集大乘相論

Furthermore, what is called the Noble Truths means the Four Noble Truths: Suffering, Origination, Cessation, and the Path.

Therein, the Noble Truth of Suffering means the distorted, perverted characteristics of the Aggregates... its nature is contrary to the Noble Dharma.

The Noble Truth of Origination means: that Suffering which has been spoken of, with the accumulating karmas—ignorance, formations, and so forth—as conditions, serving as the causal nature for such things as Birth... and Suffering.

The Noble Truth of Cessation means: in all dharmas, truly without discrimination, having the characteristic of non-arising as its nature. The delusion and darkness of the world are counteracted by Cessation, even as it is realized.

The Noble Truth of the Path means such dharmas as the mind of loving-kindness and the foundations of mindfulness, proceeding toward Bodhi.

Because they are gathered together and summarized, these Noble Truths are equal as objects of perception together with all dharmas.

Spoken of thus in brief, this is called the Four Noble Truths.

What is called the meditative absorptions (dhyāna) means the four absorptions, that is: Joy and bliss born of seclusion is called the First Absorption; joy and bliss born of concentration is called the Second Absorption; the sublime bliss of departing from joy is called the Third Absorption; the purity of equanimity and mindfulness is called the Fourth Absorption.

Such absorptions are all the characteristic of calm-abiding cessation; the minds of the Desire Realm such as greed... do not flow forth—this is called Absorption. Yet the Bodhisattvas also do not crave the savoring of the bliss of absorption; ultimately they do not abandon sentient beings, they fulfill the dharmas of the path of Bodhi, and they accomplish immeasurable practices. Spoken of thus in brief, this is called the four Absorptions.

What is called the immeasurable practices means the four Immeasurables, that is: Loving-kindness, Compassion, Sympathetic Joy, and Equanimity; because these four all take immeasurable sentient beings as their object-realm.

Therein, the immeasurable practice of Loving-kindness means giving all sentient beings ultimate benefit and bliss; the practices that are cultivated are all wholly free from characteristics, far removed from distortion, in accord with the Bodhisattva path.

The immeasurable practice of Compassion means causing sentient beings to be without even a single suffering. This Compassion takes as its nature the ability to counteract affliction and harm, causing them not to arise.

The immeasurable practice of Sympathetic Joy means realizing that all dharmas are without self and equal; the various forms of goodness such as giving... are possessed in order to abide in the mind of Bodhi, broadly for the benefit and bliss of all sentient beings. The skillful means of practice is where joy arises, and it has the characteristic of experiencing joy.

The immeasurable practice of Equanimity means: within the three Existences, discriminating equally, arousing vast practice to rescue sentient beings; when one oneself attains the bliss of samādhi, one does not become attached to its savoring. This can counteract a heedless mind, its faults, and abides in true reality. Just as one fittingly subdues all the worldly minds that grasp at characteristics, one is able to abide peacefully in meditative absorption. With regard to the perceptions of form, one counteracts them with the true Dharma. Moreover, in the immeasurable Dharma-gates one attains the Dharma of equality, abides in the Dharma of no-self, and realizes it in accord with principle. All the bliss of dharmas is obtained equally—this is called the supreme sovereignty of attainment.

Spoken of thus in brief, this is called the Four Immeasurable practices.

What is called the Formless Attainments (samāpatti) are four: from the Sphere of Boundless Space up to the Sphere of Neither-Perception-nor-Non-Perception.

Therein, the attainment of the Sphere of Boundless Space means departing from the various perceptions of obstructing form, contemplating boundless space and being in correspondence with it, relinquishing the characteristics of Existence, the mind abiding in a single object.

Furthermore, the attainment of the Sphere of Boundless Consciousness, the attainment of the Sphere of Nothingness, and the attainment of the Sphere of Neither-Perception-nor-Non-Perception are all in correspondence, just as in the first practice of tranquil quiescence, contemplating the characteristic of non-greed as the object of perception; for the rest, one again contemplates being without attachment and without obstruction, and as is fitting, gives rise to the supreme signlessness. Spoken of thus in brief, this is called the four Formless Attainments.

