圓覺經直解

At that time, the Bodhisattva Sovereign Majesty, who was among the great assembly, immediately rose from his seat, bowed at the Buddha’s feet, circumambulated him three times to the right, knelt with palms joined, and addressed the Buddha, saying:

The dignified manner of advancing to ask the question:

“Greatly Compassionate World-Honored One! You have extensively distinguished for us such ways of conforming to the nature of awakening, enabling the bodhisattvas’ minds to become awakened, lucid, and clear. Through the Buddha’s perfect voice, without engaging in further cultivation, they have obtained wholesome benefit.

“This expresses their joyful praise and gratitude upon hearing the teaching. Through hearing the Buddha’s perfect voice, from which issued luminous wisdom and radiant instruction that poured into the minds of the assembly, and through the empowering protection of his majestic spiritual power, the veil of ignorance was illumined and shattered, so that the serene radiance of each person’s true mind swiftly appeared. Therefore, it is said that without engaging in further cultivation, they obtained wholesome benefit. Below, he requests entry through the gate of skillful means.

“World-Honored One! It is like a great city with four gates on its perimeter: people coming from different directions do not all follow a single road. All bodhisattvas who adorn Buddha-lands and attain the city of awakening do not rely upon only one skillful means. I humbly beseech the World-Honored One to expound extensively and in due sequence for us all the skillful means, together with the different classes of practitioners and how many there are, so that the bodhisattvas in this Dharma assembly, as well as future generations of sentient beings who seek the Mahayana Dharma, may swiftly attain awakening and roam freely in the Tathagata’s ocean of great quiescent extinction.”

This is a question concerning practices. Above, he had heard only about the distinctions in realization, but had not yet heard of the practices capable of bringing about realization. Therefore, he now specifically asks the Buddha to reveal the skillful means constituting the gate of entry. The city is an analogy for perfect awakening. The gates are an analogy for the paths by which one enters. Skillful means are precisely the gates through which realization is entered, namely, the initial skillful means of meditative concentration. To say that one adopts an expedient according to the direction means precisely the practical method with which one begins the work.

What is meant by “in due sequence”? At the outset, the two words “perfect illumination” were taught as the causal ground for attaining Buddhahood. Therefore, it was first said that “to know the illusory flowers in empty space” is to be free from cyclic wandering, and that to know illusion is immediately to leave it behind, without devising further skillful means.

This is the perfect cultivation of sudden awakening; thus, no skillful means are required. It is the practice of those with the highest of superior capacities. Now, for those of middling and lesser capacities, he asks the Buddha to teach in due sequence.

His intention is that the three gates of contemplation be disclosed, namely, the twenty-five cycles comprising individual practice, combined practice, and perfect practice. All of these are sequential.

Having spoken these words, he prostrated himself with his five limbs touching the ground. He made this request three times and reverently bowed.

This describes his earnest request for the Dharma.

At that time, the World-Honored One said to the Bodhisattva Sovereign Majesty: “Excellent! Most excellent! For the sake of the bodhisattvas and sentient beings of future generations, you have asked the Tathagata about the various skillful means of cultivation. Listen attentively now, and I shall explain them for you.”

He praises him, grants his request, and exhorts him to listen attentively.

At that time, the Bodhisattva Sovereign Majesty joyfully accepted the instruction and, together with the great assembly, remained silent and listened attentively.

This describes their joy, their obedience to the voice of the Dharma, and their wholehearted attention. The main exposition follows.

“Good men! Supreme wondrous awakening pervades the ten directions, gives rise to the Tathagatas and all dharmas, and is of one essence, equal and undifferentiated. With regard to cultivation, there are truly no two ways.”

This indicates that the Dharma-nature is perfectly complete, originally without delusion or awakening, equal and nondual. One need only accord with the one true reality; extensive cultivation is unnecessary. Therefore, it is said that with regard to cultivation, there are truly no two ways.

“Yet the skillful means for conforming to it are innumerable. When comprehensively gathered according to their destination and distinguished according to their nature, there are three kinds.”

This directly introduces the gates of realization. Since the nature of awakening pervades all things, every single thing can serve as a gate of realization. Yet when comprehensively gathered according to beings’ capacities, only the essential means remain.

There are just three gates. These three gates are the three contemplative samadhis: the contemplation of emptiness, the contemplation of provisional existence, and the contemplation of the Middle Way. Moreover, although two sutras present three different terms, they are the same Sanskrit expressions: shamatha, samapatti, and dhyana.

