釋摩訶衍論

The explanation section has already been discussed; now the section on cultivating faith will be explained in sequence. Within this section there are seven approaches. What are the seven?

First, the approach concerning the correspondence between that which remedies and that which is remedied; second, the approach concerning the divisions and categories of faith; third, the approach concerning skillful means in practice; fourth, the approach extensively explaining the counteraction of demonic affairs; fifth, the approach praising the merits of samadhi; sixth, the approach concerning the benefit and harm arising from the completeness or deficiency of the two wheels; and seventh, the approach whereby those of inferior diligence advance toward the superior and attain non-retrogression.

These are called the seven.

What is the character of the approach concerning the correspondence between that which remedies and that which is remedied?

It is said: Here, the section on cultivating faith is taught on the basis of those beings who have not yet entered the group established in right certainty.

The Treatise says: The beings mentioned here who have not entered the group established in right certainty are that which is remedied. This means that they constitute the sphere to be transformed. Therefore, the section on cultivating faith is taught; this is that which remedies.

It is the teaching capable of transforming them. How extensive is the sphere to be transformed? It encompasses beings belonging to two groups.

What are the two? First, the group fixed in wrong certainty; second, the group not yet fixed. They are designated together as one.

Why? Because all beings in these two groups have not yet entered the group established in right certainty. What is the character of their correspondence?

It means that the teaching corresponds individually to each of these two kinds of beings. What is the nature of this correspondence? For beings fixed in wrong certainty, the approach of faith is taught.

For beings not yet fixed, the approach of practice is taught. Why is this so? Because they enter this Dharma in sequence.

Those who have not yet believed first give rise to faith. Those who believe then become upright practitioners and subsequently obtain benefit.

The approach concerning the correspondence between that which remedies and that which is remedied has been explained; now the approach concerning the divisions and categories of faith will be discussed in sequence.

It is said: What is faith, and how is it cultivated? Briefly stated, faith is of four kinds. What are the four? First is faith in the fundamental: that is, delighting in and being mindful of the Dharma of true suchness. Second is faith that the Buddha possesses immeasurable merits: one constantly remembers him, draws near, makes offerings, pays reverence, brings forth roots of goodness, and aspires to omniscience. Third is faith that the Dharma brings great benefit: one constantly remembers to cultivate the paramitas. Fourth is faith that the Sangha can practice correctly for the benefit of self and others: one constantly delights in drawing near the assemblies of bodhisattvas and seeks to learn the practice in accordance with reality.

The Treatise says: In this passage there are three approaches. What are the three? First, the approach directly asking about the categories of faith; second, the approach directly asking about the categories of practice; third, the approach briefly answering and revealing faith. These are called the three.

The approach directly asking about the categories of faith means a general inquiry into the extent of faith, as in the root text: How many kinds of faith are there? The approach directly asking about the categories of practice means a general inquiry into the extent of practice, as in the root text: How is it cultivated? Within these three approaches there are again three approaches.

What are the three? First, the approach of a general answer; second, the approach of a general question; third, the approach of an extensive answer. The approach of the general answer means answering the matter stated generally, as in the root text: Briefly stated, faith is of four kinds.

The approach of the general question means asking generally about what has been stated, as in the root text: What are the four? Within the third approach there are again four kinds of approaches. What are the four?

First, the approach of faith in the root, which makes the mind equal; second, the approach of joyful faith in the Buddha and his merits; third, the approach of faith in the Dharma and diligent practice; fourth, the approach of faith in the Sangha, which makes the mind free from contention. These are called the four.

The approach of faith in the root, which makes the mind equal, means joyfully believing in the principle and Dharma of true suchness, which is one’s own foundation. Through the power of ignorance, manifold distinctions arise. All minds are brought together into unity and made equal.

As stated in the root text: First is faith in the fundamental; that is, delighting in and believing in the Dharma of true suchness. The approach of joyful faith in the Buddha and his merits means joyfully believing in the Tathagata, the Blessed One of unsurpassed great awakening, and joyfully seeking all his immeasurable and boundless merits. As stated in the root text: Second is faith that the Buddha possesses immeasurable merits; one constantly remembers him, draws near, makes offerings, pays reverence, brings forth roots of goodness, and aspires to omniscience.

The approach of faith in the Dharma and diligent practice means joyfully believing in that which the Buddhas of the three times regard as their own father and their own teacher: the immutable, unborn and undying, space-like, vajra-like, immovable rule. It possesses inconceivable, supremely excellent benefits. At all times and in all places, one continually cultivates all factors assisting the path.

