解深密經

Chapter Six: Yoga ⁽⁸²⁾

At that time, the great bodhisattva Maitreya addressed the Buddha: “Blessed One, in the Mahayana, upon what do bodhisattvas rely, and in what do they abide, when cultivating calm abiding and insight?” The Blessed One said to the great bodhisattva Maitreya: “Good son, you should understand that, in the Mahayana, when bodhisattvas cultivate calm abiding and insight, they take the teachings established by the Tathagata as their basis of reliance, and they take the resolve never to relinquish unsurpassed bodhi as their abiding place.”

The Objects of Calm Abiding and Insight

The Text.—

The great bodhisattva Maitreya addressed the Buddha: “Blessed One, as the Blessed One has taught, there are four kinds of objects: first, the object accompanied by discrimination; second, the object free from discrimination; third, the limits of all phenomena; and fourth, the accomplishment of the purpose ⁽⁸³⁾. Of these four objects, which are objects of calm abiding, which are objects of insight, and which are objects of both calm abiding and insight?” The Blessed One said to the great bodhisattva Maitreya: “Good son, one is the object of calm abiding, namely, the object free from discrimination; one is the object of insight, namely, the object accompanied by discrimination;

and two are objects of both calm abiding and insight, namely, the limits of all phenomena and the accomplishment of the purpose.”

Seeking Calm Abiding and Becoming Skilled in Insight

The Text.—

The great bodhisattva Maitreya addressed the Buddha: “Blessed One, by means of the four kinds of objects described above, how does a bodhisattva seek calm abiding and become skilled in insight?” The Blessed One said to the great bodhisattva Maitreya: “Good son, the teachings established by the Tathagata for bodhisattvas comprise sutras, prose-and-verse discourses, prophecies, verses, spontaneous teachings, accounts of causes and conditions, parables, accounts of past events, birth stories, extensive teachings, accounts of marvels, and treatises.

Regarding these teachings ⁽⁸⁴⁾, a bodhisattva listens well, receives them well, comprehends their words clearly, investigates their meaning well, and penetrates their import well. Then, with respect to those teachings upon which one should properly reflect ⁽⁸⁵⁾, the bodhisattva dwells alone in a place free from disturbance and clamor and directs the mind to reflection. This reflection must be continuously sustained within the mind.

When the bodhisattva remains firmly established in this proper practice for a long time, and physical pliancy ⁽⁸⁶⁾ and mental pliancy arise, this is calm abiding; such a bodhisattva is one who seeks calm abiding. Taking this physical and mental pliancy as a basis, the bodhisattva observes and resolves upon ⁽⁸⁸⁾ the meditative image corresponding to those teachings upon which one should properly reflect ⁽⁸⁷⁾, relinquishing the mental aspect of calm abiding.

When, with respect to the meditative image that must be directly known, the bodhisattva accurately investigates it, investigates it thoroughly, examines it in its entirety, scrutinizes it in its entirety, and then confirms, appreciates, understands, sees, and closely discerns it, this is insight; such a bodhisattva is skilled in insight.”

Mental Engagement Conducive to Calm Abiding and Insight

The Text.—

The great bodhisattva Maitreya addressed the Buddha: “Blessed One, from the time a bodhisattva takes the image of the mind as the object and inwardly reflects upon the mind, until physical and mental pliancy have not yet been attained, what should the mental engagement during that period be called?” The Blessed One said to the great bodhisattva Maitreya: “Good son, this is not yet mental engagement in calm abiding; rather, it is mental engagement through resolute understanding that accords with and is conducive to calm abiding.” “Blessed One, until physical and mental pliancy have not yet been attained, a bodhisattva mentally engages in reflecting upon the meditative image corresponding to the teachings upon which one should reflect.

What should that mental engagement be called?” “Good son, this is not yet mental engagement in insight; rather, it is mental engagement through resolute understanding that accords with and is conducive to insight.”

The Similarity and Difference Between Calm Abiding and Insight

The Text.—

The great bodhisattva Maitreya addressed the Buddha: “Blessed One, should calm abiding and insight be said to be different, or should they be said not to be different?” The Blessed One said to the great bodhisattva Maitreya: “Good son, they should be said to be neither different nor not different. Why are they not different? Because calm abiding takes as its object the mind that is the object of insight. Why are they not not different? Because the discriminated image of insight is not the image of calm abiding.”

Consciousness-Only in Calm Abiding and Insight

The Text.—

The great bodhisattva Maitreya addressed the Buddha: “Blessed One, should the meditative image of insight and the consciousness in that meditative concentration be said to be different, or should they be said not to be different?” The Blessed One said to the great bodhisattva Maitreya: “Good son, they should be said not to be different.” “Blessed One, why are they not different?” “Good son, because that image is consciousness-only.

Good son, the Tathagata has taught that whatever is cognized by consciousness is manifested by consciousness alone.” “Blessed One, if the image of consciousness is not different from consciousness, how can consciousness in turn perceive consciousness?” “Good son, here there is not the slightest phenomenon that perceives the slightest phenomenon. Rather, when consciousness arises in a certain way, its object is formed in that same way.

It is like a person who, relying upon a clear mirror and taking his own body as the conditioning factor, sees his own body, yet says that he sees an image and further says that the image exists separately from his body. In the same way, when consciousness arises, it appears as though a separate meditative image has been formed.” “Blessed One, if that is so, when sentient beings in their ordinary state, rather than in meditative concentration, cognize forms, sounds, odors, tastes, tangible objects, and phenomena, are those images also not different from the consciousness cognizing them?” “Good son, they too are not different.

However, because ignorant people are subject to deluded and distorted perception and do not cognize those images in accordance with reality as being consciousness-only, misconceptions arise in them.”

The Separate and Combined Practice of Calm Abiding and Insight

The Text.—

The great bodhisattva Maitreya addressed the Buddha: “Blessed One, at what point should a bodhisattva be said to cultivate insight alone?” The Blessed One said to the great bodhisattva Maitreya: “Good son, when the bodhisattva continuously directs the mind solely to reflecting upon the image of the mind.” “Blessed One, at what point should a bodhisattva be said to cultivate calm abiding alone?” “Good son, when the bodhisattva continuously directs the mind solely to reflecting upon the uninterrupted continuity of that mind.” “Blessed One, at what point should a bodhisattva be said to possess calm abiding and insight in union?” “Good son, when the bodhisattva accurately reflects upon the mind focused on a single object.” “Blessed One, what is the image of the mind?” “Good son,

it is the discriminated meditative image upon which insight focuses.” “Blessed One, what is the uninterrupted continuity of that mind?” “Good son, it is the mind focused upon the aforementioned image, upon which calm abiding focuses.” “Blessed One, what is the mind focused on a single object?” “Good son, it is the penetration of the fact that the meditative image is consciousness-only, or, having penetrated this, reflection upon suchness.”

The Kinds and Number of Calm Abiding and Insight

The Text.—

The great bodhisattva Maitreya addressed the Buddha: “Blessed One, how many kinds of insight are there?” The Blessed One said to the great bodhisattva Maitreya: “Good son, broadly speaking, there are three kinds of insight: first, insight accompanied by signs; second, investigative insight; and third, analytical insight. What is insight accompanied by signs? It is insight that reflects solely upon the discriminated meditative image.

What is investigative insight? It is insight in which, through wisdom, one directs the mind to reflection so as to thoroughly comprehend all phenomena not yet thoroughly comprehended. What is analytical insight?

It is insight in which, through wisdom, one directs the mind to reflection so as to directly realize and attain complete liberation regarding phenomena already thoroughly comprehended.” “Blessed One, how many kinds of calm abiding are there?” “Good son, because calm abiding follows the uninterrupted continuity of the mind in accordance with insight, it too has three kinds. There are also eight kinds: the four dhyanas and the four formless concentrations, each constituting one kind of calm abiding.

There are also four kinds: the four immeasurables—loving-kindness, compassion, sympathetic joy, and equanimity—each constituting one kind of calm abiding.”