Shamatha was formerly transliterated as such; in Chinese it is translated as “cessation.” Its characteristic is quiescence, and its meaning corresponds to the contemplation of emptiness. Samapatti is translated into Chinese as “equal cessation” and is also called “equal retention.” Its characteristic is illusory transformation, and its meaning corresponds to the contemplation of provisional existence.

Dhyana is translated as “serene reflection.” It leaves behind both illusion and stillness, takes quiescent extinction as its characteristic, and its meaning corresponds to the contemplation of the Middle Way. Actual cultivation and realization necessarily require these three contemplations, because the mind of the tathagatagarbha fully possesses the principles of the three truths: emptiness, non-emptiness, and neither emptiness nor non-emptiness.

Through these three contemplations, each contemplation illumines one truth, and together they perfectly encompass the one mind. Therefore, this is called perfect illumination. When the one mind perfectly illumines all, it is called sudden; when the three contemplations illumine successively, it is called gradual.

In truth, there are not originally three; the distinction arises only from their sequence. This is clearly explained later in the text. First, shamatha is explained.

“Good men! If bodhisattvas awaken to pure perfect awakening—”

This presents the fundamental practice: after awakening, one cultivates in accordance with the nature, rather than cultivating while still in delusion. This means that bodhisattva practitioners must first fully awaken to the originally present true mind, pure and perfect. Relying upon this true mind, which neither arises nor ceases, they establish contemplative practice and purify the habitual tendencies of ignorance accumulated over many kalpas. Taking this as the basis of cultivation, they simply cultivate in accordance with the nature.

“Using the mind of pure awakening, they take stillness as their practice. By settling and quieting all thoughts, they become aware of the restless agitation of consciousness. Serene wisdom then arises, and the adventitious defilements of body and mind are henceforth completely extinguished.”

This indicates the characteristics of the contemplation of emptiness. Upon first arousing awakening, one begins with serenity, because before awakening one was wholly immersed in restless, deluded thoughts. Having now awakened to this mind, one employs the awakened mind to initiate contemplative illumination, observing that the essence of mind is unmoving.

Thus it is said that one simply takes stillness as one’s practice. Through this, deluded thoughts are entirely eliminated, and one perceives the arising and ceasing characteristics of habitual tendencies within the alaya-consciousness. Therefore, it is said that by settling and quieting deluded thoughts, one becomes aware of the restless agitation of consciousness.

Through sustained contemplation, one’s mind becomes lucid and suddenly manifests; therefore, it is said that serene wisdom arises. Once the mind’s luminosity appears, one sees that the illusory falsity of body and mind has never truly existed; hence they are described as adventitious defilements. In this way, the inner bonds of body and mind are released, and thus they are said to be completely extinguished.

This is the initial work by which, in a single thought, one swiftly realizes non-arising.

“They immediately attain inwardly arising quiescence, tranquility, lightness, and ease. Because of this quiescence, the Tathagatas’ minds throughout the worlds of the ten directions manifest within, like images in a mirror.”

This indicates the efficacy of entering this contemplative practice. The wondrous mind of perfect awakening had been obscured by ignorance in relation to the illusory body and mind. Now that body and mind have been liberated, the heavy burden of ignorance is utterly removed.

Therefore, it is said that quiescence, tranquility, lightness, and ease arise within. At this point, the ten directions become suddenly open and clear, and the originally present Dharma-body is revealed. Therefore, it is said that the minds of the Tathagatas manifest like images in a mirror.

Some explain that the Dharma-bodies of all Buddhas enter one’s own nature, while one’s own mind accords with the Tathagatas; this is the wondrous union with the Dharma-body. This is precisely the meditative concentration in which one returns wholly to the source, the six faculties no longer function outwardly, and the lands throughout the ten directions become luminous, immaculate, and pure, like lapis lazuli, clear and radiant as moonlight.

Even the hidden, perfect, pure, and wondrous qualities of all Tathagatas manifest therein. This corresponds to the Perfect Teaching’s sudden destruction of the marks of ignorance.

“This skillful means is called shamatha.”

This concludes by giving its name. The term shamatha is translated as “cessation,” meaning quiescence. At the causal stage, it is called cessation; at the resultant stage, it is called concentration. Its meaning corresponds to the contemplation of emptiness.

