mark of mind. This mark is like the various realms seen in a dream: they are manifested by mind alone, with no actual phenomena existing externally. All realms are likewise so, for they are seen in dependence upon the dream of ignorance belonging to karmic consciousness and are formed by deluded thought.

Furthermore, one should know that every successive thought within the mind does not abide; therefore, all realms that are seen or taken as conditions likewise follow the mind and do not abide from thought to thought.

That is to say: because mind arises, dharmas arise; because mind ceases, dharmas cease. These marks of arising and cessation are names only and are truly unapprehendable. This is because mind does not go to realms, nor do realms enter mind. Like images in a mirror, they neither come nor go. Therefore, when one seeks the fixed marks of arising and cessation in any Dharma, they can ultimately never be found.

That is to say, all dharmas ultimately have no real essence and have always been empty, for in truth they neither arise nor cease.

Since all dharmas truly possess neither arising nor cessation in this way, there are no differing marks of realms; rather, all are quiescent and of a single flavor. This is called True Suchness, the Truth of the Ultimate Meaning, and the Intrinsically Pure Mind. This Intrinsically Pure Mind is sublime and perfectly complete because it possesses no mark of discrimination. The mark of non-discrimination means that there is no place where it is not present. Because it is universally present, all dharmas can rely upon this presence to be sustained and brought into functioning existence.

Furthermore, this mind is called the Tathagata-garbha. The meaning of Tathagata-garbha is that this mind fully contains immeasurable, boundless, inconceivable undefiled seeds and pure merits, because the Dharma-body of all Buddhas, from beginningless time until now, has been unobstructed, unhindered, sovereign, and never ceasing. All its manifestations and its ever-glorious meritorious activities have never come to an end.

That is to say, all Buddhas manifest as Buddhas in all worlds, responding and transforming themselves in every way to benefit sentient beings. Therefore, the body of one Buddha is precisely the body of all Buddhas, and the bodies of all Buddhas are precisely the body of one Buddha. All their activities are likewise one and the same: without any mark of differentiation, without thoughts of this or that, equal and nondual.

Because their activities are based upon the one Dharma-nature, they respond and manifest identically and spontaneously, for their essence is without difference.

As stated above, the Dharma-body of all Buddhas pervades every place, perfect and unmoving. As sentient beings die here and are born elsewhere, it constantly serves as their refuge and support.

It is like empty space, which can contain all forms, appearances, and shapes. All forms, appearances, and shapes depend upon space to be established and to arise and grow within it. They are encompassed by space and take space as their substance; nothing can pass beyond the bounds of space. One should know that within all forms and appearances, the realm of space is never destroyed. When forms and appearances perish, they return to space, while the original realm of space neither increases nor decreases, neither moves nor changes.

The Dharma-body of all Buddhas is likewise so. It can contain the various karmic retributions of all sentient beings. All depend upon the Dharma-body of the Buddhas to be established and to arise and grow. They exist within the Dharma-body, are encompassed by the Dharma-body, and take the Dharma-body as their substance; not a single thing can pass beyond the bounds of the Dharma-body. One should know that within the bodies of all sentient beings, the Dharma-body of the Buddhas can never be destroyed. When afflictions are eliminated, beings return to the Dharma-body, while the original realm of the Dharma-body neither increases nor decreases, neither moves nor changes.

It is only because, since beginningless time, the mind has corresponded with ignorance and, through the causal power of being perfumed by delusion and darkness, has manifested illusory realms. Then, relying upon those illusory realms as causes and conditions for further perfuming, it gives rise to false thoughts corresponding with the mind, clings to a self and what belongs to the self, accumulates various karmic deeds, and consequently undergoes the unceasing suffering of birth and death. Thus, instead of being called the Dharma-body, it is called a sentient being.

If, among sentient beings, anyone acquires the power of being perfumed by the Dharma-body, that being's afflictions gradually diminish and grow faint. Such a person can become disenchanted with the sufferings of the world, seek the fruition of nirvana, place faith in and return to the One True Mark, and cultivate the six paramitas and all the factors of enlightenment. Such a person is called a bodhisattva.

Among bodhisattvas such as these, one who completely and perfectly cultivates all wholesome dharmas and ultimately awakens from the sleep of ignorance is called a Buddha. One should further know that the terms sentient being, bodhisattva, Buddha, and so forth are merely provisional designations established according to worldly speech. In the essence of the Dharma-body there is no difference whatsoever; it is ultimately equal and bears no mark of change.

Bodhisattva Ksitigarbha said to Firm Pure Faith:

– Good man! What has been given above is a brief explanation of the meaning of the realm of the One True Mark. If one wishes to rely upon the realm of the One True Mark to cultivate faith and understanding⁽²⁸⁾, one should learn two methods of contemplation.

What are these two?

– The first is to contemplate that all dharmas are Mind-Only and Consciousness-Only. The second is to contemplate the True Mark of Suchness. As for learning the contemplation of Mind-Only and Consciousness-Only: at all times and in all places, whenever thoughts arise through body, speech, or mind, one must examine them and know that these arisen thoughts are only products of the mind. Whenever the mind abides in recollection of any object whatsoever, one must examine and recognize this, then release it. Do not allow the mind to fall into a morally indeterminate state⁽²⁹⁾, or to pursue conditions without self-awareness. In each and every thought, one should observe whatever object the mind engages and immediately gather the mind back, not allowing it to pursue those thoughts. One should cause the mind itself to know that thoughts and perceptions arise from within one's own mind, and that it is not the external objects themselves that possess perceptions and discriminations. That is to say, the inner mind itself produces concepts such as favorable and unfavorable, good and bad, right and wrong, gain and loss, decline and benefit, existence and nonexistence, and, in short, immeasurable kinds of ideas. Yet all objects have never possessed perceptions or given rise to discriminations. One should therefore know that all objects are in themselves devoid of conceptual discrimination: in themselves they are neither favorable nor unfavorable, neither good nor bad, and even neither existent nor nonexistent; they are free from all marks.