Calm Abiding and Insight That Rely or Do Not Rely upon the Teachings

The Text.—

The great bodhisattva Maitreya addressed the Buddha: “Blessed One, the Blessed One has spoken of śamatha and vipaśyanā based upon the Dharma, and has also spoken of śamatha and vipaśyanā not based upon the Dharma. What, then, are śamatha and vipaśyanā based upon the Dharma, and what are śamatha and vipaśyanā not based upon the Dharma?” The Blessed One said to the great bodhisattva Maitreya: “Good son, when a bodhisattva accords with the Dharma he has received and contemplated, and attains śamatha and vipaśyanā through the meaning and principles of that Dharma, this is called śamatha and vipaśyanā based upon the Dharma.

When a bodhisattva has not yet received and contemplated the Dharma, but relies solely upon the instruction of others and attains śamatha and vipaśyanā through the meaning and principles of that instruction—such as contemplating the body as impure, all conditioned formations as impermanent, all conditioned formations as suffering, all dharmas as without self, and nirvana as quiescent—such kinds of śamatha and vipaśyanā are called śamatha and vipaśyanā not based upon the Dharma.

Those who attain śamatha and vipaśyanā based upon the Dharma are designated by the Tathagata as bodhisattvas who practice in accordance with the Dharma and as bodhisattvas of keen faculties. Those who attain śamatha and vipaśyanā without relying upon the Dharma are designated by the Tathagata as bodhisattvas who practice in accordance with faith and as bodhisattvas of dull faculties.”

The great bodhisattva Maitreya again addressed the Buddha: “Blessed One, the Blessed One has spoken of śamatha and vipaśyanā that take individual dharmas as their objects, and has also spoken of śamatha and vipaśyanā that take the Dharma in general as their object. What, then, are śamatha and vipaśyanā that take individual dharmas as their objects, and what are śamatha and vipaśyanā that take the Dharma in general as their object?” The Blessed One said to the great bodhisattva Maitreya: “Good son, when a bodhisattva takes each Dharma—from the discourses to the treatises—as an object and cultivates śamatha and vipaśyanā in accordance with the Dharma he has received and contemplated, this is called śamatha and vipaśyanā that take individual dharmas as their objects.

When a bodhisattva takes the various teachings, from the discourses to the treatises, as objects, gathers them together into a single whole, a single mass, a single portion, a single aggregate, and directs attention to and contemplates those teachings by according with suchness, tending toward suchness, entering suchness, according with bodhi, according with nirvana, according with the transformation of the basis, tending toward and entering these dharmas, and setting forth from these dharmas immeasurable and innumerable wholesome teachings—when he contemplates in this way and cultivates śamatha and vipaśyanā, this is called śamatha and vipaśyanā that take the Dharma in general as their object.”

The great bodhisattva Maitreya again addressed the Buddha: “Blessed One, the Blessed One has spoken of śamatha and vipaśyanā that take a limited generality of the Dharma as their object, śamatha and vipaśyanā that take an extensive generality of the Dharma as their object, and śamatha and vipaśyanā that take an immeasurable generality of the Dharma as their object. What, then, are śamatha and vipaśyanā that take a limited generality of the Dharma as their object?

What are śamatha and vipaśyanā that take an extensive generality of the Dharma as their object? And what are śamatha and vipaśyanā that take an immeasurable generality of the Dharma as their object?” The Blessed One said to the great bodhisattva Maitreya: “Good son, when one takes each individual discourse, up to each individual treatise, gathers it into a single whole and a single mass, and directs attention to and contemplates it, you should know that this is called śamatha and vipaśyanā that take a limited generality of the Dharma as their object.

When one takes the discourses, up to the treatises, that one has received and contemplated, gathers them into a single whole and a single mass, and directs attention to and contemplates them, rather than taking only each individual teaching as an object, you should know that this is called śamatha and vipaśyanā that take an extensive generality of the Dharma as their object. When one takes as one’s object the Tathagata’s immeasurable teachings—taking as objects their immeasurable words, expressions, meanings, and principles, as well as the immeasurable dharmas illuminated by immeasurable wisdom throughout the successive stages that follow—gathers them into a single whole and a single mass, and directs attention to and contemplates them,

rather than taking as objects only those dharmas one has received and contemplated, you should know that this is called śamatha and vipaśyanā that take an immeasurable generality of the Dharma as their object.”

The great bodhisattva Maitreya again addressed the Buddha: “Blessed One, at what point is a bodhisattva said to have attained śamatha and vipaśyanā that take the Dharma in general as their object?” The Blessed One said to the great bodhisattva Maitreya: “Good son, they are said to have been attained when the following five results are present: first, while contemplating, in every instant one dissolves the basis of every kind of gross heaviness; second, one relinquishes conceptual discrimination and attains the bliss of the Dharma; third, throughout the lands of the ten directions one reveals innumerable rays of light belonging to the nonconceptual Dharma;

fourth, one continually manifests the nonconceptual wisdom in which the task has been fulfilled and which accords with the aspect of purity; fifth, throughout the subsequent stages one continues to manifest increasingly subtle factors so as to bring the Dharma-body to fulfillment.”

The great bodhisattva Maitreya again addressed the Buddha: “Blessed One, with regard to śamatha and vipaśyanā that take the Dharma in general as their object, as described above, from what point are they said to be comprehended, and from what point are they said to be realized?” The Blessed One said to the great bodhisattva Maitreya: “Good son, from the first bhūmi, Utter Joy, they are said to be comprehended; only from the third bhūmi, Luminous, are they said to be realized. Good son, bodhisattvas who are newly training also direct their attention toward learning this śamatha and vipaśyanā. Although they are not yet worthy of praise, they should not become indolent and abandon them.”

Brief Explanation.—

Apart from one principal subsection, this passage contains four supplementary subsections that further discuss śamatha and vipaśyanā based upon the Dharma: within reliance upon the Dharma there are individual dharmas and the Dharma in general; within the Dharma in general there are the limited, the extensive, and the immeasurable; the five results of taking the Dharma in general as one’s object; and the two stages relating to the Dharma in general.

On Śamatha and Vipaśyanā With and Without Initial and Sustained Application

Main Text.—

The great bodhisattva Maitreya addressed the Buddha: “Blessed One, why are such śamatha and vipaśyanā called samādhi with both initial and sustained application, samādhi without initial but with sustained application, and samādhi with neither initial nor sustained application?” The Blessed One said to the great bodhisattva Maitreya: “Good son, with regard to the mental image acquired from teachings that have been examined through initial and sustained application, śamatha and vipaśyanā involving very coarse apprehension and examination are called samādhi with both initial and sustained application.

With regard to that mental image, śamatha and vipaśyanā that do not involve very coarse apprehension and examination, but do involve the extremely subtle apprehension and examination of clear recollection, are called samādhi without initial but with sustained application. With regard to the mental images of all teachings, śamatha and vipaśyanā in which apprehension and examination are free from every act of directed attention ⁽⁸⁹⁾ are called samādhi with neither initial nor sustained application.

Furthermore, good son, śamatha and vipaśyanā involving investigation are called samādhi with both initial and sustained application; śamatha and vipaśyanā involving examination are called samādhi without initial but with sustained application; and śamatha and vipaśyanā that take only the Dharma in general as their object are called samādhi with neither initial nor sustained application.”

On Restraint, Uplift, and Equanimity in Śamatha and Vipaśyanā

Main Text.—

The great bodhisattva Maitreya addressed the Buddha: “Blessed One, what is restraint? What is uplift? What is equanimity?” The Blessed One said to the great bodhisattva Maitreya: “Good son, when the mind is agitated, or when guarding against agitation of the mind, directed attention toward what is disenchanting, together with continuous directed attention toward that mind, is called restraint.