Next is what is called samapatti.

“Good men! If bodhisattvas awaken to pure perfect awakening—”

They take the pure and perfectly complete mind of awakening to which they have awakened as the fundamental basis of practice.

Using the mind of pure awareness, they understand that mind-nature, together with the faculties and their objects, all arise through illusory transformation. They then give rise to various illusions to eliminate illusions; through the transformations of these illusions, they unfold various illusory means. Because they give rise to illusion, they are thereby able inwardly to engender the ease of great compassion.

This indicates the mode of practice of contemplation of the provisional, concerning the nature of the conscious mind. That is, relying upon the awakened mind of pure, perfect clarity, they give rise to illuminating wisdom, discerning that consciousness, together with the faculties and their objects, has never truly existed but is entirely manifested through ignorance. Although it appears to exist, its nature is always empty in itself; therefore, it is said that all arises through illusory transformation.

Yet illusory transformation is merely a derivative branch of ignorance. Having understood that their own consciousness, faculties, and objects are all like illusions, they contemplate all sentient beings, each and every one, as illusory. Therefore, it is said that they then give rise to various illusions and use them to eliminate illusions.

These various illusions are illusory wisdom. This illusion arises from fundamental ignorance; that is, relying upon the initial awakening of wisdom that understands illusion, they suddenly destroy fundamental ignorance. By means of transformations and so forth, they eliminate ignorance, and inconceivable functions naturally arise.

Therefore, it is said that the various illusions undergo transformation and then unfold various illusory means, extensively performing the works of the Buddha to liberate beings, manifesting miraculous powers throughout the ten realms, and universally responding to all. This is the mode of practice of emerging from the true and entering the provisional. “Because they give rise to illusion,” and so forth, means that, having realized true suchness, they give rise from true suchness to activities that benefit beings; together with this, they engender great compassion and extensively liberate sentient beings without attachment to the characteristics of sentient beings.

Therefore, it is called the ease of great compassion.

All bodhisattvas commence their practice from here and gradually advance. In their contemplation of illusion, because illusion is not identical with contemplation, contemplation is distinct from illusion; yet because both are illusory, the characteristics of illusion are forever brought to an end.

This indicates the progressive character of contemplative practice. Because realization of the nature is not yet complete and ignorance has not yet been exhausted, they gradually enter more deeply; therefore, it is said to be gradual. Because relative opposition has not yet been forgotten, they first dismiss the contemplated objects, while the wisdom that contemplates still remains.

Thus, it is said that their contemplation of illusion is not identical with illusion. What does “contemplating illusion” mean? Contemplation is the wisdom that contemplates, while illusion is the object contemplated.

True wisdom remains intact; therefore, it is said not to be identical with that illusion. Yet once the contemplated has been forgotten, the contemplator must also cease. If a contemplator still remains, one has not yet departed from illusion.

Thus, contemplation is said to be distinct from illusion, because both are illusory. When both subject and object are forgotten, and both object and wisdom cease, only the one true mind remains; therefore, it is said that the characteristics of illusion are brought to an end forever.

Indeed, the bodhisattvas’ wondrous practice is thereby perfected, just as fertile soil enables rice seedlings to grow.

This is an analogy for progressive advancement. When, in the bodhisattvas’ contemplative practice, both object and wisdom are forgotten and the one true suchness alone remains, then, in the true ground of the Dharma-body, the spiritual seed of wisdom gradually grows. The soil represents the true ground of the Dharma-body; intrinsic awakening and true suchness are like the seed, while the increasing brilliance of contemplative wisdom is like the growth of rice seedlings.

This expedient means is called samapatti.

This explains the name of the contemplation. In Sanskrit it is called samapatti. In Chinese it is translated as “equal attainment”: abiding in equal concentration, one is able to reach the stage of the noble fruit.

Third, dhyana:

Good men! If bodhisattvas awaken to pure, perfect enlightenment.

This sets forth the basis of cultivation.

Using the mind of pure awareness, they neither grasp illusory transformations nor the characteristics of quiescence. They clearly know that body and mind are both obstructions, yet unknowing luminous awareness does not depend upon any obstruction. They are forever able to transcend both obstructed and unobstructed states. They experience the world, together with body and mind, as though existing within a city of minute particles, like a bell or drum placed inside a vessel whose sound issues beyond it. Afflictions and nirvana do not mutually obstruct one another.

