釋摩訶衍論

The gateway of praising the merits of samadhi has already been explained; now the gateway concerning the benefit and harm arising from the completeness or deficiency of the two wheels will be explained in sequence.

The text states: Furthermore, if a person cultivates only cessation, the mind will not yet be settled; one may become indolent, take no delight in wholesome deeds, and become removed from loving-kindness. Therefore, one should cultivate contemplation. When cultivating contemplation, one should contemplate that all conditioned dharmas in the world never abide for long; even Mount Sumeru undergoes decay and destruction.

All activities of the mind arise and cease thought after thought; therefore, they are suffering. One should contemplate the past, recollecting that all dharmas are like a dream. One should examine the present, recollecting that all dharmas are like a flash of lightning.

One should contemplate the future, recollecting that all dharmas arise like drifting clouds. Thus should contemplation be undertaken. One should examine all bodies in the world as impure, filled with all manner of foulness and defilement, without the slightest thing in which delight may be taken.

Thus should one reflect: From beginningless time until the present life, all sentient beings, because of the perfuming influence of ignorance, have caused this mind to arise and cease, and have undergone all the great sufferings of body and mind. Thus, in the present they are oppressed by immeasurable afflictions, while in the future their sufferings will likewise know no limit. These sufferings are difficult to abandon and difficult to escape, yet sentient beings do not clearly understand them.

Sentient beings such as these are truly worthy of compassion. One should reflect in this way, arouse courageous resolve, and establish a great vow: May my mind be freed from discrimination and extend throughout the ten directions; may I cultivate all wholesome merits until the end of the future, and, by immeasurable skillful means, rescue all sentient beings from every suffering and affliction, enabling them to attain the supreme bliss of nirvana.

Having aroused such a mind, at all times and in all places one should increasingly deepen one’s wholesome deeds accordingly, never departing from the mind of cultivation and study and never becoming indolent. Apart from periods of sitting meditation, one should constantly remain mindful of cessation. In all other circumstances, one should discern what ought to be done and what ought not to be done.

Whether walking, standing, lying down, or sitting, one should always practice cessation and contemplation. That is, while remaining mindful that dharmas are intrinsically unborn, one should also remain mindful that, through the convergence of causes and conditions, wholesome and unwholesome karma, suffering and happiness, and so forth arise, and that karmic retribution is neither lost nor destroyed. While remaining mindful of the causes, conditions, and retributions of wholesome and unwholesome karma, one must also remain mindful that their nature cannot be apprehended.

The cultivation of cessation counteracts the attachment of ordinary beings to worldly existence and enables one to transcend and perceive the shortcomings of the Two Vehicles. The cultivation of contemplation counteracts the failure of those of the Two Vehicles to arouse compassion and the narrowness of their minds, and it overcomes the failure of ordinary beings to cultivate wholesome roots. This is its meaning.

These two gateways of cessation and contemplation assist each other and bring practice to fulfillment; they must never be separated. If cessation and contemplation are not conjoined, one cannot enter the path of awakening.

The treatise states: This passage contains six gateways. What are the six? First, the gateway revealing the faults of a deficient wheel of contemplation and cessation; second, the gateway revealing the cultivation of the wheel of contemplation; third, the gateway of establishing vows in relation to the realm of sentient beings; fourth, the gateway in which the two wheels turn together without separation; fifth, the gateway revealing what the two wheels counteract; and sixth, the gateway of the general conclusion concerning the conjoint turning of the two wheels. These are called the six.

Within the first gateway, there are four faults. What are the four?

First is the fault of sinking and drifting. This mind has not attained stability and cannot discern fully, as though one had entered Ma Kiền Ha Thi, where the entire room is dark. The practitioner of cessation is like this, for the mind continues to sink and drift.

Second is the fault of lacking diligence. This mind is indolent and incapable of vigor, like the people of A Na Tỳ Đề. This is what was described as becoming indolent.

Third is turning away from wholesome deeds. This mind is fixed on one point and cannot distinguish what ought to be done from what ought not to be done, like the people of Bà Đa Ha Di Thi. This is what is meant by taking no delight in wholesome deeds.

Fourth is separation from the compassionate mind. This mind lies inert and cannot give rise to loving-kindness and compassion, just as a person whose faculties are impaired cannot develop them even if one wishes to do so. Fundamentally, this is separation from great compassion. Therefore, one cultivates contemplation, thereby turning toward the completeness of contemplation.

The gateway revealing the faults of a deficient wheel of contemplation and cessation has already been explained; now the gateway revealing the cultivation of the wheel of contemplation will be explained in sequence. Within this gateway there are three further gateways. What are the three? First, the gateway of contemplating the characteristic of suffering; second, the gateway of contemplating impermanence; and third, the gateway of contemplating impurity. These are called the three.

