廣釋菩提心論

Furthermore, herein one should cultivate, in due sequence, according to Dhyāna (meditative concentration). That is to say, becoming freed from craving and desire, one attains joy and bliss. The inner mind is purified, dwelling in Right Conjunction.

By oneself one seeks and by oneself one beholds within the first Dhyāna. Furthermore, herein one no longer seeks but only beholds. This is named the Intermediate Dhyāna.

If in the first dhyāna craving has already been forsaken, then that joy and bliss abide in the purity of the inner mind, dwelling in Right Conjunction. This is the second Dhyāna. If, upon the second stage of Dhyāna, craving has already been forsaken, then one relinquishes bliss, abides in right knowing, and dwells in Right Conjunction.

This is the third Dhyāna. If, upon the third Dhyāna, craving has been forsaken and one abandons mindfulness-conjunction, then this is the Fourth Dhyāna. This Dhyāna is conjoined with the knowing inherent in the formless concentrations.

Herein, all is discriminated by relying upon such characteristics. Upon that object one makes the mind firm. Acting in accordance with reason, one employs wisdom to contemplate.

When the light of wisdom-cognition arises, it shines forth and shatters the seeds of ignorance. The ultimate forsaking is attained, that is, Right Conjunction. Apart from this, all is cultivation according to the outside paths (tīrthikas).

It is not true Samādhi. It cannot sever the defilements.

As has been said in the various sūtras: If one has cultivated true Samādhi, and if one wishes to be reborn, then in that very moment the defilements arise once again. At that time the mind will be like still water, entering into the Samādhi conjoined with contemplative practice.

As has been said in general in the Laṅkāvatāra Sūtra: Right wisdom contemplating practice—there is only the pure mind, beyond all discrimination. If one takes Suchness (tathatā) as the object, then this mind should pass beyond. If the mind has passed beyond, then therein there is no obstruction, yet it is able to pass beyond. Within non-obstruction, if one dwells in conjunction, then one contemplates the Mahāyāna. There, one does not awaken to the supreme quiescent peace. That is, one prevails by the wisdom of non-self and contemplates the absence of obstruction.

Herein the meaning is said to be: To contemplate the mind as it truly is, is the discrimination of formless dharmas. This is the supreme conjoined excellent practice. If so, then how is there any difference between consciousness and form?

Or how is it not different from consciousness? Moreover, with regard to the false meaning of obstruction, it is unlike the dream-state where what is seen at the moment is unreal. Thus consciousness, having been examined as it truly is, on its outer side—the most minute form—can scarcely be retained.

It too cannot be obtained; thus is established consciousness-only (vijñapti-mātra). It does not exist together with all outer notions. Although the pure mind dwells outwardly without discrimination, in contemplation, because it forsakes the dharmas of form, it attains the characteristic, and yet ultimately attains no-attainment.

Furthermore, with regard to the dharmas of form, one should contemplate formlessness. If there be only mind, then what is unreal can be retained yet is not retained. Thus these two natures of grasping truly cannot be obtained.

Forsaking grasping and rejecting, that mind is then non-dual. Contemplating thus, again there are no two characteristics. Taking Suchness as the object, this mind once more passes beyond.

The characteristic that was grasped likewise passes away. The two are without obstruction. Herein there is no dual cognition.

Within the meaning of true reality—therefore it is said that although the mind has passed beyond, the two are without obstruction. One should know that therein one should once more forsake. Therefore self-nature and other-nature, having an arising nature, cannot be obtained.

Thus one should examine that the nature of sentient beings likewise does not conjoin. If grasping, if rejecting—both natures being unreal, then at once they can be cast far away. One should know that all natures of things have a prior grasping.

Within the non-dual cognition, all are cast far away. Within non-obstruction there is no dual cognition; dwelling just so. Thus, with regard to all dharmas, one truly comprehends that there is no self-nature.

That, then, is able to enter the supreme true nature, entering the gateway of non-discriminating Samādhi. Furthermore, if within non-obstruction there is no dual cognition, then this is dwelling in conjunction. This means dwelling in the supreme true nature.

This is according to the view of the Mahāyāna. Thus one once more beholds the supreme true nature. Having beheld the supreme true nature, then with regard to all dharmas, using the eye of wisdom one contemplates emptiness.

Within that radiant light of cognition, all are seen as they truly are.

As is said in the various sūtras: What is it to behold the Truth of Supreme Meaning (Paramārtha-satya)? It means that all dharmas are not beheld at all. Herein, thus it is said, one beholds nothing whatsoever.

This is the supreme inclination, true and real, of not-beholding. It is not like the world's being born blind. There is no mutual conditioning, or no act of attention, and therefore all is not beheld.