This directly indicates the mode of practice of contemplation of the Middle. That is, relying upon the awakened mind of pure, perfect awakening, they establish contemplative practice and directly contemplate the Middle Way of the one mind. Outwardly, they forget all objects; therefore, it is said that they do not grasp illusory transformations.

Inwardly, they forget that wisdom and do not grasp the wisdom of quiescence. When both object and wisdom are forgotten, and body and mind are quiescent and extinct, there are no obstructions. Therefore, it is said that they clearly know that luminous, knowing awareness is fundamental ignorance.

That is, when relative opposition has been forgotten and neither subject nor object is established, ignorance is completely exhausted. Therefore, it is said to be unknowing luminous awareness. Since both object and wisdom are empty, it is said not to depend upon any obstruction.

Because they depart far from objects, they transcend obstructions; because they depart from transforming wisdom, they transcend non-obstruction. They are ultimately quiescent and extinct; therefore, it is said that they are forever able to transcend.

The sound of a bell or drum means that, although it has a material form, its sound travels far without obstruction. A small vessel contains it, yet its sound is great. Its form is obstructed, yet the sound penetrates without obstruction. This means that, so long as mind and objects have not yet been forgotten, body, mind, and world constitute obstructions.

Now, having awakened to the Dharma-body, they understand that this illusory and deluded body, mind, and world do not obstruct the Dharma-body. Therefore, it is said that they experience the world, together with body and mind, as though existing within a city of minute particles. The analogy of a bell placed within a vessel, with its sound issuing beyond it, represents the Dharma-body emerging beyond obstruction. Afflictions are spoken of from the standpoint of the dharmas of birth and death—namely, body, mind, and world. Nirvana is spoken of from the standpoint of principle and wisdom—the one true mind. Therefore, it is said that birth and death and nirvana do not mutually obstruct one another.

They are thereby able inwardly to engender the ease of quiescent extinction. Wondrous awakening accords with the realm of quiescent extinction, which neither their own nor others’ bodies and minds can reach. The life spans of sentient beings are all merely deluded conceptions.

This indicates the benefits arising from the accomplishment of contemplative practice. Because the mind of arising and ceasing has ceased, quiescent extinction becomes present. The three virtues are perfectly realized, and nirvana is eternal bliss; therefore, it is called the ease of quiescent extinction. Every thought accords with the wondrous awakening of quiescent extinction. Therefore, it is said that neither one’s own nor others’ bodies and minds can reach it, and that the life spans of sentient beings are all merely deluded conceptions. Thus, the two obstructions are forever severed, the two kinds of death are forever ended, and one ultimately realizes the very summit of the one mind.

This expedient means is called dhyana.

This concludes the explanation of the term.

Good men! These three Dharma-gates are all means of drawing near to and according with perfect enlightenment. Through them, the Tathagatas of the ten directions attain Buddhahood. The bodhisattvas of the ten directions employ various expedient means, whether alike or different, yet all rely upon these three kinds of practice. If they attain perfect realization, they thereby accomplish perfect enlightenment.

This is a general conclusion concerning the successive expedient means. That is, these three Dharma-gates are all expedient means for drawing near to and according with perfect enlightenment; they constitute the causal ground of the Tathagatas. The myriad practices of all bodhisattvas, whether gradual or all-encompassing, rely upon these three kinds of practice, whether practiced singly or brought to complete fulfillment. If perfect realization occurs in a single thought, perfect enlightenment is thereby accomplished.

Good men! Suppose someone cultivating the path of the Buddha were to teach and bring to attainment hundreds of thousands of myriads of kotis of arhats and pratyekabuddhas. This would not equal someone who, upon hearing this unobstructed Dharma-gate of perfect enlightenment, accords with it and cultivates it for even a single instant.

This concludes by showing the superiority of this practice. Partial and perfect cultivation, and practice undertaken for a single day or for entire kalpas, stand in contrast to each other. Therefore, it teaches that producing a great many practitioners of the Two Vehicles does not equal hearing this Dharma even briefly, for this is the true cause of attaining Buddhahood.

At that time, the Blessed One, wishing to restate this meaning, spoke these verses:

“O Awesome Virtue, you should know:

The unsurpassed mind of great awakening

Has from the beginning no dual characteristics.

The expedient means that accord with it

Are immeasurable in number;

The Tathagata has revealed them all,

Yet they fall into three categories.

