釋摩訶衍論

The exposition of the method of cultivating skillful means has been completed; now the exposition of the method for extensively explaining the counteraction of demonic influences will be presented in due order.

It is written: Some beings lack wholesome roots and are consequently deluded, troubled, and disturbed by external maras, ghosts, and spirits belonging to other paths. While they are seated, these beings may appear in terrifying forms; or they may appear as men or women of comely features. One should simply recollect the mind, and those phenomena will immediately disappear and cause no harm or disturbance.

They may appear in the forms of devas or bodhisattvas; or they may assume the form of a Tathagata, fully endowed with excellent marks. They may utter dharanis; or teach generosity, moral discipline, patience, diligence, meditative concentration, and wisdom; or speak of equality, emptiness, signlessness, aspiration, freedom from resentment, freedom from attachment, the absence of cause, the absence of result, and ultimate emptiness and quiescence, declaring this to be true nirvana.

They may appear as wise persons who know events of the past. They may also clearly know future events, read the thoughts of others, possess unhindered eloquence, and cause beings to become attached to worldly fame and gain. They may cause some to become greedy and others angry, while their dispositions alternate unpredictably between joy and other states; or they may become exceedingly loving and affectionate, sleep excessively, and suffer many illnesses.

Their minds may become indolent or overly diligent; later they may immediately lapse into sloth, give rise to disbelief, and become filled with doubts and anxieties. They may abandon correct and excellent practices and then cultivate miscellaneous karma; or become entangled in worldly affairs and bound by various kinds of fetters. They may also cause people to attain various samadhis, some of which resemble those attained by followers of other paths but are not true samadhi.

They may cause people, for one day, two days, three days, or even seven days, to abide in concentration and naturally obtain fragrant and delicious food. Their innermost minds become refreshed and delighted, and they feel neither hunger nor thirst. This causes them to become attached.

Or they may cause people to eat without measure, whether excessively or too little, so that their complexions change. For these reasons, practitioners should always use wisdom to examine such things and must not allow their minds to fall into error. By diligently maintaining right mindfulness, neither grasping nor becoming attached, they will be able to distance themselves from all karmic hindrances.

One should clearly understand that followers of other paths also possess samadhis, but they never depart from views, craving, pride in self, or attachment to worldly fame, gain, and reverence. The samadhi of suchness, however, does not abide in the characteristic of seeing and does not abide in the characteristic of attainment. Therefore, upon emerging from concentration, one is free from indolence and pride, and the afflictions gradually disappear.

If ordinary beings do not cultivate and permeate themselves with this Dharma of samadhi so as to enter the lineage of the Tathagata, there is no other way to do so. Yet if they cultivate worldly meditations and samadhis, numerous attachments will arise; relying upon views of self, they will be fettered and remain bound to the Three Realms, together with followers of other paths. If they are separated from the protection and guidance of a spiritual friend, the views of other paths will arise in them.

The Treatise says: This method is further divided into two methods. What are the two? The first is the method of the comprehensive exposition that explains and reveals in brief; the second is the method of the separate exposition that explains and reveals extensively. The first method comprises five methods. What are the five? The first is the method concerning the differences between superior and inferior beings; the second is the method concerning the persons capable of creating hindrances; the third is the method revealing the functions of the karma they perform; the fourth is the method revealing the practices for counteracting them; and the fifth is the method revealing the benefits obtained through the power of the person applying the counteraction. These are called the five.

The method concerning the differences between superior and inferior beings means that there are two kinds of beings, each different from the other. What are the two? The first comprises beings whose causes and conditions are complete; the second comprises beings whose causes and conditions are deficient.

Beings whose causes and conditions are complete are endowed with five things. Beings whose causes and conditions are deficient lack four things. What are the five complete things?

The first is complete faith; the second is the complete presence of a person capable of assisting, protecting, and sustaining them; the third is complete understanding of the Dharma, enabling them skillfully to comprehend all that is right and wrong; the fourth is complete timeliness, enabling them to adapt appropriately to circumstances; and the fifth is complete nature, meaning possession of the true nature. These are called the five.

If beings are endowed with these five things, ultimately they will encounter no hindrances.

What, then, are the four deficiencies? They are the absence of the first four things mentioned above. If beings possess the true nature but lack these four things, they will ultimately be unable to escape hindrances. One should understand that the present passage addresses those deficiencies. As the root text says: “Some beings lack the power of wholesome roots.”

The method concerning the differences between superior and inferior beings has been explained; now the method concerning the persons capable of creating hindrances will be presented in due order. Although the persons who create hindrances are innumerable, they do not fall outside four categories. What are the four? The first is maras; the second is followers of other paths; the third is ghosts; and the fourth is spirits. These are called the four.

“Maras” means the four kinds of great maras and their 32,000 retinues of maras. “Followers of other paths” means the ninety-six kinds of great followers of other paths and their 93,000 retinues. “Ghosts” means the ten kinds of great ghosts and their 51,302 kinds of ghostly retinues.

“Spirits” means the fifteen great spirits and their 51,302 retinues of spirits. All these various kinds disturb and confuse the true teaching and cause beings to proceed toward a path that is not the true path; therefore, they are called evil paths. The names and meanings of maras and followers of other paths are distinct from one another and are clearly set forth in the sutras; therefore, they will merely be mentioned briefly without explanation.

Ghosts and spirits are not clearly distinguished in the sutras; therefore, an essential explanation will now be given, beginning with a brief account of the ten kinds of ghosts. What are their names? The first is the Giá Tỳ Đa Đề ghost; the second is the Y Già La Thi ghost; the third is the Y Đề Già Đế ghost; the fourth is the Bà Na Kiền Đa ghost; the fifth is the Nhĩ La Nhi Lê Đề ghost; the sixth is the Ban Ni Đà ghost; the seventh is the A A Di ghost; the eighth is the Xà Khư Bà Ni ghost; the ninth is the Đa A Đa Y ghost; and the tenth is the Xuy Dương ghost.

These are the ten.

What functions do these ten ghosts perform?

The first ghost may create daytime scenes or nighttime scenes; it may create the sun, moon, and stars; or it may create climatic conditions, transforming them at will.

The second ghost creates fragrances, flavors, clothing, and many kinds of vegetation, transforming these phenomena at will.

The third ghost creates earth, water, fire, and wind, transforming these phenomena at will.

The fourth ghost creates phenomena of flight and moves through them without obstruction at will.

The fifth ghost creates the sense faculties, consciousnesses, and phenomena of closure and opening, acting through them without obstruction at will.

The sixth ghost creates the six close relatives and other family members, causing them now to exist and now not to exist, without obstruction at will.

The seventh ghost creates phenomena of old age and youth, without obstruction at will.

The eighth ghost creates phenomena of wisdom and ignorance, without obstruction at will.