What is called liberation means the eight liberations, that is: With form within, contemplating external form, the liberation; up to the liberation of the Cessation of Perception and Feeling.

Therein, the first liberation means: within, perceiving that there is form, one departs from craving for external form—this is called the liberation of "having form within, contemplating external form."

Furthermore, just as that is the mode of practice, within perceiving that there is no form, one departs from craving for external form—this is called the liberation of "within perceiving there is no form, contemplating external form."

Furthermore, regarding form... pure, abiding in the practice of non-greed—this is called the Pure Liberation.

Furthermore, the liberation of the Sphere of Boundless Space, the liberation of the Sphere of Boundless Consciousness, the liberation of the Sphere of Nothingness, the liberation of the Sphere of Neither-Perception-nor-Non-Perception—such four liberations of the Formless Spheres are all like that mode of practice, abiding in contemplation in accord with reality.

Furthermore, the mode of practice of the liberation of the Cessation of Perception and Feeling. One should know that, spoken of thus in brief, this is called the eight liberations.

What is called the preliminary practice of samāpatti means: wishing to abide in the various samāpattis such as the Sphere of Boundless Space, one must first, according to what is fitting, extinguish the various modes of practice and abide in the self-nature of dharmas, equal and tranquilly quiescent; afterward one will abide peacefully in the various samāpattis—this is called the preliminary practice.

Furthermore, one should know that these four Formless Attainments and the Attainment of Extinction—the Bodhisattvas, at the stage of Maurījāta, entering the Lion's Sport samādhi (siṃha-vikrīḍita-samādhi), manifestly present, contemplate; they are not interrupted by the mind of non-samāhita states, nor again are they interrupted by the First Absorption.

This Attainment of Extinction has the characteristic of immovability. Therein, for what reason are these samāpattis in such a sequence? It means that, in order to bring sentient beings to maturity, one must sequence them thus according to what is fittingly contemplated.

Furthermore, one should know that this is the supreme gateway of peace and bliss. When this peace and bliss is obtained, one clearly knows that Self is not real. Because Self is not real, one's own mind is tranquilly quiescent. The supernormal powers and pāramitās that ought to be cultivated are all contemplated by superior wisdom, arising in accord with reality.

This is a brief summary gathering all the characteristics of dharmas.

What is called the gateways of liberation means the three gateways of liberation: Emptiness, Signlessness, and Wishlessness.

Therein, the gateway of liberation of Emptiness is: whether person or dharma, such things as the Aggregates... depart from the characteristic of discrimination; yet those Aggregates, whether defiled or pure, within the characteristic of discrimination are ultimately without nature. Within the Dharma of Emptiness, departing from the characteristics of grasping and relinquishing, undefiled wisdom counteracts them in accord with reality.

The gateway of liberation of Signlessness means: regarding the Aggregates... ultimately without characteristics; because there are no characteristics, grasping is unobtainable. That undefiled wisdom counteracts them in accord with reality, not clinging to any characteristics.

The gateway of liberation of Wishlessness means all the gateways of liberation purifying the Aggregates, Sense-bases, and Elements, and the supreme, surpassing practice of the pāramitās—all characteristics are known in accord with reality, and they arise truly, manifestly present and equal; departing from all grasping, on account of the wish for a mind of peace and bliss. Spoken of thus in brief, this is called the three gateways of liberation.

What is called the supernormal powers are six kinds, that is: the supernormal power of the Divine Eye up to the supernormal power of the Extinction of Outflows.

Therein, the supernormal power of the Divine Eye is: with regard to all form-characteristics, contemplating rightly and unobstructedly, supremely pure.

The supernormal power of the Divine Ear is being able to hear, purely, all sounds.

The supernormal power of Knowing Others' Minds is knowing in accord with reality all the modes of practice of others' minds.

The supernormal power of Recollecting Former Abodes is being able fully to recollect the various distinct events of the past, of oneself and of others.