This briefly sets forth the three kinds of contemplative practice.

Samatha is quiescent and still,

Like a mirror reflecting all forms.

Illusion-like samapatti

Is like seedlings gradually growing.

Dhyana is quiescent in every instant,

Like the sound of a chime within a vessel.

This indicates the modes of the three practices.

These three wondrous Dharma-gates

All accord with enlightenment.

The Tathagatas of the ten directions

And all great bodhisattvas

Attain the Way through them.

When these three practices are perfectly realized,

There is ultimate nirvana.”

This passage is the general conclusion.

Verse VII.

50. Bodhisattva Awesome Virtue stood up,

We beseech the Buddha to teach us what should be done,

For sentient beings and bodhisattvas still harbor doubts:

How can one enter the state in which cognition is without cognition?

51. The Buddha praised Awesome Virtue for his clear inquiry,

And revealed the identical essence, in which no one is the cultivator;

Yet in accordance with expedient means, He extensively explained

Countless methods, arranged into three.

52. Though one hears of the pure mind of enlightenment,

The first expedient means, shamatha, is revealed:

Henceforth bringing illusory transformations to an end,

Great compassion arises, awaiting the day of accomplishment.

53. The honored ones contemplate illusion in differing ways;

By contemplating illusion and knowing it as illusion, they may bring it to an end.

Wondrously perfect and replete with loving-kindness,

Each devotes oneself to samapatti.

54. Awakening is pure and universally perfect;

Not clinging to illusory transformations, its aspect is peaceful and utterly still.

Thoroughly imbued with the expedient means of dhyana,

One attains ease and quiescent extinction, and the mind gradually becomes peaceful.

55. The bodhisattvas of the ten directions rejoice,

Using the three expedient means to ascend in radiance and attain accomplishment.

This pure Dharma gate is unobstructed;

The Buddha-fruit of Perfect Enlightenment is worthy of its name throughout all ages.

VIII.

At that time, Bodhisattva Discerning Sound, who was among the great assembly, immediately rose from his seat, bowed at the Buddha’s feet, circumambulated Him three times to the right, knelt with palms joined, and addressed the Buddha, saying:

He first advanced with proper deportment to present his question:

“Greatly Compassionate World-Honored One, such a Dharma gate is exceedingly rare.”

He joyfully offered praise.

“World-Honored One, regarding these expedient means, how many modes of cultivation do all bodhisattvas have within the gate of Perfect Enlightenment?”

Here the intent of the question is formally stated. That is, the Buddha previously taught the three contemplations, but it was not yet known whether a single bodhisattva cultivates all three, or whether three individuals each cultivate only one contemplation; nor whether they are practiced simultaneously or sequentially. He therefore requested instruction to facilitate cultivation.

“For the sake of the great assembly and sentient beings in future ages, please expediently reveal and instruct, enabling them to awaken to the true mark.”

This is the reason for the question.

After saying this, he prostrated himself with all five limbs upon the ground. He made this request three times in succession.

He respectfully made his request three times.

At that time, the World-Honored One said to Bodhisattva Discerning Sound: “Excellent! Most worthy! Good men, for the sake of the great assembly and sentient beings in future ages, you have asked the Tathagata about such modes of cultivation. Now listen attentively, and I shall explain them for you.”

He gave His assent and admonished them to listen and receive the teaching with utmost sincerity.

At that time, Bodhisattva Discerning Sound rejoiced to receive the teaching, and together with the great assembly remained silent and listened attentively.

They were ready and waiting to hear.

“Good men, the pure Perfect Enlightenment of all Tathagatas is originally beyond both cultivation and what is cultivated. All bodhisattvas and sentient beings in future ages, relying upon their state of not yet being awakened, employ the power of illusion in cultivation. Thereupon, there are twenty-five illusory modes of pure meditative concentration.”

This is the general reply to the intent of the question. Sentient beings are inherently endowed with the pure nature of Perfect Enlightenment, which does not depend upon cultivation. Yet because they are presently deluded, they use illusion to cultivate in relation to illusion.

Since only the power of illusion is employed, there are twenty-five differing modes. The three contemplations within one mind are originally without distinction; their sequential cycles accord with each person’s inclination. According to the emphasis placed upon cultivation, their successive permutations yield twenty-five cycles; it is not that there are definitively twenty-five distinct kinds.