The ninth ghost creates many kinds of phenomena, without obstruction at will.

The tenth ghost creates apparitions, dragons, lions, and many different kinds of sounds, without obstruction at will.

These are called their functions. By what powers does each of these agents accomplish its particular functions? Each agent accomplishes them through three things. What are the three? The first is a teacher; the second is instruction; and the third is training. “Teacher” here means the instructor; “instruction” means that which is studied; and “training” means repeated study and habituation. These are called the three.

Thus, these ten ghosts remain at all times and never depart. They act and transform, creating hindrances. Their names are established according to the activities that become predominant, as stated in the first section.

What, then, are the names of the fifteen spirits?

The first is the Phiệt La La Kiền Đa Đề spirit.

The second is the A Chỉ Đà Di Lê Ni spirit.

The third is the Bổ Đa Đế Đà Ha Ha Sa spirit.

The fourth is the Xà Tỳ Ma Chỉ Ni spirit.

The fifth is the Na Đa Sa Xà spirit.

The sixth is the Đa Đa Đa Đa Địa Địa spirit.

The seventh is the A Lý Ma La spirit.

Eight is the deity Thi Xoa Ni Đế Sa Yết Na.

Nine is the deity Bang Di Đà La Ô Đa Đề.

Ten is the deity Án Án Ngân Ngân.

Eleven is the deity A A Ha Đế.

Twelve is the deity Tu Lê Di Ni.

Thirteen is the deity Đầu Đầu Ngưu Đầu.

Fourteen is the deity Sa Ô.

Fifteen is the deity Tinh Mi.

These are called the fifteen.

What does each of these fifteen deities bring about?

The first deity creates a state of keen intelligence.

The second deity creates a state of dark dullness.

The third deity creates a joyful state possessing light.

The fourth deity creates a joyful state without light.

The fifth deity creates a state of drifting distraction.

The sixth deity creates a state of focused attention.

The seventh deity creates an evil, unwholesome state.

The eighth deity creates the state of those possessing all knowledge.

The ninth deity creates a state in which one is awakened while others are deluded.

The tenth deity creates a state of seeming complete without engaging in cultivation.

The eleventh deity creates a state of empty emptiness.

The twelfth deity creates a state of rapid coming and going.

The thirteenth deity creates a state of movement.

The fourteenth deity creates a state of steadfastness.

The fifteenth deity creates a state that follows the course of time.

These fifteen Great Divine Kings are present everywhere and at all times, never departing. Through their actions and transformations, they create hindrances and disturbances for practitioners.

How do demons and non-Buddhist practitioners differ?—They are called demons because they perform evil deeds. They are called non-Buddhist practitioners because they cause people to abandon wholesome deeds. The distinction between these two kinds should thus be clearly understood.

How do demons and deities differ?—Those that obstruct the body are demons, while those that obstruct the mind are deities. The distinction between these two kinds should thus be clearly understood. By what means are these four hindrances counteracted?

Here there are four kinds of counteraction. What are the four?—The first is counteraction through concordant accommodation; the second is counteraction through mutual opposition and contrariety; the third is counteraction through the joint practice of both; and the fourth is counteraction through the practice of neither. Counteraction through concordant accommodation means counteraction through unhindered mastery.

That is, when another acts to disturb the mind, the disturbance gives rise to the recollection that, from beginningless time until now, this matter has been thus and ultimately cannot be destroyed. Why is this? Because the basis of what is perceived possesses awareness, and each being inherently possesses true virtue.

It is therefore not an erroneous matter. If this is clearly understood, the various wrong views become submissive and are seen as magical apparitions. Why is this?—According to the increase or decrease in what is perceived, the undefiled nature and its virtues likewise appear greater or smaller.

This is called counteraction through concordant accommodation.

Counteraction through mutual opposition and contrariety means counteraction by discerning distinctive characteristics. That is, if another acts to disturb the mind, then the one who is disturbed should seek skillful means, turn in the contrary direction, distinguish what differs, oppose erroneous characteristics, and simplify them. This is called counteraction through mutual opposition and contrariety.

Counteraction through the joint practice of both means counteraction through a complete transformation. That is, at a single time one fully employs both the contrary and concordant methods, never departing from their transformative application. This is called the characteristic of counteraction through the joint practice of both.

Counteraction through the practice of neither means counteraction through non-thought and non-reliance. That is, regarding all dharmas, there is nothing recollected, nothing contemplated, nothing grasped, and nothing sought. This mind is quiescent and abides in non-abiding. This is called the characteristic of counteraction through the practice of neither.

The characteristics of such counteractions are explained more clearly in the passage below. In this exposition of decisive discernment, they have already been stated in brief. As the root text says, this is because Māras, non-Buddhist practitioners, demons, and deities cause delusion and disturbance.

The section on the agents who create hindrances has now been explained; next, the section revealing the functions of the actions performed will be discussed. This section has two further divisions. What are the two?—The first is the section on the general characteristics of the functions of the actions performed; the second is the section on the practice of counteraction through penetrating comprehension.

What are the characteristics of the first section?—All the various kinds of邪 influences described above manifest images of the six paths to disturb practitioners’ minds; these will now be clearly and extensively explained. Demons or deities most often create manifestations of the four paths of hell beings, hungry ghosts, animals, and asuras to disturb practitioners’ minds. As the root text says: “If, while one is seated, terrifying forms appear.” Māras most often create manifestations of the heavenly path to disturb practitioners’ minds.

As the root text says: “Or they may appear handsome and dignified.” Assemblies of non-Buddhist practitioners most often create manifestations of the human path to disturb practitioners’ minds. As the root text says: “Such as men and women.” The phrase “and similar forms” means forms of the same kind. That is, they create beings of the same class, relying upon what appears correct, in order to disturb practitioners’ minds.

The section on the general characteristics of the functions of the actions performed has now been explained; next, the section on the practice of counteraction through penetrating comprehension will be discussed. That is, there are sentient beings who contemplate as follows: All dharmas are only the measure of the one mind; there is no dharma outside the mind. Since there is no dharma outside it, how could one mind-dharma create an obstruction for another mind-dharma?

Furthermore, one mind-dharma liberates another mind-dharma; yet there is neither obstruction nor liberation. The one mind-dharma and the one are precisely mind, and that mind is precisely the one. The one is not different from mind, nor is there a mind different from the one.

The one encompasses the Dharma-realm, and mind also encompasses the Dharma-realm. The immeasurable and boundless realms of delusive thought are quiescent and do not arise. Within this, characteristics are transcended, and all dharmas are equal—of one flavor and one characteristic, which is no characteristic—giving rise to all illumination.

The ground of mind is like the ocean: the winds cease forever, and the waves come entirely to rest. This is called the characteristic of counteraction through penetrating comprehension. Why is this?—Because if practitioners do not return to the gate of counteraction, they cannot resist erroneous paths or subdue attachment and conceit.