Within the gateway of contemplating the characteristic of suffering, there are two kinds. What are the two? First is the suffering of decay, and second is the suffering inherent in conditioned activity. The suffering of decay means that all pure conditioned dharmas may destroy all impure dharmas. Furthermore, all impure dharmas may in turn harm all pure dharmas.

Two kinds of world mutually destroy one another. What are the two? First is the world endowed with all things, and second is the world of conditioned delusion.

These two kinds of worldly dharmas mutually destroy one another. Therefore, this is called the suffering of decay. What benefit is obtained by cultivating cessation and contemplation?

It is the accomplishment of a single profound practice and Dharma. As stated in the root text, cultivating contemplation means contemplating that all conditioned dharmas of the world do not endure for long; even Mount Sumeru undergoes decay and destruction. The suffering inherent in conditioned activity means that all activities of the mind continually shift in relation to objects of recollection, swiftly arising and swiftly ceasing, unable to pass from this place to another.

All activities of the mind arise and cease thought after thought; therefore, this is called suffering.

The gateway of contemplating the characteristic of suffering has already been explained; now the gateway of contemplating impermanence will be explained in sequence. Within this gateway there are three kinds. What are the three?

First is the impermanence of what has passed. Dharmas of the past first existed and afterward ceased to exist, just as a dream is clearly perceived while one sleeps but no longer remains after one awakens. Therefore, when contemplating the past and recollecting dharmas, one should know that they are like dreams and illusions.

Second is the impermanence of what presently exists. Dharmas of the present did not exist before but now exist, like a flash of lightning that immediately vanishes and cannot abide for long. Therefore, when mindfully contemplating the present and recollecting dharmas, one should regard them as being like flashes of lightning.

Third is the impermanence of what will come to exist. Dharmas of the future lack intrinsic nature yet arise spontaneously, like drifting clouds whose place of origin is unknown, which suddenly appear and then disperse throughout the ten directions. Therefore, when examining the future, one should understand that dharmas are like drifting clouds that spontaneously arise.

The gateway of contemplating impermanence has already been explained; now the gateway of contemplating impurity will be explained in sequence. Contemplation of impurity means taking the various kinds of bodies as objects and discerning their impurity, thereby becoming free from attachment. One should contemplate that all bodies in the world are impure and filled with all manner of defilement, without the slightest delight to be found in them.

The gateway revealing the cultivation of the wheel of contemplation has already been explained; now the gateway of establishing vows in relation to the realm of sentient beings will be explained in sequence. Within it there are two kinds. What are the two? First is the gateway of reflection in relation to the realm of sentient beings; and second is the gateway of establishing the substance of the vow and extending it universally. These are called the two.

The phrase “the gate of contemplation in reliance upon the realm of sentient beings” means taking as objects all the immeasurable and boundless sentient beings of the three realms and reflecting thus: Since beginningless time, they have been obscured by fundamental ignorance. It is as though the intrinsically awakened purity of the Buddha had become a place where no sun shines. Once they emerge from ignorance, they will immediately be liberated; but if I do not arouse compassion and gather them in, they will again pass through countless kalpas before abiding in perfect enlightenment.

In truth, there is no time to lose. Thus one arouses a boundless heart of great compassion and recollects that all sentient beings, from beginningless time until now, have had their minds caused to arise and cease through the perfuming influence of ignorance, and consequently have undergone every kind of physical and mental suffering. At present, they endure immeasurable oppression, and their future suffering will be without limit.

It is difficult for them to cast it off or escape it, yet they do not understand or recognize this. Sentient beings such as these are truly worthy of compassion.

The phrase “the gate of establishing and universally extending vows” means that, after reflecting in this way, one immediately establishes a great vow: to bring forth prajna illumination as numerous as the dust motes in the worlds of the ten directions; to comprehend the various characteristics of minds as numerous as the dust motes in the worlds of the ten directions; to counteract all karmic hindrances and afflictions, as numerous as the dust motes in the worlds of the ten directions and as vast as the ocean; to fulfill deeds serving as causes, as numerous as the dust motes in the worlds of the ten directions and as vast as the ocean; and to realize fruits of merit as numerous as the dust motes in the worlds of the ten directions, allowing none of these to remain incomplete.

Having reflected thus, one courageously establishes the great vow: May my mind be free from discrimination. May I practice throughout the ten directions, cultivating every wholesome merit. Until the immeasurable future, may I employ skillful means to relieve sentient beings of every pain and affliction and enable them to attain nirvana, the peace and bliss of the ultimate truth.

The gate of forming vows in relation to the realm of sentient beings has now been explained. Next, the meaning of the gate of the two wheels turning together without separation will be explained. Once the vow has arisen, one immediately cultivates wholesome deeds that serve as causes and conditions as vast as the ocean.

If one gives rise to this ocean of vows but does not diligently practice, one cannot fully adorn and perfect the fruit. If one is to practice, how should it be done? One must fully possess the two wheels, thereby making one’s practice boundless.