As stated in the root text: Third is faith that the Dharma brings great benefit; one constantly remembers to cultivate the paramitas.

The approach of faith in the Sangha, which makes the mind free from contention, means joyfully believing that all the immeasurable assemblies of the bodhisattva Sangha have attained the two superior practices as their own inner virtue. Whether near or far, whenever one hears of them, sees them, or thinks of them, one goes to and returns from the Sangha, listening attentively to and receiving all kinds of profound Dharma, profound scriptures, profound treatises, profound principles, and wondrous matters without interruption. As stated in the root text: Fourth is faith in the Sangha, which can practice correctly for the benefit of self and others; one constantly delights in drawing near the assemblies of bodhisattvas and seeks to learn practice in accordance with reality.

The approach concerning the divisions and categories of faith has been explained; now the approach concerning skillful means in practice will be discussed in sequence. It is said: There are five approaches of practice through which this faith can be perfected. What are the five?

First, the approach of giving; second, the approach of morality; third, the approach of patience; fourth, the approach of diligence; fifth, the approach of calm abiding and insight. How does one cultivate the approach of giving? If one sees anyone coming to seek something, one gives according to one’s possessions and strength.

Thus one relinquishes one’s own bonds of avarice and causes the other to rejoice. If one sees someone in danger, fear, or urgent distress, one provides assistance according to the circumstances so that the person may be free from fear. If beings come seeking the Dharma, one explains it to them by appropriate skillful means.

One should not greedily seek fame, gain, or reverence, but should be mindful only of benefiting oneself and others and dedicate the merit to bodhi.

How does one cultivate the approach of morality? One does not kill, steal, engage in sexual misconduct, speak divisively, speak harshly, speak falsely, or speak frivolously. One abandons greed, delusion, deceit, slander, anger, and wrong views. If one is a monastic, in order to break through the afflictions one should also leave noisy places, constantly dwell in solitude, cultivate fewness of desires and contentment, and practice the dhutanga disciplines. Even toward a minor offense, one should give rise to fear, shame, and remorse. One must not treat lightly the precepts instituted by the Tathagata. One should constantly and carefully guard them and not cause beings to give rise to transgressions.

How does one cultivate the approach of patience? One should patiently endure others when they cause distress, without retaliating. Furthermore, this patience applies to the eight worldly dharmas: gain and loss, disgrace and honor, praise and blame, suffering and pleasure.

How does one cultivate the approach of diligence? In regard to wholesome deeds, the mind neither grows indolent nor retreats. One establishes a firm resolve and abandons weakness.

One should reflect that from the distant past through the end of the future, in receiving this perishable body, body and mind alike undergo great suffering and gain no benefit whatsoever. Therefore, one must diligently cultivate merits, benefit oneself and others, and depart from suffering. Furthermore, although a person may cultivate faith, from birth in this world until now that person may have committed many grave offenses and possess evil karmic obstructions.

The person may be disturbed by demons and spirits, entangled by all kinds of worldly affairs, or afflicted by illness and pain, and thus encounter many obstacles. Therefore, one must diligently exert oneself, worship the Buddhas during the six periods of day and night, sincerely repent, request the turning of the Dharma wheel, and rejoice in the merits of others. Constantly and without rest, one should dedicate the merit to bodhi; the obstructions will then diminish and roots of goodness will increase.

How does one cultivate the approach of calm abiding and insight? Calm abiding means stopping all characteristics of objective realms, in accordance with contemplation by shamatha. Insight means discerning the characteristics of arising and cessation through causes and conditions, in accordance with contemplation by vipashyana.

How does one gradually cultivate in conformity with both meanings? They are not separated from one another and can remain present together. If one wishes to cultivate calm abiding, one should stay in a quiet place, sit upright, and rectify the mind.

One should not rely on the breath, forms, empty space, earth, water, fire, or wind, nor even on seeing, hearing, sensing, or knowing. All perceptions that arise with thought are to be eliminated, and the thought of eliminating them must also be eliminated, because all dharmas have originally been free from conceptualization. Thought after thought is neither produced nor extinguished.

Nor should one follow the outward-directed mind in thinking of objective realms. Thereafter, use the mind to eliminate the mind. If the mind becomes scattered, immediately gather it and establish it in right mindfulness.

Through this right mindfulness one should understand that there is only mind and no external objective realm. This very mind has no intrinsic characteristic and cannot be apprehended in any thought. When rising from one’s seat, walking, coming and going, stopping, resting, and engaging in activities, at all times one should remember the skillful means and contemplate in accordance with them.

