廣釋菩提心論

Furthermore, as it is said in the Vairocanaabhisaṃbodhi Sūtra: Even with respect to all knowing, the mind of compassion still remains the root. From this mind there arises the mind of Great Bodhi. Thereafter the various skillful means also arise.

Therefore the Bodhisattvas, in all places, constantly practice two kinds. These are the act of giving and the skillful means of manifesting a body to liberate their kinsfolk, whereby form and appearance obtain a vast and great recompense. The two kinds of gathering-in will of necessity be accomplished.

Just as the Buddha, the World-Honored One, does not abide in Nirvāṇa, because he causes all to arise in right wisdom. And he is also able to cut off the various inversions. Moreover, he does not abide in saṃsāra.

Because it is from saṃsāra that inversion arises. Therefore the World-Honored One, being accomplished, does not abide in Nirvāṇa. Furthermore, one should know that wisdom and skillful means are the conduct of their own characteristics; one should keep far away from both the characteristics of the disparaging of the two extremes, and by departing from the two extremes in action one attains the unobstructed.

Therefore it is said that they are both characteristics of the disparaging extremes. That is to say, wisdom departs from the extreme of the common characteristic, and skillful means departs from the extreme of disparagement. Here too it is just so, as it is said in the Āryadharmasaṃgīti Sūtra: Just as when the marks of goodness and beauty upon the body are complete, this can cause the one who beholds to arouse a superior intention of joy.

But if anyone, dwelling in the Three Stages, beholds that Dharma-body, he is not able to arouse a superior intention of joy. It is further said: Wisdom is also like the direction from which the Tathāgatas are born. It can cause that one to arouse pure faith and understanding.

So should it be known. Furthermore it is said: As with the dharmas of the world, one should know: Even the true Dharma must be relinquished, how much more so what is not Dharma. Because one departs from the characteristic of grasping and clinging.

One must cut off and depart from that mind of inverted attachment. Because it has already been cut off, it is said: This is the true superior intention and delight. One should not, with respect to that, while doing one's work, arouse a fixed reality upon which to rely the mind.

It is also said: Among all dharmas, again none can be grasped, and again none can be relinquished. Therefore the dharma of grasping and relinquishing cannot be obtained.

Or again it is said: Giving, together with the various deeds done, brings forth the fruit of saṃsāra. In this case, how can one practice giving apart from wisdom? One will obtain but a small portion of the wholesome. Because the fullness of joy arises forcefully within a fierce mind. And it also causes one to reflect that this increases and augments the superior roots of goodness.

As the Vimalakīrti Sūtra says: With respect even to all dharmas, the two kinds—wisdom and skillful means—must both be complete. The practices of giving and offering should be gathered in by wisdom. Then they obtain the name of Pāramitā. If they have any other name, then it is not pure giving.

Here one should know: If, within Samādhi, one is able to give rise to the various forms of wisdom, the applied practice of single-minded concentration accomplishes all. That is to say, because there first arises hearing, thereafter wisdom is perfected; and taking the root rite to gather and uphold it, thereafter the wisdom perfected through reflection arises once more. Within that wisdom of reflection one contemplates the meaning as it truly is.

Because of that contemplation, the determination of the true and real is neither distorted nor deluded, neither false nor inverted. Having contemplated thus, doubt comes to rest. Right wisdom is brought forth, and in accordance with principle one truly and correctly cultivates and practices, just as the Buddha received the dharmas of the heterodox who spoke of non-self.

Within this one must reflect and contemplate, and then one will have the true and correct reason to realize the fruit of Nirvāṇa. Apart from this, all is because the heterodox constantly make discrimination the cause. They cannot be still and tranquil.

Therefore in the Saṃyukta Āgama it is said: "Reflection" means the wisdom perfected through reflection, wherein, having contemplated oneself in accordance with principle, one should regard all things as having a real self-characteristic; yet that self-characteristic, in the truth of the supreme meaning, is precisely without birth. Thus the Āgama says that this determination is corresponding (the same).

