廣釋菩提心論

Furthermore, as is said in the Vairocana-abhisaṃbodhi Sūtra: Even with respect to all knowing, compassion (karuṇā) is still the root. From this mind there arises the mind of Great Bodhi (Mahābodhicitta). Thereafter the various skillful means (upāya) further arise.

Therefore the Bodhisattvas, in all places, constantly practice two kinds. These are the act of giving (dāna) and the skillful means of manifesting a body so as to liberate one's kinsmen, whereby form and appearance obtain a vast fruit of recompense. The two kinds of gathering-in (saṃgraha) will of necessity be brought to accomplishment.

Just as the Buddha, the World-Honored One, does not abide in Nirvāṇa, because he causes all beings to give rise to right wisdom. And he is moreover able to cut off the various inversions (viparyāsa). Moreover, he does not abide in birth-and-death (saṃsāra), because it is from birth-and-death that the inversions arise.

Therefore the World-Honored One, in his accomplishment, does not abide in Nirvāṇa. Furthermore, one must know that wisdom (prajñā) and skillful means (upāya) are the practice of their own-character; one must keep far away from both characteristics of disparagement on the two sides, and by departing from the two sides one then attains non-obstruction. Therefore it is said that both are characteristics of disparaging the extremes.

That is to say, wisdom departs from the extreme of the common characteristic, and skillful means departs from the extreme of disparagement. Here too it is likewise, as is said in the Ārya-Dharma-saṃgīti Sūtra: Just as the excellent characteristics (lakṣaṇa) are complete upon the body, this is able to cause the beholder to give rise to a superior intention of joy. If anyone, dwelling in the Three Stages, beholds that Dharma-body, he is then unable to give rise to a superior intention of joy.

Again it is said: Wisdom is likewise like the means that gives birth to the Tathāgatas. It can cause one to give rise to a pure, faithful understanding. Thus should one know.

Furthermore it is said: As with the dharmas of the world, one should know: even the right Dharma must be relinquished, how much more so what is not the Dharma. This is to keep far from the characteristic of grasping and seizing. One must cut off and depart from those inverted minds of attachment.

Because one has already cut them off, it is said: This is the true superior intention and bliss. One should not, with regard to that activity, give rise to a determinate "real" upon which to rely in the mind. Again it is also said: Among all dharmas, one can neither feign nor relinquish.

Therefore the dharmas of grasping and relinquishing cannot be obtained.

Or again it is said: Giving, together with the various deeds, calls forth the fruit of birth-and-death. Herein, how can giving be practiced apart from wisdom? One will obtain only a small portion of good. For when the bliss of fulfillment arises forcefully, the mind becomes fierce and violent. Yet one is made to reflect upon it as the supreme good root that increases and ascends.

As the Vimalakīrti Sūtra says: Even with respect to all dharmas, both kinds—wisdom and skillful means—must be complete. The practices of giving and offering should be gathered in by wisdom. This then is named Pāramitā. If it bears another name, then it is not pure giving.

Here one must know: If, within samādhi, one is able to give rise to the various wisdoms, with the additional practices (prayoga) concentrated and brought entirely to completion. That is to say, because one first gives rise to hearing (śruta), thereafter the wisdom is accomplished, and by taking the root ritual form to gather and uphold it, thereafter the wisdom that arises from reflecting (cintā) is again given birth. In that wisdom of reflection one contemplates the meaning as it truly is.

By that determinate contemplation of the truly real, neither divided into falsity nor unreal and inverted. Having contemplated thus, doubt and confusion come to rest. Right and proper wisdom arises and one cultivates and practices truly and rightly in accord with principle, just as when the Buddha takes up the dharmas of the outsiders (tīrthikas) who speak of no-self.

Within this one must reflect and contemplate, and then there will be a true and proper reason for realizing the fruit of Nirvāṇa. Apart from this, all is what the outsiders, ever fond of discrimination, take to be the cause. They cannot attain quiescence and stillness.

Therefore in the Saṃyukta Āgama it is said: "Reflecting" means the wisdom accomplished through reflection, wherein, having contemplated for oneself in accord with principle, one should regard all things as having a real own-character; yet that own-character, in the truth of the supreme meaning (paramārtha-satya), has no birth. Thus the Āgama declares that the determination corresponds (is alike).