Contemplating in this way, one knows that all dharmas arise solely from the mind's thoughts. Apart from the mind, there is not a single dharma whose distinct characteristics can be perceived as existing independently. One should constantly remember this and guard the inner mind, knowing that there are only false thoughts and no real external realms. This contemplation must be practiced continuously and never abandoned midway. This is called cultivating the contemplation of Mind-Only and Consciousness-Only.

If the mind is morally indeterminate and one does not know what one's own mind is thinking, then one takes the realm before oneself as truly existent; this is not called the contemplation of Mind-Only and Consciousness-Only.

Furthermore, by guarding and remaining mindful of the inner mind, one will necessarily recognize thoughts of greed, anger, delusion, and wrong views. One will know what is wholesome, what is unwholesome, and what is morally indeterminate, and will recognize the mind's anxious preoccupation with various sufferings and so forth. When sitting quietly, regarding whatever object the mind engages, one should examine in every thought the arising and ceasing of mind-only, like a flowing stream or the continuous flame of a lamp, never pausing even for an instant.

From this one will attain the correct concentration in which all forms are quiescent. Having attained this samadhi, one should next cultivate faith through contemplation of the mind according to the practice of samatha⁽³⁰⁾, and faith through contemplation of the mind according to the practice of vipasyana⁽³¹⁾.

Cultivating faith through contemplation of the mind according to the practice of samatha means reflecting upon the imperceptible characteristic of the inner mind. This characteristic is perfect, unmoving, neither coming nor going, and by its very nature neither arising nor ceasing, because it is free from discrimination.

Cultivating faith through contemplation of the mind according to the practice of vipasyana means examining and knowing that thoughts and perceptions of all forms, internal and external, arise according to the mind and cease according to the mind. Even thoughts and perceptions of the Buddha's physical form are likewise so: they all arise according to the mind and cease according to the mind, like illusions and transformations, like the moon reflected in water, and like images in a mirror. They are not the mind, yet neither are they apart from the mind; they neither come nor do not come, neither go nor do not go, neither arise nor fail to arise, neither act nor fail to act.

The great Bodhisattva Ksitigarbha said to Firm Pure Faith:

– Good man! If one constantly uses faith to cultivate these two practices of contemplating the mind, one will quickly awaken to the principle of the One Vehicle. One should know that contemplating Mind-Only and Consciousness-Only in this way is called the supreme gateway to wisdom. This gateway can make the practitioner's mind vigorous and keen, increase the power of faith and understanding, enable one swiftly to enter the Mahayana meaning of emptiness, and cause one to give rise to the mind of unsurpassed great enlightenment.

The foregoing explains the contemplation of Mind-Only and Consciousness-Only.

If one wishes to study and practice the contemplation of the True Suchness of Reality, the practitioner should contemplate that the nature of mind is originally unborn and undying, does not abide in seeing, hearing, understanding, or knowing, and is entirely free from all discriminative conceptions. Gradually, one will be able to transcend the characteristics of the meditative realms of the Sphere of Infinite Space, the Sphere of Infinite Consciousness, the Sphere of Nothingness, and the Sphere of Neither Perception nor Non-Perception.

Upon attaining a state resembling the samadhi of emptiness, the coarse discriminative characteristics of feeling, perception, formations, and consciousness will no longer manifest. By advancing further in cultivation from that point, one will become a spiritual friend endowed with vast compassion. Because one skillfully safeguards and nurtures this state, one becomes free from all obstacles, practices diligently without neglect, and can gradually enter the samadhi of the mind’s quiescence.

Having attained that samadhi, one can then enter the Samadhi of One Practice. Having entered the Samadhi of One Practice, one beholds innumerable Buddhas, gives rise to profound, vast, and inconceivable states of mind and conduct, and abides in the Stage of Firm Faith⁽³²⁾.

The foregoing is the path of the two contemplative methods of shamatha and vipashyana. Through them, one will certainly attain faithful understanding and can resolutely proceed toward bodhi. Whatever samadhis, meditative concentrations, or worldly undertakings one may study and practice, one will not become attached to them. One will even be able to cultivate universally all the wholesome roots belonging to the factors of bodhi, remain unafraid of birth and death, and take no delight in the Two Vehicles. This is because these two methods of contemplating the mind are exceedingly subtle and wondrous skillful means; through cultivating them, they can serve as the basis for all forms of wisdom and all fundamental practices.

Furthermore, those who cultivate the faithful understanding described above are of two kinds. What are the two? The first are those of keen faculties. The second are those of dull faculties.

Those of keen faculties have already understood that all external realms are created by mind alone, are false and unreal, like dreams and illusions, and they no longer harbor any doubt about this. The five hindrances are slight and weak in them, and their minds are seldom distracted. Such people should immediately study and practice the contemplation of the True Suchness of Reality.

Those of dull faculties have not yet been able to understand that all external realms are mind alone and are false and unreal. Their defiled attachments of consciousness are deeply ingrained, the five hindrances repeatedly arise, and their minds are difficult to tame. They should therefore first study the contemplation of Mind-Only and Consciousness-Only.