As the Āryadharmasaṃgīti Sūtra says: What is unborn and true is not real. That is to say, it is a dharma of distinction and difference. Thus all, accordingly conforming to the truth of the supreme meaning, is unborn. This is the speech of truth. Furthermore, the supreme meaning of the unborn is precisely not non-birth. All that is done there belongs to the nature of the past. Here it is also said: Good son! The two dharmas of birth and cessation, complete in themselves, are both the attachments of the world. Therefore the Buddha, the one of Great Compassion, because he wishes to awaken the world, relinquishes the various practices—speaking of birth and cessation, of the ultimate; yet in truth there is no dharma whatsoever that can be born.

Again in the Āryadharmasaṃgīti Sūtra it is said: Why is there birth? Why is there cessation?

The answer is given: Non-birth is birth, non-cessation is called cessation. Herein it is further said: The letter "A" has the meaning that all dharmas depart from birth and cessation. Therefore the gateway of the absence of self-nature in all dharmas, and the non-accomplishment of self-nature.

In the Ārya-Satyadvaya Sūtra it is said: If there is the equality of non-birth, then one obtains the equality of all dharmas. The Prajñāpāramitā Sūtra says: Subhūti, form—the self-nature of form is empty; even unto consciousness—the self-nature of consciousness is also empty. Therefore the self-characteristic does not take form.

The Gajagṛhya Sūtra (Sūtra of the Elephant's Concealment) says: All natures cannot be born. With respect to that unborn nature, the foolish cling to it as having birth.

In the Pitāputrasamāgama Sūtra (Sūtra of the Meeting of Father and Son) it is said: With respect to all those dharmas, all are equal. The three times are likewise equal. They depart from the self-nature of the past with respect to all dharmas.

Even unto the present, the self-nature of all dharmas also departs. Thus, speaking in general: As in the Āgama, that which is called the firm and solid correspondence one should examine with care. Apart from this, there is a cause, and then it cannot be accomplished.

Within this, examining with determination in accordance with principle, one then states the essential points. That is to say, with respect to those natures of birth, some say there is no cause, some say there is a cause. Thus one should know: Neither do they have a cause, nor are they without a cause.

What is the meaning of this? If the nature is relinquished, then this differentiated nature either has a real manifestation—it is not without a cause. If, at the time a dharma is born, it pervades all natures and all places—why then is it not present?

At the time of that absence of nature, there is either no differentiation. With respect to birth, again it cannot be obtained. They do not have a cause.

Thus, speaking in general, they are not without a cause that they obtain conjunction. Nor again is it with a cause that they obtain conjunction. Thus, therefore, it is said: as if there were a self, this is to speak according to the heterodox who constantly cling to taking a cause from which arising proceeds.

That has no nature that can be born; how then can it arouse the various formations and manifest them? When it is destroyed, how can that causal nature give rise to the various formations? It is not in accord with principle, and so should be relinquished.

Furthermore, it is not that the heterodox, who cling to a self, hold that this self in itself possesses power, and that with respect to that separate and distinct dharma it obtains a nature that is not relinquished, whereupon they cling to a permanent nature; it cannot perform with respect to that any work bearing the meaning of benefit. If there is no benefit, then it is a corresponding dharma. Here within this one should know: Because of clinging to a self, together with all its powers, all can be ultimately as null as a stone image in the form of a little girl.

That has no self-nature whereby it is made and formed. It cannot accomplish that, and therefore that work has no real power. If it does not act, then again there is no conjunction.

Moreover, as with all matters that are done accordingly, after they are born they are determined. If there is power, then that power's self-nature turns accordingly, as was said before. There the work arises and obtains conjunction.

Or if it does not turn accordingly, again it is as was said before. That has no self-nature, being impermanent; and the causal nature is determined not to obtain conjunction. Therefore within impermanence there is not the slightest dharma that can be obtained.

Herein the meaning is as the World-Honored One taught: Furthermore, Mahāmati! It is not the real common characteristic. Therefore empty space, cessation, and Nirvāṇa are without action, without nature, without grasping, not attached to any characteristic.