Through prolonged perfuming and mature practice, the mind comes to abide. Once the mind abides, it gradually becomes powerful and beneficial. In accordance with this, one enters the samadhi of true suchness, subdues deep afflictions, increases faith, and swiftly attains non-retrogression.

Only those who harbor doubt, disbelief, or slander, who possess grave offenses and karmic obstructions, or who are arrogant or indolent, cannot enter it. Furthermore, relying on this samadhi, one immediately realizes that the dharmadhatu has a single characteristic: the Dharma bodies of all Buddhas and the bodies of beings are equal and nondual. This is called the samadhi of one practice.

One should understand that the samadhi of true suchness is fundamental. If a person cultivates it, that person can gradually produce immeasurable samadhis.

The Treatise says: In this passage there are five approaches. What are the five? First, the approach generally indicating an answer to the preceding question; second, the approach comprehensively conveying the general question about what was stated; third, the approach briefly answering and establishing the number of approaches; fourth, the approach briefly questioning, extensively answering, and explaining; fifth, the approach praising the excellence of samadhi. These are called the five.

The approach generally indicating an answer to the preceding question means generally answering that preceding question. As stated in the root text: There are five approaches of practice through which this faith can be perfected.

The approach comprehensively conveying the general question about what was stated means generally asking about what was stated. As in the root text: What are the five?

The approach briefly answering and establishing the number of approaches means establishing the number of the principal approaches. As stated in the root text: First is the approach of giving; second, the approach of morality; third, the approach of patience; fourth, the approach of diligence; and fifth, the approach of calm abiding and insight. Why must they occur in this sequence?

Because the practices of the six paramitas and the dharmas occur in such a sequence. Next, within the approach of briefly questioning, extensively answering, and explaining, there are five approaches, by which contemplation and discernment may be made. Each of these five approaches again has two approaches.

What are the two? First, the approach of a brief question; second, the approach of an extensive answer. These are called the two.

Thus, one should discern, reflect upon, and explain them successively without confusing their number. In the first, the approach of cultivating giving, what does “cultivating the approach of giving” mean? This is the approach of the brief question.

It opens the inquiry; the subsequent approaches should be understood in the same manner. Within the approach of the extensive answer there are three kinds of giving. What are the three?

First, the giving of material possessions; second, giving according to needs; third, the giving of the teaching. The giving of material possessions means that if beings come to me and ask me for food, I give all of it without hesitation, according to the time and place, and entertain no thought of it afterward. What are called material possessions, and how many kinds are there?

First, internal possessions; second, external possessions. These are the two.

Internal possessions are again of two kinds. What are the two? First, the formless; second, that which has form. The formless means consciousness; that which has form means the faculties. If beings come to me asking for my consciousness, I do not begrudge it but give it according to the occasion, causing them to rejoice. If beings come to me and, according to their needs, ask for any part of my body, I give it to them without regret, causing them to rejoice. These are the two kinds of internal possessions.

External possessions are also of two kinds. What are the two? First, sentient possessions; second, insentient possessions. Sentient possessions mean wives, children, male and female servants, and so forth. Insentient possessions mean palaces, houses, clothing, utensils, and so forth. If beings come to me seeking these things, I do not begrudge them but give them according to the occasion, causing those beings to rejoice. These are called the two kinds of external possessions. As stated in the root text: If one sees anyone coming to seek material possessions, one provides according to one’s strength, thereby relinquishing one’s own stinginess and causing the other to rejoice.

The giving of material possessions has been explained; now giving according to needs will be discussed in sequence. What is called giving according to needs? Some beings may have incomplete or damaged five faculties; some may suffer immeasurable illnesses and pain and have no peace; some may be mentally deluded and unable to understand. At that time, the practitioner, as a worthy person, responds appropriately to each circumstance and each need. Skillfully choosing and discerning, the practitioner removes their suffering and causes them to rejoice. Therefore, this is called appropriate giving. As stated in the root text: If one sees someone in danger, fear, or urgent distress, one provides protection according to the circumstances so that the person need not be afraid.

Appropriate giving has been explained; now the giving of the teaching will be discussed in sequence. What is called the giving of the teaching? Beings may come at an appropriate or inappropriate time; they may be friendly or unfriendly, noble or ignoble, deluded or undeluded, male or not male, female or not female, evil or not evil, human or nonhuman.