In which sutra are the characteristics of possessing both wheels clearly revealed? They are revealed in the Sutra of Manjusri’s Eleven Thousand Profound, Vast, and Perfect Dharani Questions, Asked of the Greatly Awakened Honored One for the Benefit of the Oceanic Assembly. What is stated in that sutra?

The sutra states as follows: At that time, Manjusri addressed the Buddha, saying:

“World-Honored One! Why is it called the gate of jointly practicing cessation and contemplation without separation? I and the entire immeasurable and boundless oceanic assembly have all entered the vast ocean of ignorance, where we neither understand nor know. We are unable to penetrate it or escape from it. Therefore, World-Honored One, for the sake of us, your confused sons and daughters, please distinguish and clearly reveal this matter.”

At that time, the World-Honored One told Manjusri: “Listen carefully! Listen carefully! Reflect well upon this, and I shall distinguish and explain it for you.” The World-Honored One then spoke this gatha:

Like a bird with only one wing,

Or a cart with only one wheel,

Like a person with only one leg,

Or a horse with only one eye,

They cannot swiftly advance

Or move freely wherever they wish.

Upon entering this path,

One must not fall into dangerous pits.

If a pair is to be complete,

Yet the practitioner loses one member,

You should likewise understand

That success will truly be difficult.

Within the emptiness of Dharma-nature,

Carrying abundant understanding,

Entering the ocean of the Buddha-Dharma,

Conveying the meaning of ultimate reality,

True suchness is the level road,

Open and passable everywhere.

All maras and non-Buddhist paths,

With their deeply rooted wrong views,

Cannot make one fall into their pits.

Therefore, practitioners

Must travel with both wheels complete,

Never allowing them to be separated.

If a practitioner

Does not possess both,

They can never cross over

To unsurpassed great awakening.

What meaning does this passage from the sutra seek to clarify? It seeks to reveal that one cultivates samadhi to reach a state of quiescence and cultivates wisdom to illuminate and dissolve agitated states. Within stillness, one is never separated from activity; amid distraction, one is never separated from stillness.

Thus one is never separated from either stillness or activity, and both function and turn together. Furthermore, it seeks to reveal that one cultivates samadhi to reach the state of emptiness and nonexistence and cultivates wisdom to illuminate the presently manifest realm. Within emptiness, one does not cling to existence; within existence, one is not defiled by emptiness.

Existence and emptiness illuminate one another, while neither existence nor emptiness universally pervades alone. They are never separated, and both function and turn together. Furthermore, it seeks to reveal that one cultivates samadhi to reach the principle of equality and cultivates wisdom to illuminate distinct phenomena.

Principle and phenomena are not separate, nor are they abandoned; both function and turn together. Furthermore, it seeks to reveal that cessation must depend upon contemplation to be established and therefore lacks an intrinsic nature of its own; contemplation must depend upon cessation to be established and therefore lacks an intrinsic nature of its own. Ultimately, there is neither cessation nor contemplation.

Furthermore, it seeks to reveal that cessation itself is contemplation and contemplation itself is cessation. Cessation and contemplation are one in essence, without distinction. Thus these meanings should be successively examined and contemplated.

Once the aspiration has arisen in this way, one immediately makes the vow. At all times and in every place, whenever wholesome deeds are present, one must never depart from their cultivation and study, and the mind must not become indolent. Outside periods of seated practice, one should remain exclusively mindful of cessation.

One must examine everything that ought or ought not to be done. Whether walking, standing, lying down, or sitting, one should fully practice both cessation and contemplation. That is, while remaining mindful that the intrinsic nature of all dharmas is unborn, one should also remain mindful that, through the conjunction of causes and conditions, wholesome and unwholesome karma arise, and that suffering, happiness, and karmic retribution are neither lost nor destroyed.

While remaining mindful of causes and conditions and of the retribution of wholesome and unwholesome karma, one should also reflect that their nature cannot be apprehended.

The gate of the two wheels turning together without separation has now been explained. Next, the gate revealing the faults counteracted by the two wheels will be explained. What faults must practitioners cultivating the wheel of cessation counteract?

They must counteract the fault of ordinary sentient beings’ defiled attachment and the fault of beings of the Two Vehicles who delight in emptiness. All such faults must be abandoned. Thus, cultivating cessation counteracts ordinary beings’ attachment to and abiding in the mundane world, while also abandoning the inferior, fettered views of the Two Vehicles.

What faults must practitioners cultivating the wheel of contemplation counteract? They must counteract the fault of beings of the Two Vehicles who are separated from the mind of great compassion and do not relieve sentient beings of suffering, as well as the fault of ordinary sentient beings who are habitually indolent, do not diligently strive, do not cultivate wholesome deeds, and delight in evil deeds. All such faults must be escaped.