Therefore they are called impermanent. They arise without conjunction, and yet again are not impermanent. Like the nature of the two—past and future.

They are again unborn, yet obtain conjunction. They do not obtain conjunction; the causal nature turns and changes accordingly. Also, they are born simultaneously, and therefore are again alike.

Also, they are not simultaneous; that cause acts as self-nature and so is determined. Examined simultaneously, they again do not accomplish a nature. Or examined at another time, again they are not different, and at that time, because they are examined by conditions, they again are unborn, not real.

If the past were born, there would be conjunction; yet again, without condition, it is not the case that it is unborn. That whole self, again, is without condition; nor in a single instant do all instants accordingly enter therein. Because the number of kalpas and the kṣaṇa are divided apart, there is no conjunction.

As when subtle particles gather together and turn and change, therein again there is no minutest self that obtains conjunction. Thus, bit by bit, within the kṣaṇa, the self-nature of the aggregates does not obtain conjunction. It cannot of itself be born, yet again it is not without a cause.

If herein one grasps and holds that small portion of nature, then the self will make a differentiation, and again there are not two kinds. If there are two portions of nature divided apart, then there are two kinds according to which there is attachment. Thus, speaking in general: Therefore all that is worldly and conventional, because of birth, possesses nature.

With respect to the truth of the supreme meaning, it is truly unborn. This teaching is not at variance with the Āgama, having no difference. As the Buddha has said: All that has nature and birth is wholly worldly and conventional.

Within the meaning of the supreme truth, the self-nature is unborn. If, within that absence of self-nature, one arouses doubt, then there in truth one has already aroused the worldly and conventional intention. Speaking in accordance with principle, the World-Honored One's truly superior intention and delight is like the stalk of rice in the world.

Self-nature and other-nature, with respect to the two kinds, are said to have no cause that gives them birth. This meaning must rest. Within this meaning, if there is doubt, examine it again in accordance with principle.

If form and the formless—those two natures—are also like an earthen jar. Its smallest measure is not the nature of destructible form. At the very beginning there is not a single nature.

With respect to the prior portion, if there is destruction, then that is not accomplished. Furthermore, there are none of those smallest particles which, gathered therein, have a oneness or a manyness of nature. That oneness or manyness of nature—how can it depart from self-nature?

If it is without self-nature, then this is precisely the supreme meaning. As when in a dream one sees form-characteristics and the nature of form. With respect to this meaning one should know that the Buddha has spoken thus.

As the Laṅkāvatāra Sūtra says: Furthermore, Mahāmati! It is like a great elephant broken apart into small fragments. With respect to the characteristic of those subtle particles, examined in accordance with principle, that nature of form is truly without self-nature. Again, as with the form-aggregate, within which there is the color blue: when one breaks apart with respect to it, it is without self-nature; thus, ultimately, that which is external to consciousness is likewise not real. By this meaning one should know.

As the World-Honored One taught: Externally there is no form; it is but the manifestation of one's own mind. That external blue color manifests every kind of form-characteristic, but in truth it is without obstruction, and the characteristic of grasping and relinquishing is likewise without obstruction. There is no oneness of nature corresponding.

Nor again is there a manyness of nature corresponding. Oneness and manyness differ—why is it not a oneness of nature? Because that nature of form arises through gathering together.

It is not born from oneness, and so it is not a manyness of nature. This meaning one should know. Within this, if one examines the various form-characteristics, their own substance is not real; therefore they are without obstruction.

That consciousness, again, is likewise not real. Why so? Because the self-characteristic of consciousness departs.

Yet one does not say that that form departs from consciousness and exists. Furthermore, the many kinds of self-characteristic of consciousness are not real. Therefore it is said that consciousness too is not real.

Therefore the Buddha said that consciousness is like an illusion. Thus, speaking in general: Whether oneness of nature or manyness of nature, all alike are empty of nature. In the Truth of the Supreme Meaning, all natures are not real, and so this meaning is determined.