When the mind is sunken, or when guarding against sinking of the mind, directed attention toward what is gladdening, together with directed attention toward that mind, is called uplift. Whether there is only śamatha, only vipaśyanā, or both śamatha and vipaśyanā practiced together, when they are tainted by the two secondary afflictions described above—agitation and sinking—the effortless directed attention that proceeds spontaneously is called equanimity.”

On Knowing the Dharma and Knowing Its Meaning in Śamatha and Vipaśyanā

Main Text.—

The great bodhisattva Maitreya addressed the Buddha: “Blessed One, bodhisattvas who cultivate śamatha and vipaśyanā must know the Dharma and know its meaning. What is knowing the Dharma? What is knowing its meaning?”

The Blessed One taught the great bodhisattva Maitreya: Good son, those bodhisattvas know the Dharma through the following five things: first, knowing names; second, knowing sentences; third, knowing letters ⁽⁹⁰⁾; fourth, knowing them individually; and fifth, knowing them collectively. What are names? They are the provisional designations for the intrinsic natures of all defiled and purified dharmas.

What are sentences? They are combinations of names forming structures that express the defiled or purified meanings of dharmas. What are letters?

They are the written characters upon which names and sentences depend. What is knowing the foregoing individually? It is directing attention to cognize each one separately.

What is knowing the foregoing collectively? It is directing attention to cognize the foregoing together. When all the matters described above are summarized and integrated, this is called knowing the Dharma; and one who knows the Dharma in this way is called a bodhisattva who knows the Dharma.

Brief Explanation.—

Section 12 has four smaller passages: a discussion of knowing the Dharma, a discussion of knowing meanings, a discussion of the wisdom that knows the Dharma and meanings, and a discussion of the elimination accomplished by that wisdom. The foregoing is the first smaller passage, discussing the knowledge of the Dharma.

Main Text.—

Good son, those bodhisattvas know meanings through the following ten things: first, knowing the nature of all that exists; second, knowing the nature of existence as it truly is ⁽⁹¹⁾; third, knowing the meaning of the apprehending subject; fourth, knowing the meaning of the apprehended object; fifth, knowing the meaning of what is established; sixth, knowing the meaning of what is enjoyed; seventh, knowing the meaning of inversion; eighth, knowing the meaning of non-inversion; ninth, knowing the meaning of defilement; and tenth, knowing the meaning of purification. (One), the nature of all that exists is the full range of every category of defiled and purified dharmas.

This full range is called the nature of all that exists; namely, the fivefold category of the skandhas, the sixfold category of the internal ayatanas, the sixfold category of the external ayatanas, and classifications of dharmas of this general kind. (Two), the nature of existence as it truly is is the suchness of defiled and purified dharmas. This suchness is called the nature of existence as it truly is. There are seven kinds of suchness: first, the suchness of transmigration, namely, the beginningless and endless nature of conditioned formations; second, the suchness of characteristics, namely, the nature of the selflessness of persons and the selflessness of dharmas; third, the suchness of discernment, namely, the consciousness-only nature of conditioned formations;

fourth, the suchness of establishment, namely, the Noble Truth of suffering taught by the Tathagata; fifth, the suchness of wrong conduct, namely, the Noble Truth of the origin of suffering taught by the Tathagata; sixth, the suchness of purification, namely, the Noble Truth of cessation taught by the Tathagata; and seventh, the suchness of right conduct, namely, the Noble Truth of the path taught by the Tathagata.

It should be known that, by virtue of the suchness of transmigration, the suchness of establishment, and the suchness of wrong conduct, all sentient beings are entirely equal; by virtue of the suchness of characteristics and the suchness of discernment, all dharmas are entirely equal; by virtue of the suchness of purification, the enlightenment of the sravakas, the enlightenment of the pratyekabuddhas, and unsurpassed enlightenment are entirely equal;

and by virtue of the suchness of right conduct, the wisdom of transcendent calm abiding and insight that, after hearing the teaching of the Dharma, takes the Dharma in general as its object is entirely equal. (Three), the meaning of the apprehending subject refers to the five internal form ayatanas ⁽⁹²⁾, the mind, mentation, consciousness, and the mental factors. (Four), the meaning of the apprehended object refers to the six external ayatanas;

moreover, the meanings of the apprehending subject are themselves also meanings of the apprehended object. (Five), the meaning of what is established refers to the realm of worlds ⁽⁹³⁾, within which the realm of sentient beings may be established: that is, the territory of one village, or the territories of a hundred, a thousand, or a hundred thousand such villages; or one continent bounded by the ocean, or a hundred, a thousand, or a hundred thousand such continents; or one great continent of Jambudvipa, or a hundred, a thousand, or a hundred thousand such great continents; or one system of four great continents, or a hundred, a thousand, or a hundred thousand such systems of four great continents;

or one small chiliocosm, or a hundred, a thousand, or a hundred thousand such small chiliocosms; or one medium chiliocosm, or a hundred, a thousand, or a hundred thousand such medium chiliocosms; or one great chiliocosm ⁽⁹⁴⁾, or a hundred, a thousand, or a hundred thousand such great chiliocosms; or a hundred million great chiliocosms, or a hundred, a thousand, or a hundred thousand times a hundred million such great chiliocosms; or an innumerable number of great chiliocosms, or a hundred, a thousand, or a hundred thousand times such an innumerable number of great chiliocosms; or, in one direction, as many such great chiliocosms as an innumerable number multiplied a hundred thousand times, or as numerous as motes of dust;

and throughout the ten directions there are immeasurable and innumerable realms of worlds such as these. (Six), the meaning of what is enjoyed refers to the requisites gathered by sentient beings ⁽⁹⁵⁾, as taught by the Tathagata. (Seven), the meaning of inversion refers to the confused perceptions, confused thoughts, and confused views regarding the matters described above, beginning with the meaning of the apprehending subject: confusedly perceiving, thinking, and viewing the impermanent as permanent;

confusedly perceiving, thinking, and viewing suffering as happiness, the impure as pure, and what is without self as self. (Eight), the meaning of non-inversion should be understood as that which is contrary to the inversions described above and has the power to counteract them. (Nine), the meaning of defilement refers to the three kinds of defilement pervading the three realms: first, the defilement of afflictions; second, the defilement of karma; and third, the defilement of birth. (Ten), the meaning of purification refers to the factors conducive to enlightenment that have the power to release the bonds of the three kinds of defilement described above.

It should be known that these ten things encompass all meanings.

Good son, those bodhisattvas are further said to know meanings because they know the following five things. What are these five? First, that which is fully known; second, the meaning of full knowledge; third, the cause of full knowledge; fourth, the fruit of full knowledge; and fifth, making that matter known. (One), that which is fully known should be understood as all knowable dharmas, namely, the skandhas, the internal ayatanas, the external ayatanas, and matters such as these. (Two), the meaning of full knowledge refers to the various categories that must be known concerning the foregoing matters: whether conventional truth and ultimate truth; virtues and faults; causal conditions and times ⁽⁹⁶⁾; arising, abiding, and cessation;

things resembling illness, (like a festering abscess, being struck by an arrow, or pain); suffering, its origin, its cessation, and the path; suchness, the limit of reality, the dhatu of Dharma, and designations of the same kind ⁽⁹⁷⁾; extensive and summarized treatments ⁽⁹⁸⁾; the four modes of determination—categorical determination, analytical determination, responding with a counter-question, and setting aside in silence ⁽⁹⁹⁾; or implicit and explicit meanings.

Dharmas such as these should be known as the meaning of full knowledge. (Three), the cause of full knowledge refers to the factors conducive to enlightenment that have the power to attain the two kinds of full knowledge described above, namely, the four establishments of mindfulness, the four right exertions, and classifications of dharmas of the same kind. (Four), the fruit of full knowledge refers to the fruits of the renunciant in which greed, hatred, and delusion have been temporarily extinguished (99B) or permanently extinguished, together with the virtues attained through realizing the fruits of the renunciant as taught by the Tathagata;

namely, the shared or distinctive virtues, encompassing both the mundane and supramundane virtues of the sravakas and of the Tathagata. (Five), making that matter known refers precisely to extensively revealing and proclaiming to others, with liberating wisdom, the virtues attained through realizing the fruits of the renunciant described above.