Thus, cultivating contemplation counteracts the narrow-minded fault of the Two Vehicles, who do not arouse great compassion, and removes ordinary beings’ failure to cultivate roots of goodness.

The gate revealing the faults counteracted by the two wheels has now been explained. Next, the gate of the general conclusion concerning the two wheels turning together will be explained. This is a general conclusion concerning the faults and errors of practitioners who lack one of the wheels, as described above. For this reason, the gates of cessation and contemplation mutually support and complete one another and must not be separated. If cessation and contemplation are not both complete, one cannot enter the path of awakening.

The gate concerning the benefit and loss arising from the completeness or deficiency of the two wheels has now been explained. Next, the gate of advancing from the inferior toward the supreme without retrogression will be explained.

It is written: Furthermore, when sentient beings first begin to study the Dharma and wish to seek right faith, their minds are weak. Living in this Saha world, they fear that they may not always be able to encounter the Buddhas and personally make offerings to them. This means that faith is difficult to perfect; therefore, they may intend to withdraw.

Yet they should know that the Tathagatas possess skillful means sufficient to gather in and protect their faith. That is, by turning the mind toward recollection of the Buddha as the cause and condition, they may, in accordance with their vows, be born in a Buddha-land in another direction, always behold the Buddha, and forever leave the evil paths behind, as stated in the sutras. If anyone single-mindedly recollects Amitabha Buddha of the Land of Ultimate Bliss in the West, dedicates the roots of goodness cultivated to that world, and vows to be born there, that person will immediately attain rebirth there and always encounter the Buddha.

Ultimately, that person will never regress in resolve. Therefore, one should contemplate that Buddha’s Dharma-body of true suchness and constantly cultivate with diligence; ultimately, one will attain rebirth there and abide among those established in Right Concentration.

The Treatise says: This passage contains seven approaches. What are the seven? First, the approach revealing the persons who proceed toward the goal; second, the approach concerning the teaching in which they take refuge and which they study; third, the approach concerning aversion to an evil place and the consequent regression from faith; fourth, the approach concerning the Tathagatas’ excellent skillful means; fifth, the approach concerning reliance upon their power to attain a supremely wondrous place; sixth, the approach concerning attaining a wholesome place and being firmly established in non-regression; and seventh, the approach of citing scripture to verify what has been taught here. These are called the seven.

The approach revealing the persons who proceed toward the goal means revealing those at the stage of the Ten Faiths who possess the first four kinds of mind and therefore do not fall into the lowest class of sentient beings. This is as the root text has already stated regarding sentient beings.

The approach concerning the teaching in which they take refuge and which they study means that those sentient beings of the lowest class at the stage of the Ten Faiths, when they first begin their training, take refuge in and place profound faith in the boundless Mahayana. That is, all take the Buddhas as their teachers; the three times do not move, and the four characteristics are not encountered. They naturally and constantly abide upon the great paths before the bhumis and upon the bhumis. Such is the Dharma for beginners.

The approach concerning aversion to an evil place and the consequent regression from faith means that although those sentient beings of the lowest class at the stage of the Ten Faiths draw near, listen to, and receive that profound Dharma teaching, their minds and bodies are weak. Fearing that they cannot advance because of two great matters, they again wish to retreat. What are the two? First, the land; and second, excellent conditions.

The land means this Saha world. Here, beings are coarse, evil, defiled, disturbed, and agitated; it is truly difficult to arouse a pure mind and diligently practice. Why is this? In their minds, inverted objects and conditions are constantly present at all times and in all places. Their faces are always turned toward them, and they cannot let them go.

Excellent conditions means that, in this world, because it is a place of defilement, disturbance, and agitation, the appearance of any Buddha in the world is exceedingly rare, while the inspiring presence of innumerable bodhisattvas is far removed. The Buddhas and bodhisattvas appear in the world in accordance with the state of beings’ minds, just as reflections depend upon whether a mirror is clean or unclean. This means that those practitioners cannot encounter excellent conditions; therefore, fear arises in them and they conceive the thought of retreating.

Thus, wishing to seek right faith while their minds are weak, they dwell in this Saha world and fear that they will not always be able to encounter the Buddhas and personally make offerings to them. This means that their faith is difficult to perfect, and they intend to retreat.

The approach concerning the Tathagatas’ excellent skillful means means that the Buddha-Tathagatas possess inconceivable, exceedingly profound, and supremely wondrous great skillful means, by which they can skillfully gather in and preserve the faith of those who proceed directly and single-mindedly. What is single-minded recollection? It means concentrating the mind upon recalling and recollecting the realm of that Pure Land with all its various circumstantial and direct rewards. This recollection continues uninterrupted and is never lost. Thus, one should know that the Tathagatas possess the excellent power of skillful means to gather in and protect faith; namely, the cause and condition of single-minded recollection of the Buddha.