The supernormal power of Spiritual States again has three kinds: sovereign mastery of concealment and manifestation; manifesting various bodies in accord with the various world-realms; going and coming unobstructedly through empty space; manifesting a fitting body in accord with the turning of what is to be done, and manifesting supernormal powers.

The supernormal power of the Extinction of Outflows is: the afflictions and ignorance such as greed... are called outflows; the wisdom that severs them completely without remainder is called the exhaustion of outflows.

These six supremely excellent supernormal powers, abiding in the mind of Bodhi, with wisdom free from conceptual elaboration; they are the supreme, surpassing practices cultivated by the Bodhisattvas, not held in common with all the paths of the Śrāvakas, fulfilling Signlessness, without any nature of provoked awakening. These pāramitās are the pure path of practice. In order to gather up all the wholesome dharmas that are cultivated, all the power of vows, and all characteristics, with valiant and vigorous diligence one makes them the foremost path, abiding peacefully in the supreme pure mind whose nature is single-pointed upon one object.

The First Absorption... according to name, according to meaning, following their distinctions; in order to gather up the boundless modes of practice, in order to be sustained by samādhāna.

Spoken of thus in brief, this is called the six supernormal powers.

What is called the dhāraṇīs means all characteristics and all those dharmas. According to what is fitting, one gathers up the nature of all dharmas. Sound, name, phrase, and letter are the characteristics of meaning; there are immeasurable recollections, boundless eloquence, and the various gateways of samādhi.

That signless wisdom is wholly able to realize and enter them, in order to counteract the mind that has characteristics, which is obstructed. This indeed is the gateway of dhāraṇī attained through the supreme, unsurpassed Bodhi. Yet all those samādhis, dhāraṇīs..., when the vajra-like concentration is manifestly present and realized and entered, then all characteristics are universally equal, and one enters and realizes the true signless wisdom; all the seeds and habit-energies (bīja and vāsanā) are wholly departed and abandoned.

The wisdom of contemplating equality is in correspondence with great compassion. What is done is firm and solid, and within the nature of dharmas one is liberated in accord with reality. Supreme fruits and rewards appear and manifest, abiding equally.

The Great Perfect Mirror Wisdom arises in accord with reality. All the power of vows is wholly fulfilled. Spoken of thus in brief, this is called the dhāraṇīs.

What is called the Powers means the ten powers of the Buddha, that is: the power of the knowledge of what is possible and impossible, up to the power of the knowledge of the extinction of outflows.

Therein, the power of the knowledge of what is possible and impossible is the wisdom that knows in accord with reality the causes and effects of all that is determined or not determined. The supreme fruits and rewards that are attained—whether those of a Buddha, or of a Brahmā King, or of a Wheel-Turning Sage King—are called the possible. As for the impossible, it means the knowable modes of practice of causes and effects that are not determined.

The power of the knowledge of karmic retribution means: the various sentient beings who perform evil karma or wholesome karma, going to the evil destinies or the wholesome destinies—these karmic retributions, the wisdom knows in accord with reality.

The power of the knowledge of the various elements is: the differing elements and destinies of sentient beings, the wisdom knows in accord with reality.

The power of the knowledge of the various superior inclinations means: the Śrāvakas... within the dharmas give rise to various superior inclinations, departing from defiled dharmas, proceeding toward tranquil quiescence—such things the wisdom all knows in accord with reality.

The power of the knowledge that clearly distinguishes the faculties means: the faculties of sentient beings such as Faith... in their various differences, the wisdom all knows in accord with reality.

The power of the knowledge of the various concentrations means: the First Absorption... the various samāpattis, according to name and according to meaning, with their boundless modes of practice, the wisdom all knows in accord with reality.

The power of the knowledge of where the paths lead is: there are two kinds of path: first, the path that is not lovely and blissful—that is, ignorance...; second, the path that is lovely and blissful—that is, tranquil quiescence...; and that Cessation is realized by Śrāvakas, Pratyekabuddhas, and Bodhisattvas differently—the wisdom all knows in accord with reality.