When any such beings come to me seeking the Dharma, I do not begrudge it. I arouse an immeasurable, boundless, vast, and perfect mind of great loving-kindness and compassion; decisively eliminate their doubts; release them from afflictions; increase their wisdom; embrace them so they do not fall into evil destinies; and enable them to reach unsurpassed great bodhi. Therefore, this is called the giving of the teaching.

As stated in the root text: If beings come seeking the Dharma, one explains it to them by appropriate skillful means. One should not greedily seek fame, gain, or reverence, but should be mindful only of benefiting oneself and others and dedicate the merit to bodhi.

The approach of cultivating giving has been explained; now the approach of cultivating morality will be discussed in sequence. Within this approach there are four approaches. What are the four? First, the approach establishing the characteristics of morality and indicating its purport; second, the approach perfecting the superior sphere of the categories of morality; third, the approach of fully practicing morality without treating it lightly; fourth, the approach of guarding it and preventing slander. These are called the four.

The approach establishing the characteristics of morality and indicating its purport means establishing ten kinds of pure preventive precepts. As stated in the root text: How does one cultivate the approach of morality? One does not kill, steal, engage in sexual misconduct, speak divisively, speak harshly, speak falsely, or speak frivolously, and one abandons greed, jealousy, flattery, anger, delusion, wrong views, and so forth.

The approach perfecting the superior sphere of the categories of morality means that one who possesses the categories of morality should constantly leave behind distraction and foul defilements, always draw near to an excellent place of tranquil solitude, dwell therein, and not depart from it. As stated in the root text: If one is a monastic, in order to break through the afflictions one should also leave noisy places and constantly remain in solitude.

The approach of fully practicing morality without treating it lightly means cultivating all kinds of wondrous practices, bringing forth profound faith, and never treating lightly the fundamental precepts instituted by the Tathagata. As stated in the root text: One cultivates fewness of desires and contentment, practices the dhutanga disciplines, and so forth. Even toward a minor offense, one gives rise to fear, shame, and remorse, and must not treat lightly the precepts instituted by the Tathagata.

The approach of guarding it and preventing slander means guarding morality with single-minded care as though it were the Buddha’s eye, never allowing it to be broken, and thus perfectly accomplishing self-benefit. One prevents heedless and boastful beings from giving rise to deluded thoughts and committing offenses, thereby perfectly accomplishing benefit for others and adorning the ocean of great awakening. As stated in the root text: One should constantly guard against heedlessness and not cause beings falsely to give rise to faults and offenses.

The approach of cultivating morality has been explained; now the approach of cultivating patience will be discussed in sequence. Within this approach there are again two approaches. What are the two? First, the approach revealing briefly the aspect of patience with a self; second, the approach revealing extensively the patience of selflessness. These are called the two. The approach revealing briefly the aspect of patience with a self means that if beings create circumstances like those of Ajatashatru and thereby afflict and harm my mind, then at that time the practitioner’s mind should patiently endure without being disturbed by the affliction and harm.

As stated in the root text: How does one cultivate the approach of patience? One should patiently endure others and not cherish thoughts of retaliation. The approach revealing extensively the patience of selflessness means that some beings may give me food, drink, clothing, and material possessions, bringing me benefit, joy, and happiness; while some beings may come to me with swords, staffs, and all kinds of frightening appearances and cause me injury.

Some beings may obstruct my proper course and prevent me from obtaining what I wish; some may assail me, from near or far, with harsh abuse, slander, and all kinds of evil words; while some may praise me for right conduct and all kinds of virtues. Amid all such circumstances, if this mind remains equal, firm, and unmoving like Mount Sumeru, then one can patiently endure the eight worldly dharmas: gain and loss, disgrace and honor, praise and blame, suffering and pleasure.

The approach of cultivating patience has been explained; now the approach of cultivating diligence will be discussed in sequence. Within this approach there are two approaches. What are the two? First, the approach generally revealing the cultivation of diligence; second, the approach separately explaining the cultivation of diligence. The approach generally revealing the cultivation of diligence means that in regard to wholesome deeds, this mind grows ever better, diligently aspires to exertion, and never ceases. As stated in the root text: How does one cultivate the approach of diligence? In regard to wholesome deeds, the mind neither grows indolent nor retreats. One establishes a firm resolve and abandons weakness.

The approach separately explaining the cultivation of diligence also contains two approaches. What are the two? First, the approach of cultivating diligence without obstacles; second, the approach of cultivating diligence amid obstacles.