The approach concerning reliance upon their power to attain a supremely wondrous place means that the Tathagatas, through the inconceivable power of skillful means, enable beings to attain rebirth in the wondrous realm of Ultimate Bliss according to their vows. As the root text states, in accordance with their vows, they attain birth in that Pure Land.

The approach concerning attaining a wholesome place and being firmly established in non-regression means that, after being born in that realm, they open their eyes and behold the Tathagata endowed with all the excellent marks and features; their ears hear the saints proclaim the profound and wondrous sounds of Dharma, and they forever leave behind evil sounds. Abiding in unmoving concentration, the ocean of their minds becomes purified and their bodies become luminous; they rely upon the pure, wondrous, true Dharma. There they always behold the Buddha and forever leave the evil paths behind.

The approach of citing scripture to verify what has been taught here means that one should gather the relevant Dharma teachings expressed in the authoritative words of the sutras, praise those words, explain the passage, and cite the scriptural passage to make the meaning clear and explicit, without needing further explanation. As all the sutras teach, if anyone single-mindedly recollects Amitabha Buddha of the Land of Ultimate Bliss in the West, that person should cultivate roots of goodness, dedicate them, and vow to be born in that world; the person will then immediately attain rebirth there and always encounter the Buddha.

Ultimately, there will be no regression. If one contemplates the true suchness and Dharma-body of that Buddha and continually cultivates, one will ultimately attain rebirth among those established in Right Concentration.

The section on cultivating faith has now been explained; next, in due order, the section exhorting cultivation and describing its benefits will be presented.

It is written: Thus, I have now explained in general the Mahayana, the secret treasury of the Dharma of the Buddhas. If any sentient being wishes to give rise to right faith in the presence of the profound realm of the Tathagatas, abandon slander, and enter the path of the Mahayana, that being should uphold this treatise, contemplate it, and cultivate accordingly; ultimately, that being will reach the unsurpassed path.

If anyone hears this Dharma and does not become fearful or fainthearted, one should clearly know that this person will certainly possess the seed of Buddhahood and will receive a prediction of future Buddhahood from the Buddhas. Suppose someone were able to transform all the sentient beings filling the three-thousand-great-thousand world system and cause them to practice the ten wholesome deeds. Their merit could not compare with that of a person who, for the duration of a single meal, correctly contemplates this Dharma; the former merit could not serve as an analogy for the latter.

Furthermore, if anyone accepts and upholds this sutra and treatise, contemplates it, and practices accordingly for even one day and one night, the merit thereby attained would be immeasurable, boundless, and inexpressible. Even if all the Buddhas throughout the ten directions were each to praise this merit for immeasurable, boundless asamkhyeya kalpas, they could not exhaust it. Why is this?

It is because the merit of the Dharma-nature is inexhaustible. The merit of this person is likewise without limit or boundary. If a sentient being slanders this treatise and does not believe it, that being will incur the retribution of offenses and undergo great suffering and affliction throughout immeasurable kalpas.

Therefore, sentient beings should always have faith and reverence and should not slander it, for they would only harm themselves or harm others and sever all seeds of the Three Jewels. All the Tathagatas rely upon this Dharma to realize nirvana. All bodhisattvas, through practicing it, enter the wisdom of the Buddhas.

One should clearly know that all bodhisattvas of the past relied upon this Dharma to perfect pure faith; bodhisattvas of the present who rely upon this Dharma attain pure faith; and bodhisattvas of the future will rely upon this Dharma to perfect pure faith. Therefore, all sentient beings should diligently and earnestly cultivate it.

The Treatise states: In this passage there are again eight approaches. What are the eight? First, the approach of summarizing and concluding all that was previously taught; second, the approach of presenting the benefits and exhorting people to practice; third, the approach of revealing the merit of freedom from doubt and possession of faith; fourth, the approach of showing superiority through comparison; fifth, the approach of praising the merit of receiving and upholding; sixth, the approach of disclosing the faults of slander so as to inspire fear; seventh, the approach of extensively explaining the supreme excellence so as to avoid slander; and eighth, the approach of summarizing the practice and exhorting people. These are called the eight.

The approach of summarizing and concluding all that was previously taught means taking the single word “summary” and the single word “conclusion” with regard to the eight kinds of Mahayana. Why is this? Because what has been taught concerning this Dharma in brief cannot be fully known. Therefore, the fundamental teaching is presented to encompass this concluding section. As has been said: This is the secret treasury of the Mahayana of all Buddhas, which I have now taught in summary.

The approach of presenting the benefits and exhorting people to practice means that the accumulation and accomplishment of practice is the cause, vast as the ocean, while the adornment of the Dharma-body is the result. One should receive and uphold this treatise, contemplate its principles, and remain continuously engaged without interruption. As has been said: If there are sentient beings who wish to attain the profound realm of the Tathagata, give rise to right faith, abandon slander, and enter the path of the Mahayana, they should receive and uphold this treatise and thoroughly contemplate and cultivate it; they will then be able to reach the unsurpassed path.

