八大人覺經略解

The whole text is divided into three parts: first, the general introduction; next, the individual exposition; and last, the conclusion.

Now we speak of the first part:

As disciples of the Buddha, we must, both day and night, with wholehearted devotion recite and remember the Eight Realizations of Great Beings.

Whether householder or one who has gone forth, whoever has taken refuge in the Buddha is a disciple of the Buddha. Being a disciple of the Buddha, one must constantly cultivate these Eight Realizations. To say "both day and night" is to make clear that the practice must be without interruption. To say "wholehearted" indicates sincerity and earnest devotion. Again, to say "recite and remember" is to reveal that the words and meaning are pure, kept in mind and never forgotten. The Eight Realizations will be annotated in the concluding section of praise.

Second, the individual exposition of the eight realizations:

– First, the realization of impermanence and non-self:

The First Realization: The world is impermanent; lands are fragile and precarious; the four great elements are suffering and emptiness; the five aggregates are without self; arising and ceasing, they shift and change; false and unreal, they have no master; the mind is the source of evil; the body is the abode of all wrongdoing. Contemplating in this way, one gradually departs from birth and death.

This is the first gateway for entering the Path; it first lays bare the two attachments to self and to phenomena (dharmas). First, contemplate that the world is impermanent and that lands are fragile and precarious—such as how high banks become lakes and deep ravines become mounds. Contemplating thus, one no longer craves or seeks within the circumstantial retribution (1).

Next, by means of the four great elements, contemplate the body: earth, water, wind, and fire harm one another, and so there arise 404 ailments and afflictions. None of the great elements possesses a true nature, and therefore in the end all are empty. Again, by means of the five aggregates, contemplate the mind: feeling, perception, mental formations, and consciousness, united with the form-body, are called the five aggregates.

Herein there is in truth no self nor anything belonging to a self; there are only dharmas arising and ceasing, decaying, shifting and changing in every instant. Being unreal, they are illusory; not being genuine, they are false. Precisely because the characteristics are forever changing, there is in truth no master; therefore, with respect to the direct retribution (2), one does not give rise to a mind of greedy attachment.

Moreover, as for this body and mind of direct retribution, even if we love and cherish it, this is wholly in vain and yields no benefit; rather, as soon as one is deluded by the six dusts and the conditions of objects, taking them to be the characteristics of one's own mind, the mind immediately becomes the root of evil. As soon as one is deluded by the four great elements, conceiving the characteristics of one's own body, the body at once becomes the receptacle of all wrongdoing.

If one does not examine and penetrate this, it harms one's well-being beyond measure. If one is able to contemplate in this way, then the two attachments to body and mind are lessened—this is the first skillful means for gradually departing from birth and death.

– Second, the realization of constantly cultivating few desires:

The Second Realization: Excessive desire is suffering; the toil and weariness of birth and death arise from craving and desire. With few desires and non-action (3), body and mind are at ease and free.

Having, through the first realization, subdued the delusions of views (4), one now, through the second realization, subdues the delusions of thought (5). Though the delusions of thought are many, craving and desire stand foremost. Whoever cultivates few desires will surely realize non-action and attain self-mastery.

– Third, the realization of contentment and upholding the Path.

The Third Realization: The mind is never content; it only ever seeks much, increasing wrongdoing and evil. The Bodhisattva is not so: he constantly contemplates contentment, dwelling at peace in poverty while upholding the Path, making wisdom his vocation.

Having cultivated few desires, one should cultivate contentment, by concentrating the mind upon the work of wisdom. A person of excessive desire who is not content obstructs and veils wisdom without end. Now, with few desires, and adding contentment to this, the work of wisdom naturally advances.

Fourth, constantly practicing diligence:

The Fourth Realization: Indolence leads to downfall; constantly practice diligence to destroy evil and the afflictions, to subdue the four maras, and to escape from the prison of the aggregates and realms.

What is called "few desires and contentment" is precisely the desire to examine one's own strength so as to accomplish all undertakings. If one uses contentment as a pretext to sit within the pit of indolence, one will surely fall ever deeper; therefore one must constantly practice diligence in order to destroy the two afflictions of views and thought. Having removed the maras of affliction, one will then be able to subdue completely the mara of the aggregates and the mara of death (6). Only thus can one escape from the prison of the five aggregates and the eighteen realms (7).

