廣釋菩提心論

Furthermore, herein one should successively cultivate according to Dhyāna (Meditative Absorption). That is to say, one becomes freed from craving and desire and attains joy and bliss. The inner mind is pure, abiding in Right Correspondence.

One seeks and sees by oneself in the initial Dhyāna. Furthermore, herein one does not seek but only sees. This is named the Intermediate Dhyāna.

If in the first dhyāna craving has already been left behind, then that joy and bliss abides in the purity of the inner mind, dwelling in Right Correspondence. This is the second Dhyāna. At the second stage of Dhyāna, if one has been able to leave craving behind, then one relinquishes bliss with right knowing and abides in right correspondence.

This is the third Dhyāna. If at the third Dhyāna craving has already been left behind, and one abandons the correspondence with mindfulness, then this is the Fourth Dhyāna. This Dhyāna corresponds with the knowing-possession of the formless concentration.

Herein everything relies upon such characteristics in order to discriminate. In that condition one makes the mind firm. Acting in accordance with principle and using wisdom to observe.

When the light of wisdom arises, it illumines and shatters the seeds of ignorance. Ultimately one becomes freed—this is right correspondence. Apart from this, all is cultivation according to the heterodox paths.

It is not genuine Samādhi. It cannot sever the afflictions.

As stated in the various sūtras: If one has cultivated genuine Samādhi, and if one wishes to arise, then immediately the afflictions arise once again. At that time the mind will be like stilled water, entering into the Samādhi that corresponds with the Practice of Contemplation.

As stated in summary in the Laṅkāvatāra Sūtra: In the practice of contemplation through right wisdom there is only the pure mind, beyond discrimination. If one takes True Suchness as condition, then this mind should pass beyond. When the mind has passed beyond, then therein there is no obstruction, yet it is able to pass through. Within that non-obstruction, if one abides in correspondence, one contemplates the Mahāyāna. There one does not awaken to the supreme, most excellent tranquility. That is, one prevails through the wisdom of non-self and contemplates non-obstruction.

The meaning herein states: To observe the mind as it truly is, is the formless discrimination of dharmas. This is the supreme corresponding excellent practice. Such being so, then how is there any difference between consciousness and form?

Or are they not different from consciousness? Moreover, with respect to the false meaning of obstruction, it is not like a dream where the divided states seen are unreal. Thus consciousness, having examined as it truly is the outer side—the smallest particle of form cannot be retained.

And it likewise cannot be obtained; thus is established consciousness-only. It does not exist together with all outer notions. Although the pure mind abides outwardly without discrimination, in observing, by leaving form-dharmas behind one attains the characteristic, yet ultimately one attains nothing whatsoever.

Furthermore, with respect to form-dharmas one should contemplate the formless. If there is only mind, which cannot truly be retained as that which retains and that which is retained—then these two natures of grasping truly cannot be obtained. Leaving grasping and rejecting behind, then this mind is not dual.

Contemplating thus, there are likewise no two characteristics. With True Suchness as condition, this mind again passes beyond. That characteristic which was retained likewise flows away.

The two are without obstruction. Herein there are no two wisdoms. Within the meaning of true reality, therefore it is said: although the mind has passed beyond, the two are without obstruction.

One should know that here too one should leave behind. Therefore self-nature and other-nature, having a nature that arises, cannot be obtained. Thus one should examine that the nature of sentient beings likewise does not come together in union.

If grasping, if rejecting—both natures being unreal—can immediately be left far behind. One should know that all the natures of things have prior grasping. In the non-dual wisdom, all are left far behind.

In non-obstruction, the non-dual wisdom—abiding just so. Then in all dharmas one understands as they truly are that there is no self-nature. That is to be able to enter the supreme true nature, entering the gateway of the Samādhi without discrimination.

Furthermore, if in non-obstruction, the non-dual wisdom, then it is abiding in correspondence. This means abiding in the supreme true nature. This is according to the view of the Mahāyāna.

Thus one again sees the supreme true nature. When one has seen the supreme true nature, then with respect to all dharmas, one uses the wisdom-eye to contemplate emptiness. Within that radiant wisdom-light, all is seen as it truly is.

As stated in the various sūtras: How does one see the Truth of Supreme Meaning? It means that all dharmas are not seen at all. Herein, speaking thus, nothing is seen at all.

This is the supremely blissful, truly real not-seeing. It is not like one born blind in the world. Not taking each other as condition, or not directing attention, therefore all are not seen.