It should be known that these five things likewise encompass all meanings.

Good son, those bodhisattvas are further said to know meanings because they know the following four things. What are these four? First, appropriation; second, reception; third, discernment; and fourth, defilement and purification ⁽¹⁰⁰⁾. It should be known that these four things likewise encompass all meanings.

Good son, those bodhisattvas are also said to know meaning because they know the following three matters. What are these three? First, text; second, meaning; and third, domains.

Text consists of collections of names, collections of phrases, and collections of syllables. Meaning is tenfold: first, the true nature of things ⁽¹⁰¹⁾; second, complete knowledge; third, permanent abandonment; fourth, realization; fifth, cultivation ⁽¹⁰²⁾; sixth, the detailed aspects of the foregoing matters; seventh, the interdependence of the basis and that which depends upon it; eighth, the obstacles to complete knowledge through cultivation; ninth, what accords with complete knowledge through cultivation; and tenth, the shortcomings and merits of not knowing and complete knowledge, through non-cultivation and cultivation ⁽¹⁰³⁾.

There are five domains: first, the domain of the world ⁽¹⁰⁴⁾; second, the domain of sentient beings; third, the domain of all dharmas; fourth, the domain of those to be trained; and fifth, the domain of the methods of training. You should know that these five matters also encompass all meanings.

Brief Explanation.—

This is the second short section, concerning knowledge of meaning.

Canonical Text.—

The great bodhisattva Maitreya again addressed the Buddha: “Blessed One, there is the wisdom born of hearing, which knows the meaning of what is heard; the wisdom born of reflection, which knows the meaning of what is reflected upon; and the wisdom born of cultivating calm abiding and insight, which knows the meaning of what is cultivated. How do these three kinds of wisdom differ?”

The Blessed One said to the great bodhisattva Maitreya: “Good son, wisdom born of hearing relies upon words and follows only what is stated, without yet skillfully knowing the meaning. The meditation image corresponding to the meaning that has been understood has not yet appeared directly before one. It accords with liberation, but one has not yet attained and experienced liberation.

“Wisdom born of reflection also relies upon words, but does not merely follow what is stated; it skillfully knows the meaning. The meditation image corresponding to the meaning that has been understood has not yet appeared directly before one, but this wisdom accords still more closely with liberation, although one has not yet attained and experienced liberation.

“As for the bodhisattva’s wisdom born of cultivation, it both relies upon words and does not rely upon words; it both follows what is stated and does not merely follow what is stated; and it skillfully knows the meaning. The samadhi image corresponding to the meaning that has been understood has appeared directly before one. This wisdom accords supremely with liberation, and one has attained and experienced liberation. Such are the differences among the three kinds of wisdom in their knowledge of meaning.”

The great bodhisattva Maitreya again addressed the Buddha: “Blessed One, bodhisattvas who cultivate calm abiding and insight must know the Dharma and know its meaning. What, then, is knowing, and what is seeing?”

The Blessed One said to the great bodhisattva Maitreya: “Good son, the Tathagata has explained the distinction between knowing and seeing in many ways. I shall now explain it to you in brief. The subtle wisdom that takes the Dharma in its general aspect as its object while cultivating calm abiding and insight is called knowing. The subtle wisdom that takes the Dharma in its particular aspects as its object while cultivating calm abiding and insight is called seeing.”

Brief Explanation.—

This is the third short section, concerning the wisdom that knows the Dharma and knows its meaning.

Canonical Text.—

The great bodhisattva Maitreya again addressed the Buddha: “Blessed One, through what kind of attention do bodhisattvas who cultivate calm abiding and insight eliminate characteristics? What characteristics do they eliminate, and how do they eliminate them?”

The Blessed One said to the great bodhisattva Maitreya: “Good son, through attention directed toward suchness, they eliminate the characteristics of the Dharma and the characteristics of meaning. With regard to the names of the Dharma and its meanings, and the intrinsic nature of those names, when nothing is apprehended, they also do not perceive the characteristics upon which those names depend: this is how they eliminate them. As with names, you should know that the same applies to phrases, syllables, and meanings. Finally, with regard to the domains of the Dharma and its meanings, and the intrinsic nature of those domains, when nothing is apprehended, they also do not perceive the characteristics upon which those domains depend: this is how they eliminate them.”

“Blessed One, when suchness is fully comprehended, is the characteristic of suchness itself also eliminated?”

“Good son, the complete comprehension of suchness is wholly without characteristics and without apprehension; what, then, could be eliminated? The Tathagata says that when suchness is fully comprehended, the characteristics of the Dharma and the characteristics of meaning are eliminated. He does not say that the suchness comprehended is something else that can be eliminated.”

“Blessed One, as the Blessed One has said, one cannot see the reflection of one’s own face in a vessel containing dirty water, in a mirror that is not bright and clean, or in the agitated waters of a spring or pond; when one can see it, the conditions are not like those described above. In the same way, a mind that has not been cultivated cannot accurately behold suchness, whereas a well-cultivated mind can behold it. To which wisdom of insight does this statement refer, and of which suchness does it speak?”

“Good son, this statement refers to the three kinds of wisdom of insight: the wisdom of insight born of hearing, the wisdom of insight born of reflection, and the wisdom of insight born of cultivation. It is spoken with reference to suchness in the act of discernment ⁽¹⁰⁶⁾.”

“Blessed One, in order to eliminate signs, bodhisattvas who understand the characteristics of the Dharma and the characteristics of meaning must diligently cultivate the methods for eliminating them. How many signs are difficult to eliminate, and what can eliminate them?”

“Good son, there are ten kinds of signs, and emptiness can eliminate them. What are these ten?

“First, when one knows the Dharma and knows its meaning, there is the sign of words and letters. This sign is principally eliminated by the emptiness of all dharmas.

“Second, when one knows suchness in terms of establishment, there are the sign of arising, abiding, and cessation and the sign of continuous transformation. These two signs are principally eliminated by the emptiness of signs ⁽¹⁰⁷⁾ and the emptiness of what has neither before nor after ⁽¹⁰⁸⁾.

“Third, when one knows the meaning of the apprehending subject, there are the sign of attachment to the body and the sign of self-conceit. These two signs are principally eliminated by internal emptiness and the emptiness of non-apprehension.

“Fourth, when one knows the meaning of the apprehended object, there is the sign of attachment to possessions. This sign is principally eliminated by external emptiness.

“Fifth, when one knows the meaning of enjoyment, including male and female attendants and suitable articles of use, there are the sign of inwardly perceiving delight and the sign of outwardly perceiving beauty. These two signs are principally eliminated by internal-and-external emptiness and the emptiness of intrinsic nature.

“Sixth, when one knows the meaning of what is established, there is the sign of the vast world. This sign is principally eliminated by great emptiness.

“Seventh, when one knows the formless, there is the sign of inwardly tranquil liberation. This sign is principally eliminated by the emptiness of the conditioned.

“Eighth, when one knows suchness in relation to signs, there are the sign of the selflessness of persons, the sign of the selflessness of dharmas, the sign of consciousness-only, and the sign of ultimate meaning. These four signs are principally eliminated by ultimate emptiness, the emptiness of non-nature, the emptiness of the nature of non-nature, and the emptiness of ultimate meaning.

“Ninth, when one knows suchness in relation to purity, there are the sign of the unconditioned and the sign of immutability. These two signs are principally eliminated by the emptiness of the unconditioned and the emptiness of the immutable.

“Tenth, when one directs attention and contemplates emptiness itself as the antidote to the signs mentioned above, there is the sign of emptiness. This sign is principally eliminated by the emptiness of emptiness.”

“Blessed One, when these ten signs are thus eliminated, what is eliminated, and from what is one liberated?”