As the root text says: “One should remember that all is only a realm of mind; when that realm ceases, one is no longer harmed or afflicted.”

The section on the practice of counteraction through penetrating comprehension has now been explained; next, the section on the distinctive characteristics of the functions of the actions performed will be discussed. This section has eight further divisions. What are the eight?—The first is the section on appearing in human forms to induce belief; the second is the section on uttering speech that disorders consciousness; the third is the section on misleading people through the attainment of knowledge of the three times; the fourth is the section on not escaping the bonds of the mundane world; the fifth is the section on causing disturbance through the impermanence of mental nature; the sixth is the section on causing the attainment of false concentration that is not genuine;

the seventh is the section on exhorting practitioners to abandon error; and the eighth is the section on discerning the genuine and the spurious so that they may be clearly understood.

These are called the eight.

These will be explained sequentially in accordance with this outline and contemplated in correspondence with it. Within the first division, there are three kinds of persons. What are the three?—The first is a heavenly person; the second is a bodhisattva; and the third is a Tathagata. These are called the three. When non-Buddhist practitioners create these three forms, which methods do they employ in each case? What are the six?—The first is the method of fashioning images; the second is the method of riding upside down; the third is the method of divine spells; the fourth is the method of reciting sutras; the fifth is the A Hồ method; and the sixth is the method of exhortation and invitation. These are called the six.

Regarding the image-making method: according to which being is to be employed, and where is the image to be made? One makes an image of that being. Regarding the supplicatory offering method: various foods and the bodies and lives of various sentient beings are used to perform this rite.

Regarding the mantra method: dharanis are recited according to the particular place. Regarding the scripture-recitation method: it means reading and reciting the Bat Da La and other scriptures. Regarding the A Ho method: whatever is done, no other words are spoken; one merely acts and says, “A Ho A.” Regarding the exhortation and invitation method: one turns toward the true World-Honored One and invokes his spiritual power.

Regarding the making of an image, what is its form? How should an image of a heavenly deity be made? At each of nine places—the head, face, eyes, ears, nose, tongue, body, hands, and feet—the dharani mantra is recited 18,000 times, thereby establishing that place.

Thus, while making the eyes of the image, one recites this mantra:

Gia A Na Thi De, Phat O Da A Xac Sa A Xac Xoa Sa De Bat Dao De Da Da Da Na, Thi Sa Thi Xoa Na O Da O De Thi La La La La La La La La La La. Nai Nai Nai Nai Nai Nai Nai Nai Nai, Phat Da Phat Da De Khu Chi La Gia Ket Na La La Khu Chi Na Gia Thi Ha Ha De Gia Gia Gia Gia Gia Phat Thi, Ty Kien Ty Kien Thi, Na Xoa Ba Ba Ba.

Kien Phat De A Da Na Thi, A Da Na Thi, Phat Da Na Thi, Phat Da Na Thi, Ha Sa Ha Y Da Le Le Ba Le De, Gia Gia Gia Gia Gia, Y Y Y Y Y, Da Da Da Da Da. Thi Thi Thi Thi, Xac Xac Xac Xac Thi, Ham Ham Ham Ham De De De De Na Thi Na A Y A Y Phat A De Bat Da De Da Da Phat Da De Sa Ba Ha Ha Ha.

After this mantra has been recited 18,000 times, the image’s eyes become completely pure; the pupils move and become bright and clearly perceptive.

When making the ears of the image, one should recite this mantra:

An Ma Sa Chi Y Na, An Ma Sa Chi Y Da, Phat Da Da De O A O A Na Yet La, Yet Na Na Na La La Na La, A A A A A A A A A A, Kha Kha Kha Kha Kha Kha Kha Kha Kha Kha, Gia Gia Gia Gia Gia Gia Gia Gia Gia.

Da Da Da Da Da Da Da Da Da, Chi Chi Chi Chi Chi Chi Chi Chi, De De De De De De De, Na Na Na Na Na Na Na, Le Le Le Le Le Le Le Le, Da Gia Da Na Gia Da Da Gia O Da De O Da De, Phat Da O Da De, Ty Le Sa Ma A An Da, Ba Yet Na, Na Na Thi Sa Ba Ha A A.

After this mantra has been recited 18,000 times, the image’s ears become completely pure; they open, move, and turn in accordance with principle, becoming increasingly distinct.

When making the nostrils, one should recite this mantra:

Ba Chi La La De, A Ma Di Da Xac Nham Ba A Thi De Chi O Yet Na Thi, Ho Ho Ho Ho Kha Kha Ty Gia Kien Na Thi De So Ma, Ma Thi Ma La O Gia Na, Tat Ba De Le De, O Da Ni, Yet Dan Da Da Ty Thi Na, Gia Kha Di De A A A Ho, Na La Na La Thi Chi A Di Le Ba, Xoa Xoa Xoa Xoa Xoa Xoa Xoa Xoa Xoa Xoa, Ba Xoa A Da Da Y Na, Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu Tu, Kien Kien Kien Kien Kien Kien Kien Kien Kien Kien Kien Kien, A Kha Ba Ba, Ba Ba A Kha, Ha Chi Da Ma Chi Da Da Chi Da A Thi De, Kien Ba Le Xa Xa Xa Xa, Di Di Di Di Ba Phat Thi, Tho Tho Sa Ba Ha A Kha.

After this mantra has been recited 18,000 times, the nose becomes completely pure. With every movement, it changes for the better.

When making the image’s tongue, one should recite this mantra:

A Ma A Y Gia, Khu Na Thi, De De Phat Da De, A Chi Sa Da Da Ma Da Da, A La De Na O Ba Na O Na O Thi O O, Chi Phat Y Dan De, A Chi A Cu Ni Ty Xa O Chi Na, Ket Ket Ket Ket Na Xa De O Xa De A Da Chi, Ban Da Chi, Thi Kha Gia, Ma Xa A Da De Yet Na Kha, Ba Na Kha, O Thi De, Ca Ty De Na A Chi Da, Ma Na Thi Ma Na Thi, Xa Chi Xa Chi, Ty Xa Chi, Sa Ba Ha A Kha.

After this mantra has been recited 18,000 times, the tongue becomes completely pure. One then recites the mantra:

Khu A Y De Ca Y Ca Y, Ba Ba Ty Ba Ba Ba Ba Ba De Xa O Ma Xa O, Phat Da A Phat Da Ba Yet Na, Ha Y Ha Y Ha Ha Ha Ha Y, Tat O De Ma Na Thi, Bo De Da Khu Chi Nhi O De, Thong Thong Ba Thong Thong, A Man Ni Ba Ba A Man Ni, Xa Ha Ma Xa Ha Ba De, Yet Na Thi Yet Na Thi, A Di De A Di La Ba Ba, A Ha A Kha A Ha Kha.