Those have the seeds of an inverted nature, and thus indeed cannot be severed. Here it is not so. Furthermore, like entering into the concentration of perception.

Afterward, whether emerging or arising again, there is the nature of attachment. Greed is the root from which all the afflictions gather, and they cannot be liberated. Therefore it is said: there is the nature of prior grasping, and greed is the root, the very form of the afflictions.

As stated in the Sūtra of the Holy Two Truths: It further says: to enter the total-retention gateway of the dharma without discrimination. In the dharma without discrimination, one leaves behind form-characteristics. Wisdom is determined upon the formless, contemplating the unattainable, and further not directing attention.

This means the Supreme Blissful Intention. It is not like the Concentration without Perception. Regarding the forms grasped, one leaves behind the directing of attention upon dharmas.

Therefore one should know, as was said before: regarding the forms, one directs attention to leave behind their characteristics. If there is no right wisdom, then one cannot sever the seeds of doubt and delusion. It is like the fire of the world: if it remains, then things are burned up.

How can one leave behind thinking? If one does not regulate, rest, and cease the false notions and recollections?

Therefore one should know—there is a resting upon the condition, the mind abiding firmly, acting in accordance with principle. Using wisdom to observe, the radiant wisdom-light arises. The light appears, the darkness is left far behind; wisdom arises, the obstructions are extinguished.

Like a person with two eyes, following in a manner without difference. With respect to the various states, clearly without difference. The arising of the radiant wisdom-light is likewise so.

Where there is no light, there is only the nature of darkness. Light and darkness are two dharmas mutually differing from each other. One should know that the Samādhi that leaves behind the nature of light and darkness is likewise so.

If one does not leave it behind, then how can the mind abide upon a single object-characteristic? Therefore, with respect to Samādhi, one should understand the truly real in this way. Then one is able single-mindedly to turn toward and accord with right wisdom.

Herein it is said that in the end there is no difference.

Furthermore, within Samādhi one should use wisdom to contemplate, then it is the formless characteristic. With respect to all dharmas, then it cannot be obtained. Those parts that are alike with the characteristics of the states—one cannot advance, and one also cannot awaken.

If both self and other—then one attains the seeing of no-nature. The characteristics of nature, discrimination, and frivolous argument all are extinguished. Thus, with respect to right wisdom, one contemplates the nature of characteristiclessness and attains correspondence.

Where there is a discriminating mind, then it cannot be accomplished. That which is without nature likewise cannot be obtained. If therein there is a nature that can be seen, then that seeing should cease.

Thus having ceased, if therein it turns upon the discrimination of no-nature. Here again it is not so, making it that the nature is the same in the three times. Using the wisdom-eye, one observes characteristiclessness and non-attainment.

Furthermore, what should one cease? Speaking according to the meaning of true reality, then existence-nature and non-existence-nature cannot be discriminated. One-nature and other-nature likewise cannot be discriminated.

Therein, if one leaves behind both discriminations of nature and no-nature, then one can patiently illumine and reach all discriminations as empty. Then that which can illumine and the nature that is illumined likewise are not possessed. Thus, up to the point of attaining the supreme, most excellent correspondence without discrimination.

Here if one abides in such correspondence, then immediately all discrimination can indeed be severed and extinguished. Therefore the obstruction of afflictions and the obstruction to knowing can likewise be severed and extinguished. There the obstruction of afflictions, neither arising nor ceasing, is the nature.

And that nature—the root of inversion—is eliminated.

As stated in the Sūtra of the Holy Two Truths: Thus in the practice of correspondence, all natures and discriminations having ceased. Universally exhausting nature and inversion, the ignorant self-nature, the very root of the obstruction of afflictions, is thereby severed and extinguished. That root having been severed and extinguished, all the obstructions of afflictions can be severed. Again, as stated in the Sūtra of the Holy Two Truths:

Question: It is asked of the Bodhisattva Mañjuśrī: How can one subdue the afflictions? How can one clearly understand the afflictions?

Answer: Mañjuśrī replies: In that Truth of Supreme Meaning, ultimately there is no arising. There all dharmas dwell in the nature of non-arising. In the conventional, all are unreal and inverted.

One should rest and cease all natures and the inverted, deliberating discrimination that arises there. If that deliberating discrimination does not cease, then there is the characteristic of self therein. Further, having self and characteristic, then one establishes the various views.

If views are established, then the afflictions turn. Son of Heaven, if one is able to understand clearly that in that Truth of Supreme Meaning all dharmas are ultimately without arising, then the Truth of Supreme Meaning is complete with the ten kinds of non-affliction. If in that Truth of Supreme Meaning there is no inversion, then there is no discrimination.