Nevertheless, the twenty-five do not go beyond the three contemplations. They are divided into differing modes of single cultivation and perfect cultivation. First comes the single cultivation of the three contemplations:

“If bodhisattvas solely maintain true purity, then through the power of purity, without having yet completely severed the afflictions, they ultimately attain accomplishment. Without rising from their seats, they immediately enter nirvana. These bodhisattvas are said to cultivate shamatha alone.”

This is the single cultivation of the contemplation of emptiness. Nevertheless, the three truths are originally but a single object; therefore, the three contemplations within one mind perfectly interpenetrate and comprehensively encompass one another. To speak of one means that all three are complete, while the essence of the three is one.

In some places this is described as the principal encompassing the subsidiary. Thus, although one contemplation alone is cultivated, it necessarily includes the other two. Though this is not explicitly stated, the meaning is fully complete.

Here, “solely maintain true purity” means that the contemplation of emptiness is primary. “Through the power of stillness, constantly severing the afflictions” means that it encompasses the provisional, because afflictions are illusory transformations and are severed by the power of stillness. “Ultimately attain accomplishment” means perfectly realizing the one mind, and thus it includes the contemplation of the Middle.

Therefore, without rising from their seats, they immediately enter nirvana. This is entering through the single yet perfect cultivation of the contemplation of emptiness. Only by constantly contemplating in this way is the meaning complete.

Therefore, its name should contain the four words, “awaken to pure Perfect Enlightenment.” The translator abbreviated it.

“If bodhisattvas solely contemplate all things as illusion, then, relying upon the power of the Buddha, they transform worlds and manifest various functions, fully practicing the pure wondrous conduct of bodhisattvas, while never losing quiescent mindfulness and pure wisdom regarding the dharani. These bodhisattvas are said to cultivate samapatti alone.”

This is the single cultivation of the provisional contemplation. What is the power of the Buddha? It means that one’s own nature is originally endowed with true suchness. The Buddha-nature possesses the power of inward perfuming, and therefore gives rise to various functions and transformations, fully practicing wondrous conduct. This is conduct based upon illusion. “Never losing right mindfulness regarding the dharani” means that the entire essence gives rise to wondrous functioning and encompasses the one mind. The essence of the Middle Way is quiescent extinction, yet it gives rise to the wisdom of emptiness, illuminating and dispelling ignorance. This is using the provisional contemplation to encompass the contemplations of the Middle and of emptiness.

“If bodhisattvas solely extinguish all illusions, without clinging to functions, and exclusively sever the afflictions, then when the afflictions are completely ended, they immediately realize the true mark. These bodhisattvas are said to cultivate dhyana alone.”

This is the single cultivation of dhyana, the contemplation of the Middle. “Solely extinguish all illusions and exclusively sever the afflictions” means subsuming the provisional into the Middle. When the afflictions are completely ended, one immediately ascends to the true mark; this in turn subsumes emptiness into the contemplation of the Middle.

Negation and illumination operate simultaneously, thereby revealing the contemplation of the Middle. “Solely extinguish” and “completely ended” both express negation; “exclusively sever” and “immediately realize” both express illumination. Above is the single cultivation of the three contemplations.

Below, the twenty-one cycles are practiced. Each contemplation leads seven, making twenty-one in all. First, the contemplation of emptiness leads seven; next, each of the other two contemplations also leads seven.

First emptiness, then the provisional.

“If bodhisattvas first employ the utmost power of stillness to purify the mind, and with wisdom illuminate and dispel the illusions therein, then give rise to bodhisattva conduct, these bodhisattvas first practice shamatha and afterward practice samapatti.”

First the contemplation of emptiness, afterward the contemplation of the Middle.

“If bodhisattvas use pure wisdom to realize the pure nature, immediately sever the afflictions, and forever transcend the path of birth and death, these bodhisattvas are said first to practice shamatha and afterward to practice dhyana.”

Wisdom is itself the essence, and therefore it is called still wisdom. Furthermore, it illuminates the empty and quiescent essence, and thus it is said to realize the pure nature. They immediately sever the afflictions and forever transcend birth and death. When the cause disappears, the result is lost; perfectly realizing the one mind is therefore called the Middle Way.

Next, there are two further modes involving all three contemplations.

First the contemplation of emptiness, next the provisional contemplation, and afterward the contemplation of the Middle.