As the Ārya-Dharma-saṃgīti Sūtra says: The unborn and truly real is not real. That is to say, it is a dharma of difference and distinction. Thus all things alike conform to the supreme meaning's non-birth. This is a word of truth. Furthermore, the supreme meaning's non-birth is then non-non-birth. All those things done belong to the nature of the past. Here again it says: O sons of good family! The two dharmas of arising and ceasing, complete in themselves, are both attachments of the world. Therefore the Buddha, being one of Great Compassion, because he wishes to awaken the world, relinquishes the various practices—speaking of arising and ceasing as the ultimate; yet in truth there is no dharma whatsoever that can arise.

Again, in the Ārya-Dharma-saṃgīti Sūtra it says: Why does it arise? Why does it cease?

The answer says: Non-arising is arising; non-ceasing is called ceasing. Herein it further says: The letter "A" means that all dharmas depart from arising and ceasing. Therefore all dharmas are the gateway of no-own-nature (niḥsvabhāva), and own-nature is not brought to accomplishment.

In the Ārya-Satyadvaya Sūtra it says: If non-arising is equal, then one attains the equality of all dharmas. The Prajñāpāramitā Sūtra says: Subhūti, form—form's own-nature is empty; even unto consciousness—consciousness's own-nature is also empty. Therefore the own-character does not form a shape.

The Hastikākṣya Sūtra (Sūtra of the Elephant's Eye) says: All natures cannot be born. With regard to that unborn nature, the foolish grasp it as having birth.

In the Pitā-putra-samāgama Sūtra (Sūtra of the Meeting of Father and Son) it says: Among all those dharmas, all are equal. The three times are likewise equal. They depart from the own-nature of all the dharmas of the past.

Even unto the present, the own-nature of all dharmas likewise departs. Thus, speaking in summary: As in the Āgama, this means that the firm correspondence must be carefully examined. Apart from this, there is a cause, which then cannot be accomplished.

Within this, in accord with principle one examines with determination, and having examined, one states the essential points. That is to say, regarding those natures of arising, some say there is no cause, some say there is a cause. Thus should one know: It is not that they have a cause, nor that they have no cause.

What is the meaning of this? If a nature is relinquished, then this differentiated nature may be really manifested—it is not that it is causeless. If, when a dharma arises, even unto all natures pervading all places.

Why then would it not exist? At the time of that no-nature, perhaps there is no differentiation. With regard to arising, again it is not attained.

It is not that they have a cause. Thus, speaking in summary, it is not that, being without a cause, they attain harmonious union. Nor is it that, having a cause, they attain harmonious union.

Thus, therefore, it is said: it is as if there were a self—this speaks according to the outsiders who ever grasp and take a cause as the point of departure. They have no nature that can be born, yet they posit it as giving rise to the various activities and manifesting them; when it is destroyed, how can that nature of cause give rise to the various activities? This does not accord with principle and so is to be relinquished.

Furthermore, it is not that the outsiders' grasped self of itself possesses power, and that with respect to that distinct and separate dharma it attains a nature that is not relinquished, whereupon they grasp it as a permanent nature, which cannot, with regard to that, perform any activity of meaningful benefit. If there is no benefit, then it is a corresponding dharma. Here within one must know: Because the grasped self, together with all powers, can ultimately come to nothing, like a stone image in the form of a little girl.

It has no own-nature whereby to be brought to completion. It cannot bring that to accomplishment, and therefore its activity is without real power. If it does not act, then again it does not unite harmoniously.

Again, as with all matters, in accord with which they are done. After being born, they are determined. If there is power, then the own-nature of that power turns and follows as was said before.

Therein the arising of activity attains harmonious union. Or if it does not turn and follow, this too is as was said before. It has no impermanent own-nature, and the nature of cause is determined not to unite harmoniously.

Therefore, within the impermanent, there is not the slightest dharma that can be attained.

Herein the meaning is as the World-Honored One taught: Furthermore, Mahāmati! It is not the truly real common characteristic. Therefore the cessation of empty space and Nirvāṇa are without action, without nature, without grasping, and are unattached to any characteristic.