The approach of cultivating diligence without obstacles means that the practitioner reflects thus: “From the beginningless past until now, I have received only false and unreal bodies and minds. Because I have not diligently practiced wondrous conduct, I have also been unable to attain the vajra-like, indestructible body and mind, which do not exist apart from causes and conditions. If I remain indolent and fail to act as before, then throughout the future, just as in the past, I shall again receive in full these false and profitless bodies and minds, with no time of liberation.

If even I myself cannot escape, then all self-benefit is lost; how much less can I rescue beings from their manifold sufferings and perfectly benefit others?” Having reflected thus, one immediately brings forth a mind of great diligence. One cultivates practices and causes as vast as the ocean, adorns their fruit with perfect merits, and establishes the two benefits without deficiency. As stated in the root text: One should reflect that from the distant past until now, one has futilely undergone all the great sufferings of body and mind without any benefit whatsoever.

Therefore, one diligently cultivates merits, benefits oneself and others, and departs from suffering.

The approach of cultivating diligence amid obstacles means that some beings, because of the exceedingly numerous karmic obstructions accumulated throughout the beginningless past, are disturbed by non-Buddhist demons and evil ghosts and spirits and cannot practice. Some beings cannot practice because they are bound by all kinds of affairs in the present life. Some beings cannot practice because they are oppressed and afflicted by all kinds of illness and pain.

Although such beings hear with their ears and, having heard, honor the teaching, and although they see with their eyes and, having seen, teach and explain its characteristics, they cannot diligently practice and give rise to a mind seeking separation from it. To cut off this mind, they must exert themselves, bring forth all kinds of supremely wondrous skillful means, and maintain a protective mind. Then the waves of the ocean of karmic obstructions will gradually subside, while the mountain of merit will gradually rise.

The eight winds will not move them, and the nine fetters will not bind them. As stated in the root text: Furthermore, although a person may cultivate faith, from previous lives until now that person may have committed many evil offenses and possess karmic obstructions, and may be disturbed by demons, ghosts, and strange spirits; entangled by all kinds of worldly affairs; or afflicted by illness and pain, thus encountering many obstacles.

Therefore, one must diligently exert oneself, worship the Buddhas during the six periods of day and night, sincerely feel shame and repent, request the turning of the Dharma wheel, rejoice in merit, and constantly and without rest dedicate the merit to bodhi. One will then be freed from the obstructions and one’s roots of goodness will increase.

The approach of cultivating diligence has been explained; now the approach of cultivating calm abiding and insight will be discussed in sequence. Within this approach there are again four approaches. What are the four? First, the approach generally indicating and generally explaining the wheel of calm abiding; second, the approach generally indicating and generally explaining the wheel of insight; third, the approach briefly explaining discernment and conformity; fourth, the approach extensively explaining and discerning the wheel of calm abiding. These are called the four.

The approach generally indicating and generally explaining the wheel of calm abiding means stopping the mind’s thinking and knowing, restraining scattered thoughts, abiding in one place, and remaining tranquil in nature without going forth toward the characteristics of any objective realm. This accords with the contemplative meaning of the Pheuda-ala concentration. As stated in the root text: How does one cultivate the approach of calm abiding and insight?

Calm abiding means stopping all characteristics of objective realms, in accordance with contemplation by shamatha. The approach generally indicating and generally explaining the wheel of insight means clearly knowing and selecting the principle of causes and conditions, examining and distinguishing the characteristics of impermanence, and skillfully comprehending and clearly knowing them, in accordance with the contemplative meaning of the Pheuda-ala contemplation.

As stated in the root text: Insight means discerning the characteristics of arising and cessation through causes and conditions, in accordance with contemplation by vipashyana. The approach briefly explaining discernment and conformity means that concentration accords with insight at all times, while insight accords with concentration at all times. Each is complete, and they proceed without separation.

As stated in the root text: How does one gradually cultivate in conformity with both meanings? They are never separated and remain present together.

Within the extensive explanation and discernment of the wheel of calm abiding there are again four approaches. What are the four? First, the approach concerning the causes and conditions for perfecting the wheel of calm abiding; second, the approach directly revealing the cultivation of the wheel of calm abiding; third, the approach concerning the benefits obtained from cultivating the wheel of calm abiding; fourth, the approach distinguishing the limits of entry and non-entry. These are called the four.