Those others possess the seeds of an inverted nature, and so cannot sever it. But here it is not so. Furthermore, it is like entering the concentration of perception.

Afterward, whether one emerges or whether one once more gives rise to it, there is a nature of attachment. Greed is the root from which all the defilements gather together, so that one cannot attain liberation. Therefore it is said that there is a nature of grasping, and greed is the very form of the root of defilement.

As is said in the Sūtra of the Holy Two Truths: It is further said, one enters the dhāraṇī of the non-discriminating Dharma-gate. With regard to the non-discriminating dharma, one forsakes the characteristics of form. With wisdom resolved upon formlessness, one contemplates non-attainment and likewise gives rise to no act of attention.

This means the Supreme Inclination. It is not like the Concentration of Non-Perception (asaṃjñi-samāpatti). With regard to all attachment to form, one forsakes the dharma of attention.

Therefore one should know, as was said before: with regard to all forms, the attention forsakes the characteristic. If there be no right wisdom, then one cannot sever the seeds of doubt and delusion. It is like the fire of the world: if even a remnant be left, then things are burned.

How is one able to forsake thinking, if one does not regulate and bring to rest the false notion of mindfulness?

By this one should know—there is a halting upon the object; the mind, being firm, acts in accordance with reason. Using wisdom to contemplate, the radiant light of cognition arises. When light appears, darkness departs; when cognition arises, obstruction is destroyed.

It is like a person with two eyes, following without difference. With regard to the various stages, clear and without difference. The appearance of the radiant light of cognition is likewise so.

Where there is no light, there is only the nature of darkness. Light and darkness are two dharmas mutually differing from one another. One should know that Samādhi's forsaking of the natures of light and darkness is likewise so.

If it were not forsaken, then how could the mind dwell upon a single object-characteristic? Therefore, with regard to Samādhi, one should understand the truth thus. Then one can single-mindedly turn toward and accord with right wisdom.

Herein it is said that, in the end, there is no difference.

Furthermore, within Samādhi one should use wisdom to contemplate, and then there is no characteristic of form. With regard to all dharmas, then, they cannot be obtained. Those portions that are alike unto the characteristics of the stages cannot advance, nor can they bring about awakening.

If both self and other are seen to be without nature—having the natures of discrimination, vain elaboration, characteristics, all are extinguished. Thus, with regard to right wisdom contemplating the natureless nature, one attains conjunction. The discriminating mind, then, cannot be accomplished.

That, then, being without nature, likewise cannot be obtained. If therein there be a nature that can be beheld, then that beholding should halt. Having halted thus, if it transforms with regard to the natureless discrimination.

But here again it is not so, causing the three times to be alike in having a nature. Using the eye of wisdom one contemplates the characterless and unobtained. Furthermore, what is to be halted?

Speaking in the sense of true reality, the existence of nature and the absence of nature cannot be discriminated. One nature and other nature likewise cannot be discriminated. Therein, if one forsakes both the discrimination of nature and of no-nature, then forbearance can shine through and reach to all discriminations being empty.

That which can shine and the nature that is shone upon likewise are not possessed. Thus, until one attains the highest, most supreme non-discriminating conjunction. Herein, if one dwells once more in conjunction thus, then at once all discriminations can be severed and extinguished.

Therefore the defilement-obstructions and the cognitive obstructions likewise can be severed and extinguished. With regard to that, the defilement-obstruction's neither-arising-nor-ceasing is its nature. And that nature's root of inversion is dispelled.

As is said in the Sūtra of the Holy Two Truths: Thus, within the practice of conjunction, all natures and discriminations being ended, the natures are universally exhausted, and the root of the inverted, ignorant, self-natured defilement-obstruction is severed and extinguished. That root being severed and extinguished, all the defilement-obstructions can be severed. Furthermore, as is said in the Sūtra of the Holy Two Truths:

Question: It is asked of the Bodhisattva Mañjuśrī: How can one subdue the defilements? How can one clearly know the defilements?

Answer: Mañjuśrī replied: Within that Truth of Supreme Meaning, ultimately there is no arising. There, all dharmas dwell in the nature of non-arising. In the conventional, all are unreal and inverted.

One should bring to rest all natures and the place where inverted thinking and discrimination arise. If that thinking and discrimination do not cease, then there is the characteristic of self therein. Again, having self together with characteristic, then one establishes the various views.

If views are established, then the defilements transform. O Deva, if one can clearly know that within that Truth of Supreme Meaning all dharmas are ultimately without arising, then the Truth of Supreme Meaning is replete with the ten kinds of non-defilement. If within that Truth of Supreme Meaning there is no inversion, then there is no discrimination.