The power of the knowledge of arising and ceasing means: the various forms of arising and ceasing of sentient beings, the wisdom all knows in accord with reality.

The power of the knowledge of recollecting former abodes means: past events are recollected in accord with reality.

The power of the knowledge of the extinction of outflows means: the Great Perfect Mirror Wisdom of the Buddha, the World-Honored One, contemplating self-nature, equal, departing from all defiled obstructions and discrimination.

The possible and the impossible... such powers are realized through the supernormal-power sport of the Tathāgata. Because these powers are complete, all dharmas are the superior object of contemplation. Spoken of thus in brief, this is called the ten powers.

What is called fearlessness means the four kinds of fearlessness: the fearlessness of omniscience, the fearlessness of the extinction of outflows, the fearlessness in expounding the obstructing path, and the fearlessness in expounding the path that leads out of suffering. Such things, whether different or not different, whatever words are spoken are wholly without anything attained, fearless and sovereign. These four are all contemplated by the Wisdom of the Equality of Nature. Like the wish-fulfilling jewel that, according to the wishes of sentient beings, is everywhere equal, this Dharma too is thus: the characteristic of Self is pure, departing from all clinging to Existence. Spoken of thus in brief, this is called the Four Fearlessnesses.

What is called the unobstructed understandings means: Meaning, Dharma, Joyful Exposition, and Eloquence...

Therein, the unobstructed understanding of Meaning is: with regard to all sentient beings there is no characteristic of self, and one contemplates by means of the subtle and marvelous wisdom of equality.

The unobstructed understanding of Dharma is: according to the characteristics, one clearly knows the dharmas, contemplating with the wisdom of equality.

The unobstructed understanding of Joyful Exposition means: according to what is joyfully expounded, both the act of expounding and what is expounded do not depart from self-nature.

The unobstructed understanding of Eloquence is: with regard to the boundless Dharma-gates, according to what should be discriminated, one wholly penetrates signlessness.

Such things are in correspondence with the superior excellence of all dharmas, all in order to gather up the foolish and deluded sentient beings and wholly cause them to be subdued, because of abiding in the dharmas of equality, departing from characteristics.

These four are all contemplated by the Wisdom of Marvelous Observation. Spoken of thus in brief, this is called the Four Unobstructed Understandings.

What is called Great Loving-kindness and Great Compassion is: therein, Loving-kindness means giving sentient beings happiness; abiding in a tranquil and quiescent mind, without the characteristic of provoked awakening, supremely vast, departing from characteristics, equal. Compassion means removing suffering, subduing sentient beings who are difficult to subdue, not abandoning sentient beings, departing from all characteristics of Existence. These two are both contemplated by the Wisdom of Accomplishing What Is to Be Done. Spoken of thus in brief, this is called Great Loving-kindness and Great Compassion.

What is called the dharmas of the Buddha not held in common means the eighteen dharmas not held in common, that is: the Tathāgata's body without fault, up to present knowledge and vision without attachment and without obstruction.

Therein, first—the Tathāgata's body without fault, without weariness, departing from all the faults of body.

The Tathāgata's speech without fault is: there are no words that are not loving speech, departing from all the faults of speech.

The Tathāgata's mind without fault is: there is no lapse of mindfulness, departing from all the faults of mind.

Such three actions are in order to cause the foolish and deluded to give rise to a mind of faith.

The mind without differing perceptions is: with regard to all sentient beings, abiding in a mind of equality.

The mind never not concentrated is: in order to cause foolish and deluded sentient beings to remove the characteristic of distraction.

The mind never relinquishing without knowing means: of the affairs of sentient beings, there is nothing not known, yet all is relinquished. These six dharmas are produced by that superior training in moral discipline, serving as the cause of the Non-Abiding Nirvāṇa.

Faith without diminution means: with regard to the Non-Abiding Nirvāṇa, faith is not destroyed.

Aspiration without diminution means: because, with regard to the Non-Abiding Nirvāṇa, there is no craving attachment.