Some people, although studying such faithful understanding, still possess only meager seeds of wholesome roots and cannot yet advance; their evil afflictions are not gradually subdued. Their minds are doubtful and fearful: they fear falling into the three evil destinies, or being born amid the eight difficulties⁽³³⁾; they fear being unable constantly to encounter Buddhas, bodhisattvas, and sages, and being unable to make offerings to and hear and receive the True Dharma; they fear that the practice of bodhi will be difficult to accomplish.

If they have such doubts, fears, obstacles, and the like, then at all times and in all places they should constantly recite and recollect my name, the name of Bodhisattva Kshitigarbha. If they attain single-mindedness, their wholesome roots will increase and their resolve will become courageous and keen. They should further contemplate that my Dharma-body, the Dharma-bodies of all Buddhas, and the essential nature of their own bodies are equal, neither two nor different, neither born nor destroyed, endowed with the four virtues of permanence, bliss, self, and purity, and replete with merit.

This is what they should rely upon.

– Furthermore, practitioners should constantly contemplate that both their bodies and the characteristics of their minds are impermanent, suffering, non-self, and impure, like illusions and magical transformations, and are to be wearied of and abandoned.

If practitioners continually study and practice this contemplation, they will swiftly increase their pure faith, and their many obstacles will gradually diminish. Why is this?

– Because these people are said to be training through hearing my name; they may also be said to be training through hearing the names of the Buddhas of the ten directions. They are said to be training in wholeheartedly bowing to and making offerings to me, and also in wholeheartedly bowing to and making offerings to the Buddhas of the ten directions. They are said to be training in hearing the profound Mahayana sutras. They are said to preserve, transcribe, honor, and respectfully make offerings to the profound Mahayana sutras. They are said to be training in abandoning erroneous attachments and in refraining from slandering or disparaging the profound meaning of the True Dharma. They are said to be training in faithful understanding of the ultimate and exceedingly profound reality of the supreme truth. They are said to be capable of eliminating all kinds of karmic offenses and obstacles. They are said to be destined to accumulate immeasurable merit.

When the aforementioned people relinquish this body, they will never fall into the evil destinies or the eight difficult states. When born again, they will hear the True Dharma and faithfully study and practice it. They may also, according to their vows, be born in the Pure Lands of Buddhas in other directions.

– Furthermore, if anyone wishes to be born in a presently existing Pure Land in another direction, that person should exclusively recollect and recite the name of the Buddha of that world⁽³⁴⁾, remaining single-minded and undistracted, and should contemplate the Dharma-body as explained above. That person will certainly be born in that Buddha’s Pure Land. There, their wholesome roots will increase, and they will swiftly attain non-retrogression. One should know that the aforementioned single-minded concentration of recollection and contemplation upon the equal Dharma-bodies of all Buddhas is, among all wholesome roots, the most excellent and supreme pure karma.

Therefore, those who diligently cultivate it can gradually proceed toward the Samadhi of One Practice. Once they enter the Samadhi of One Practice, they accomplish a vast and wondrous state of mind and conduct, called a state resembling the Patience of the Non-Arising of Dharmas.

Because they constantly hear my name, they also constantly hear the names of the Buddhas of the ten directions. Because they constantly and wholeheartedly bow to and make offerings to me, they also constantly bow to and make offerings to the Buddhas of the ten directions. Because they constantly hear the profound Mahayana sutras; constantly preserve, transcribe, honor, and respectfully make offerings to the profound Mahayana sutras; and constantly uphold, read, and recite the profound Mahayana sutras, they do not become frightened by the ultimate and exceedingly profound supreme truth of reality.

They abandon slander, attain a mind of right view, constantly possess faithful understanding, decisively eliminate all kinds of karmic offenses and obstacles, and directly realize immeasurable merit in this very life.

Why is this?

– Because they attain the non-discriminating mind of bodhi, because quiescent wisdom becomes manifest before them, and because they give rise to the seeds of skillful means for all kinds of vows and practices.

Constantly hearing my name means attaining certainty of faith and beneficial conduct. Therefore, whatever one may do, one attains the karmic causes for non-retrogression on the path of the One Vehicle.

If one practices with a defiled and distracted mind, then even though one may recite my name, this cannot be called hearing the name, because it cannot give rise to decisive faithful understanding. One will reap only the minor wholesome rewards of the worldly realm and will not attain vast, profound, and wondrous benefit. Practitioners who cultivate with such a defiled and distracted mind cannot attain profound and vast benefit, regardless of what wholesome Dharma they may practice.

Bodhisattva Kshitigarbha told Firm Pure Faith:

– Good man, you should know that by diligently applying your mind to studying and practicing the above gateway of signless meditation, before long you will attain vast and profound benefit and gradually become a Buddha.

Vast and profound benefit means entering the Dharma-stage of Firm Faith, through accomplishing the Patience of Faith⁽³⁵⁾.

One enters the Stage of Steadfast Cultivation⁽³⁶⁾ through accomplishing Accordant Patience⁽³⁷⁾, and enters the Stage of the True Cause⁽³⁸⁾ through accomplishing Patience in the Non-arising of Dharmas⁽³⁹⁾.

Furthermore, by accomplishing the Patience of Faith, one is able to become a member of the Tathagata’s lineage. By accomplishing Accordant Patience, one is able to understand the practices of the Tathagata.

To accomplish Patience in the Non-arising of Dharmas is to attain the activity of the Tathagata.