After this mantra has been recited 18,000 times, the body becomes completely pure, causing the face to be transformed.

When one wishes to make the hands, one should recite this mantra:

An Ma O Gia De, A Gia A Man Da, O Na Ba De Ty Na Thi Xa Chuyen Ba, Ca La Di O, Ha Da To Thi, Ma Di Thi Di Thi, Di Thi Di Thi, Chi Tat De, Ba Ty Ma. A Ty Ma, Ha Kien Phat De, O Da Na Ba Da Na Ba Ba A Ha A Kha.

After this mantra has been recited 18,000 times, the hands become completely pure. The fingers become rounded and the nails long.

When making the feet, one should recite this mantra:

Kha Y Gia, Ma Y Gia, Yet La De, Ba La De, Kien Na Kien Na Cuu Ma Cuu De, Cuu Ma Phat De, A Chi Sa A Chi Ba, Kha Na Kha Na Sa Ba Ha, A A Ha Kha.

After this mantra has been recited 18,000 times, the feet immediately become completely pure. The toes become full and rounded, with complete toenails.

When one wishes to make the head and face, one proceeds in sequence in this manner with the first two mantras, taking the beginning as the end and the end as the beginning. Reciting them in reverse sequence 18,000 times causes the head and face to become completely pure, adorned with beautiful marks. After the various faculties have been made, one then recites the wheel-syllable mantra to cause consciousness to enter and accompany them. This is the Phieu Yet Na La syllable-wheel, and one recites this mantra:

Vien Vien Vien Vien Vien Vien Vien Vien Vien Vien Vien Vien Vien Vien Vien Vien Vien Vien; then, in reverse, one intones: Te Te Te Te Te Te Te Te Te Te Te Te Te Te Te Te Te Te ... Sa Ba A Ha A Kha.

After this mantra has been recited 18,450 times, there is nowhere within the measure of mind that is not complete.

The image-making method has now been explained; next, the supplicatory offering method will be discussed. To perfect an image of a heavenly deity, the mantra method must be complete and without deficiency. If anything remains incomplete, this method is then used.

The mantra method alone completes the requisite causes, but its allotted duration cannot be sustained for long: it lasts only seven days and does not exceed that number. If this method is used, the deity remains within the image for seventeen days, or 107 days, or even as long as 1,000 days. Supplication is performed for this purpose.

What is the form of this supplicatory offering method? After making the image, one presents various offerings before it and then performs the supplication. When the supplication has been completed, the image joyfully accepts and partakes of the offerings.

Having partaken of them, it immediately tells the practitioner: “For one day, two days, three days, four days, five days, six days, seven days, or up to one hundred days, one thousand days, or ten thousand kotis of days, I shall remain in body and mind according to your pleasure, comply without opposition with whatever you seek, and bring this undertaking to its essential gateway.”

The supplicatory offering method has now been explained; next, the mantra method will be discussed. In the two preceding methods, the principle is perfect and lacks nothing. For what purpose, then, is this mantra employed? It is because there are two kinds of deficiency. What are the two? The first concerns adornments; the second concerns coming and going. For this reason, the mantra method is established. Once it has been established, many kinds of beautiful adornments appear in the heavens. For what purpose is this mantra used? It is used to adorn the heavenly realm. One then recites the mantra:

Án Ma Đề Đế Mạn Đa, Xà Tỳ Na, A Kha Thi, Kiền Ô Ma, Ca Thi Đế, Di Khư Thi Đà Xoa La A Ma Y Ma Y Ma Giạ, Ô Kha Na, Ô Kha Ha Ô Kha Ha, Ô Ha Na, Nại Nại Nại Nại Nại Nại Nại Nại Nại Nại Nại, Phạt A Phạt, A A A A A A, Phạt Ma Thi, Ý Ý Ý Ý, Ý Ý Ý Ý, Ý Ý Ý Ý, Ý Ý Ý Ý, Ý Ý Ý Ý, Ý Ý Ý Ý, Ý Ý Ý Ý, Ý Ý. Sa Bà Ha, A A Ha Kha.

If this mantra is recited 23,000 times, then at that very moment many kinds of splendid adornments of the heavenly realm will appear, all of them no different from before. Once they have appeared, they will accordingly extend throughout the body, adorning it everywhere. This is so that coming and going may be fully accomplished without obstruction. For what purpose is this mantra used? It is used so that one may come and go freely. Therefore, the mantra is then spoken:

A Bà Bà Bà Lê, Na La A La A La Đế Cưu Na Thi, Ma Kha Đà, Nam Kha Lê Y Gia, A Nam A Lê Y Gia, A A Nam A Nam A A A A Lê Gia, Bà Bà A Nam A Lê Gia, Thi Na Thi Na, Ma Thi Na Ma Thi Na Đa Đà Đế Yết La Yết La Bà Yết Na, Đà Đà Đế, Đa Đa Đề, Yết Yết Na, Bà Bà Ha, A A Ha Kha.

After this mantra has been recited 21,000 times, then when making an image, whether coming or going, flying or leaping, at any time and in any place, according to whatever is sought or desired, there will be no obstruction whatsoever. One will come and go freely. This is the essential point of this method.

The mantra method has now been explained. Next, the method of reciting sutras will be explained. For what reason is this method established? It is established in order to increase the power of awe-inspiring virtue. What does this mean? Although that disciple of the Buddha employs various methods as remedies, if the method of reading and reciting these sutras is not included, the power will scarcely suffice to counteract them. If so, which sutras should be recited? They are the Bát Đà La Sutra, the Ma Đầu Đà Sutra, the Bà Ô Xá Sutra, and so forth. These sutras are recited as a method of counteraction. For this reason, the method of reciting sutras is established.

The method of reciting sutras has now been explained. Next, the A Hồ Method will be explained. For what reason is this method established? It is taught in order to accomplish an essential undertaking. What does this mean? If the undertaking is accomplished, it must be beyond words; but if it is not accomplished, one then says, “A Hồ A Xương,” and it will immediately be accomplished. Why is this so? Because it is not spoken together with anything else. For this reason, the A Hồ Method is established.

The A Hồ Method has now been explained. Next, the method of exhortation and invitation will be explained. For what reason is this method established? It is established in order to perform the rite. What does this mean? Because there are superior beings toward whom one looks up with reverence, one therefore exhorts and invites them. For this reason, the method of exhortation and invitation is established.