If there is no discrimination, then one attains the Correspondence of Cessation. If correspondence is lost, then that and self, both with characteristics, cannot be obtained. If self and characteristic cannot be obtained, then that seeing cannot be established.

Even with respect to the Truth of Supreme Meaning and Nirvāṇa, that seeing likewise cannot arise. Because of this, then in the practice of non-arising, all afflictions are ultimately subdued. Son of Heaven, one should know: the afflictions, in the Truth of Supreme Meaning—unobstructed wisdom, ultimately empty, ultimately without characteristic, ultimately without nature.

Thus one should know how to understand clearly the afflictions. Son of Heaven, just as a venomous snake is harmed by an incantation, those various afflictions are likewise so.

The Son of Heaven again asks: What are the seeds of afflictions?

Mañjuśrī replies to the Son of Heaven: The Truth of Supreme Meaning, the nature of ultimate non-arising. If with respect to all dharmas one gives rise to discrimination, then this is the various afflictions. From this arise the various natures and afflictions. With respect to that inversion, one cannot illumine and reach it. Therefore, with respect to dharmas, severing and leaving behind, all inversions can be ultimately severed. Therefore the obstruction to knowing can, through right determination, inevitably be eliminated. The obstruction to knowing having been severed, then there is no continuing nature.

Just as when the light of the sun appears, the clouds disperse. With respect to all, illumining without obstruction, that radiant wisdom-light shines purely. The self-nature of form and mind is likewise so.

The true nature of things is decisively ever-abiding. With respect to the truly real nature of non-continuation, one understands clearly, just as the meaning of the nature of all things is as it truly is. Therein, how can the nature of things be spoken in words?

Therefore, with respect to the Supreme Meaning and the Conventional Truth, speaking suchness-as-suchness as it truly is, having clearly understood all form-characteristics together with the natures of all things, then one attains all-wisdom. Speaking thus is the meaning of severing the obstructions. Therefore one shall realize the supreme, most excellent path of all-wisdom.

It is not the path of the Śrāvaka, where the inversions cannot be severed, and one cannot single-mindedly sever those two obstructions.

The Laṅkāvatāra Sūtra states: O Mahāmati! That Śrāvaka gives rise to the cause of differentiation; therefore there is attachment. When he has seen that dharma, he then holds onto Nirvāṇa in order to accomplish Buddhahood by himself, yet he cannot see the dharma of non-self.

O Mahāmati! This cannot be liberated. Thus those Śrāvakas know by themselves that their realization has not truly emerged.

That is, they have not yet attained release. That other seeing turns, yet that practice does not correspond with this matter. That practice of the path will find it difficult to attain true liberation.

The World-Honored One further spoke only of the dharma of the One Vehicle, not speaking of the path of the Śrāvaka. Those Śrāvakas, with respect to the aggregates, observe non-self, and there attain the non-self of the person. Here it is not so; one should view the three realms as all being the transformation-discourse of consciousness.

If one says that there is something apart from consciousness, meaning that one attains non-self—thus, with respect to the non-dual wisdom there is non-self, yet one does not enter; whereas with respect to that nature one does enter. If one enters that nature, then there one does not enter the nature of consciousness-only.

Furthermore, as stated in the Chapter of the Holy Transcendence of the World in this sūtra: Furthermore! Sons of the Buddha should know! The three realms are only that which the mind manifests—they are mind. And there is no boundary that can be obtained. If one says there is a boundary, then there is arising. If one says there is, then there is a place of abiding. All are characteristics of discrimination. If the mind has no boundary, then one can enter that non-dual wisdom. Thus, that entering is the true entering.

Herein again it is asked: If so, then how will the various states of correspondence arise?

Answer: Through the power of the pure, excellent vow. The Bodhisattva gives rise to great compassion, universally for the sake of sentient beings, performing works of benefit. From that power of the vow arise the various supreme giving and the works that accord with clarity. That is the arising of true purity. Furthermore, the Bodhisattva of great compassion—if all sentient beings have not yet been able to fully enter the pure wisdom of the no-nature of all dharmas, then the Bodhisattva, accordingly following, turns and enters saṃsāra, yet is likewise not defiled by saṃsāra, transcending it and abiding in the dharma not-yet-awakened to tranquility. As the sūtra teaches:

Seeing within non-obstruction, / Knowing the supreme non-self.