Regarding becoming a Buddha through successive stages, briefly stated, there are four kinds.

– First: becoming a Buddha through perfect fulfillment of faith in the Dharma. This means that, relying upon the Stage of the Cultivated Lineage⁽⁴⁰⁾, one resolutely believes that all dharmas are neither born nor extinguished, are pure and equal, and contain nothing that should be sought.

– Second: becoming a Buddha through perfect understanding of the Dharma. This means that, relying upon the Stage of Understanding and Practice⁽⁴¹⁾, one deeply understands the nature of all dharmas, knows that the seed of the Tathagata is neither created nor produced, does not conceive samsara and nirvana as two, and is free from fear.

– Third: becoming a Buddha through perfect realization of the Dharma. This means that, relying upon the Stage of the Pure Mind⁽⁴²⁾, one attains non-discriminating wisdom and enters the quiescent Dharma-body, whose naturally functioning activity is likewise inconceivable; one no longer entertains any thought of seeking.

– Fourth: becoming a Buddha through the perfect fulfillment of all practices and virtues. This means that, relying upon the Bodhisattva’s Ultimate Stage⁽⁴³⁾, one is able to eliminate all obstructions, and the dream of ignorance is no more.

Furthermore, one should know that the cultivation of worldly meditation with characteristics comprises three kinds. What are the three?

– First: lacking skillful means and the power of faithful understanding, one covets and appropriates the merits of meditative concentrations and consequently becomes arrogant. Bound by meditation, one’s resolve regresses, and one seeks only worldly gain.

– Second: lacking skillful means and the power of faithful understanding, one relies upon meditation to give rise to the one-sided practice of aversion and detachment, fears samsara, and regresses and falls into the ranks of the Two Vehicles.

– Third: possessing skillful means and the power of faithful understanding. This means that, relying upon the realm of the One True Characteristic, one cultivates in close accord with the path of the two contemplations of samatha and vipasyana. Thus, one can faithfully understand that all dharmas arise solely from mental conception and are like dreams and illusions. Although one attains the merits of worldly meditative concentration, one does not firmly cling to them, nor does one regress and seek rewards within the three realms. Furthermore, one believes and knows that samsara itself is nirvana; therefore, one is neither fearful nor fainthearted and does not regress to seek the fruits of the Two Vehicles.

Those who cultivate all such meditative concentrations and samadhis should know that there are ten successive aspects, which fully encompass the work of meditative concentration and can enable practitioners to attain corresponding realization without error or confusion.

What are the ten?

– First: the aspect of the skillful means for gathering the mind.

– Second: the aspect of wishing to abide in the object of contemplation.

– Third: the aspect of clearly knowing one’s entry into and emergence from the object in which the mind has just begun to abide.

– Fourth: the aspect of skillfully and firmly abiding in the object of contemplation.

– Fifth: the aspect of arousing courageous reflection and skillful means, seeking still further advancement.

– Sixth: the aspect of gradually attaining proper regulation in accordance with the joy and ease of the mind, dispelling doubts, increasing faithful understanding, and encouraging oneself.

– Seventh: the aspect of assuredly attaining superior progress because the mind is single-pointed and corresponds, in some measure, with the capacity for realization.

– Eighth: the aspect in which cultivation becomes increasingly lucid, practice becomes increasingly stable, superior merits are attained, and the means of counteracting the deluded mind is accomplished.

– Ninth: the aspect in which, whenever practitioners give rise to an intention to do something and wish to manifest their merits outwardly, everything accords with their intention without error.

– Tenth: the aspect in which, if one wishes to cultivate another Dharma, one relies upon what has already been attained and gives rise to skillful means; one will then accomplish it step by step, entering and emerging at will and transcending freely and at ease.

These are called the ten successive aspects, which encompass all the work of those who cultivate meditative concentration.

At that time, the Great Bodhisattva Firm and Pure Faith asked the Great Bodhisattva Ksitigarbha:

– How is it that you can skillfully expound the profound Dharma and enable sentient beings to abandon fear and faintheartedness?

The Great Bodhisattva Ksitigarbha replied:

– Good man! You should know that those who have newly formed the aspiration to seek the Mahayana but have not yet attained the mind of faith are prone to doubt, fear, and faintheartedness regarding the profound teachings of the Unsurpassed Path. Therefore, I employ excellent skillful means to reveal the true meaning, comfort them, and enable them to abandon fear and faintheartedness. For this reason, my epithet is “He Who Skillfully Speaks Words of Comfort.” How do I comfort them? Sentient beings of dull faculties and narrow minds, upon hearing of the supreme and most wondrous Unsurpassed Path, may delight in it and aspire toward it, yet they reflect: “To seek the Unsurpassed Path, one must accumulate exceedingly vast merit and virtue, cultivate difficult and painful practices, deliver oneself and others, pass through long and distant kalpas, and endure hardship for a long time in samsara before one can attain it.” For this reason, they become fearful and fainthearted. I then explain the true principle to them. Namely, I teach that all dharmas are originally empty by nature and ultimately without self; there is no doer and no recipient, neither self nor other, neither going nor coming, no location, and neither past, present, nor future. I even teach them the eighteen kinds of emptiness. All dharmas are devoid of the characteristics of samsara and nirvana, and there is no real and substantial characteristic that can be grasped. I further teach them that all dharmas are like illusions, magical transformations, the moon reflected in water, images in a mirror, a city of the gandharvas, echoes in an empty valley, a mirage, bubbles on water, mist and haze, the glare of a lamp, visions seen by diseased eyes, dreams, lightning, and clouds rising over mountain peaks. The nature of the afflictions of samsara is extremely feeble and can easily be brought to extinction… I further teach them: The afflictions of samsara ultimately have no intrinsic substance; when sought, they cannot be found. From the beginning they have never arisen, and in truth they are not extinguished. In themselves they are quiescent—this itself is nirvana…

Such teachings are intended to destroy all erroneous cognition and diminish attachment to one’s own body and mind, thereby enabling sentient beings to abandon fear and faintheartedness.