The method concerning the distinctions in creating celestial images has now been explained. Next, the method of creating the forms and characteristics of bodhisattvas will be explained. This method itself comprises six methods, distinguished as general and particular. The general methods are the method of prayer, the mantra method, the A Hồ Method, and the method of exhortation and invitation. The particular methods are the method of creating images and the method of reading sutras. Of these two particular aspects, the first is the method of creating images. What is its character? It is as previously explained: at each of the nine places, a dharani mantra is recited. What is the character of each? If one wishes to create the head of the image, one recites this mantra:

Đa Đa Đa Đa A Đa Đa Đa Đế Bà Bà Bà Bà Y Bà Bà Sa Đế Xoa Bà Xoa Bà Di, La Đế A A A A A A A A Ma Kha Đế Sa Bà Ha. A A Ha Kha.

After this mantra has been recited 8,450 times, the head of the image will be completely established.

If one wishes to create the face of the image, one then recites this mantra:

Thi Na Ô Bà Đế, Kha Kha Kha Kha, Y Y Y Y, Ma Khư Giạ, Cưu Đà Thi Đà Đế, Ma Kha A Ma Tất Ô Đế Sa Bà Ha, A A Ha Kha.

After this mantra has been recited 3,700 times, the face of the image will be completely established.

If one wishes to create the eyes of the image, one then recites this mantra:

Đà Phạt Thi Na Ma Ni Khu Sa Đản Di Đế Giá Xà Đa Tỳ Tọa Lê A Ma Thi Đà Ma Thi Đà Ni Ca Na Ca Gia Tăng Khư Ha, Sa Ni Bà Bà Ha A A Ha Kha.

After this mantra has been recited 8,450 times, the eyes of the image will be completely established.

If one wishes to create the ears of the image, one should recite this mantra:

A Ma Ma Y Ma Ma Bà Ma Ma Đa Ma Ma Kiền Cưu Đề Ca Cưu Đế.

Tỳ Na Thi Ca Ca Ca Ca Ca Ca Bà Bà Ha A A Ha Kha.

After this mantra has been recited 61,000 times, the ears of the image will be completely established.

If one wishes to create the nostrils of the image, one must recite this mantra:

Bà Bà Bà Bà Tỳ Bà Bà Sa Đế Kiền Na Thi Sa Bà Ha A A Ha A.

After this mantra has been recited 10,800 times, the nostrils of the image will be completely established.

If one wishes to create the tongue of the image, one then recites this mantra:

Ngận Đế Ngận Đế A Đế A Đế Na Đà Na Đà Ô Đề Ô Đề Sa Bà Ha A A Ha Kha.

After this mantra has been recited 57,000 times, the tongue of the image will be completely established.

If one wishes to create the body of the image, one then recites this mantra:

Nê Tỳ Đề, Nê Tỳ Đề Đa Đa, Nê Tỳ Đề, Na La Thi Đế Sa Bà Ha A A Ha Kha.

After this mantra has been recited 104,000 times, the body of the image will be completely established.

If one wishes to create the hands of the image, one then recites this mantra:

Đa Đề Đa Đề, Nam Đế Nam Đế, Thi Đà Thi Đà, Na Di Na Di Sa Bà Ha A A Ha Kha.

After this mantra has been recited 81,000 times, the hands of the image will be completely established.

If one wishes to create the feet of the image, one then recites this mantra:

Đa Chi Đà, Đa Chi Đà, Khư Chỉ La Ma Khư Ni Đà Nam Thi La La La La La Sa Bà Ha A A Ha Kha.

After this mantra has been recited 32,100 times, the feet of the image will be completely established.

Once the faculties have been created, one then cultivates the wheel mantra so that consciousness may become attached to the image. That is, at that place one must recite the Phiêu Yết Na La Character-Wheel mantra as follows:

Nội Nội Nội Nội Nội Nội Nội Nội Nội Nội Nội Nội Nội Nội Nội, Ngõa Ngõa Ngõa Ngõa Ngõa Ngõa Ngõa Ngõa Ngõa Ngõa Ngõa Ngõa Ngõa Ngõa Ngõa, Sơn Sơn Sơn Sơn Sơn Sơn Sơn Sơn Sơn Sơn Sơn Sơn Sơn Sơn Sơn, Tốt Tốt Tốt Tốt Tốt Tốt Tốt Tốt Tốt Tốt Tốt Tốt Tốt Tốt Tốt, Sa Bà Ha A A Ha Kha.

After this mantra has been read and recited 23,000 times, consciousness will be complete, lacking nothing anywhere.

The method of creating images has now been explained. Next, the method of reciting sutras will be explained. What does this aspect comprise? It consists of reciting the Tỳ Xá Già Ni Sutra, the A Khư Đa Đà Sutra, the Ưu Bà La Nhứt Thi Sutra, the Xoa Đề Khư La Sutra, and so forth.

The method of creating the forms and characteristics of bodhisattva images has now been explained. Next, the method of creating the forms and characteristics of Tathagata images will be explained. This method likewise comprises six methods, distinguished as general and particular. The particular is the method of creating images, while the general comprises the other five methods. What is the character of the method of creating images? It is as previously explained: to each of the nine mantras, one phrase is added in sequence. When attaching consciousness by means of the mind-mantra, a phrase is added separately to each. What is its character? The mantra is:

Na Na A Na La Bà Bà Di Đa Đế Cưu Xà Đà Ni Ma Kha Thi Tha Giá Sa Xà Ni Chỉ Đà Đế Mạn Đa Đế Tất Ô Đề Đà Đà Đế Xoa Bà Ni.

What is the character of the mantra for attaching consciousness? The mantra says:

U U U U U U U U U U U U U U U, Nhi Nhi Nhi Nhi Nhi Nhi Nhi Nhi Nhi Nhi Nhi Nhi Nhi Nhi Nhi, Lệ Lệ Lệ Lệ Lệ Lệ Lệ Lệ Lệ Lệ Lệ Lệ Lệ Lệ Lệ, Phong Phong Phong Phong Phong Phong Phong Phong Phong Phong Phong Phong Phong Phong Phong.

After this mantra has been recited 18,000 times, consciousness will be complete and lack nothing.

The objects to be counteracted have already been explained; now the means of counteracting them will be explained in sequence. If celestial princes of wondrous voices and celestial maidens in visible forms should again approach the practitioner, how should one discern the distinction between the false and the true? What gives rise to this doubt?

It arises because they are intermingled and confused. What does this mean? In the Sutra of Immeasurable Light it is said: If the mind of a practitioner is pure, immeasurable and boundless numbers of celestial princes and immeasurable and boundless numbers of celestial maidens will rain down all kinds of precious flowers, burn all kinds of fragrant incense, produce all kinds of subtle and wondrous music, and display all kinds of supremely exquisite and magnificent adornments.

They bring these delights and beautiful things as offerings to the practitioner. Why is this? Because they esteem the Dharma.

Those followers of non-Buddhist paths also fashion images of deities and cause them to approach the practitioner, appearing no different from those described above. Here, the distinction between the false and the true is exceedingly difficult to discern. The resolution of this doubt comprises six approaches.