“Good son, the signs of impressions in meditative concentration are eliminated, and one is liberated from the bonds of defilement ⁽¹⁰⁹⁾; thereafter, even that elimination itself is no longer present. Yet you should understand that the Tathagata, with reference to a particular aspect, says that this emptiness eliminates that sign; it is not that each emptiness cannot eliminate every sign. For example, it is not that ignorance does not generate every kind of defilement from formations through aging and death. Nevertheless, with reference to a particular aspect, it is said that ignorance generates formations because it is the condition most proximate to formations. You should understand that the principle here is likewise the same.”

“Blessed One, which emptiness here is the universal emptiness? When bodhisattvas understand that emptiness, they will suffer no loss or corruption and will relinquish overweening pride concerning emptiness.”

At that time, the Blessed One praised the great bodhisattva Maitreya, saying, “Excellent, good son, excellent! You are able to ask the Tathagata about such a profound meaning so that bodhisattvas will not suffer loss or corruption concerning emptiness. When bodhisattvas suffer loss or corruption concerning emptiness, they suffer loss or corruption with respect to the entire Mahayana. Therefore, listen very carefully, and the Tathagata will explain to you the universal emptiness. It is this: within the other-dependent nature and the perfectly accomplished nature, every imagined and clung-to nature, whether belonging to defilement or to purity, is ultimately abandoned and is wholly unattainable. This is called the universal emptiness of the Mahayana.”

Brief Explanation.—

This is the fourth short section, explaining the elimination accomplished by the wisdom that knows the Dharma and knows its meaning.

The Meditative Concentrations Encompassed by Shamatha and Vipashyana

Main Text.—

The great bodhisattva Maitreya addressed the Buddha: “Blessed One, how many kinds of extraordinary meditative concentration are encompassed by shamatha and vipashyana such as these?”

The Blessed One said to the great bodhisattva Maitreya: “Good son, you should understand that all the immeasurable extraordinary meditative concentrations of shravakas, bodhisattvas, and Tathagatas taught by the Tathagata are encompassed by this shamatha and vipashyana.”

The Causes, Results, and Functions of Shamatha and Vipashyana

Main Text.—

“Blessed One, what are the causes of shamatha and vipashyana such as these?”

“Good son, the causes of shamatha and vipashyana such as these are pure moral discipline and right view acquired through pure listening and pure reflection.”

“Blessed One, what are the results of shamatha and vipashyana such as these?”

“Good son, the results of shamatha and vipashyana such as these are purity of mind and purity of wisdom. Furthermore, you should understand that all wholesome dharmas, worldly and supramundane, of shravakas and Tathagatas are entirely results produced by shamatha and vipashyana such as these.”

“Blessed One, what functions do shamatha and vipashyana such as these perform?”

“Good son, they perform the functions of liberation from the bondage of signs and liberation from the bondage of rigidity.”

The Hindrances to Shamatha and Vipashyana

Main Text.—

“Blessed One, among the five kinds of bondage taught by the Blessed One, how many hinder shamatha, how many hinder vipashyana, and how many hinder both?”

“Good son, attachment to the body and attachment to possessions are hindrances to shamatha; taking no delight in the sacred teachings is a hindrance to vipashyana; and delighting in mingling with others and being content with only a little ⁽¹¹⁰⁾ are hindrances to both. Because of the first, cultivation cannot be undertaken; because of the second, cultivation cannot be brought to completion.”

“Blessed One, among the five hindrances ⁽¹¹¹⁾, how many hinder shamatha, how many hinder vipashyana, and how many hinder both?”

“Good son, restlessness and remorse are hindrances to shamatha; sloth and torpor and doubt concerning the Dharma are hindrances to vipashyana; and sensual desire and ill will are hindrances to both.”

“Blessed One, at what point is it said that one has attained complete clarity in shamatha?”

“Good son, when all sloth and torpor have been accurately and skillfully eliminated, it is said that one has attained complete clarity in shamatha.”

“Blessed One, at what point is it said that one has attained complete clarity in vipashyana?”

“Good son, when all restlessness and remorse have been accurately and skillfully eliminated, it is said that one has attained complete clarity in vipashyana.”

“Blessed One, when a bodhisattva’s calm abiding and insight have arisen, how many kinds of mental disturbance should be known?”

“Good son, five kinds should be known: disturbance by mental attention, external disturbance of mind, internal disturbance of mind, disturbance by perceptual images, and disturbance by heaviness.

“First, if a bodhisattva abandons mental attention consonant with the Mahayana and falls into forms of mental attention consonant with the shravakas and pratyekabuddhas, this is called disturbance by mental attention.

“Second, if all forms of examination and reflection follow the afflictions when confronted by the various kinds of exquisite pleasure belonging to the five sense desires, and if the mind is allowed to wander and flow outward into external objects, this is called external disturbance of mind.

“Third, if the mind is disturbed by dullness and sleepiness, by sinking and obscuration ⁽¹¹²⁾, by attachment to meditative concentration ⁽¹¹³⁾, or by the defilement of any subsidiary affliction that obstructs meditative concentration ⁽¹¹⁴⁾, this is called internal disturbance of mind.

“Fourth, if a perceptual image outside meditative concentration is regarded as an inner perceptual image of meditative concentration ⁽¹¹⁵⁾, this is called disturbance by perceptual images.

“Fifth, if sensations produced by mental attention are regarded as arising from the heaviness of the body, thereby giving rise to attachment to a self and to arrogance, this is called disturbance by heaviness.”

“Blessed One, from the first bodhisattva bhumi through the Tathagata bhumi, what obstructions are counteracted by calm abiding and insight such as these?”

“Good son, calm abiding and insight such as these, on the first bodhisattva bhumi, counteract the obstruction caused by the defilement of afflictions and karma that results in birth in the unfortunate destinies. On the second bodhisattva bhumi, they counteract the obstruction caused by the active occurrence of errors and violations, even extremely minor ones. On the third bodhisattva bhumi, they counteract the obstruction caused by craving for sense desires.

On the fourth bodhisattva bhumi, they counteract the obstruction caused by attachment to meditative concentration and attachment to the Dharma. On the fifth bodhisattva bhumi, they counteract the obstruction caused by exclusively rejecting samsara and inclining toward nirvana. On the sixth bodhisattva bhumi, they counteract the obstruction caused by the frequent occurrence of coarse perceptual images.

On the seventh bodhisattva bhumi, they counteract the obstruction caused by the occurrence of subtle perceptual images. On the eighth bodhisattva bhumi, they counteract the obstruction caused by having to exert effort with regard to the signless and by lacking mastery over perceptual images. On the ninth bodhisattva bhumi, they counteract the obstruction caused by lacking mastery of skillful expression in all its varieties.

On the tenth bodhisattva bhumi, they counteract the obstruction caused by not having attained the perfectly complete Dharma-body.

“Furthermore, on the Tathagata bhumi, calm abiding and insight such as these counteract the extremely subtle and ultimately subtle afflictive obstruction and cognitive obstruction. Because these two obstructions are permanently destroyed, the ultimate wisdom of complete knowledge and vision—free from attachment and obstruction—is attained. Moreover, because the object consisting in the accomplishment of the purpose ⁽¹¹⁶⁾ of that wisdom is realized, the supremely pure Dharma-body is established.”

The Attainment of Bodhi Through Calm Abiding and Insight

Root Text.—

The great bodhisattva Maitreya addressed the Buddha: “Blessed One, how does a bodhisattva attain unsurpassed bodhi through diligently cultivating calm abiding and insight?”

The Blessed One said to the great bodhisattva Maitreya: “Good son, suppose a bodhisattva has attained calm abiding and insight by relying upon the seven suchnesses. In accordance with the Dharma that has been heard and contemplated, through the transcendent mind of right meditative concentration, the bodhisattva inwardly and correctly contemplates the nature of suchness that has been skillfully examined, skillfully considered, and skillfully established. Through this correct contemplation of suchness, the bodhisattva’s mind can abandon even the occurrence of subtle perceptual images, much more so the occurrence of coarse perceptual images.