There are also sentient beings who become fearful and fainthearted because they do not understand the intent of the Tathagata’s words. What is the intent of the Tathagata’s words? It is this: The Tathagata constantly perceives the realm of the One True Characteristic, has ultimately departed from all the evils of birth, aging, sickness, and death, and has realized his Dharma-body.

This Dharma-body is eternal, never lost or altered, and is endowed with an immeasurable accumulation of merits. The Tathagata can also clearly perceive that within the bodies of all sentient beings there inherently exist true, pure, and wondrous merits. Yet because they are obscured by the defiled darkness of ignorance, they have continually endured immeasurable kinds of suffering from birth, aging, sickness, and death since beginningless time.

The Tathagata then gives rise to great compassion, wishing to enable all sentient beings to abandon every kind of suffering and equally attain the supreme bliss of the Dharma-body. That Dharma-body is the non-discriminating Dharma, free from all conceptual thought. Only those capable of extinguishing the false conceptions of consciousness and no longer giving rise to discriminating thoughts can realize and enter it.

It is only because all sentient beings habitually delight in making distinctions and cling to dharmas that, through inverted and deluded thinking, they undergo birth and death without end. Therefore, the Tathagata, wishing them to abandon discriminating thoughts and attachments, said: “All worldly dharmas are ultimately empty and devoid of anything whatsoever; even all supramundane dharmas are likewise ultimately empty in their essential nature and belong nowhere….” Explained extensively, this is like the eighteen kinds of emptiness⁽⁴⁴⁾.

All dharmas revealed in this manner never depart from the essence of bodhi. The essence of bodhi is neither existent nor nonexistent; neither not existent nor not nonexistent; neither both existent and nonexistent; neither one nor different; neither not one nor not different; neither both one and different. Ultimately, not a single characteristic can be apprehended, for it is free from all characteristics.

What does it mean to be free from all characteristics? It means that it cannot be apprehended by relying upon words, for within the Dharma of bodhi there is no comprehension through speech, and speech cannot reach it. Nor can it be known by relying upon a mind engaged in conceptual thought. Within the Dharma of bodhi there is neither “one who apprehends” nor “a dharma to be apprehended.” There is neither self nor person, for it is free from the characteristic of discrimination. If discrimination remains, it is false and deceptive and cannot be called accord with bodhi.

Sentient beings of dull faculties cannot understand such teachings of the Tathagata. They suppose that unsurpassed bodhi and the Dharma-body of the Tathagata are merely empty dharmas—ultimately uniform and devoid of anything whatsoever. Their minds consequently become timid and fearful of the state in which “nothing whatsoever is attained.” Or they give rise to notions of annihilation, entertain views of increase and decrease, and proceed to slander, disparage themselves, disparage others, and so forth.

To remedy this, I then tell them: The Dharma-body of the Tathagata is not intrinsically a vacuous nothingness, but possesses a true essential reality. This essence is replete with immeasurable pure virtues. From beginningless time it has naturally been complete and perfect; it is not acquired through cultivation, nor brought into being through fabrication.

It is inherently complete even within the bodies of all sentient beings, neither changing nor altering, neither increasing nor diminishing. Teachings such as these can dispel the timidity of sentient beings; this is called “Consolation.”

– Furthermore, foolish and obstinately attached sentient beings, upon hearing such words, also become timid. Because they cannot understand this meaning, they instead cling to the idea that, since the Dharma-body of the Tathagata has always been complete and is not a characteristic produced through cultivation, there can be no characteristic of realization or attainment. Consequently, they become timid and fall among those who hold wrong beliefs and inverted views, following the doctrine of spontaneity taught by non-Buddhist schools.

For such people, I then teach the cultivation of all wholesome dharmas, whereby completeness is increased, the physical body of the Tathagata is produced, and the fruition of immeasurable pure virtues is attained. Teachings such as these are intended to enable sentient beings to abandon timidity; this is called “Consolation.”

The profound meanings I have taught accord with true principle and are free from all faults because they transcend the contradictory expressions of the world. How can one understand the characteristic of transcending contradictory expressions? Although the Dharma-body of the Tathagata is beyond the domain of words and free even from the conceptualizing mind; although it is neither empty nor nonempty and is devoid of all characteristics, so that it cannot be indicated through words; nevertheless, on the basis of the conventional truth and the provisionally designated, mutually dependent dharmas arising through illusory causes and conditions, it can expediently be indicated and explained.

Because the nature of this Dharma-body is nondiscriminating, free from the characteristics of self and other, neither empty nor nonempty, and ultimately free from all characteristics, it is said that the essential nature of the Dharma-body is ultimately empty and does not belong to existence. Once the discriminating mind has been abandoned, conceptual thought is utterly exhausted, and not a single characteristic remains. Yet it can itself see, itself know, and itself possess all things. Therefore, the definitive meaning of emptiness accords with the true characteristic of suchness and is never mistaken.

– Furthermore, within this very meaning of emptiness, because the deluded and discriminating mind has been abandoned, at its ultimate limit not a single characteristic can be said to be nonexistent. Because only the one reality remains, this is called nonemptiness.