Within the first, the approach concerning the causes and conditions for perfecting the wheel of calm abiding, there are again fifteen kinds. What are the fifteen? First, the condition of dwelling in a tranquil place; second, the condition of being alone and without companions; third, the condition of an appropriate dwelling direction; fourth, the condition of possessing the requisite clothing; fifth, the condition of possessing food and drink; sixth, the condition of establishing a boundary to preserve purity; seventh, the condition of constructing the dwelling; eighth, the condition of not uttering speech; ninth, the condition of constructing the sitting platform; tenth, the condition of sitting upon the seat; eleventh, the condition of the proper times for entering and leaving;

twelfth, the condition of a wise spiritual friend; thirteenth, the condition of using a seal to recognize the false and the true; fourteenth, the condition of planting auspicious trees; fifteenth, the condition of wearing the wheel according to ancient custom.

These are called the fifteen great conditions.

The condition of dwelling in a tranquil place means that, in order to cultivate the wheel of calm abiding, one dwells in a remote and tranquil mountain forest, far from the distractions of villages. Why? Because in a noisy place the wheel of calm abiding is difficult to perfect.

The condition of being alone and without companions means that, in order to cultivate the approach of calm abiding and insight, there is no reason for two persons to dwell together within the boundary. Why? Because they would disturb and trouble one another.

The condition of an appropriate dwelling direction means that, in order to cultivate the wheel of calm abiding, one dwells only on the eastern or western side and must not dwell in either the southern or northern direction. Why? Because there is a wheel of awareness.

The condition of possessing the requisite clothing means that, in order to cultivate the wheel of calm abiding, one must use three kinds of garments. Why three? First, yellow; second, red; third, white. These three kinds of robes may be used simultaneously. Why? Because the insects Ty-xoa-la cannot enter.

The condition of possessing food and drink means that, in order to cultivate the wheel of calm abiding, one must use the dried food Tran-gia-ma-y-da-gia and should not use grain. Why? Because Gia-ma-y-da-na possesses an immortal nature.

Furthermore, if one does not use Ba-ni-la, then one uses it separately only at the time of consumption, without a fixed rule.

The condition of establishing a boundary to preserve tranquility means that, in order to cultivate the wheel of calm abiding, one goes one krosha away from one’s own room and recites the Great Divine Mantra 110 times. What is its form? It means reciting this divine mantra:

Đản Chí Ta Na La Đế, Bà Xoa Ni, A Ma Già Ca Đà Đế, Bà Ba A A Bà Bà Di Đà. Xà Khư Na, Ô Kha Y Đà Đế, Án Án Án Án Đế; Đa Phạt Đà Đà Già. Ma Na Thi Chỉ Đế; Xà Đà Ni Phạt, Xoa La Ni Cưu Ha A Ha Cưu Đa Thi.

Án A Đà Đà Đế, Ma Ha Già Gia Đế, Ma Ha A Già Gia Đế, Kiền Đà Ni, A La, La La, A La, A La A La, A La, A Đế Sa Bà Ha.

After reciting this mantra, one immediately establishes the boundary and preserves purity. Why? Because all kinds of poisonous creatures will be unable to enter.

The condition of constructing the dwelling means that a dwelling built for cultivating concentration must possess ten features. What are the ten? First is the matter of the gate: it faces east and not another direction.

Second is the matter of elevation: the eastern side gradually rises, while the western side gradually descends. Third is the matter of dimensions: each side measures one zhang. Fourth is the matter of layered weight: it has ten layers of weight.

Fifth is the matter of construction materials: only five kinds are used, and no others. What are the five? First, gold; second, silver; third, copper; fourth, tin; fifth, pinewood.

These are called the five. Sixth is the matter of the protective wall: it does not differ from this ground. Seventh is the matter of the protective layers: it has ten protective layers.

Eighth is the matter of the protective enclosure: it is without sound. Ninth is the matter of the outer wall: it is one zhang high and weighs ten jin. Tenth is the matter of entering and leaving.

At each of these protective structures, one recites a mantra. What is its form? One raises one’s voice and recites the mantra as follows:

Nam Ma Dạ Đế, Ma Ha Cưu Tỳ Na, A A La Bà Đề, Đà Đà A Già Độ, Bàn Chỉ A Chỉ Hộ; Giá Sa Ni Năng Đế. Bà Chỉ Ma Ni Ma, Bà Chỉ Ma A Na, A Na Thi Chỉ Ni Thi Chỉ Sa Bà Ha.