Therefore they are called impermanent. What arises does not unite harmoniously, yet is not impermanent either. Like the nature of the two matters, past and future.

Again, together with non-arising, it attains harmonious union. That which does not unite harmoniously—the nature of cause follows and thereby turns and changes. Again, arising at the same time, they are therefore likewise alike.

Again, not being simultaneous, that cause, taken as own-nature, is therefore determined. When they are examined as simultaneous, again no nature is accomplished. Or when examined at different times, again they are not different, and at that time it is because of conditions that one examines them.

They again do not arise, are not truly real. If the past arose, then there would be harmonious union, yet it is again without condition, not non-arising. There, the entire self is again without condition, again not a single instant, while all instants accordingly enter into it.

The number of kalpas, together with the kṣaṇa (instant), is divided and apportioned and so does not unite harmoniously. Like fine motes (paramāṇu) gathered together and changing—within this, again there is no extremely minute self that attains harmonious union. Thus, bit by bit and particle by particle, within the kṣaṇa the own-nature of the aggregates (skandhas) does not unite harmoniously.

Of itself it cannot be born, yet it is not without cause either. If within this one grasps and holds that minute portion of nature, then the self will be made to differentiate, and again there would not be two kinds. If there were two natures of portions divided out, then there would be two kinds whereby attachment follows.

Thus, speaking in summary: Therefore all worldly conventions, through arising, possess nature. With regard to the supreme-meaning truth (paramārtha-satya), truly there is non-birth. This teaching is not at variance with the Āgama; there is a difference and distinction.

As the Buddha has said: All that possesses nature and arises is worldly convention. Within the meaning of the supreme truth, the own-nature does not arise. If within that no-own-nature one gives rise to doubt and confusion, then there, in truth, one has already given rise to the conventional notion.

Speaking in accord with principle, the World-Honored One's true superior intention and bliss is like the stalk of rice in the world.

Own-nature and other-nature, with regard to the two kinds, are said to have no cause that gives birth. This meaning must rest here. Within this meaning, if there is doubt, one should examine again in accord with principle.

If those two natures, form and formless, are likewise as an earthen vase. Its smallest measure is not a nature that destroys form. At the foremost part there is no single nature.

With regard to the prior part, if there is destruction, then that is not accomplished. Furthermore, there are no smallest particles that, gathered therein, possess one or many natures. How can that one-nature or many-nature depart from own-nature?

If it is without own-nature, then this is the supreme meaning. Like seeing form-characteristic and the nature of form within a dream. With regard to this meaning, one should know that this is what the Buddha has thus declared.

As the Laṅkāvatāra Sūtra says: Furthermore, Mahāmati! It is as though a great elephant were broken apart into the smallest fragments. With regard to those characteristics of fine motes, examining in accord with principle, that nature of form is truly without own-nature. Again, like the form-aggregate (rūpa-skandha), within which there is the color blue: if one breaks that apart, it is without own-nature; thus, ultimately, the consciousness external to it is likewise not real. By this meaning one knows.

As the World-Honored One taught: Externally there is no form; it is but the manifestation of one's own mind. That external color blue manifests every kind of form-characteristic, yet in truth it is without opposition and obstruction, and the characteristics of grasping and relinquishing are likewise without opposition and obstruction. There is no single nature corresponding to it.

Nor is there any many-natures corresponding to it. One and many differ and diverge—why then is it not a single nature? Because that form-nature is by way of gathering together.

It is not born from one, and so it is not a many-nature. This meaning one should know. Within this, if one examines the various form-characteristics, their own-substance is not real; therefore they are without opposition and obstruction.

That consciousness too is likewise not real. Why? Because the own-character of consciousness has departed.

Yet it is not said that that form departs from consciousness and exists. Furthermore, the many kinds of own-character of consciousness are not real. By this it is said that consciousness too is not real.

Therefore the Buddha said that consciousness is like an illusion. Thus, speaking in summary: Whether single-nature or many-nature, all alike are the nature of emptiness. Within the supreme-meaning truth, all natures are not real, and so this meaning is determined.