Because it is free from the conceptual activity of consciousness, it is devoid of every false and deceptive characteristic and is ultimately eternal, unchanging, and unalterable. Since not a single characteristic remains that can be destroyed or extinguished, it is also free from all increase and decrease.

– Furthermore, within the nondiscriminating true essence of suchness, immeasurable seeds of undefiled virtue have been naturally inherent from beginningless time and are always in correspondence with it. Because they never separate or depart from it, it is said to be nonempty. All sentient beings inherently possess the virtues accumulated within the true essence of suchness in this way. Yet because sentient beings are blinded by ignorance, they neither know nor see them and cannot obtain the virtuous benefits of the Dharma-body; this is no different from their being entirely absent.

To say that they do not yet possess them means that sentient beings do not know or see the essence of the Dharma-body. Thus, the many benefits arising from virtuous karma are not things those sentient beings can enjoy and make use of, and therefore cannot be said to belong to them. Only by extensively cultivating all wholesome dharmas, counteracting the various karmic obstructions, and realizing that Dharma-body can they afterward obtain those virtuous benefits. Therefore, it is said that cultivating all wholesome dharmas produces the physical body of the Tathagata.

– Good man! Now, as I, Ksitigarbha Bodhisattva Mahasattva, expound these supreme skillful means and this profound and essential Dharma-gate, one trillion sentient beings have generated the aspiration for unsurpassed bodhi and attained the stage of Firm Faith. Moreover, ninety-eight thousand bodhisattvas have attained the patient acceptance of the non-arising of dharmas. The entire assembly offered exquisite celestial incense and flowers to the Buddha and the great bodhisattva Ksitigarbha. The Buddha then addressed the assembly:

– Each of you should receive and uphold this Dharma-gate and cause it to spread widely wherever you may be. Why is this so?

– Such a Dharma-gate is exceedingly difficult to encounter and can bring immense benefit. If anyone hears the name of Ksitigarbha Bodhisattva Mahasattva and believes the words he has spoken, you should know that this person can swiftly abandon every obstruction and quickly reach unsurpassed bodhi.

At that time, everyone in the assembly declared:

– We shall receive and uphold it and circulate it throughout the world, never daring to forget it.

The great bodhisattva Firm Pure Faith then addressed the Buddha:

– World-Honored One! What is the name of the Dharma-gate taught in this Sutra of the Collection of the Six Faculties? I shall receive and uphold this essential true Dharma so that, in the future, it may be heard everywhere.

The Buddha told the great bodhisattva Firm Pure Faith:

This Dharma-gate is called: The Divination of the Karmic Retributions of Good and Evil. It is also called: The Elimination of All Obstructions. It is further called: Revealing to Those Who Seek the Mahayana the Skillful Means of Advancement and Disclosing the Ultimate and Extremely Profound Meaning of Reality. It is also called: Skillfully Giving Consolation, Enabling Beings to Abandon Timidity and Swiftly Enter Firm and Definitive Faith. In accordance with these names and their meanings, you should receive and uphold it.

After the Buddha had spoken the names of this Dharma-gate, the entire great assembly rejoiced, faithfully accepted it, and respectfully practiced it.

NOTES

⁽²⁸⁾ Faith and understanding: This refers to bodhisattvas who have first aroused the aspiration for enlightenment and bodhisattvas of the Three Worthy Stages. Faith refers to those at the Ten Faiths. Understanding refers to those who arouse the aspiration through understanding and practice—that is, who arouse the aspiration through understanding and practice. The stage of arousing the aspiration through understanding and practice comprises thirty positions: the Ten Abodes, Ten Practices, and Ten Dedications of Merit. Regarding the Ten Faiths, the Sutra of the Bodhisattva’s Garland of Fundamental Deeds sets forth the following ten kinds of mind:

1. Mind of faith: With single-minded resolve, one aspires to attain accomplishment.

2. Mind of mindfulness: One constantly cultivates the six recollections: recollection of the Buddha, recollection of the Dharma, recollection of the Sangha, recollection of generosity, recollection of the precepts, and recollection of the devas.

3. Mind of diligence: Having heard the Bodhisattva Dharma Treasury, one diligently cultivates wholesome karma without interruption.

4. Mind of concentration: With respect to phenomena and meaning, one binds the mind and abides securely, remaining far removed from all falsity, frivolity, and agitated discrimination born of conceptual thought.

5. Mind of wisdom: Having heard the Bodhisattva Dharma Treasury, one reflects, examines, and discerns that all dharmas are devoid of self and person and are empty and quiescent in their intrinsic nature.

6. Mind of morality: One receives and upholds the bodhisattva’s pure disciplinary precepts; body, speech, and mind are pure, and one commits no transgressions. If one does transgress, one immediately repents.

7. Mind of dedication: Whatever roots of goodness one cultivates are dedicated to bodhi. One does not aspire to enjoy karmic rewards in the various realms but dedicates them to sentient beings, does not act solely for oneself, and does not cling to names and characteristics.

8. Mind of protecting the Dharma: One guards one’s own mind, does not give rise to afflictions, and cultivates the five kinds of protection of the mind.

9. Mind of relinquishment: One does not begrudge one’s body, life, or possessions, and is always able to give away whatever one has acquired.