“Subtle perceptual images are impressions of appropriation, reception, discernment, defilement, and purification ⁽¹¹⁷⁾; impressions of inner dharmas, outer dharmas, and dharmas both inner and outer ⁽¹¹⁸⁾; the impression that one performs every kind of benefit for sentient beings; impressions of right wisdom and suchness; impressions of suffering, its origin, its cessation, and the path; impressions of the conditioned and the unconditioned; impressions of the permanent and the impermanent; impressions of suffering subject to change and suffering not subject to change; impressions of the diversity of conditioned phenomena and the unity of conditioned phenomena; the impression that all things exist because all is known as all ⁽¹¹⁹⁾;

and impressions of the selflessness of persons and the selflessness of dharmas.

The bodhisattva’s mind can abandon all such impressions.

“Because the bodhisattva frequently abides in cultivation such as this, the bodhisattva is at all times able to skillfully rectify the mind with respect to every form of bondage, obscuration, and disturbance. Thereafter, seven distinct kinds of penetrating wisdom regarding the seven suchnesses arise as inward personal realization ⁽¹²⁰⁾. This is called the stage of the Path of Seeing.

“Because this is attained, it is called the bodhisattva’s stage of entering the certainty of rightness beyond the condition of ordinary beings ⁽¹²¹⁾, the stage of being born into the family of the Tathagatas, the stage of attaining the first bodhisattva bhumi, and the stage of enjoying all the transcendent fruits of that bodhisattva bhumi.

“Previously, this bodhisattva attained calm abiding and insight by attaining the object accompanied by conceptual differentiation and the object free from conceptual differentiation. Now, upon attaining the stage of the Path of Seeing, the bodhisattva additionally attains the object consisting in the ultimate limit of all dharmas (121B). Then, throughout all the successive stages and all the remaining bodhisattva bhumis, the bodhisattva advances in cultivating the stage of the Path of Cultivation by mentally attending to and contemplating all three of these objects.

“Just as someone uses a small peg to drive out a large peg, this bodhisattva removes all impressions arising from within by using one peg to extract another. Thus, every perceptual image belonging to the category of defilement is eliminated. Because bondage to perceptual images is eliminated, the bondage of heaviness is also eliminated.

“Because bondage to perceptual images and the bondage of heaviness are permanently destroyed, throughout the successive bodhisattva bhumis this bodhisattva refines the mind in the same way that gold is refined, until unsurpassed bodhi is attained—that is, until the object consisting in the accomplishment of the purpose is attained ⁽¹²²⁾.

“Good son, this is called a bodhisattva’s attainment of unsurpassed bodhi through inwardly and correctly cultivating calm abiding and insight.”

The Manifestation of the Vast Majestic Power of Calm Abiding and Insight

Root Text.—

The great bodhisattva Maitreya addressed the Buddha: “Blessed One, how does a bodhisattva’s cultivation of calm abiding and insight bring forth the bodhisattva’s lofty and vast spiritual power?” The Blessed One said to the great bodhisattva Maitreya: “Good son, when a bodhisattva skillfully understands the following six matters, he can bring forth the bodhisattva’s lofty and vast spiritual power: skillfully understanding the arising of mind, skillfully understanding the abiding of mind, skillfully understanding the emergence of mind, skillfully understanding the increase of mind, skillfully understanding the decrease of mind, and skillfully understanding the means.

“First, skillfully understanding the arising of mind means accurately understanding the sixteen different kinds of arising of mind. They are: first, the arising of a consciousness whose active aspect of apprehending its object is difficult to know, which continuously appropriates the material faculties and continuously sustains the world—this is the adana consciousness; second, the arising of a consciousness whose diverse active aspects apprehend diverse objects—this is the discriminating mental consciousness that cognizes at one time all objects of form, sound, smell, taste, and touch, and at one time experiences all impressions from the faculties within and the objects without;

this is the discriminating mental consciousness that, in a single instant, enters many samadhis, sees many Buddha realms, and beholds many Buddhas; third, the arising of a consciousness whose object is narrow—this is consciousness belonging to the Desire Realm; fourth, the arising of a consciousness whose object is vast—this is consciousness belonging to the Form Realm; fifth, the arising of a consciousness whose object is immeasurable—this is consciousness belonging to the Sphere of Infinite Space and the Sphere of Infinite Consciousness; sixth, the arising of a consciousness whose object is subtle—this is consciousness belonging to the Sphere of Nothingness;

seventh, the arising of a consciousness whose object reaches the ultimate limit—this is consciousness belonging to the Sphere of Neither Perception nor Non-Perception; eighth, the arising of a consciousness whose object is signless—this is supramundane consciousness and consciousness that apprehends nirvana; ninth, the arising of a consciousness accompanied by painful feeling—this is the consciousness of the hells; tenth, the arising of a consciousness accompanied by mixed feelings—this is the consciousness of the Desire Realm; eleventh, the arising of a consciousness accompanied by joyful feeling—this is the consciousness of the First and Second Dhyanas; twelfth, the arising of a consciousness accompanied by blissful feeling—this is the consciousness of the Third Dhyana;

thirteenth, the arising of a consciousness accompanied by equanimous feeling—this is the consciousness of the Fourth Dhyana through the Sphere of Neither Perception nor Non-Perception; fourteenth, the arising of a consciousness accompanied by defiled dharmas—this is consciousness associated with all primary and secondary afflictions; fifteenth, the arising of a consciousness accompanied by wholesome dharmas—this is consciousness associated with wholesome mental factors; sixteenth, the arising of a consciousness accompanied by indeterminate dharmas—this is consciousness associated with neither of the two aforementioned kinds of mental factors.

“Second, skillfully understanding the abiding of mind means accurately knowing suchness within cognition ⁽¹²³⁾.

“Third, skillfully understanding the emergence of mind means accurately knowing that one must escape from the two kinds of bondage—the bondage of signs and the bondage of coarseness—and skillfully knowing that one must cause one’s own mind to escape from these two kinds of bondage ⁽¹²⁴⁾.

“Fourth, skillfully understanding the increase of mind means accurately knowing that when the mind of wisdom capable of counteracting the bondage of signs and the bondage of coarseness grows and accumulates, whatever depends upon it also grows and accumulates.

“Fifth, skillfully understanding the decrease of mind means accurately knowing that when what is counteracted—the mind defiled by the bondage of signs and the bondage of coarseness—recedes and diminishes, whatever depends upon it also recedes and diminishes.

“Sixth, skillfully understanding the means means accurately understanding the eight liberations, the eight spheres of mastery, and the ten spheres of totality, as well as how these dharmas are cultivated and how they are eliminated.

“Good son, for any bodhisattva who skillfully understands in this way, the bodhisattva’s lofty and vast spiritual power either has already been brought forth, will be brought forth, or is now being brought forth.”

Brief Explanation.—

Here it is shown how lofty and vast the spiritual power of Mind is. To know that spiritual power and cultivate in order to restore and employ it is precisely to bring forth the bodhisattva’s spiritual power.

On the Cessation of the Feelings of Calm Abiding and Insight upon Entering Nirvana Without Residue

Text.—

The great bodhisattva Maitreya addressed the Buddha: “Blessed One, as the Blessed One has said, in complete nirvana ⁽¹²⁵⁾, all feelings ⁽¹²⁶⁾ are permanently extinguished without remainder. Which feelings are permanently extinguished here?” The Blessed One said to the great bodhisattva Maitreya: “Good son, stated in essence, there are two kinds of feeling that are permanently extinguished here without remainder: first, feelings arising from the faculties; and second, feelings arising from objects ⁽¹²⁷⁾.

“Feelings arising from the faculties are further of four kinds: first, feelings based upon material faculties; second, feelings based upon immaterial faculties; third, feelings of results already brought to completion; and fourth, feelings of results not yet brought to completion. Results already brought to completion are feelings experienced in the present; results not yet brought to completion are feelings that serve as causes for the future ⁽¹²⁸⁾.