As the Laṅkāvatāra Sūtra says: It is like seeing a form (image) in a mirror. It is not one nature, nor again is it a different nature. Examined thus, that nature has no existence. Why is it that the nature of oneness and of difference has no existence here? Because oneness and difference are not grasped or clung to here. Or again it is said: The wise one, contemplating self-nature, in truth obtains nothing. Within this it cannot be clearly stated that self-nature is empty. Thus does one speak of principle and contemplate. Because of reflection, the wisdom that is perfected is determined as it truly is. This meaning is accomplished; through cultivation the wisdom that is perfected will arise. If there is no hearing, then the wisdom of cultivation is not accomplished.

As the Ratnamegha Sūtra (Sūtra of the Jewel Cloud) says: All works that are true and correct possess the radiant light of wisdom. What is brought forth therein is wholly true and correct, without destruction. Because of wisdom, the various works arise, producing and bringing forth accomplishment. Just as within the earth the unborn pervades everywhere. All things are born—why is it called "able to be born"? The works done are also just so. Comprehending the fruit of wisdom, the true and real nature appears in just this way.

As the Samādhirāja Sūtra (Sūtra of the King of Samādhis) says: If there is a person who arouses many kinds of seeking and arouses a mind of attachment, having something to rely upon: Therefore, if one wishes to realize that truth and reality, the cultivator of wisdom must first cultivate śamatha corresponding with the supreme Dharma, causing the mind to abide at rest like water that has ceased to flow. If the mind still moves and does not come to rest, then it cannot gather, hold, and abide in peace.

As the Buddha has said: That abiding in peace—the mind so directed can understand as it truly is. If the mind is scattered and confused, then it cannot correspond with this. Therefore, at the time of cultivating cessation (śamatha), the things obtained and the things desired must be relinquished, and one abides in equality.

Therein suffering is of necessity removed; abiding in pure precepts, arousing vigor, one will swiftly attain accomplishment. Here it is just so.

As it is said in the Sūtra of Harmonious Liberation: First, cultivating giving is the important superior practice; thereafter one cultivates the keeping of pure precepts. After that, one dwells in cessation. If anyone dwells in cessation, then accordingly, portion by portion, in the presence of the Buddhas and Bodhisattvas, one first takes refuge, repents, and rejoices in merit; thereafter one should arouse the mind of great compassion, giving rise to the mind to rescue and liberate the whole world to its very end.

Settling peacefully in the cross-legged posture, one sits. The body upright, in the presence of right mindfulness, one will be led to Samādhi (right concentration), corresponding in the present; from the outset single-minded, one should contemplate even unto the many kinds of objects that serve as conditions. Even unto entering deeply into the body, gathering in the scattered mind that dwells therein.

Furthermore, in summary: Form and the formless, these two kinds, one should keep far away from, lest they scatter and be lost. Joining them together, corresponding with conditioned arising, one acts with the mind upon the superior understanding. Even unto the aggregates, the bases, the elements, and all matters and so forth, one makes no discrimination, and then one attains purity.

Therefore it is extensively explained, the various conditions with respect to the characteristics of practice, as is said in the Sūtra of Harmonious Liberation within the eighteenth section on correspondence.

Therefore the World-Honored One gathers in and transforms the various sentient beings that have forms and characteristics of discrimination, together with all discrimination, abbreviating the characteristics of practice extensively, as the Abhidharma has said. The meaning here is that, together with those, having contemplated, one departs from them and is gathered in. One causes the mind to continue advancing straight forward, increasing one's cultivation and study.

Or if the mind gives rise to greed and craving, then at that time one should perform the contemplation of impurity. When it has ceased, one must again pass through the leading of the mind onward, contemplating clearly the characteristics of practice, reflecting upon this impurity. Fearing that the mind grow unrestrained, or that the mind cannot advance and give rise to the superior intention and delight, but is scattered and thrown into disorder—at that time one should contemplate Samādhi, and then there will be the merit that arouses the superior intention and delight.

Then one can cause to rest that which is not the superior intention and delight. If at that time torpor and drowsiness (the love of sleep) arise, then one should contemplate the Buddha and his merits, the superior joy and gladness. That can be made to cease.