What are the six? First, the approach of knowing through a mantra whether the faculties are impaired or unimpaired; second, the approach concerning the presence or absence of perfect pearls among the ornaments; third, the approach concerning whether the bodily light enters the eyes; fourth, the approach concerning whether the ends of the hair are joined; fifth, the approach of apprehending neither of the two alternatives; and sixth, the approach of embracing both without eliminating either.

These are called the six.

The approach of knowing through a mantra whether the faculties are impaired or unimpaired means reciting a counteractive dharani-mantra. If it is a genuine celestial being, its faculties will not be impaired. If it is a false celestial being, all its faculties will be destroyed and cease to exist. This is the distinction.

What is the form of the mantra to be recited? There are two aspects. What are the two? First, reciting the outer mantra; second, reciting the inner mantra. When the outer mantra is recited, if it is a genuine celestial being, it will neither increase nor decrease nor undergo any alteration. If it is a false celestial being, the characteristics of its faculties will gradually diminish and then increase. The recitation of this mantra in this manner does not exceed the prescribed number. It is recited thus. This is the distinction.

What is the form of the inner mantra? It refers specifically to the mantra for the eyes. One then recites the mantra:

Niết Chỉ Đa Ma Khư Cưu Thi Đế Ca Na Tùy Chỉ Đế Di Đa Ni. Tư Ô Bà, Tất Đà Ni, Bà Niết Xà Tỳ, A Na Đế A Chỉ Ni, A Chỉ Ni, Đà Đà Đế Bà Bà Khư Đế, Ma Kha Bà Bà Ha Đế Bà Bà Kha.

If this mantra is recited thirty-seven times, the visual faculty will disappear entirely and no longer remain. Apart from this, there is a mantra for each of the other faculties; but because they are not essential here, they are omitted and not explained.

The approach of knowing through a mantra whether the faculties are impaired or unimpaired has already been explained; now the approach concerning the presence or absence of perfect pearls among the ornaments will be explained in sequence. What is its characteristic? If it is a genuine celestial being, there will be ten perfect pearls among its ornaments. If it is a false celestial being, these pearls will not be found among its ornaments, which will instead be entirely different.

The approach concerning the presence or absence of perfect pearls among the ornaments has already been explained; now the approach concerning whether the bodily light enters the eyes will be explained in sequence. What is its characteristic? When the practitioner closes his eyes, if it is a genuine celestial being, the light from its body will enter his eyes; if it is a false celestial being, the light will not enter his eyes. This is the distinction.

The approach concerning whether the bodily light enters the eyes has already been explained; now the approach concerning whether the ends of the hair are joined will be explained in sequence. What is its characteristic? It means observing the appearance of the hair. If it is a genuine celestial being, its two ends will be joined together; if it is a false celestial being, its two ends will separate from each other.

The approach concerning whether the ends of the hair are joined has already been explained; now the approach of apprehending neither of the two alternatives will be explained in sequence. What is its characteristic? Whether one contemplates a genuine celestial being or a false celestial being, the perceived object appears solely through one’s own deluded mind; it has no reality, and there is nothing to which one may become attached. This is called the counteraction.

The approach of apprehending neither of the two alternatives has already been explained; now the approach of embracing both without eliminating either will be explained in sequence. What is its characteristic? Whether one contemplates a genuine celestial being or a false celestial being, all are the one true suchness and all are the one Dharma-body. There is no distinction, and nothing is to be eliminated. This is called the counteraction.

The approach of counteracting and eliminating celestial manifestations has already been explained; now the approach of counteracting bodhisattva images will be explained in sequence. This approach likewise contains two approaches. What are the two? First, the approach of reciting a mantra to discern the false and the true; and second, the approach of contemplative wisdom free from attachment.

What is the characteristic of the approach of reciting a mantra? There is a mind-mantra, which is recited thus:

Đản A Đa Na Tỳ Đế, Ma Cưu Đề Bà, Thi Bà Bà Ni, Tư Tất Đề, Xà Na Na Thi Ô Ma, A Chỉ Đà A Chì Đà Sa Bà Kha.

If this mantra is recited eight hundred and ten times, that bodhisattva will remain utterly motionless, like wood or stone. This is called the counteraction. For every faculty and every complete ornament there are individual mantras and many kinds of approaches; because they are not essential here, they are omitted and no further explanation is given.

The approach of reciting a mantra to discern the false and the true has already been explained; now the approach of contemplative wisdom without anything existent will be explained in sequence. What is its characteristic? It means using wisdom to contemplate all dharmas as empty, signless, and devoid of anything to which one may become attached.

The approach of counteracting bodhisattva images has already been explained; now the approach of counteracting images of the Tathagata will be explained in sequence. What is its characteristic? This approach likewise contains two approaches, whose names are as previously stated. What is the characteristic of the mantra approach? It is a mantra of illumination. One then recites the mantra:

Đa Chí, Đản Án Na La Đế, Lịnh Chỉ La, Thi Đà Ni Xà Kiền Ni Bà Kiền Ni Ma Na Gia, Ô Bà Đế, Xà Ma La Bà Bà Kha.

If this mantra is recited four hundred times, and if the apparition truly is a Tathagata, the light of its body will not diminish. If it is a false Tathagata, the light of its body will immediately diminish and become dark in color. This is the distinction.

In the second approach, one should contemplate as previously explained, observing and reflecting accordingly. If followers of non-Buddhist paths create all kinds of apparitions and send them to the practitioner, disturbing and afflicting the practitioner’s mind, how many times should this mantra then be recited? There is a mantra through which one reaches the state of non-differentiation.

This is because the Tathagata’s Sutra on the Causes and Conditions of the Dharma Treasury of Complete Retention teaches the Great Dharani Mantra. What is taught in that sutra? It states: At that time, Manjusri addressed the Buddha, saying: “O Blessed One!

When all kinds of followers of false paths approach a practitioner and disturb and afflict the practitioner’s mind, what approach should be cultivated to eliminate them?”

At that time, the Tathagata said to Manjusri: “There is a profound Dharma approach capable of skillfully counteracting all false paths. It is called the Dharma Approach of the Great Dharani of Complete Retention That Follows and Turns in Accordance, the Indra’s Net Seal of Unobstructed Sovereignty, and the Inexhaustible Treasury of All Buddhas. Manjusri!

Listen attentively and bear it well in mind! I shall distinguish and explain it for you. Manjusri!