“Feelings arising from objects are also of four kinds: first, feelings arising from the world in which one lives ⁽¹²⁹⁾; second, feelings arising from the requisites used to sustain life; third, feelings arising from the enjoyment and use of those two kinds; and fourth, feelings arising from attachment to those two kinds.

“In nirvana that is not yet complete, all feelings of results not yet brought to completion have already been extinguished. What remains are feelings arising from counteractive wisdom, feelings possessed by both noble ones and ordinary beings, and feelings of results already brought to completion. Furthermore, in nirvana that is not yet complete, both kinds of feeling—those of results already brought to completion and those of results not yet brought to completion—are also extinguished, leaving only feelings arising from counteractive wisdom. But when complete nirvana is entered, even the feelings arising from counteractive wisdom no longer remain. Therefore, the Tathagata has said that in complete nirvana all feelings are permanently extinguished without remainder.”

Brief Explanation.—

Clearly, this passage speaks of nirvana in a manner resembling the nirvana of an arhat; it does not yet speak of the Buddha’s great nirvana. As for feeling, if one reviews Chapter One and then proceeds to Chapter Eight, one will see what the Buddha’s feeling is like, quite apart from the feelings that arise for the sake of sentient beings.

Conclusion of the Dharma Discourse on Calm Abiding and Insight

Text.—

At that time, after the Blessed One had spoken thus, he further said to the great bodhisattva Maitreya: “Excellent, good son! Today you have skillfully based your questions to the Tathagata upon the subtle, supremely lucid, and wholly complete Dharma of yoga. Regarding the Dharma of yoga, you have already attained skillful, definitive, and ultimate understanding. The Tathagata has also taught you the subtle, supremely lucid, and wholly complete Dharma of yoga. Whatever the Perfectly and Completely Enlightened Ones of the past have taught and those of the future will teach is entirely taught in this same way. Good sons and good daughters should rely upon this Dharma discourse and, with courageous diligence, accurately cultivate and study it.”

Wishing to restate the meaning he had taught, the Blessed One then spoke the following verses:

Regarding the yoga

Dharma that has been established ⁽¹³⁰⁾,

those who live heedlessly

lose great nirvana;

relying upon the yoga

Dharma that has been established,

and cultivating it accurately,

they attain great bodhi.

Seeing and yet grasping,

how could liberation be hoped for!

Regarding that very view

as having attained the Dharma,

such a person is far removed

from the Dharma of yoga,

as far as the earth

is from the sky.

Steadfastly benefiting

sentient beings

without thinking that

one is doing so:

understanding in this way

all the more benefits others.

Whoever possesses wisdom

and practices throughout the measure of a kalpa ⁽¹³¹⁾

will attain the joy

that is supreme and radiant.

Whoever, for the sake of desire,

expounds the true Dharma,

such a person

must be said

to have abandoned desire,

yet pursued desire once again!

If one so foolish

were to obtain this Dharma,

it would be like someone

who obtains a priceless jewel

yet wanders about

as a beggar!

Useless and clamorous

ways of disputation

must be abandoned,

so that one may arouse

the diligent practice of vows

and enter the Supreme Vehicle:

in order to liberate

all devas and humans,

diligently study and practice

this Dharma of yoga!

At that time, the great bodhisattva Maitreya again addressed the Buddha: “World-Honored One, within the complete Dharma discourse of the Saṃdhinirmocana, by what name should this discourse be called? How should we reverently retain it?” The World-Honored One said to the great bodhisattva Maitreya: “Good son, this Dharma discourse is called The Perfect Meaning of Yoga. You should reverently retain it under this name.”

When the World-Honored One delivered the Dharma discourse The Perfect Meaning of Yoga, within the great assembly six hundred thousand sentient beings aroused the aspiration for unsurpassed bodhi; three hundred thousand śrāvakas, having distanced themselves from dust and separated themselves from defilement, attained the pure Dharma-eye with respect to all dharmas; one hundred and fifty thousand śrāvakas completely exhausted all outflows and attained liberation of mind; and seventy-five thousand bodhisattvas attained mental application concerning vast yoga.

Notes:

Note ⁽⁸²⁾

Yoga: the original text has “analysis of yoga” (an analytical exposition of yoga). Yoga means “correspondence” or “union” (mutual accord), and primarily refers to calm abiding and insight.

Note ⁽⁸³⁾

First, ... accomplishment: a discriminated object is an object produced by the mental application of resolute understanding; a non-discriminated object is an object produced by the mental application of reality; an object consisting of the ultimate limits of dharmas is the nature of the full extent of existence and the nature of existence as it really is; and an object involving the accomplishment of what is to be done is the cognitive object of the transformation of the basis (Manji 34/420, citing the Samuccaya, fascicle 6).

Note ⁽⁸⁴⁾

The teaching ... that teaching: one does not take the entire teaching as the subject and thereby begin cultivating calm abiding and insight; rather, in an appropriate sequence or selection, one begins cultivating calm abiding and insight by taking a single topic from the teaching.

Note ⁽⁸⁵⁾

Contemplation: here this is the original term in the source text. Yet even this original term must be understood as meditative contemplation (focused attention, right concentration).

Note ⁽⁸⁶⁾

Pliancy: literally, lightness and stability. It describes a balanced state of body and mind in which not only is there no longer instability from the two non-agitated states of torpor and dullness, but the faculties—especially sensation—are also restrained, disciplined, and ultimately transcended.

Note ⁽⁸⁷⁾

The impression ... contemplation: for example, the teaching of impermanence has become an impression upon which the mind focuses.

Note ⁽⁸⁸⁾

Resolute understanding: literally, a more certain knowing; that is, certitude or affirmation.

Note ⁽⁸⁹⁾

Calm abiding and insight in which receptive observation is free of all mental application: calm abiding and insight have become spontaneously and fully mastered, so that mental application is no longer required (Manji 34/438A).

Note ⁽⁹⁰⁾

Letter: here it means a written character, a letter-element (or stroke), rather than a textual phrase (a textual phrase is a sentence-body).

Note ⁽⁹¹⁾

The nature of the full extent of existence and the nature of existence as it really is: the nature that exhausts the full measure of what exists, and the nature that accords precisely with the reality of what exists.

Note ⁽⁹²⁾

The five internal material ayatanas: the five material faculties.

Note ⁽⁹³⁾

The world-realm: see Note 104.

Note ⁽⁹⁴⁾

The great thousandfold world: the great trichiliocosm, or three-thousand-great-thousand world-system.

Note ⁽⁹⁵⁾

Supports and requisites gathered by sentient beings: this may also be translated as “means of support and requisites”; there are seven means of support and ten requisites; see Manji 34/444A.

Note ⁽⁹⁶⁾

Conditioning factors together with time: the four conditions together with the three periods of time (spatiality together with temporality).

Note ⁽⁹⁷⁾

The Madhyāntavibhāga gives six names: emptiness, suchness, the limit of reality, signlessness, the nature of ultimate meaning, and the dharmadhatu. The Samuccaya gives seven names, adding the nature of non-self. The Mahāparinirvāṇa gives twelve names: suchness, dharmadhatu, Dharma-nature, the nature of non-falsity, the nature of non-variation, the nature of equality, the nature free from arising, the fixed order of dharmas (the abiding status of dharmas), the abiding of dharmas, the limit of reality, the realm of space, and the inconceivable realm. The Mahāprajñāpāramitā gives eleven names, omitting the nature free from arising.

Note ⁽⁹⁸⁾

Extensive and concise: the original text has “extensive and abbreviated.” As the Mahāprajñāpāramitāśāstra, fascicle 46, says, the Buddha has two modes of exposition: first concise and then extensive (for the sake of explanation), and first extensive and then concise (to facilitate recollection).

Note ⁽⁹⁹⁾

These are the four determinations, or four modes of answering.