If this divine mantra is recited 1,000 times, then everything immediately becomes favorable and unobstructed. When looking upon it, one should recite this mantra:

Nam Mô Nam Chỉ Na, Nam Mô Phạt Thi Đà, Nam Mô Nam A Đế, Nam Mô Nam Chỉ Na, Nam Mô Kiền Đà Ni Sa Bà Ha.

After this divine mantra has been recited 1,500 times, the doors will immediately open and close by themselves at all times.

The condition of not uttering speech means that, in order to cultivate the wheel of calm abiding, one does not utter any words at any time or in any place. Why? Because mental consciousness manifests in accordance with speech.

The condition of constructing the sitting platform means that a sitting platform made for cultivating concentration must possess five features. What are the five? First is the matter of its material: pinewood is used. Second is the matter of its height: it is half the height of the body, neither more nor less. Third is the matter of dimensions: each of the four sides measures four chi. Fourth is the matter of direction: it faces east and no other direction. Fifth is the matter of articles placed upon the seat: only Huynh-da-la-de and a yellow sitting mat are used. These are called the five features.

The condition of sitting upon the seat means that one who cultivates the wheel of calm abiding must fulfill ten features while sitting upon the seat. What are the ten? First is the matter of the feet being even: below the two sides of the waist, the tips of the two index toes correspond with each other without disparity.

Second is the matter of the sides being even: the two sides of the waist are level and do not differ. Third is the matter of the waist being upright: the back is straight and neither bent nor crooked. Fourth is the matter of placing the hands: the two hands face each other; the left hand is placed above the right hand, the right hand below and the left above.

They remain unchanged and unforgotten throughout the day. Furthermore, the hands are placed upon the feet. Fifth is the matter of the head being upright: the head must remain straight and unmoving, quietly abiding thus.

Sixth is the matter of the face being upright: the face is neither raised nor lowered, but held level. Seventh is the matter of the mouth: when the mouth is opened, it is neither wide nor narrow. Eighth is the matter of the nose: when breathing out, the breath is made uniform and does not depart from unity.

Ninth is the matter of the eyes: the visual faculty is directed neither upward nor downward but kept at the midpoint. Tenth is the matter serving calm abiding: before one’s eyes there must be a great syllable of empty space as large as a wheel, from which one never departs. These are called the ten features.

The condition of the proper times for entering and leaving means that, in order to cultivate the wheel of calm abiding, one uses only the hour of the Dragon and the hour of the Horse; at other times one should neither enter nor leave.

The condition of a wise spiritual friend means that, in order to cultivate the wheel of calm abiding, one takes a person of profound wisdom as a friend.

The condition of using a seal to recognize the false and the true means that, in order to cultivate the wheel of calm abiding, one uses the image like the Tu-vajra seal and thereby immediately knows what is false and what is true. What is its form? It means reciting this mantra:

Đản Chí Tha Mạn Na Ô Đà Đế, Sa La Chỉ Đà Ni, Giá Thi Di Đa Gia, Án A Thi Đế Na Sa Bà Ha.

After this divine mantra has been recited 4,650 times, two circular characters are additionally placed upon the image. If a person is false, the circular character “false” is placed upon that person; if the person is upright, the circular character “true” is placed upon that person, thereby distinguishing them.

The condition of planting auspicious trees means that, in order to cultivate the wheel of calm abiding, one first plants two kinds of greatly auspicious trees. What are the two? First, the pine tree; second, the pomegranate tree. These are called the two.

The condition of wearing the wheel according to ancient custom means that, in order to cultivate the wheel of calm abiding, one naturally wears the circular character vi around oneself. How is it worn? It is worn symmetrically.

By what meaning is this circle perfected? The meaning of this circular character comprises the immeasurable and boundless Buddhas of the three times, all bodhisattvas, the great kindness of teachers and elders, the great kindness of parents, the great kindness of heaven and earth, and the great kindness of the ocean. Because of these conditions, the person cultivating calm abiding should wear this circle.

Although such conditions are very numerous, this Treatise on the Mahayana clearly explains the foremost conditions, leaving nothing obscure. The earlier section encompasses the later section. Thus it is complete.

As stated in the root text: If one cultivates calm abiding, one should dwell in a quiet place.

The approach concerning the causes and conditions for perfecting the wheel of calm abiding has been explained; now the approach directly revealing the cultivation of the wheel of calm abiding will be discussed in sequence. Within this approach there are again seven approaches. What are the seven?

First is the approach of firmly settling the mind: within the principle of true emptiness, which is neither produced nor extinguished, the mind always remains concentrated. As stated in the root text: Sit upright and rectify the mind. Second is the approach of not clinging to the body: one skillfully comprehends that this body is not nonexistent, yet the root of its intrinsic nature cannot be apprehended.