If there is no discrimination, then one attains the Conjunction of Cessation. If conjunction has passed away, then "that" and "I" together with their characteristics cannot be obtained. If "I" together with its characteristic cannot be obtained, then those views cannot be established.

Even down to the Truth of Supreme Meaning and Nirvāṇa, those views likewise cannot arise. By this, then, with regard to the practice of non-arising, all defilements are ultimately subdued. O Deva, you should know: the defilements, with regard to the Truth of Supreme Meaning—the unobstructed cognition, the ultimate emptiness, the ultimate characterlessness, the ultimate naturelessness.

Thus one should know how to clearly comprehend the defilements. O Deva, just as a venomous snake is harmed by an incantation, so too are those manifold defilements likewise.

The Deva further asked: What is the seed of the defilements?

Mañjuśrī replied to the Deva: The Truth of Supreme Meaning is the ultimate nature of non-arising. If with regard to all dharmas one gives rise to discrimination, then this is the manifold defilements. From this arise the various natures and the defilements. Within that inversion one cannot shine through. Therefore, with regard to dharma, severing and forsaking, all inversions can be utterly severed. Therefore the cognitive obstruction can be rightly resolved and inevitably dispelled. The cognitive obstruction being severed, then there is no nature of continuance.

It is like the light of the sun appearing, whereupon the masses of clouds disperse. With regard to all things illuminating without obstruction, that radiant light of cognition purely shines forth. If form and mind, all their self-natures, are likewise so.

The true nature of things is resolved as ever-abiding. With regard to the non-continuing nature, truly comprehending as the meaning of the nature of all things as it truly is. Therein, how can the nature of things be expressed in words?

Therefore, with regard to the Truth of Supreme Meaning and the Truth of the Conventional, speaking just as it is, truly as it is—having clearly comprehended all the characteristics of form together with the natures of all things, one then attains all-cognition (sarvajñā). Thus is spoken the meaning of severing the obstructions. Therefore one shall realize all-cognition, the supreme and most excellent path.

This is not the path of the Śrāvakas, for whom the inversions cannot be severed, nor can they single-mindedly sever those two obstructions.

The Laṅkāvatāra Sūtra says: O Mahāmati! Those Śrāvakas give rise to a cause of difference and distinction, and so there is a place of attachment. Having beheld that dharma, they then grasp at Nirvāṇa, taking themselves to have become Buddhas, yet they cannot behold the dharma of non-self.

O Mahāmati! By this one cannot attain liberation. Thus those Śrāvakas, knowing for themselves their realization, have not yet truly emerged.

That is, they have not yet attained emancipation. That differing view transforms, and so what they do is not conjoined with this matter. Their practice of the path will be hard to bring to true liberation.

The World-Honored One further spoke only of the dharma of the One Vehicle; he did not speak of the path of the Śrāvakas. Those Śrāvakas, with regard to the aggregates, contemplate non-self, and there they attain the non-self of persons. Here it is not so; for one should regard the three realms as all arising from the transformations of consciousness.

If one says that there is something outside of consciousness, this means attaining non-self. Thus, with regard to the non-dual cognition, there is non-self, yet one does not enter, while with regard to that other nature, one does enter. If that other nature is entered, then there one does not enter into the nature of consciousness-only.

Furthermore, as is said in this sūtra, in the chapter "The Holy Emergence from the World": Furthermore! O sons of the Buddha, you should know! The three realms are only that which is manifested by mind—they are mind. Moreover, there is no boundary that can be obtained. If one says there is a boundary, then there is an arising. If one says there is, then there is a place of dwelling. All are characteristics of discrimination. If the mind has no boundary, then one can enter into that non-dual cognition. Thus, that entering is the true entering.

Herein it is once more asked: If so, then how shall the stages of conjunction arise?

The answer: By the power of the pure and supreme vow. The Bodhisattva gives rise to great compassion, universally for the sake of sentient beings, performing deeds of benefit. From that vow-power, there arise the supreme acts of giving and deeds that accord with clarity. That, then, is the truly pure arising. Furthermore, the Bodhisattva of great compassion—if all sentient beings have not yet been able to enter fully into the pure cognition of the natureless nature of all dharmas, then the Bodhisattva, even unto according and turning into saṃsāra, is likewise not defiled by saṃsāra, transcending it and dwelling in the not-yet-awakened quiescence of dharma. As the sūtra teaches:

Beholding within non-obstruction, / Knowing the supreme non-self.