10. Mind of vows: According to the circumstances, one cultivates various pure vows.

Furthermore, in Kumarajiva’s translation of the Sutra of Benevolent Kings, in the chapter “The Bodhisattvas’ Teaching and Transformation” in the first fascicle, ten kinds of mind are presented: the mind of faith, mind of diligence, mind of mindfulness, mind of wisdom, mind of concentration, mind of generosity, mind of morality, mind of protection, mind of vows, and mind of dedication. These are regarded as the ten kinds of mind belonging to the seed-nature acquired through cultivation.

The first fascicle of the Brahma’s Net Sutra presents ten minds: the mind of relinquishment, mind of morality, mind of patience, mind of diligence, mind of concentration, mind of wisdom, mind of vows, mind of protection, mind of joy, and culminating mind. These ten are called the Ten Minds of Initial Progression within the stage of steadfast faith and patience. There are also several other explanations, which we shall omit here. The Ten Abodes, Ten Practices, and Ten Dedications of Merit will be explained in the notes below.

⁽²⁹⁾ The indeterminate state: Those who practice meditative concentration commonly experience three states while applying themselves to practice: torpor, distraction, and indeterminacy. Torpor means becoming drowsy or falling asleep so that the mind cannot control its thoughts. Distraction means that while one is attentively observing the inner mind, many kinds of deluded thoughts arise continuously, preventing the mind from becoming settled and composed.

Indeterminacy means that one is neither torpid nor distracted, yet when deluded thoughts arise, the practitioner does not distinguish whether they accord with the Dharma being practiced or fail to accord with it. This is called indeterminacy.

⁽³⁰⁾ Samatha: Translated as “calming.” This is the Dharma practice of calming, whereby one gathers the mind and makes it abide upon a single object, remaining far removed from all distraction. It is another name for concentration and means tranquil stillness. With respect to defiled and pure phenomena, the mind is not drawn toward delusive objects.

⁽³¹⁾ Vipasyana: Translated as “contemplation,” “insight,” or “various modes of observation.” It means using wisdom to observe, examine, and discern all dharmas. Contemplation is another name for wisdom; at the stage of fruition, it is called wisdom. Likewise, calming is the cause, and concentration is the result. Buddhist practitioners must employ both calming and contemplation when cultivating meditative concentration. They are to be applied simultaneously, with neither preceding nor following the other.

⁽³²⁾ Steadfast Faith: As briefly explained in note 28, bodhisattvas who have first aroused the aspiration perfect the Ten Faiths and enter the stage of the Ten Abodes, called the seed-nature acquired through cultivation. At this point, their faith in the Mahayana is firm and unshakable; therefore, it is called Steadfast Faith.

⁽³³⁾ The eight difficult circumstances: They are called difficult because those in them do not encounter a Buddha, hear the Dharma, or receive instruction and transformation from the noble Sangha. The eight difficult circumstances are: the three lower realms—the hells, the realm of hungry ghosts, and the animal realm.

The fourth is Uttarakuru, the Northern Continent, because although the people on this continent live happily, the Buddhadharma does not circulate there.

The fifth is the Heaven of Long Life. The lifespans of heavenly beings in the heavens of the form realm are extremely long, but when their merit is exhausted, they are born into lower realms. Therefore, it is also difficult for them to cultivate the Buddhadharma.

The sixth is being blind, deaf, mute, or unable to speak clearly.

The seventh is worldly intelligence and eloquence. This refers to those who rely upon worldly knowledge and consequently neither believe in nor cultivate the Buddhadharma.

The eighth is being born before a Buddha appears in the world or long after a Buddha has entered nirvana.

These eight circumstances prevent sentient beings from awakening and attaining liberation; therefore, they are called difficult circumstances.

⁽³⁴⁾ In accordance with the name of the Buddha in that world: This is the Dharma practice of upholding a Buddha’s name in order to attain single-mindedness without distraction. Single-mindedness without distraction is also called the Samadhi of the Single Practice. The Manjusri Prajnaparamita Sutra teaches: If one wishes to attain the Samadhi of the Single Practice, one should face the direction in which the Buddha resides and sit while reciting and recollecting that Buddha’s name without interruption. One can thereby attain single-mindedness without distraction. Once single-mindedness has been attained, one may, according to one’s vow, be reborn in that Buddha’s world.

⁽³⁵⁾ Patience of faith: One of the six Dharma-patiences corresponding to the stages of a bodhisattva. Bodhisattvas at the Ten Abodes in the Distinct Teaching cultivate contemplation of emptiness and believe that all dharmas are empty and quiescent. They are able to patiently accept and realize the Dharma of emptiness; therefore, it is called the Patience of Faith.

⁽³⁶⁾ Steadfast Cultivation: One of the six steadfast Dharmas associated with the bodhisattva stages. Steadfast Cultivation refers to the bodhisattva stage of the Ten Dedications of Merit in the Distinct Teaching. Those at these stages cultivate contemplation of the Middle and clearly understand that, among all dharmas, there is none that is not the Middle Way and that this cannot be destroyed. Therefore, the stage of the Ten Dedications of Merit is called Steadfast Cultivation.

⁽³⁷⁾ Conforming Patience: One of the five patiences of the bodhisattva stages, which comprise forty-two positions. The five patiences are: the Patience of Subjugation, Patience of Faith, Conforming Patience, Patience of Non-arising, and Patience of Quiescent Cessation. Each of the first four patiences has superior, intermediate, and inferior grades, making twelve patiences. The fifth, the Patience of Quiescent Cessation, is divided into two grades: superior and inferior.