As stated in the root text: Do not rely on the breath, forms, empty space, earth, water, fire, or wind. Third is the approach of not clinging to mental consciousness: one skillfully comprehends the mind that thinks, discerns, and knows. Its intrinsic nature is empty of emptiness and possesses nothing.

As stated in the root text: Nor even rely on seeing, hearing, sensing, or knowing; eliminate all characteristics that arise with thought.

From this point onward, one realizes that body and mind are empty and without a cause of their own. As stated in the root text: Because all dharmas have originally been free from conceptualization, thought after thought is neither produced nor extinguished. Nor should one follow the mind in thinking of external objective realms.

Fourth is the approach of not clinging even to non-clinging: one can depart from the mind, yet does not depart from it. As stated in the root text: Thereafter, use the mind to eliminate the mind. Fifth is the approach of gathering dispersion into unity: one gathers the scattered and agitated mind and concentrates it upon unity.

As stated in the root text: If this mind becomes distracted and scattered, immediately gather it and establish it in right mindfulness. Sixth is the approach revealing right mindfulness: it reveals that all dharmas are only the one mind. As stated in the root text: Through this right mindfulness one should understand that there is only mind and no external objective realm; this very mind has no intrinsic characteristic and cannot be apprehended in any thought.

Seventh is the approach of constant practice without separation: this concentrated mind continues constantly at all times and in all places, without departing from it. As stated in the root text: When rising from one’s seat, walking, coming and going, stopping and resting, at all times one should remember the skillful means and contemplate in accordance with them.

The approach directly revealing the cultivation of the wheel of calm abiding has been explained; now the approach concerning the benefits obtained from cultivating the wheel of calm abiding will be discussed in sequence. If a person can cultivate this concentration and gradually advance, the ocean of afflictions dries up, the mountain of karmic obstructions collapses, the person enters the concentration of true suchness, realizes all dharmas, and reaches non-retrogression. As stated in the root text: Through prolonged perfuming and mature practice, this mind comes to abide. Once the mind abides, it gradually becomes powerful and beneficial; in accordance with this, one enters the samadhi of true suchness, subdues the afflictions, increases faith, and swiftly attains non-retrogression.

The approach concerning the benefits obtained from cultivating the wheel of calm abiding has been explained; now the approach distinguishing the limits of entry and non-entry will be discussed in sequence. Within this approach there are again two meanings. What are the two?

First, the meaning of entering and advancing; second, the meaning of not entering. The meaning of entering and advancing refers to beings who deeply enter the Dharma and whose minds have no hesitation; beings who hear the profound Dharma and whose minds are resolute, without giving rise to disbelief; beings who hear the profound Dharma and immediately revere it without giving rise to slander; beings who are not burdened by grave karmic obstructions; beings who have no arrogance; and beings who have no indolence.

These six kinds of persons enter the Buddha lineage; this is certain beyond doubt. This is called the meaning of entering and advancing.

The meaning of not entering refers to beings who differ in these six respects. Throughout their lives they sever the seeds of the Three Jewels; this is certain beyond doubt. This is called the meaning of not entering. As stated in the root text: Only those who harbor doubt, disbelief, or slander, who possess grave offenses and karmic obstructions, or who are arrogant or indolent, cannot enter it.

The approach of briefly questioning, extensively answering, and explaining has been discussed; now the approach praising the excellence of samadhi will be discussed. Within this approach there are again two approaches. What are the two? First, the excellent approach concerning the boundlessness of the greatness of its essence; second, the excellent approach concerning its inexhaustible retinue. These are called the two.

The excellent approach concerning the boundlessness of the greatness of its essence means that by cultivating this samadhi, one comprehends all the immeasurable Buddha-dharmas as having the same essence and one characteristic, without distinction. As stated in the root text: Furthermore, relying on this samadhi, one immediately realizes that the dharmadhatu has a single characteristic; that is, the Dharma bodies of all Buddhas and the bodies of beings are equal and nondual. This is called the samadhi of one practice.

The excellent approach concerning its inexhaustible retinue means that the samadhi of true suchness serves as the proper foundation for the creation of all immeasurable and boundless vajra samadhis and can produce and increase them. As stated in the root text: One should understand that true suchness is the fundamental samadhi. If a person cultivates it, that person can gradually produce immeasurable samadhis.

Treatise Explaining the Mahayana

End of Fascicle 8