Therefore, if with regard to the two characteristics it is said there are no two, the meaning is the supreme—that is, the Truth of Supreme Meaning, wherein is the true supreme inclination. With regard to the non-dual, the unobstructed cognition, ultimately non-self, without self-nature. Then one attains the beholding-conjunction. There, the beholding is undiscriminated from the other beholding. All are undiscriminated and without awakening. All is quiescent.

It is further asked: How is it that one can give rise to the practices of conjunction?

The answer: It is not so. Or, that beholding is real. It cannot accord with the supreme meaning.

Why? Because therein there is no sovereign master, no self-mastering characteristic together with conjunction; rather, what is beheld is as within the conventional dharma, according with the forms and characteristics of the realm. If one knows arising, consciousness in turn accords with the deeds of the world.

Therefore one should know that this cognition is so. Within that cognition it is said to be complete with beholding, yet truly there is no characteristic of a sovereign master. If the non-dual, unobstructed cognition arises, then it opens forth as it truly is.

Moreover, within that cognition one attains the true beholding. It is not that all dharmas, with regard to the Truth of Supreme Meaning, are without self-nature, while the Conventional Truth is resolved as conjunction. If one speaks otherwise than this, then those others give rise to a narrow and inferior cognition.

As is said in the Sūtra of the Holy Two Truths: Within the Truth of Supreme Meaning, then, there is ultimately no nature. Within the conventional path, one contemplates in accordance with this. If it were otherwise than this, then those fools would give rise to something other than the Śrāvakas, Pratyekabuddhas, Bodhisattvas, Buddhas, together with the various stages.

Then how could these be established? Does this mean the conventional has no cause? Is the conventional unarising?

Now this is not so. With regard to the conventional path, one contemplates in accordance with it. With regard to the Truth of Supreme Meaning, truly there is no place of arising.

With regard to the Truth of Supreme Meaning, if there were a place of attainment, it would be like the horns of a hare. The conventional dharmas are all like illusion, like a reflected image, and again like an echo. By this, then, the conventional arises from conditions together with the Truth of Supreme Meaning.

Therein the natures of things cannot conjoin. The nature contemplated by thinking does not alter. Here, thus, one should know that all the world is like an illusion.

The defilements and karma are the cause of the illusion. The arising of sentient beings comes about by the transformation of illusion. Therefore, conjoined with merit and cognition, all the practices have illusion as their cause.

Thus the cognition of conjunction comes about by the transformation of illusion.

As is said in the Prajñāpāramitā Sūtra: Subhūti! Now there is the Śrāvaka as a phantom, the Pratyekabuddha as a phantom, the Bodhisattva as a phantom, the Tathāgata as a phantom, the defilements as a phantom, karma as a phantom. Subhūti! All come about by conditions, and so all dharmas are as phantoms. Such matters, according to the differences of the deeds, arise differently. All are the characteristics of illusion. Within that illusion, thus one comprehends thoroughly. All are unreal, yet are attached to. If one can understand thus, one attains conjunction. If one grasps and holds them as real, then the fool will give rise to something other. Thus it is said, truly there is no difference.

As in the Sūtra of the Holy Dharma Collection there is a verse:

Like an illusion performing the various deeds, / From phantom-birth, liberation; / This, as before, is to be known. / The unphantom—within it, there is attachment. / It is said the three realms are like phantoms; / The Buddhas and Bodhisattvas all know this. / Knowing it, they then surpass those others, / Performing benefit for the world.

Thus, within the various deeds, one should contemplate the true nature. As was said before of Śamatha—if the mind arises sunken-low or raised-high, then one should contemplate that all dharmas are without self-nature. At that time one should forsake the attention to high and low, and cognition is then accomplished. That Śamatha (calming) conjoined with Vipaśyanā (contemplation) is the path that the practitioner practices, and it will be made complete. Even unto being able to give rise to the power of faith and understanding, and dwelling in the stage of understanding-practice. Beholding desire, after which it arises, one once more reflects. Within the Truth of Supreme Meaning there is no self-nature. The Conventional Truth abides just so.

As the Ratnamegha Sūtra says: How does the Bodhisattva attain the principle of non-self? O good son! The Bodhisattva should clearly comprehend, contemplating form, sensation, perception, formations, and consciousness.

When one contemplates thus, then form cannot be made to arise, nor can it be accumulated, nor can its ceasing be obtained. Thus sensation, perception, formations, and consciousness—if their arising, if their accumulation, if their ceasing—likewise cannot be obtained. With regard to that Truth of Supreme Meaning, having clearly comprehended the practice of non-arising, one gives rise to wisdom to contemplate, and once more does not act with attachment.