The approach of revealing the merit of freedom from doubt and possession of faith means that when sentient beings hear this exceedingly profound, wondrous, and vast Dharma-gate of the Mahayana, if their minds are free from doubt and fear, if they are not timid, do not slight it, and do not slander it, but instead give rise to a resolute mind, a steadfast mind, a reverent mind, and a mind of faithful acceptance, then one should clearly know that such a person is truly a child of the Buddha.

Such a person does not lose the lineage of the Buddha, the lineage of the Sangha, or the lineage of the Dharma, but keeps them continuously alive, causing them to develop and increase into the future. Such a person will also draw near to all Buddhas and receive predictions from them, and will be protected and kept in mind by all the innumerable bodhisattvas. If a person, after hearing this Dharma, does not become fearful or weak, one should know that this person is certainly close to Buddhahood and will assuredly receive predictions from all Buddhas.

The approach of showing superiority through comparison means that there may be a person capable of skillfully guiding and transforming all the sentient beings filling a great trichiliocosm, causing every one of them to practice the ten wholesome deeds; or there may be a sentient being who, merely for the duration of a single meal, examines and contemplates this profound Dharma. If the merit of these two persons is compared, the exceedingly profound and wondrous merit obtained by the first person is like a single grain of rice constituting one part in a hundred, while the extremely profound and vast merit obtained by the second person is as immeasurable as the particles of dust throughout the worlds of the ten directions.

As has been said: Suppose a person were able to manifest throughout a great trichiliocosm filled with sentient beings and cause them to practice the ten wholesome deeds; this cannot compare with the person who, for the duration of a single meal, rightly contemplates this Dharma. The former merit cannot serve as an analogy for the latter.

The approach of praising the merit of receiving and upholding means that if a person receives and upholds this treatise and examines its principles for one day or one night, that person will during this time acquire immeasurable and boundless merit, which is inexpressible and inconceivable. Suppose that all Buddhas of the ten directions throughout the three times and all bodhisattvas of the ten directions throughout the three times each possessed tongues as numerous as the particles of dust in the worlds of the ten directions, and that each, for kalpas as numerous as the particles of dust in the worlds of the ten directions, praised this person without cease: even then, that person’s merit could not be exhausted.

If that person does not slander the teaching but instead gives rise to a resolute mind, a steadfast mind, a reverent mind, and a mind of faithful acceptance, then one should clearly know that this person is truly a child of the Buddha. Such a person does not lose the lineage of the Buddha, the lineage of the Sangha, or the lineage of the Dharma, but keeps them continuously alive, causing them to develop and increase into the future.

Such a person will also draw near to all Buddhas and receive predictions from them, and will be protected and kept in mind by all the innumerable bodhisattvas. If a person, after hearing this Dharma, does not become fearful or weak, one should know that this person is certainly close to Buddhahood and will assuredly receive predictions from all Buddhas.

The approach of showing superiority through comparison means that there may be a person capable of skillfully guiding and transforming all the sentient beings filling a great trichiliocosm, causing every one of them to practice the ten wholesome deeds; or there may be a sentient being who, merely for the duration of a single meal, examines and contemplates this profound Dharma. If the merit of these two persons is compared, the exceedingly profound and wondrous merit obtained by the first person is like a single grain of rice constituting one part in a hundred, while the extremely profound, vast, and immeasurable merit obtained by the second person is like the particles of dust throughout the worlds of the ten directions.

As has been said: Suppose a person were able to manifest throughout a great trichiliocosm filled with sentient beings and cause them to practice the ten wholesome deeds; this cannot compare with the person who, for the duration of a single meal, rightly contemplates this Dharma. The former merit cannot serve as an analogy for the latter.

The approach of praising the merit of receiving and upholding means that if a person receives and upholds this treatise and examines its principles for one day or one night, that person will during this time acquire immeasurable and boundless merit, which is inexpressible and inconceivable. Suppose that all Buddhas of the ten directions throughout the three times and all bodhisattvas of the ten directions throughout the three times each possessed tongues as numerous as the particles of dust in the worlds of the ten directions, and that each, for kalpas as numerous as the particles of dust in the worlds of the ten directions, praised this person without cease: even then, that person’s merit could not be exhausted.

Why is this? Because the merit of the Dharma-body of true suchness, like the realm of space, has no boundary. How much less could ordinary beings or those of the two vehicles adequately extol it?

Although the time during which a person receives and upholds it—one day and one night—is not long, the merit acquired is inconceivable. How much more so if, for two days, three days, four days, or even one hundred days, a person receives, upholds, reads, recites, contemplates, and examines it? This is truly inconceivable, inconceivable, inexpressible, inexpressible.