Diligence without diminution means: with regard to benefit, life, and conduct, wholly not abiding in them.

Wisdom without diminution means: because ultimately, in all the worlds nurturing sentient beings, there is nothing not penetrated.

Liberation without diminution means: because one does not grasp the characteristic of the Nirvāṇa of the Śrāvakas.

Knowledge and vision of liberation without diminution: because of the wisdom that benefits sentient beings, destroying the characteristic of conceptual elaboration, causing all sentient beings each equally to realize and attain the Unsurpassed Nirvāṇa.

These six dharmas are produced by that superior training in concentration, serving as the condition for the Non-Abiding Nirvāṇa.

Bodily action following the practice of wisdom means: in all places, the characteristics—whether moving or stopping, or walking in meditation—are always in correspondence with wisdom; therefore wisdom is the foremost path.

Verbal action following wisdom means: all speech departs from false discrimination and is always in correspondence with wisdom. Therefore wisdom is made the foremost path.

Mental action following the practice of wisdom means: with regard to sentient beings, the mind is equal; according to whatever is beneficial there is no difference, always in correspondence with wisdom; therefore wisdom is made the foremost path.

Knowledge and vision of the past, without attachment and without obstruction, means: within, having no nature in time, it is called without attachment; without, departing from all bonds in time, it is called without obstruction. All dharmas of the past are wholly known to be equal, destroying the characteristic of conceptual elaboration.

Knowledge and vision of the future, without attachment and without obstruction, means: with regard to all dharmas of the future, all are wholly known to be equal, destroying the characteristic of conceptual elaboration.

Knowledge and vision of the present, without attachment and without obstruction, means: with regard to all dharmas of the present, equally and wholly known, destroying the characteristic of conceptual elaboration.

Because these six dharmas are produced by the superior training in wisdom.

Such dharmas only the Buddha, the Tathāgata, accomplishes and fulfills, the unsurpassed and supreme wisdom. In order to benefit sentient beings, turning according to sentient beings; because they are not held in common with all the dharmas that the Śrāvakas possess. They are produced by the wisdom of the pure Dharma-realm. Spoken of thus in brief, this is called the eighteen dharmas not held in common.

What is called the fruits of the Śrāvaka means the four fruits of the Śrāvaka, that is: the Stream-Enterer (Srotāpanna) up to the Arhat.

Therein, the Stream-Enterer is: weary of suffering, joyfully aspiring to peace and bliss, in accord with the afflictions that ought to be severed, returning seven times to birth-and-death, seeing the truths—Suffering...—awakening to and entering no-self, proceeding toward Nirvāṇa.

The Once-Returner (Sakṛdāgāmin) is: weary of suffering, joyfully aspiring to peace and bliss, in accord with whatever afflictions ought to be severed, one lifetime in this realm, and then seeing the truths—Suffering...—awakening to and entering no-self, proceeding toward Nirvāṇa.

The Non-Returner (Anāgāmin) is: weary of the suffering of birth-and-death, joyfully aspiring to peace and bliss, with no remaining afflictions of the Desire Realm to be severed, not born again into the Desire Realm but born into the Form Realm or Formless Realm. According to what is fitting, seeing the truths—Suffering...—awakening to and entering no-self, proceeding toward Nirvāṇa.

The Arhat is: wholly severing the afflictions of the three realms, reaching the utmost limit of suffering, awakening to the principle of no-self; according to whatever liberation is fitting, proceeding toward the realization of Nirvāṇa.

Spoken of thus in brief, this is called the four fruits of the Śrāvaka.

What is called the full knowledge of all characteristics means: the Buddhas, the Tathāgatas, with regard to all characteristics, know clearly in accord with reality, manifestly present and equal. All characteristics are all dharmas. The Buddhas, the Tathāgatas, in order to benefit the world, in all places to which they turn, all according to fitting skillful means, attain the Dharma that is never lost, abiding in the firm and solid characteristic.