By this, it is because of foolishness and absence of cognition. With regard to this, just so, that which is without self-nature is grasped as having nature; inverted attachment. Therefore birth-and-death, coming and going, does not cease.

In the present life one undergoes those sufferings and calamities without rest. The Bodhisattva, having such a heart of compassion, ever and often gives rise to it, never interrupting the reflection upon his former deeds. By compassion and benefit, one gives rise to supreme practice.

As the deeds belonging to oneself accord with all-cognition. Therein the nature of dharma is clearly comprehended as it truly is. Afterward, with regard to all Buddhas and Bodhisattvas, one shall make offerings and praise.

Having been accomplished, from emptiness one gathers compassion, giving rise to all manner of bestowal and performing deeds of merit and virtue.

As is said in the Sūtra of the Holy Dharma Collection: The Bodhisattvas are those who manifest as it truly is. That is, with regard to all sentient beings, they turn into great compassion. This "I" abides in the joy of Samādhi (right concentration).

Within the dharmas, just as they truly are, one manifests. For the sake of all sentient beings, one accomplishes. By this great compassion, when it first arises, then one attains the superior precepts, concentration, wisdom, and so forth.

All the trainings are perfected, accomplishing unsurpassed Right and Complete Enlightenment (anuttara-samyak-saṃbodhi). Herein one should know: wisdom and skillful means are the deeds of the Bodhisattvas conjoined with the supreme path. Not departing far from the Conventional Truth, one manifests (clearly reveals) the Truth of Supreme Meaning.

If one does not cut off and depart from the conventional, then one can, with a heart of great compassion, act as a guide. For the sake of according with sentient beings, one performs deeds of benefit, casting far away inversion. That is named goodness, able to establish the transcendent wisdom of the world.

By this one can accord with skillful means. When practicing within those skillful means, clearly comprehending the characteristics of illusion, and once more without inversion, using transcendent cognition, just as in performing the various most-supreme skillful means of goodness, one can, with regard to the phrase of true reality, give rise to a valiant intention and bring forth supreme wisdom. The Bodhisattva, having attained the wisdom of skillful means, once more dwells in the supreme path of conjoined practice.

As is said in the Akṣayamati Sūtra: Inexhaustible Dhyāna is able to bring forth wisdom together with skillful means. What is here brought forth, one should know, is the practice of conjunction. This is the performing of the supreme path.

The Treatise on the Bodhi-Mind, broadly expounded.

(End of Scroll 3)

Annotation: From the words "false discrimination" down to the words "the precepts complete"—317 characters differ according to the present text. This is collated according to the Song-dynasty edition, with the Ming-dynasty edition appended.

Explaining false discrimination—how can it be removed?

Furthermore, herein, how can one forsake the seeds of doubt and delusion? That is to say, therein one is conjoined with concentration. Using the eye of wisdom to illuminate and contemplate, those seeds are empty, as was said before.

With regard to that form, if there be a characteristic of a place of attainment and one takes it as attained, then ultimately there is no attainment. It is like a person who mistakes a turtle for a frog—knowing clearly, one discriminates. Within that form, forsaking doubt—this meaning too is likewise so.

Using the eye of wisdom to contemplate, all are unreal, all are false and obstinate attachments. It is like a person within a dark room who furthermore shuts the door tight. In the end it is all darkness; ultimately one beholds nothing whatsoever.

Furthermore, it is like the vase and the clay, fashioned into a single thing. What is hidden and concealed therein truly has no place to be beheld. The meaning therein is as the dark room and the not-beholding.

That form and the existent-nature, doubt and delusion, attachment—again they cannot be forsaken. Because they are not forsaken, although one does not behold that other, yet one does not emerge. Thus, the person and the attachment—how can the mind ultimately sever it?

Therefore, within Samādhi, attachment though truly minute is like a single knife of wisdom, sharp and keen, cutting away that form of thinking. For it is the seed of false and inverted discrimination. Thus having truly severed it, it is like felling a tree, where one must also cut through the very root.

The ground, again without a root, cannot be made to grow. The seed of false thinking is then cast far away. All that is lost will inevitably arise once more.

Herein, thus, the severing of obstruction and doubt is conjoined with the Dharma-gates of Śamatha (calming) and Vipaśyanā (contemplation). This is the path of cultivation of the practitioner. The Buddha said: This gate of conjunction is non-discriminating, the nature of the cause of right knowing.

Therefore the sūtra teaches:

First abide in the precepts, afterward one attains concentration; / Having attained concentration, wisdom is cultivated; / Pure and complete, it accomplishes wisdom. / The purity of cognition is first by the completeness of the precepts.