Furthermore, if a person receives and upholds this treatise and examines and cultivates it for one day and one night, that person’s merit will be immeasurable, boundless, and impossible to express fully. Suppose all Buddhas of the ten directions were to praise this merit throughout immeasurable and boundless asamkhya kalpas; even then, they could not exhaust it. Why is this?

It is because the merit of the Dharma-nature is inexhaustible. The merit of this person is likewise without boundary.

The approach of disclosing the faults of slander so as to inspire fear means instructing sentient beings not to give rise to disbelief in this treatise and not to slander it. The karmic retribution incurred by such sentient beings likewise cannot be fully expressed; for an inexpressible number of kalpas they must undergo painful retribution and immense suffering. If any sentient being slanders this treatise and does not believe in it, that being must receive the retribution of wrongdoing throughout immeasurable kalpas and undergo immense suffering. Therefore, sentient beings should always look up to it with faith and should not slander it. The foregoing explanation is then summarized in order to exhort and invite practitioners.

From this point onward, the causes and conditions are set forth to show the gravity of these faults. That is, by disbelieving and slandering this Dharma, one loses one’s own roots of virtue, damages its merit, and cuts off all seeds of the Three Jewels, leaving no time when they may continue. In this way, one harms oneself and also harms others, cutting off all seeds of the Three Jewels.

The phrase “the exposition of the meaning of the supreme and extensive gate of transcendence” means that all Tathagatas throughout the ten directions and the three periods of time take Mahayana as the basis for attaining perfect enlightenment. Immeasurable bodhisattvas throughout the ten directions and the three periods of time all take Mahayana as the basis for becoming as complete as the great ocean and as their causes and conditions.

Thus, this Mahayana Dharma is truly profound. If any sentient beings give rise to disbelief, dispute it, and slander it, those sentient beings are also said to sever all Buddhas. They are also said to cut off and destroy all bodhisattvas.

They are further said to sever their own Tathagata-garbha and the Buddha of original enlightenment. As stated, all Tathagatas rely upon this Dharma to attain nirvana. Through cultivating this practice, bodhisattvas enter the wisdom of the Buddha.

Therefore, one should clearly know that all bodhisattvas of the past relied upon this Dharma and attained pure faith; bodhisattvas of the present now rely upon this Dharma and therefore attain pure faith; and bodhisattvas of the future will rely upon this Dharma and attain pure faith. Therefore, sentient beings should diligently cultivate and study it. This is the concluding exposition of the gate of exhorting people to cultivate; it should be observed, contemplated, and discerned.

The gate of exhortation to cultivation and its benefits has already been explained; now the gate of dedication and universal distribution will be explained in sequence.

It is written: Concerning the profound and vast meaning of the Buddhas, I have now given a general explanation according to my capacity. I dedicate this merit, in accordance with the Dharma-nature, for the benefit and happiness of all sentient beings.

The Treatise says: Within this single verse there are again three gates. What are the three? The first is the gate that comprehensively gathers and concludes what was previously explained; the second is the gate that extends and relinquishes merit so that it becomes vast; and the third is the gate that bestows it upon sentient beings for universal benefit. These are called the three.

Within the first gate there are again two kinds. What are the two? The first is the gate that universally and comprehensively gathers what was previously explained; the second is the gate that reveals the intrinsic characteristic of the one capable of teaching.

These will be discerned and examined in sequence. “The extremely profound and vast meaning of the Buddhas” is the gate that universally gathers what was previously explained. This means that it universally gathers the thirty-three kinds of fundamental dharmic enumerations.

What does this mean? “The Buddhas” refers to the two Mahayana dharmas that are not two. Why is this?

These are not two dharmas, yet with respect to the characteristics of those Buddhas, this virtue is supreme. The Great Root Avatamsaka Sutra states: “This perfectly complete virtue of the Buddhas surpasses the vast ocean. Therefore, all Buddhas cannot bring it to complete fulfillment by means of a narrow ocean.” Why, then, is it stated thus in the circulation section of the Avatamsaka Sutra?

For Vairocana Buddha, the three kinds of worlds constitute this body and mind, and the three kinds of worlds encompass the teaching without deficiency. Yet the body and mind of that Buddha also have nothing that they encompass. Although Vairocana Buddha encompasses the three worlds, that encompassing is itself non-encompassing; therefore, there is no error.

The term “extremely profound” refers to the two sets of eight kinds of fundamental Mahayana dharmas. In what sense are these called extremely profound? These two kinds of Mahayana dharmas are gates through which one can enter, and they reach the utmost profundity. For this reason, the meaning of “extremely profound” is established, and it should be discerned and contemplated.

The term “vast” refers to the two kinds of Dharma-gates through which one can enter. In what sense, then, are they called great? Each of these two kinds of Dharma-gates through which one can enter can expand the intrinsic essence of every dharma and magnify the intrinsic essence of the Dharma; thus they can cause the true Dharma to bear this name. For this reason, the designation and meaning of “great” are established.