Therefore, if with respect to the two characteristics one says there are no two—the meaning is supreme, namely the Truth of Supreme Meaning, wherein is the truly supreme blissful intention. With respect to the non-dual, non-obstructed wisdom—ultimate non-self, without self-nature. Then one attains the seeing of correspondence. There the seeing is without discrimination from other seeing. All are without discrimination and without awakening. All is tranquil.

Again it is asked: Why is it that one can give rise to the various practices of correspondence?

Answer: It is not so. Or there is that seeing taken as real. One cannot accord with the supreme meaning.

Why is this? Because therein there is no master, no sovereign characteristic corresponding with correspondence; rather, what is seen is as in the conventional dharma, according with the form and characteristics of the realm of states. If one knows arising, consciousness again accords with the works of the world.

Therefore one should know that this wisdom is that. Within that wisdom it is said to include complete seeing, yet there is truly no characteristic of a master. If the non-dual, non-obstructed wisdom arises, then it opens forth as it truly is.

Further, one is able, within that wisdom, to attain the true seeing. It is not that all dharmas, in the Truth of Supreme Meaning, are without self-nature, while the conventional truth decisively corresponds. If it is otherwise than this teaching, then those others give rise to a narrow, inferior wisdom.

As stated in the Sūtra of the Holy Two Truths: In the Truth of Supreme Meaning there is ultimately no nature. In the conventional path one contemplates accordingly. If it is otherwise than this, then those fools arise differently from Śrāvakas, Pratyekabuddhas, Bodhisattvas, Buddhas, together with the various states.

Then how can they be established? Does it mean the conventional has no cause? Is the conventional non-arising?

Now this is not so. On the conventional path one observes accordingly. With respect to the Truth of Supreme Meaning, there is truly no place of arising.

With respect to the Truth of Supreme Meaning, if there were something attainable, it would be like the horns of a rabbit. The conventional dharmas are all like illusions, like reflected images, also like echoes. Because of this, the conventional arises from conditions together with the Truth of Supreme Meaning.

Therein the natures of things cannot come together in union. The nature of deliberating observation does not transform. Here, thus, one should know that the world is entirely like an illusion.

The various afflictions and karma are the cause of the illusion. The arising of sentient beings comes about through the turning and transforming of illusion. Therefore the merit-wisdom of correspondence and the various practices all have illusion as their cause.

Thus the wisdom of correspondence indeed turns and transforms through illusion.

As stated in the Prajñāpāramitā Sūtra: Subhūti! Now there are Śrāvakas like apparitions, Pratyekabuddhas like apparitions, Bodhisattvas like apparitions, Tathāgatas like apparitions, afflictions like apparitions, karma like apparitions. Subhūti! All are due to conditions, and so all dharmas are like apparitions. Such matters, according to the difference of various works, arise differently. All are characteristics of illusion. Within that illusion, thus one thoroughly knows. All are unreal, yet there is attachment. If one can understand thus, then one attains correspondence. If one grasps and holds it as real, then that fool will arise differently. Speaking thus, it is truly without difference.

As stated in a verse in the Sūtra of the Holy Dharma Collection:

Like an illusion performing the various works,

From transformation arising, liberation;

This, as before, one should know—

Not transformed, within there is attachment.

It is said the three realms are like transformations,

The Buddhas and Bodhisattvas all know it;

Knowing it, they then surpass them,

Performing the benefit of the world.

Thus, within the various works one should contemplate the true nature. As was said before regarding Śamatha—if the mind arises sunken-low or raised-high, then one should contemplate that all dharmas are without self-nature. At that time one should leave behind the directing of attention to high or low, and wisdom is then accomplished. That Śamatha (calming) corresponds with Vipaśyanā (contemplation), the path that the practitioner practices, and so it will become complete. Up to the point that one can give rise to the power of faith and understanding and abide in the stage of understanding-practice. Observing that desire which afterward arises, one then returns to deliberation. In the Truth of Supreme Meaning there is no self-nature. The conventional truth abides accordingly.

As stated in the Ratnamegha Sūtra: How does the Bodhisattva attain the principle of non-self? O Good Son! The Bodhisattva should understand clearly, observing form, sensation, perception, formations, and consciousness.

When observing thus, then form cannot arise, also cannot be accumulated, and cessation likewise cannot be obtained. Thus sensation, perception, formations, and consciousness—if arising, if gathering, if ceasing—likewise cannot be obtained. In that Truth of Supreme Meaning, having understood clearly the practice of non-arising, one gives rise to wisdom in order to observe, yet does not act so as to have attachment.