Furthermore, thus, with respect to those conditions one should firmly gather and uphold without confusion; then there is correspondence. Furthermore, at that time, when the mind has first attained the love, delight, joy, and gladness, and thereafter the mind gives rise to haughtiness, then one should contemplate impermanence. Thus, speaking in summary: With respect to those conditions, one must cause the mind to be without movement, single-mindedly struggling against going and coming, high and low; then the mind is equal and pure.

There one will give rise to the clear understanding that scatteredness is the cause, and then one lets it go at once. If one truly understands clearly the doings of that scattered mind, then with respect to those conditions there is no movement whatsoever. Thus, even unto attaining the desired, the practiced, the corresponding superior concentration.

At that time one should know that cessation has been accomplished. Thus one should know all the characteristics of cessation. That is to say, the mind within the realm of self-nature.

That cessation determines the conditioning thus. Thus this Dharma of Cessation the Buddha taught in the Prajñāpāramitā Sūtra.

Furthermore, one should know. The cultivation of cessation reaches nine kinds. First is removing.

Second is universal removing. Third is removing by separate establishment. Fourth is near removing.

Fifth is subduing. Sixth is cessation. Seventh is near cessation.

Eighth is one-directional aiding. And ninth is knowing cessation. Such are these nine kinds of practice-characteristics.

That is to say, the universal application of these nine dharmas is named removing. Here, conditioning the mind broadly, one universally removes. There, conditioning the continuum, one transforms it into the stage of removing.

When scatteredness is present and one can wholly subdue it, then it is near removing. When scatteredness has departed, again one attains what surpasses what came before. Universal removing, by conditioning, subdues.

If craving arises, then again one subdues that mind and it comes to rest. If scatteredness, excess, and fault do not arise in the present, then the superior intention and delight can cease. That is to say, near cessation.

If at the time torpor and drowsiness arise, then one must at once depart from them and single-mindedly direct oneself toward the work to be done. There, conditioning the place of non-movement, thereafter, single-mindedly attaining the characteristic, one should cease. Having attained cessation, that mind one should relinquish.

This is called knowing cessation. Such meanings are the matters that the Noble One Maitreya has spoken.

Furthermore, one should know that in cultivating all Samādhi there are six kinds of excess and fault. First is indolence; second is the fault of false conditioning; third is sinking down; fourth is high straining; fifth is the absence of awakening; sixth is awakening. When these six excesses and faults arise, one must arouse eight kinds of severing and counteracting antidotes. What are the eight?

First is faith; second is desire; third is exertion; fourth is pliancy; fifth is mindfulness; sixth is right knowing; seventh is reflection; eighth is equanimity.

What are the characteristics whereby one counteracts these?

That is to say, faith together with four dharmas counteracts indolence. Herein the intention is set within the merits of Samādhi. One must complete and bring forth right faith, augmented and increased, conforming accordingly. That correspondence arouses superior hope. With respect to that hope one brings forth the practice of vigor. After arousing diligence, body and mind grow strong and one attains pliancy. Then comes the counteracting—mindfulness counteracts the fault of false conditioning.

This meaning one should know. Right knowing counteracts sinking down and high lifting. That is to say, right knowing arouses right contemplation, which is able to cause the two dharmas of high and low to cease and rest. Therefore reflection counteracts the not-yet-awakened. This meaning is understood thus: Equanimity counteracts awakening. Because, the prior high and low having been made to cease, the mind abides upright—this is the not-yet-awakened. Therefore counteracting in this way is the Eightfold Severing Practice that counteracts the six kinds of excess and fault. This is the supreme work of Samādhi; thereby one realizes the spiritual bases (ṛddhipāda), and the merits are born from this.

As the sūtras say: If one attains the Eightfold Severing Practice, then one can arouse the four kinds of spiritual bases, causing mind and realm to be of one nature. That work being accomplished, one will attain right correspondence. And one can also realize and enter the dhyāna concentrations and the Dharma-gates of liberation. Complete in all the most supreme merits.

Commentary on the Bodhicitta Treatise

(End of Fascicle 2)