1. Patience of Subjugation: Bodhisattvas below the bhumis—the Three Worthy Stages—have not yet attained uncontaminated wisdom, and their afflictions have not yet been eliminated. They can only subdue the fundamental afflictions and prevent them from arising; they cannot yet extinguish them. Among these stages, the Ten Abodes correspond to the inferior grade of the Patience of Subjugation, the Ten Practices to its intermediate grade, and the Ten Dedications of Merit to its superior grade.

2. Patience of Faith: Bodhisattvas from the first bhumi onward attain uncontaminated faith, conform to the truth, and are free from doubt. Among these stages, the first bhumi is the inferior grade, the second bhumi the intermediate grade, and the third bhumi the superior grade of the Patience of Faith.

3. Conforming Patience: Bodhisattvas conform to the path of unsurpassed bodhi and advance toward the fruit of non-arising. Among these stages, the fourth bhumi is the inferior grade, the fifth bhumi the intermediate grade, and the sixth bhumi the superior grade of Conforming Patience.

4. Patience of Non-arising: Bodhisattvas at this level have exhausted delusion and defilement and clearly know that all dharmas are unborn. Among these stages, the seventh bhumi is the inferior grade, the eighth bhumi the intermediate grade, and the ninth bhumi the superior grade of the Patience of Non-arising.

5. Patience of Quiescent Cessation: All defilements have been exhausted; there is purity and the unconditioned, and the mind is clear and tranquil. Here, the tenth bhumi is the inferior grade, while the fruit of Buddhahood is the superior grade. (Sutra of Benevolent Kings, Prajnaparamita Sutras, and others.)

⁽³⁸⁾ Stage of True and Right Realization: This refers to those who have awakened to and realized the Dharma-nature and have subdued and extinguished the afflictions. These are bodhisattvas of the higher bhumis, from the first bhumi through the tenth bhumi.

⁽³⁹⁾ Patience of Non-arising: As explained in the preceding passage.

⁽⁴⁰⁾ Acquired lineage: The full term is “lineage brought about through cultivation.” In Sanskrit, Samudanitam gotram, abbreviated as “acquired lineage.” It refers to a lineage that was not previously present but is later attained through cultivation; this is also precisely the process of perfuming. It is a lineage brought to fruition through the cultivation of wholesome Dharmas. Acquired lineage is often mentioned together with innate lineage.

These two lineages are discussed in many sutras and treatises. For example, the Treatise on the Awakening of Faith in the Mahayana calls them Original Enlightenment and Initial Enlightenment. The Treatise on the Establishment of Consciousness-Only, in turn, speaks of innately present seeds and newly perfumed seeds.

That is, the inherent Buddha-nature gives rise to undefiled seeds, which manifest outwardly and serve as causes that perfume inwardly; hence they are called Original Enlightenment and Initial Enlightenment.

This also represents stages in the bodhisattva’s cultivation. The Humane Kings Sutra and the Prajnaparamita Sutras speak of three lineages: acquired lineage, innate lineage, and lineage of the Path. In sequence, they may be correlated with the Mahayana bodhisattva stages of the Ten Faiths, the Ten Abodes, and the Ten Practices.

Furthermore, according to the terminology established in the first fascicle of the Sutra of the Bodhisattva’s Garland of the Fundamental Deeds, there are: acquired lineage, innate lineage, lineage of the Path, sacred lineage, the nature of Equal Enlightenment, and the nature of Wondrous Enlightenment. In sequence, these may be correlated with the Ten Abodes, Ten Practices, Ten Dedications of Merit, Ten Bhūmis, Equal Enlightenment, and Wondrous Enlightenment. In summary, acquired lineage refers to the ten bodhisattva stages belonging to the Ten Abodes.

⁽⁴¹⁾ Understanding and practice: This term refers to bodhisattvas among the Three Worthies, namely, those of the Ten Abodes, Ten Practices, and Ten Dedications of Merit.

Because they both deeply understand the Buddha’s True Dharma, constantly cultivate the three contemplations—the contemplation of emptiness, the contemplation of provisional existence, and the contemplation of the Middle Way—and practice the six paramitas (giving, morality, patience, diligence, meditation, and wisdom), they are called those of understanding and practice.

⁽⁴²⁾ Bhūmi of the Pure Mind: This is the first of the Ten Bhūmis, also called the First Bhūmi of Joy. The Ten Bhūmis are also called the Ten Sacred Stages. When a bodhisattva’s cultivation reaches the fulfillment of the Ten Dedications of Merit, after passing through an asaṃkhyeya kalpa, the bodhisattva can realize and enter this Bhūmi of the Pure Mind. At this point, one realizes and enters the pure Dharma-body, progressively destroys fundamental ignorance in part, advances through the subsequent bhūmis, and accomplishes inconceivable wondrous functions.

⁽⁴³⁾ Ultimate Bhūmi: This refers to the bodhisattva stages from Equal Enlightenment through Wondrous Enlightenment (Buddhahood). According to the bodhisattva stages of cultivation in the Perfect Teaching, at this point the bodhisattva has completely destroyed the forty-second grade of ignorance and has ultimately realized the True Mark of all Dharmas. “Ultimate” means reaching the utmost point, where principle and phenomena are nondual.

⁽⁴⁴⁾ The eighteen kinds of emptiness: Sanskrit: Astadasa sunyatah. In order to destroy the various kinds of wrong views, the Buddha taught eighteen kinds of emptiness: 1. inner emptiness 2. outer emptiness 3. inner-and-outer emptiness 4. emptiness of emptiness 5. great emptiness 6. the supreme greatness of this method is inconceivable; absolutely no worldly method of divination can compare with it.