This is because of foolishness and lack of wisdom. Here, just so, that which is without self-nature is grasped as having nature; with inverted attachment. Therefore birth-and-death, coming and going, does not cease.

In this present life one undergoes sufferings and calamities that cannot rest. The Bodhisattva, having such a heart of compassion, constantly gives rise to it, without ever interrupting his deliberation of the works performed before. Out of compassionate benefit he should give rise to the excellent practice.

Just as those works that belong to oneself accord with all-wisdom, then with respect to that, one clearly knows the dharma-nature as it truly is. Afterward, with respect to all Buddhas and Bodhisattvas, one shall make offerings and praise. After accomplishment, from emptiness one gathers compassion, giving rise to all manner of giving and performing meritorious deeds.

As stated in the Sūtra of the Holy Dharma Collection: The Bodhisattvas are those who reveal as it truly is. That is, with respect to all sentient beings they turn into great compassion. This self abides in the joy of Samādhi (right concentration).

Within the dharmas, they reveal as it truly is. For the sake of all sentient beings, acting, they accomplish. Through this great compassion, when it first arises, then one attains the supreme increase of moral discipline, concentration, wisdom, and so forth.

All the trainings become perfectly complete, and one accomplishes the unsurpassed, perfect, complete enlightenment. Herein one should know: wisdom and skillful means are the works of the Bodhisattvas, corresponding with the excellent path. Not leaving far behind the conventional truth, they reveal (clearly display) the truth of supreme meaning.

If one does not cut off and leave behind the conventional, then one can take great compassion as one's guide. For the sake of according with sentient beings, performing works of benefit, leaving far behind inversion. That is named the wholesome, able to establish the transcendent wisdom of the world.

By this one accords with skillful means. When practicing within those skillful means, understanding clearly the characteristics of illusion, yet not inverted, using transcendent wisdom, just as in performing wholesome works—the most excellent skillful means—one can, with respect to the truly real meaning-phrases, give rise to courageous and valiant intent, bringing forth excellent wisdom. The Bodhisattva, having attained the wisdom of skillful means, then abides in the excellent path of the practice of correspondence.

As stated in the Akṣayamati Sūtra: Inexhaustible Dhyāna is able to bring forth wisdom together with skillful means. Where these are brought forth, one should know—this is the practice of correspondence. This is to perform the excellent path.

The Treatise on the Bodhi-Mind, Extensively Explained

(End of Scroll 3)

Annotation: From the words "false discrimination" to the words "complete in moral discipline," 317 characters differ from the present text. This is collated based on the Song dynasty edition and the appended material of the Ming dynasty edition.

Explaining false discrimination—how can it be removed?

Furthermore, herein how can one leave behind the seeds of doubt and delusion? It means that there one corresponds with concentration. Using the wisdom-eye to illumine and contemplate that those seeds are empty, as was said before.

With respect to that form, if there is a characteristic of something attained taken as attainment, then ultimately there is no attainment. Like a person mistaking a turtle and a frog, knowing clearly the distinction. Within that form one leaves behind doubt; this meaning is likewise so.

Using the wisdom-eye to observe, all are unreal, all are false, deluded stubborn attachment. Like a person in a dark room who further shuts the door tightly. In the end it is all only darkness, and ultimately one sees nothing at all.

Furthermore, like a vase and clay forming a single thing. That which is hidden within truly has no place to be seen. Therein the meaning is: like the dark room, where one cannot see.

That form and the existence-nature, the doubt-delusion attachment, likewise cannot be left behind. Because it is not left behind, therefore, although one does not see that, one also does not emerge. Thus, the person and the attachment—how, in the end, can the mind sever them?

Therefore, with respect to Samādhi, the attachment is truly subtle, like a single keen and effective wisdom-knife cutting off the form of deliberation. For it is the discriminating seed of falseness and delusion. Thus, truly having severed it—just as in felling a tree one must cut down the very roots.

The ground, again being rootless, cannot grow and flourish. The seed of false deliberation is then left far behind. All that is lost will inevitably arise again.

Herein, thus severing the obstructions and doubt corresponds with the dharma-gateways of Śamatha (calming) and Vipaśyanā (contemplation). This is the path of cultivation of the practitioner. The Buddha said: This gateway of correspondence is without discrimination, the nature of the cause of right knowing.

Therefore the sūtra teaches:

First abide in moral discipline, and afterward one shall attain concentration;

Having attained concentration, wisdom is then cultivated;

Pure and complete, it perfects wisdom;

Pure wisdom is first made complete through moral discipline.