Herein one should know that the three bodies are also called all characteristics: the Dharma-body of self-nature is the characteristic of the wisdom of no-self, because it is without difference; the Reward-body (Saṃbhoga-kāya) is the supreme characteristic, because it is the supporting nature of all the characteristics of wisdom; the various phenomenal characteristics created by the Transformation-body (Nirmāṇa-kāya), because in all fitting places, manifesting transformations, they are set forth and established.

Furthermore, all characteristics, though clearly known, are without discrimination; in order to benefit sentient beings, one acts according to what is fitting; it is the characteristic of tranquil quiescence, it is self-nature without object-condition, all being equal. The Aggregates... that exist there, together with all characteristics, are again boundless. Whether within the three realms or outside the three realms, one should know clearly in accord with reality that the characteristics are unobtainable. Thus is it called the full knowledge of all characteristics.

What is called Suchness (Tathatā) means the nature of all dharmas, departing from grasping and relinquishing; whether wisdom or ignorance, whether form or mind, abiding in the nature of equality, departing from false discrimination. This indeed is called Suchness.

What is called the True Limit (Bhūtakoṭi) means the nature of Bodhi, all in accord with measure, in accord with reality, departing from all discrimination. Therein one should know that, as the Buddha has said, the nature of self, the Aggregates... is ultimately unobtainable. Moreover, by any other measure it cannot be declared. Thus is it called the True Limit.

What is called Signlessness means that Suchness is called signlessness, yet because Suchness is merely a provisional discrimination by means of names and words, within names and words the nature is unobtainable. One should know that the nature of self... is precisely the self-nature of dharmas. Therefore therein, whether person or dharma, all depart from characteristics and yet share a single characteristic. This single characteristic is precisely the unobstructed characteristic of all dharmas, departing from all discrimination. In the ultimate meaning, self-nature is unmoving—this is called Signlessness.

What is called the Dharma-realm means the dharmas of cause and effect throughout the ten directions, up to self-nature—the support of all dharmas. This indeed is the Dharma-realm. Within this Dharma-realm one departs far from all the false, distorted, and discriminating characteristics. Bright wisdom is manifestly present, illuminating clearly in accord with reality—this is called the Dharma-realm.

Furthermore, one should know that therein, Suchness... the Great Perfect Mirror Wisdom... is precisely the gateway in which all dharmas are without fabrication; that gateway of Suchness without anything fabricated is precisely the own-characteristic of dharmas.

Furthermore, one should know that therein Suchness and those ten powers are all contemplated by means of the Great Perfect Mirror Wisdom. The True Limit that is realized and the four Fearlessnesses are all contemplated by means of the Wisdom of the Equality of Nature. The subtle, marvelous, pure Signlessness and the nature of the four Unobstructed Understandings are all contemplated by means of the Wisdom of Marvelous Observation. The nature of the Dharma-realm—all dharmas truly realized, relied upon—and Great Loving-kindness and Great Compassion are all contemplated by means of the Wisdom of Accomplishing What Is to Be Done. In all places where dharmas are contemplated as superior, all wholly abide in the pure Dharma-realm wisdom.

All such dharmas, one should know, are wholly right speech, in accord with measure, in correspondence with the mind of Bodhi, with great loving-kindness following all sentient beings. All these dharmas are equal, with a single object of perception, in correspondence with the supreme Dharma-gate of Signlessness. Because they wholly gather up all the dharmas of the pāramitās, according to what is done they correspond in accord with measure. Because of this correspondence, it is called all dharmas being without self. The wise should know that the Dharma spoken by the Buddha is produced in accord with reality from the gateway of liberation.

The wisdom of the Buddhas, than which none is greater,
The causal nature spoken of is likewise boundless;
With regard to that boundlessness, knowing in accord with reality,
Corresponding with all, it is thereby revealed;

The gateways of correspondence display the various natures,
Arising through skillful means according to what is fitting;
Great wisdom, in its fabricating, is wholly perfected and complete—
I, for the sake of benefit and bliss, proclaim and speak it.