The Dharma Approach of the Great Dharani of Complete Retention of Unobstructed and Sovereign Penetration is the precious treasury protected and kept in mind by all Buddhas throughout the ten directions and the three periods of time. All bodhisattvas throughout the ten directions and the three periods of time constantly recite and uphold this mantra, and all divine kings and all devas and humans throughout the ten directions and the three periods of time bow to it and make offerings to it, for it is a vast field of merit.” Before the Blessed One, he then recited the mantra:

Hằng Chí Tha, Na La Thi, Già Nặc Ô Đế Giá Mạn Đa, Sa Tỳ Đề A Kha Kha Di Đà Ni, Bà Già Bà Thi, Đế Đà Đà Ô Ma Lệ Xà Na Phạt Ni Đế, Già Hằng Ni Sa Già Đa, Cưu Chí Na Bà Đề Bà Kha Ma, Y Bà Đa Ni, Tỳ Xá Ha, Ô Khư Đa Đà Ni Tỉ Tập Đề, Xoa A Già, Kiền Na Thi, Bà Bà Kha.

If this mantra is recited 8,751 times, then, wherever one may be, all kinds of邪 influences will withdraw and will be unable to cause disturbance. As stated in the root text, they may manifest the form of a celestial being, the form of a bodhisattva, or the form of a Tathagata endowed with the marks and excellences.

The gate concerning the manifestation of forms that cause faith has been explained; now the gate concerning the manifestation of speech that confuses consciousness will be discussed in sequence. Within this gate there are again three gates. What are the three? The first is the gate of dharani; the second is the gate of causes of practice; and the third is the gate of the virtues of the perfected fruit. These are called the three.

By whom is each of these three kinds of teachings spoken? Celestial forms generally teach dharanis. Bodhisattva forms generally teach practices and their causes.

Tathagata forms generally teach the virtues of the fruit. Why is this? Each teaching is intended to gain the practitioner’s trust.

What is the characteristic of the teaching called dharani? It is the teaching of the dharani of continuous radiance. Therefore, what benefit will be gained by reciting this mantra?

If this mantra is recited, radiance will extend continuously from one’s own body to that other body. Thus, when the celestial form comes to that practitioner, it teaches this Dharma gate of dharani. After it has spoken, the practitioner, who formerly had no radiance, now comes to possess radiance.

Delighted by this, the practitioner thinks: “Through the power of my practice, I have now obtained such extraordinary radiance.” The practitioner’s own correct practice is thereby disrupted, and the practitioner enters the external net of邪 influences. This is precisely the meaning. That celestial form teaches the gate of dharani and then recites the mantra:

A Nậu Đa Ma Ma A Bà Thi, Na Khư Gia, Ô Bà Sa Ni Đế Khư Gia, A Kha Di Già Đế, Đản Đa Bà Thi Ka, Phạt Ma Cưu Phạt Đế Ca Ma Lợi, Di Xoa Di Đản Ni Đà Già Đa Đà Ni, Sa Bà Kha Di Bà Bà Bà Bà Kha Di A Đa Ni Bà Đa Ni Bà Bà A Kha.

If this mantra is recited 5,300 times, that radiance will continue without interruption and become a single whole. At that time, the practitioner then recites the mantra:

Đản Chí Đa Giá Mạn Ni, A Bà Di Đà Đế, Xoa Phược Na Ni Gia Ma Ô Đề, Bà Khư Na La Đế Tỳ Kha Ô Đế Phược Phược Na Đề, Đa Phạt Đà A Ma La Sa Bà Kha.

If this mantra is recited one hundred times, that body will become radiant and unobstructed, free from attachment, and ultimately incapable of being afflicted or harmed. Thus the root text has spoken of dharani.

The gate of dharani has been explained; now the gate of causes of practice will be discussed in sequence. Although the causes of practice are immeasurable, they do not go beyond the six paramitas. Therefore, that form teaches the six provisions for practice to the practitioner, thereby confusing the practitioner and making it easy for the practitioner to enter the net of captivity.

What benefit does that non-Buddhist gain? Does he act in this way merely to confuse the practitioner? At that time, the practitioner’s mind becomes joyful.

The practitioner abandons all evil deeds, cultivates all good deeds, and perfectly fulfills the causal practices without any deficiency. That non-Buddhist manifests a mind in accord with the practitioner’s, causing the practitioner to depart from the right path and proceed solely toward a邪 path. As stated in the root text: generosity, observance of precepts, patience, diligence, meditative concentration, and wisdom.

The teaching concerning the gate of causes of practice has been explained; now the gate of the virtues of the perfected fruit will be discussed in sequence. Although the gate of the perfected fruit has immeasurable aspects, they do not go beyond the quiescent realm of nirvana. Therefore, that form teaches the virtues of nirvana to the practitioner.

By confusing the practitioner and causing the practitioner to enter the net of邪 influences, what benefit does that non-Buddhist gain? Is it that the practitioner’s practice is mistaken? The practitioner cultivates the causes with the intention of realizing the fruit.

Therefore, the non-Buddhist appears before the practitioner and induces the practitioner to seek extraordinary virtues of the fruit. The practitioner’s mind may then become attached to them and turn toward a邪 path. As stated in the root text, it may speak of equality, emptiness, signlessness, non-action, wishlessness, freedom from resentment, freedom from attachment to kin, no cause, no fruit, and ultimate emptiness and quiescence, claiming: “This is true nirvana.”

The gate concerning the manifestation of speech that confuses consciousness has been explained; now the gate of causes for obtaining knowledge of the three times will be discussed in sequence. What are the characteristics of each of these three kinds of knowledge? The two penetrating knowledges of the past and the future each reach their respective domains.

At the furthest extent, they reach as far as eighty thousand kalpas; at the nearest, they may clearly comprehend a single lifetime. As stated in the root text, they may cause a person to understand clearly previous lives belonging to the past and also to understand clearly events of the future. “Present penetrating knowledge” means knowledge of the minds of others.

It is the ability to comprehend the various kinds of minds of beings in the present. As stated in the root text, one obtains knowledge of the minds of others.

The gate of causes for obtaining knowledge of the three times has been explained; now the gate of being bound and unable to leave the world will be discussed in sequence. This means that the non-Buddhist causes the practitioner to master 100,046,000 kinds of worldly doctrines and eloquence, together with 18,000 kinds of eloquence in frivolous discourse, thereby binding beings and causing them to remain in the world, unable to escape. As stated in the root text, unobstructed eloquence may cause beings to crave and cling to worldly fame and gain.

The gate of being bound and unable to leave the world has been explained; now the gate in which the three dispositions and impermanence give rise to confusion will be discussed in sequence. This means destroying firm faith, causing the mind to become inconstant, cutting short the course of practice, blocking every avenue of entry, and leading one toward a邪 path until one’s wholesome disposition is lost altogether. As stated in the root text, it may cause a person to become angry and delight in an inconstant disposition; or to be excessively affectionate; or prone to sleep; or frequently ill, with a slothful mind; or to arouse diligence at first but afterward become indolent, faithless, full of doubt, and burdened by many anxieties;

or to abandon the proper, excellent practices and instead cultivate mixed karma; or to become defiled by worldly affairs and bound by all kinds of entanglements.