As the Laṅkāvatāra Sūtra says: It is like an image (reflection) seen in a mirror. It is neither a single nature nor a different nature. Examining thus, that nature does not exist. Why is it that here the natures of one and different do not exist? Because here one and different are not grasped or attached to. Or again it is said: One of wisdom contemplates that own-nature is truly not attained. Within this one cannot clearly say that own-nature is empty. Speaking thus of principle and contemplating. By reflection the wisdom is accomplished and determined as it truly is. This meaning is brought to accomplishment, and through cultivation (bhāvanā) the wisdom is accomplished and will be given birth. If there is no hearing, then the wisdom of cultivation is not accomplished.

As the Ratnamegha Sūtra (Jewel Cloud Sūtra) says: All right and proper activities possess the radiant light of wisdom. What is brought forth therein is all right, proper, and undestroyed. Because wisdom gives rise to the various activities, what is brought forth is brought to accomplishment. Just as within the earth, the un-arisen pervades everywhere. As to all things being born—why is it called "able to be born"? The various activities are likewise thus. Understanding clearly the fruit of wisdom, the truly real nature thus appears.

As the Samādhirāja Sūtra (King of Samādhi Sūtra) says: If a person gives rise to many kinds of seeking and gives rise to a mind of attachment with a support and reliance—therefore, if one wishes to realize that truly real, the cultivator of wisdom should first cultivate śamatha in correspondence with the supreme Dharma, causing the mind to abide in peace like water that has ceased to flow. If the mind still moves and does not come to rest, then it cannot be gathered, held, and settled in peace.

As the Buddha has said: That settled abiding inclines the mind so that it can understand as things truly are. If the mind is scattered and confused, then it cannot correspond to this. Therefore, at the time of cultivating śamatha (cessation), the matters attained and the matters desired must be relinquished, and one abides in equanimity.

Therein suffering is of necessity removed, one abides in pure discipline (śīla), gives rise to vigor (vīrya), and will swiftly reach accomplishment. Here it is thus.

As is said in the Sandhi-saṃgraha-mokṣa Sūtra (Sūtra of Harmonious Union and Liberation): First one cultivates giving as the important superior practice; thereafter one cultivates and upholds pure discipline. After that, one abides in śamatha. If anyone rests in śamatha, then according to each stage and place, before the Buddhas and Bodhisattvas one first takes refuge, repents, and rejoices in sympathy; thereafter one should give rise to the mind of Great Compassion, giving rise to the mind to rescue and liberate the entire world to its very end.

Settled at ease in the lotus posture, one sits. With the body upright, in the present moment of right mindfulness, one will be led to samādhi (right concentration), corresponding in the present, from the start concentrating as the hawk contemplates, even unto the many kinds of matters taken as condition. Even unto entering deeply into the body, gathering in the scattered mind that is present there.

Furthermore, in summary: Form and formless, both kinds, must be kept far away, scattered and lost. Joining them together, that which corresponds to dependent arising one applies the mind to with superior understanding. Even unto the aggregates (skandhas), bases (āyatanas), elements (dhātus), and all matters, and so forth—all without discrimination, this then attains purity.

Therefore one speaks broadly of the various conditions in the activity-characteristics, as is said in the Sandhi-saṃgraha-mokṣa Sūtra within the eighteenth portion of correspondence.

Therefore the World-Honored One gathers in and transforms the various sentient beings that have form-characteristics with discrimination, together with all discriminations, and abbreviates the activity-characteristics—broadly as the Abhidharma has said. The intent here is that, together with that contemplation, one then departs from it and is gathered in. One causes the mind continually to advance straight ahead, increasing and augmenting cultivation and learning.

Or if the mind gives rise to greed, then at that time one should perform the contemplation of impurity (aśubha). When it has come to rest, one must again pass through the matter of leading the mind onward to advance, contemplating clearly the activity-characteristics, reflecting upon this impurity. Fearing that the mind grows loose and unrestrained, or that the mind cannot advance and give rise to the superior intention and bliss, and is again scattered and thrown into disorder—at that time one should contemplate samādhi, and then there will be merit that gives rise to the superior intention and bliss.

This then can cause the non-superior intention and bliss to come to rest. If at that time torpor and drowsiness (sleepiness) arise, then one should contemplate the Buddha and the merit of supreme joy and delight. That can come to rest.