Note (99B)

The temporary cessation of greed, hatred, and delusion: “temporary cessation” in the original text is duan pinaiye. Pinaiye means subjugation; duan pinaiye, translated in full, means an elimination (duan) that has only brought about subjugation (pinaiye).

Note ⁽¹⁰⁰⁾

There are two explanations. First, these are appropriation, the three feelings, the consciousnesses, and defilement and purification. Second, these are the objects of the four establishments of mindfulness: body, feelings, mind, and dharmas.

Note ⁽¹⁰¹⁾

Reality: suchness.

Note ⁽¹⁰²⁾

Items two through five are the Four Truths.

Note ⁽¹⁰³⁾

These ten matters also have the meaning of explaining the Four Truths: item 1 is a general explanation; items 2–5 explain their characteristics; and items 6–10 explain them in detail (see Manji 34/448B).

Note ⁽¹⁰⁴⁾

The world-realm: this is the receptacle world; the word “receptacle” is translated as “world” (though literally it means a utensil or container).

Note ⁽¹⁰⁵⁾

Non-attainment: having nothing whatsoever to attain (not finding anything that truly exists).

Note ⁽¹⁰⁶⁾

Suchness in discernment: review the seven kinds of suchness in the passage on knowing the meaning. In general, to understand these passages, they must be compared with the passage concerning knowing the meaning (the first section, which discusses the ten matters).

Note ⁽¹⁰⁷⁾

The emptiness of characteristics: this includes both the emptiness of individual characteristics and the emptiness of common characteristics.

Note ⁽¹⁰⁸⁾

The emptiness without before or after: the Mahāprajñāpāramitā calls this “the emptiness without limits,” while the Mahāprajñāpāramitāśāstra calls it “the emptiness without beginning.” “Without before or after” was translated in the passage concerning knowing the meaning as “without beginning and without end.”

Note ⁽¹⁰⁹⁾

The bonds of defilement: namely, bondage by characteristics and bondage by the gross heavinesses (review Notes 39 and 40).

Note ⁽¹¹⁰⁾

Being content with a little attainment: more explicitly, this means having attained only a small measure of wholesome dharmas, yet rejoicing and considering it sufficient.

Note ⁽¹¹¹⁾

The five hindrances: these are enumerated as sensual desire, ill will, sloth and sleepiness (torpor and sleepiness), restlessness and remorse (agitation and regret), and doubt concerning the Dharma (or simply doubt: doubting the true Dharma).

Note ⁽¹¹²⁾

Despondency: sinking down or becoming lost; this refers to a lack of self-confidence and reluctance to cultivate calm abiding and insight. It differs from torpor, in which body and mind are heavy.

Note ⁽¹¹³⁾

Concentration: here the original text has samāpatti, rendered according to its meaning as “attainment of equipoise,” an alternative name for concentration without any particular distinction intended.

Note ⁽¹¹⁴⁾

Concentration: here the original text has samāpatti, rendered according to its meaning as “attainment of equipoise,” an alternative name for concentration without any particular distinction intended.

Note ⁽¹¹⁵⁾

Concentration: here the original text has samādhi, as in the preceding note.

Note ⁽¹¹⁶⁾

The accomplished object of activity: in the canonical text, this is “the object on which the activity has been brought to completion” (some editions read “accomplished”). Translated almost literally, it is “the accomplished object of activity”; rendered somewhat more explicitly, it is “the object with respect to which the activity has been completed.” The accomplished object of activity is the last of the four objects of calm abiding and insight (see again Đ2 and Note 83).

The accomplishment of the activity is the transformation of the basis. The transformation of the basis means the transformation of the fundamental basis (the eighth consciousness): the afflictive hindrances and cognitive hindrances are relinquished, and great bodhi and great nirvana are attained through transformation; therefore, the transformation of the basis is called the accomplishment of the activity. Once the transformation of the basis has been attained, the object is no longer inverted (the Manji edition, 34/420B, cites the explanation in the Mahāyānābhidharmasamuccaya-vyākhyā).

That object is precisely the eighth consciousness rendered uncontaminated—suchness freed from its entanglements.

Note ⁽¹¹⁷⁾

“The image... defiled and pure”: these are body, feelings, mind, and dharmas (the four establishments of mindfulness). The image is the image arising in right concentration on the basis of those dharmas (Manji 34/468A). The word “image” below has the same meaning.

Note ⁽¹¹⁸⁾

“The image... internal and external”: this means one’s own body, another’s body, and both; the faculties, their objects, and both; sentient beings, insentient things, and both.

Note ⁽¹¹⁹⁾

“The image... all”: the image of all is the image obtained through knowing that all dharmas possess all characteristics—that is, all the images mentioned above.

Note ⁽¹²⁰⁾

“With regard to the seven... arise”: this is said with the following meaning: with regard to the single suchness present in the seven dharmas—hence called the seven suchnesses—there is wisdom that penetrates that suchness—hence called the seven wisdoms.

Note ⁽¹²¹⁾

The right nature that transcends arising: “the right nature that transcends arising” is the stage of the Path of Seeing, and here it is the bodhisattva’s stage of the Path of Seeing. “Right nature”: “right” is also called “noble”; the right nature is uncontaminated wisdom. “Transcending arising”: “arising” refers to the afflictions of the discriminative kind that are eliminated at the stage of the Path of Seeing.

These afflictions are called “arising” because, just as raw food causes illness when eaten, these afflictions give rise to sentient beings and are therefore called “arising.” Because uncontaminated wisdom eliminates that arising, it is called “the right nature that transcends arising.” The term and its meaning also develop varying definitions according to context. Thus, fascicle 468 of the Mahāprajñāpāramitā Sūtra states that apprehending something as attained is “arising,” while wisdom that apprehends nothing as attained is “transcending arising”; fascicle 484 states that attachment to dharmas is “arising,” while the wisdom of the emptiness of dharmas is “transcending arising”...

Note (121B)

“Attaining the object... dharmas”: see again Đ2 and Note 83.

Note ⁽¹²²⁾

“That is... accomplishment”: see again Note 116.

Note ⁽¹²³⁾

“Accurately knowing suchness in cognition”: according to another interpretation, this sentence may also be translated: “accurately knowing the mind that thoroughly penetrates suchness.”

Note ⁽¹²⁴⁾

“And this is the skillful knowledge that one must free one’s mind from these two things”: according to another interpretation, this sentence may also be translated: “that skillful and accurate knowledge must free one’s mind from these two things.”

Note ⁽¹²⁵⁾

Complete nirvana: nirvana is of two kinds: complete nirvana (nirvana without remainder) and incomplete nirvana (nirvana with remainder).

Note ⁽¹²⁶⁾

Feeling: vedanā.

Note ⁽¹²⁷⁾

“These are, first... the object”: translated literally: first is the feeling associated with the basis of coarseness and heaviness; second is the feeling associated with the objective realm, the result of the basis mentioned above.

Note ⁽¹²⁸⁾

“First is... the future”: 1. the feeling associated with the first five consciousnesses; 2. the feeling associated with mental consciousness; 3. the feeling produced by past ignorance and formations; 4. the feeling arising as a future result brought about by afflictions and karma.

Note ⁽¹²⁹⁾

The world in which beings live: the canonical text says “support and maintenance,” meaning the place upon which the body depends and which the ālaya consciousness appropriates and maintains—that is, the container world.

Note ⁽¹³⁰⁾

Yoga established by the teachings: non-Buddhists also have yoga. There is even a distinct school called Yoga. In particular, the Buddha is almost never seen criticizing this school. The yoga here, however, belongs to the Buddha’s Dharma and is established by the teachings. This is stated to show that this yoga is not non-Buddhist yoga.

Note ⁽¹³¹⁾

Practicing for the full measure of kalpas: a kalpa is a long period of time. “The measure of kalpas” is the measure of such a long period. “Practicing for the full measure of kalpas” may be understood in two ways: understood hypothetically, it means practicing to the utmost, limitless bound of time; understood precisely, it means practicing throughout three incalculable kalpas.