– Fifth, the realization of broad learning and wisdom.

The Fifth Realization: Ignorance is the cause of birth and death. The Bodhisattva constantly contemplates extensive study and broad learning, so as to increase wisdom and accomplish eloquence, in order to teach and transform all beings, causing them to attain great joy.

Though one speaks of diligence, if one does not study extensively and learn broadly so as to increase wisdom, one will fall into the fault of obscure attainment (8). Moreover, to have learning but lack wisdom is like taking up fire to burn oneself; to have wisdom but lack learning is like grasping a knife to cut oneself. Learning (hearing) and wisdom must both be complete—only then can one benefit oneself and benefit others.

– Sixth, the realization of impartial giving.

The Sixth Realization: Poverty and hardship breed much resentment, forever forging evil conditions. The Bodhisattva practices giving, regarding foe and kin with equanimity, neither remembering old wrongs nor hating those who do evil.

Though one possesses wisdom, if one lacks merit and virtue one likewise cannot benefit oneself or benefit others; therefore one must fully practice the three kinds of giving. Knowing that poverty and hardship breed much resentment and enmity, one practices giving—this is the giving of material goods. Understanding that foe and kin should be regarded with equanimity, and thus neither remembering nor hating, this is the giving of fearlessness. The giving of Dharma is as stated in the text above; now, adding the giving of material goods and the giving of fearlessness, the three kinds of giving are complete.

– Seventh, the realization of leaving home for the holy life.

The Seventh Realization: The five desires are a source of wrongdoing. Though one be a worldly person, one is not stained by the worldly pleasures of desire, but constantly contemplates the giving of Dharma, the three robes and the one bowl, with the resolute vow to leave home, to uphold the Path in purity, with the holy life lofty and sublime, and compassion for all beings.

Though one has wisdom and merit, if one does not definitively cut off the five desires of household life, one will be unable to glorify and prolong the Three Jewels and to uphold and maintain the Buddha-Dharma. One must understand that the Buddhas of the three times have never not manifested the body of one gone forth in order to attain the Path. As for the three robes (9): first is the Antarvasaka; second is the Uttarasanga; third is the Sanghati. Thus, though one dwells in the body of one gone forth, if one does not uphold the Path in purity, with the holy life lofty and sublime, and compassion for all beings, then one is merely a thief wearing the Buddha's form and bearing, who only compounds his wrongdoing—this one must clearly understand.

– Eighth, the realization of the great mind that universally rescues.

The Eighth Realization: The flames of birth and death scorch and burn; afflictions and torments are without end. Give rise to the Mahayana mind to rescue all beings; vow to undergo immeasurable suffering on behalf of sentient beings, causing all sentient beings to attain ultimate peace and joy.

Though one has gone forth, if one does not give rise to the Mahayana mind of vast deliverance, then loving-kindness will not be complete; if one does not give rise to the mind of undergoing suffering on behalf of sentient beings, then compassion will not be whole. Only when loving-kindness and compassion are complete and fulfilled is one truly a child who carries on and uplifts the family enterprise of the Buddha's house.

The concluding praise:

These eight matters are the realizations of Great Beings. The Buddhas and Bodhisattvas, diligently practicing the Path, cultivating compassion and cultivating wisdom, ride the ship of the Dharma-body to the shore of Nirvana, and then re-enter birth and death to deliver and liberate sentient beings. Using these eight matters, they guide and instruct all, causing sentient beings to understand the suffering of birth and death, to renounce the five desires, and to cultivate the mind upon the holy Path. If a disciple of the Buddha, in each and every thought, recites these eight matters, he extinguishes immeasurable wrongdoing, advances toward Bodhi, swiftly realizes right enlightenment, forever severs birth and death, and abides constantly in joyful bliss.

From "Cultivating these eight matters" down to the 16th character, this forms the designation and meaning. From "Diligently practicing the Path" down to the 16th character, this forms the merit of self-realization. The ship of the Dharma-body points to the virtue-nature of enlightenment; the shore of Nirvana reveals the place where virtue is cultivated.