The gate in which an inconstant mental disposition gives rise to confusion has been explained; now the gate of causing one to obtain邪 concentration that is not genuine will be discussed in sequence. This means that the non-Buddhist has attained twenty-one kinds of邪 samadhi and uses them to disturb the practitioner, causing the practitioner to enter the net of邪 influences. As stated in the root text, he may also cause a person to attain various samadhis that resemble, in some small measure, those of all non-Buddhists, but what is attained is not true samadhi.

Or he may cause a person, for one day, two days, three days, or as many as seven days, to abide in concentration and naturally obtain fragrant scents and food and drink, with body and mind refreshed, feeling neither hunger nor thirst, thereby causing the person to become attached. Or he may cause the person to eat without discrimination, with the complexion changing according to whether the amount eaten is great or small.

The gate of causing one to obtain邪 concentration that is not genuine has been explained; now the gate of exhorting practitioners to depart from邪 influences will be discussed in sequence. The gate of exhorting practitioners to depart from邪 influences means exhorting them to cultivate wisdom and wholesome discernment, eliminate the disease of ignorance, and cast aside the boastful assertions of邪 doctrines. As stated in the root text, for this reason practitioners should constantly contemplate with wisdom. They should not allow their minds to fall into the net of邪 influences, but should maintain right mindfulness, neither grasping nor attaching; thus they will be able to distance themselves from all karmic obstructions.

The gate of exhorting practitioners to depart from邪 influences has been explained; now the gate of discerning the true and the false so that they may be clearly understood will be discussed. A samadhi that accords with the worldly is called a false samadhi. A samadhi that accords with the supramundane is called a true samadhi.

These two kinds of samadhi should be clearly understood. As stated in the root text, one should understand that non-Buddhists also possess samadhis, but all of them remain inseparable from views, craving, egotism, arrogance, and attachment to worldly fame, gain, and reverence. The samadhi of true suchness does not abide in the conception of seeing, nor does it abide in the characteristic of attainment.

Even after emerging from concentration, one does not become slothful or arrogant, and the afflictions gradually diminish. If ordinary beings do not cultivate this Dharma of samadhi so as to enter the lineage of the Tathagata, there is no possibility of doing so merely through the cultivation of worldly meditations and samadhis. They may develop attachment to meditative experiences, rely upon views of self, and remain bound within the three realms together with non-Buddhists; or, if separated from the support of a good spiritual friend, they will immediately give rise to the邪 views of non-Buddhists.

The extensive explanation of the gateway for counteracting demonic disturbances has already been given; now the gateway praising the merits of samadhi will be discussed in due order.

The text states: Furthermore, if one diligently and single-mindedly cultivates and studies this samadhi, one will obtain ten kinds of benefit in this very life. What are the ten?

First, one will be protected and kept in mind by the Buddhas and bodhisattvas of the ten directions.

Second, one will not be frightened by evil maras or evil spirits.

Third, one will not be deluded or disturbed by the spirits and deities of the ninety-five kinds of non-Buddhist paths. Fourth, one will remain far removed from slandering the profound Dharma, and the heavy obstructions caused by various offenses will gradually diminish.

Fifth, one will eliminate all doubts and all unwholesome initial and sustained thoughts.

Sixth, one’s faith in the realm of the Tathagata will increase.

Seventh, one will remain far removed from sorrow and affliction concerning birth and death, and will be courageous and never weak.

Eighth, one’s mind will become gentle and harmonious; one will relinquish pride and will not become a cause of harm or affliction to others.

Ninth, although one has not yet attained meditative concentration, at all times and amid all circumstances one will constantly diminish the afflictions and take no delight in the mundane world.

Tenth, upon attaining samadhi, one will not be disturbed by external conditions or by any sound.

The Treatise states: Within this passage there are two gateways. What are the two? The first is the gateway of general indication; the second is the gateway of detailed exposition.

The gateway of general indication means that the subject to be explained is indicated in general. As the root text states: “Furthermore, if one diligently and single-mindedly cultivates and studies this samadhi, one will obtain ten kinds of benefit in this very life.” Within the gateway of detailed exposition there are, in turn, two gateways. What are the two?

The first is the gateway of the general question; the second is the gateway of particular explanation. The gateway of the general question means that the subject to be explained is questioned in general. As the root text states: “What are the ten?” Within the gateway of particular explanation are ten kinds of supreme and wondrous merit.

They are accomplished through the one true concentration. What are the ten?

First is the merit of protection: one is always protected and kept in mind by all the immeasurable and boundless Buddhas and bodhisattvas.

Second is the merit of subduing maras: one is well able to subdue all maras. As the root text states: “Second, one will not be frightened by evil maras or evil spirits.”

Third is the merit of transcending false paths: one is well able to escape all non-Buddhist and deviant paths. As the root text states: “Third, one will not be deluded by the spirits and deities of the ninety-five kinds of non-Buddhist paths.”

Fourth is the merit of abandoning slander: one is well able to remain far removed from slandering the Mahayana and from other offenses. As the root text states: “Fourth, one will remain far removed from slandering the profound Dharma, and the karmic obstructions caused by grave offenses will gradually become lighter.”

Fifth is the merit of resolving doubts: one is well able to decisively eliminate doubts and delusions. As the root text states: “Fifth, one will eliminate all doubts and all unwholesome initial and sustained thoughts.”

Sixth is the merit of profound faith: toward all supreme and wondrous objects, one gives rise to a joyful mind of faith that becomes ever more profound. As the root text states: “Sixth, one’s faith in the realm of the Tathagata will increase.”

Seventh is the merit of courageous vigor: taking the realm of sentient beings as the object, one gives rise to the mind of great compassion and cultivates the myriad practices without indolence. As the root text states: “Seventh, one will remain far removed from sorrow and affliction concerning birth and death, and will be courageous and never weak.”

Eighth is the merit of selflessness: one is well able to eliminate all conceit and all mental activity centered upon a self. All becomes the purified intent of the Buddha. As the root text states: “Eighth, one’s mind will become gentle and harmonious; one will relinquish pride and will not cause others to suffer harm or affliction.”

Ninth is the merit of disenchantment and detachment: at all times, in all places, and amid all circumstances, one is well able to subdue and eliminate the various kinds of affliction, taking no delight in the mundane ocean of birth and death. As the root text states: “Ninth, although one has not yet attained meditative concentration, at all times and amid all circumstances one is able to diminish the afflictions and takes no delight in the mundane world.”

Tenth is the merit of quiescence and tranquility: amid all distracting and agitating circumstances, one’s mind remains settled and is not disturbed. As the root text states: “Tenth, upon attaining samadhi, one will not be disturbed by external conditions or by any sound.” In this way, stage by stage, one remains undisturbed. When the waves of the mind have ceased, this matter should be discerned, contemplated, and explained.

Treatise Explaining the Mahayana

End of Fascicle Nine