Furthermore, thus, regarding that condition, one should firmly gather and uphold it without disorder; this then attains correspondence. Furthermore, at that time the mind first attains the love, bliss, joy, and delight. Thereupon the mind gives rise to arrogance; at that time one should contemplate impermanence.

Thus, speaking in general: With regard to that condition, one must cause the mind to be without activity, concentrated and contending with the comings and goings, the high and the low, so that the mind is equal, pure, and clean. That will give rise to the clear understanding that scattering and disorder are the cause, whereupon one at once relinquishes and casts it off. If one truly understands clearly the workings of that scattered and disordered mind, then with regard to that condition there is no activity whatsoever.

Thus, even unto attaining the desired object, the practiced object, and the supreme concentration in correspondence. At that time one should know that the cessation (śamatha) is accomplished. Thus should one know all the characteristics of cessation.

That is to say, the mind within the realm of its own-nature. That cessation determines such a taking-of-condition. Thus this Dharma of Cessation (śamatha) the Buddha has taught in the Prajñāpāramitā Sūtra.

Furthermore, one should know. The cultivation of cessation reaches nine kinds. The first is removing.

The second is pervasive removing. The third is the removing of separate establishment. The fourth is the near removing.

The fifth is subduing. The sixth is cessation. The seventh is near cessation.

The eighth is the single-directed reliance and support. And the ninth is the cessation of knowing. Such are these nine kinds of activity-characteristics.

That is to say, the pervading of these nine dharmas is named "removing." Here, taking the broad mind as condition, one pervasively removes. There, taking the continuum (saṃtāna) as condition, it turns into the removing of stages and places. When scattering and disorder are present and one can completely subdue them, this is the near removing.

When scattering and disorder have departed and one again attains more than before. The pervasive removing takes condition and subdues. If craving arises, then again one subdues that mind so that it comes to rest.

If scattering, disorder, error, and fault are present but do not arise, then the superior intention and bliss can come to rest. That is to say, near cessation. If, at the time when torpor and drowsiness arise, then one must immediately depart from them and single-mindedly turn toward the activity.

There, taking the place of no-activity as condition, thereafter one concentrates and attains the characteristic so as to cease. Having attained cessation, that mind should then be relinquished. This is called the cessation of knowing.

Such meanings are matters that the Noble Maitreya has spoken.

Furthermore, one should know that in cultivating all samādhi there are six kinds of error and fault. The first is laziness, the second is the error of false conditioning, the third is sinking down, the fourth is being lofty and aloof, the fifth is the absence of arousal, the sixth is arousal. When these six errors and faults arise, one must give rise to eight kinds of severing antidotes. What are the eight?

The first is faith, the second is aspiration, the third is exertion, the fourth is pliancy (praśrabdhi), the fifth is mindfulness, the sixth is right knowing, the seventh is reflection, the eighth is equanimity.

How do the characteristics serve to counteract these?

That is to say, faith, together with four dharmas, counteracts laziness. Herein the intent lies within the merit of samādhi. One must be complete in the augmenting right faith that accords with it. That corresponding faith stirs up superior hope. With regard to that hope, one issues forth the practice of vigor. After giving rise to diligence, then body and mind become forceful and one will attain pliancy. Thereupon there is the counteracting—mindfulness counteracts the error of false conditioning.

This meaning one should know. Right knowing counteracts sinking down and being lofty and aloof. That is to say, right knowing gives rise to right contemplation, and is able to cause the two dharmas of high and low to come to rest. Therefore reflection counteracts the not-yet-aroused. This meaning one understands: equanimity counteracts arousal. Because the prior high and low have come to rest, the mind abides upright, which is the not-yet-aroused. Therefore such counteracting is the Eight-Severing Practice as the antidote to the six kinds of error and fault. This is the supreme enterprise of samādhi, whereby one realizes the bases of supernatural power (ṛddhipāda), and merit is born from this.

As the sūtras say: If one attains the Eight-Severing Practice, one can then give rise to the four kinds of bases of supernatural power, causing the mind-realm to be of a single nature. When that enterprise is accomplished, one will attain right correspondence. One can further realize and enter dhyāna concentration and the Dharma-gateways of liberation. One is complete in all the most excellent merits.

Commentary Elucidating the Treatise on the Bodhi-Mind (Bodhicitta-śāstra)

(End of Fascicle 2)