The gate that universally and comprehensively gathers what was previously explained has already been discussed; now the gate that reveals the intrinsic characteristic of the one capable of teaching will be explained in sequence. The phrase “I now explain through general retention according to my capacity” reveals the gate concerning the intrinsic characteristic of the one capable of teaching. This means that the word “general” universally encompasses the word “retention” in relation to all kinds of expressions. Establishing each portion of meaning within Mahayana is called “general.” This is precisely such a portion. Why is a single word said to universally encompass and retain? It is intended to reveal that this Mahayana Treatise is a wish-fulfilling treatise.

The gate that gathers and concludes what was previously explained has already been discussed; now the gate that extends and relinquishes merit so that it becomes vast will be explained in sequence. The phrase “I dedicate this merit in accordance with the Dharma-nature” is the gate that extends and relinquishes merit so that it becomes vast. This means that one dedicates all the merit one has personally acquired toward three places.

What are the three? The first is suchness; the second is the Dharma of the One Mind; and the third is the Buddha-nature of original enlightenment. These are called the three.

For what reason is it said that merit is dedicated toward these three places? It means that, wishing to make the merit one has personally acquired equal, one dedicates it to suchness; wishing to make the merit one has personally acquired more vast, one dedicates it to the One Mind; and wishing to make the merit one has personally acquired perfectly clear, one dedicates it to original enlightenment. This should be clearly understood and contemplated in this way.

What benefits are gained from such dedication? They are exceedingly numerous. What does this mean?

It is like placing a single mote of dust upon the vast earth: the place occupied by that mote and the vast earth are not different. The Dharma-gate of dedication is likewise. Again, it is like placing a single drop of water into the ocean: the water placed therein and the great ocean are not different.

The Dharma-gate of dedication is likewise. Again, it is like breaking through a small enclosure, whereupon it becomes no different from vast space. The Dharma-gate of dedication is likewise.

The gate that extends and relinquishes merit so that it becomes vast has already been discussed; now the gate that bestows it upon sentient beings for universal benefit will be explained in sequence. The phrase “universally benefiting the entire realm of sentient beings” is the gate of bestowing it upon sentient beings for universal benefit. It means to raise up that vast and perfect merit and distribute it universally everywhere, thereby benefiting all realms of sentient beings.

The Joyful Great Being, with utmost sincerity, is moved;

Amid the many Buddha-children, numerous as the ocean,

I have passed through kalpas of hair and horn,

Transcending the birth and death of the four faculties.

At first, all kinds of nourishment were fully provided;

Next, through asamkhya kalpas, one again entered emptiness.

Thus, O Buddha-children,

Like the left and right hands,

Hold fast to this explanation, bright as a mirror,

Together with the seven consciousnesses, discerning as a face.

Seeing the defiled objects of the six sensory fields,

Wash away attachment to dharmas and persons, I constantly tell you.

If you Buddha-children do likewise,

The Dharma-body, response body, and transformation body—the three bodies—

Will be like a house filled with writings already set before you;

Permanence, bliss, self, and purity are the four virtues.

It is like entering a pool and then emerging from it.

From the abode of the Four Kings, the realm of mastery,

I descended into the great ocean, into the dragon palace.

According to their various kinds, the oceans of canonical sutras

Number altogether one hundred lakshas.

Thus, the true Dharma of the sutras

Is immeasurable and boundless, with meanings that differ.

The Mahayana Treatise was established among them

To encompass peace and happiness, explaining them fully.

If good men and good women

Hold a scroll of this treatise in their hands,

Each thereby holds one hundred sutras in hand.

Or if they personally recite the principal portion,

This is called fully reciting one hundred kinds of sutras.

The merit attained by such a person

Could not be fully expressed or conceived,

Even if the Buddhas and great bodhisattvas

Throughout worlds in the ten directions, numerous as motes of dust,

Each manifested tongues as numerous as motes of dust

And spoke throughout such vast numbers of kalpas.

How much less could it be exhausted by examining its meaning,

Contemplating its phrases and annotations.

If good men and good women

Give rise to disbelief and slander,

The karmic offenses incurred by such persons

Could not be fully expressed or conceived,

Even if the Buddhas and great bodhisattvas

Throughout worlds in the ten directions, numerous as motes of dust,

Each manifested tongues as numerous as motes of dust

And spoke throughout such vast numbers of kalpas.

Neither its telling nor its extent can be exhausted.

This person, through past offenses, has lost all refuge;

None of the Buddhas can save him.

Therefore, practitioners should return to the ancient way,

Relying upon this treatise and cultivating accordingly.

Truly, they must not give rise to a mind lacking faith,

Nor deeply slander the principles of the Mahayana.

I now pray that this work may circulate far and wide,

Pervading all places without limit.

Treatise Explaining the Mahayana

End of Fascicle 10