From "And then re-enter birth and death to deliver and liberate sentient beings" down to the 32nd character ("cultivate the mind upon the holy Path"), this forms the merit of enlightening others—only one who has self-realization can enlighten others. From "If a disciple of the Buddha" to the end of the concluding praise, this forms the merit of recitation and remembrance. Having constantly recited this text, one will surely well understand its true meaning; and through skillfully contemplating this meaning, one is able to realize oneself and enlighten others.

Thereby one extinguishes wrongdoing and severs the suffering of birth and death, turns toward the shore of enlightenment, and realizes everlasting peace and joy.

Notes:

Circumstantial Retribution: Circumstantial retribution and direct retribution are together called the two retributions. Circumstantial retribution is also called the circumstantial fruit, that is, lands, worlds, dwellings, utensils, and the like, which sentient beings experience as a result of the karma of former lives; the bodies of sentient beings depend upon these things in order to exist, and so it is called circumstantial retribution.

Direct Retribution: Also called the direct fruit, that is, the body of the five aggregates. Sentient beings, by the karma of former lives, experience this body; this is the principal karmic retribution, and so it is called direct retribution (see the Great Commentary on the Avatamsaka Sutra, fascicle 1).

Non-Action:

Views and Thought: This refers to the delusions of views and the delusions of thought, also called views-and-craving, views-and-cultivation, the four abodes, defiled nescience, branch-and-tip ignorance, common delusions, and delusions within the realms—all of which are general designations encompassing the afflictions of the Three Realms.

Delusions of Views: The various deluded views, the discriminations and biased speculations regarding principles, which give rise to various deluded confusions such as the view of self and the view of extremes.

Delusions of Thought: The deluded sentiments such as greed, hatred, and delusion—the various deluded confusions that arise from pondering over the things of the world.

Thus, in accordance with deluded attachment, the delusions of views are called the delusions of principle, and the delusions of thought are called the delusions of phenomena. For the delusions of views are those wrong conceptions—the view of permanence and the view of self—that arise from being deluded about the truths of impermanence and non-self; and the delusions of thought are those deluded sentiments of greed, hatred, and delusion that arise from being defiled by attachment to the forms and sounds of worldly things.

However, dividing the delusions of views and the delusions of thought according to delusion regarding principle and delusion regarding phenomena follows the doctrinal classification (dharma-laksana) of the Hinayana Abhidharmakosa. According to the doctrinal classification (dharma-laksana) of the Mahayana Yogacara (Consciousness-Only), they are classified according to two kinds: that which arises from discrimination and that which is innate.

The two hindrances—affliction and the cognitive hindrance—that arise from discrimination are the delusions of views; the two hindrances—affliction and the cognitive hindrance—that are innate are the delusions of thought. Again, it is called "views" because it comprises two meanings:

a) These delusions are severed when one illuminates and beholds the truth, and so they are called delusions of views.

b) "View" carries the meaning of speculation; these delusions take speculation as their nature, and so they are called delusions of views.

"Thought" likewise has two meanings:

a) Once one has beheld the truth and severed the delusions of views, one then contemplates and cultivates the truth so as to sever these delusions, and so they are called delusions of thought.

b) Because, in pondering the world, one deludedly grasps at things and thereby gives rise to delusion, they are called delusions of thought.

Both of these delusions are the principal causes of undergoing birth and death within the Three Realms; only by severing these two delusions can one escape birth and death within the Three Realms. The severing of delusions also follows an order: first one severs the delusions of views, afterward one severs the delusions of thought. The delusions of views are sharp and swift in nature; when one beholds (sees) the truth of the principle, they are severed clean at once.

The delusions of thought, however, are dull and obtuse in nature; only through repeated contemplation of the truth of the principle can they gradually be severed. The stage of severing the delusions of views is called the path of seeing; the stage of severing the delusions of thought is called the path of cultivation; the stage of severing both delusions is called the path of no-more-learning.

The Tiantai School reduces all deluded confusions to three kinds:

a) Views and thought, which are the hindrance obstructing Nirvana.

b) Dust-and-sand, which is the hindrance obstructing Bodhi.

c) Ignorance, which is the hindrance obstructing the true characteristic of the Middle Way.

Delusions of Thought:

The Mara of the Aggregates, the Mara of the Heavens, the Mara of Death: These are called the Three Maras. The Glossary of Sounds and Meanings (Yinyi) explains the Three Maras as follows:

1) The Mara of Affliction: This refers to all the deluded confusions within the Three Realms. These deluded confusions disturb the mind and spirit of the practitioner, preventing the accomplishment of Bodhi, and so it is called the Mara of Affliction. The mara of the five aggregates is subsumed within this mara.

2) The Mara of the Heavens: That is, the sixth heaven of the desire realm. If anyone wishes to diligently cultivate the various excellent good deeds in order to transcend the birth and death of the Three Realms, he will surely be hindered by this Mara of the Heavens, which creates all manner of disturbance, preventing the practitioner from accomplishing the wholesome roots that transcend the world. This is called the Mara of the Heavens.

3) The Mara of Death: This refers to the dispersal of the four great elements; death obstructs the prolonging of the wisdom-life, and so it is called the Mara of Death.

Further, the Treatise on the Great Perfection of Wisdom (Mahaprajnaparamita Sastra), fascicle five, and the Chapter of the Forest of Meanings (Yilin Zhang), fascicle six, call the Mara of Affliction, the Mara of the Aggregates, the Mara of the Heavens, and the Mara of Death the Four Maras.

1) The Mara of Affliction: The various afflictions such as greedy desire and hateful resentment, which constantly torment and harm body and mind, and so are called Mara.

2) The Mara of the Aggregates: Also called the mara of the five assemblages, newly translated as the mara of the aggregates (skandhas). The five aggregates constantly give rise to all manner of suffering and torment, and so are called Mara.

3) The Mara of Death: That which causes death or severs the life-faculty of a person, and so is called Mara.

4) The Mara of the Heavens: That is, the Mara of the Sons of the Heaven of Free Enjoyment of Others' Transformations (Paranirmita-vasavartin), newly translated as the Mara of the Heaven of Self-Mastery, who is the mara-king of the sixth heaven of the desire realm, and who constantly destroys the good deeds of people, and so is called Mara. Among the four maras, only this mara is the fundamental dharma; the other three are called maras according to their meaning.

The Eighteen Realms: These comprise the six sense faculties (eye, ear, nose, tongue, body, mind); the six dusts (form, sound, smell, taste, touch, dharmas); and the six consciousnesses (from eye-consciousness to mind-consciousness). "Realm" has two distinct meanings: this thing and that thing cannot be intermixed with one another. The Mahayana Compendium of Meanings (Dasheng Yizhang), latter part of fascicle eight, states: "Realm means a dividing boundary; because dharmas possess differing natures, they are called 'realms.'" Because the six faculties, the six dusts, and the six consciousnesses possess differing characters, they are collectively called the eighteen realms.

Further, the Abhidharmakosa Sastra, fascicle one, states: "Realm carries the meaning of the kinds of dharmas (dharma-clans), as within a single mountain there are many kinds such as copper, iron, gold, and so forth—this is called many realms (many kinds of substances). In this way, a single body or a single continuum has up to eighteen kinds of dharma-clans, called the eighteen realms." Understood according to the above meaning, the realms of the Three Realms and the Eighteen Realms are realms in the sense of "many realms," and should not be understood in the sense of the dharma-realm.

Obscure Hindrance: To take seated meditation alone as one's practice, while remaining dim and obscure with respect to the words and meaning of doctrinal principles.

The Three Robes: The garments established by the Buddha are divided into three kinds:

1) The Sanghati, translated as the robe for times of assembly. This robe is worn when the great assembly gathers together to transmit the precepts or to expound the precepts.

2) The Uttarasanga, translated as the upper robe, worn over the Antarvasaka.

3) The Antarvasaka, translated as the inner robe (the garment worn inside).

Later, the three robes were classified according to their strips: thus the Antarvasaka is the five-strip robe, the Uttarasanga is the seven-strip robe, and the Sanghati is of nine strips or more, also called the great robe.