“If bodhisattvas use quiescent wisdom, then manifest the power of illusory transformation, displaying various manifestations to deliver sentient beings, and afterward sever the afflictions and enter quiescent extinction, these bodhisattvas first practice shamatha, next practice samapatti, and afterward practice dhyana.”

First the contemplation of emptiness, next the contemplation of the Middle, and finally the provisional contemplation.

“If bodhisattvas use the utterly tranquil spiritual power to sever the afflictions, and afterward give rise to the pure wondrous conduct of bodhisattvas to deliver sentient beings, these bodhisattvas are said first to practice shamatha, in the middle to practice dhyana, and finally to practice samapatti.”

Below are three modes in which the three contemplations are cultivated simultaneously.

First stillness, with quiescence and illusion practiced simultaneously.

“If bodhisattvas use utmost quiescence, with the mind sever the afflictions, and also deliver sentient beings and establish worlds, these bodhisattvas first practice shamatha, while simultaneously cultivating samapatti and dhyana.”

First quiescence and illusion simultaneously, and afterward stillness.

If bodhisattvas use the power of utmost stillness to assist in bringing forth transformations, and only afterward sever afflictions, these bodhisattvas are said to practice shamatha and samapatti together, and afterward to practice dhyana.

Stillness and quiescence together, followed by illusion-contemplation.

If bodhisattvas use the power of utmost stillness to assist in quiescent cessation, and afterward activate its function to transform the world, these bodhisattvas are said to practice shamatha and dhyana together, and afterward to practice samapatti.

The seven cycles of stillness-contemplation above have now been completed.

Below are the seven cycles of illusion-contemplation.

First illusion-contemplation, afterward stillness-contemplation.

If bodhisattvas use the power of transformation, adapting in various ways, and then reach utmost quiescent stillness, these bodhisattvas are said first to practice samapatti and afterward to practice shamatha.

First illusion-contemplation, next quiescence, and finally stillness.

If bodhisattvas use the power of transformation and function without obstruction, severing afflictions and abiding in quiescent stillness, these bodhisattvas are said first to cultivate samapatti, in the middle to cultivate dhyana, and finally to cultivate shamatha.

Next, the three contemplations are practiced together.

First illusion-contemplation, with quiescence and stillness together afterward.

If bodhisattvas use the power of transformation and the functioning of skillful means, arriving at tranquil quiescent cessation, with both equally accommodated, these bodhisattvas are said first to practice samapatti and then to practice shamatha and dhyana together.

Illusion-contemplation and stillness together, followed by quiescence.

If bodhisattvas use the power of transformation to bring forth various wondrous functions, thereby assisting them in reaching utmost stillness, and afterward sever afflictions, these bodhisattvas are said to practice samapatti and shamatha together, and afterward to practice dhyana.

Illusion-contemplation and quiescence together, followed by stillness.

If bodhisattvas use the power of transformation to assist in quiescent cessation, and afterward abide in purity, in uncontrived tranquil contemplation, these bodhisattvas are said to practice samapatti and dhyana together, and afterward to practice shamatha.

The contemplation of quiescence also governs seven cycles. Again, two of them involve two practices.

First quiescence, afterward stillness.

If bodhisattvas use the power of quiescent cessation to proceed to quiescent stillness and abide in purity, these bodhisattvas are said first to cultivate dhyana and afterward to practice shamatha.

First quiescence, afterward illusion-contemplation.

If bodhisattvas use the power of quiescent cessation to activate its function, so that amid all objects quiescence and function accord with one another, these bodhisattvas are said first to practice dhyana and afterward to practice samapatti.

Next, three practices are again involved in two ways: first quiescence, next stillness, and afterward illusion-contemplation.

If bodhisattvas use the power of quiescent cessation and the various intrinsic natures, abide in tranquil contemplation, and then bring forth transformations, these bodhisattvas are said first to practice dhyana, in the middle to practice shamatha, and afterward to practice samapatti.

First quiescence, next illusion-contemplation, and afterward stillness.

If bodhisattvas use the power of quiescent cessation and the uncontrived intrinsic nature, bring forth its function and purify the objective realm, and return to tranquil contemplation, these bodhisattvas are said first to practice dhyana, in the middle to practice samapatti, and afterward to practice shamatha.

There are three ways of practicing all three together. First, quiescence, with stillness and illusion-contemplation together afterward.

If bodhisattvas use the power of quiescent cessation and various forms of purity, abide in tranquil contemplation, and bring forth transformations, these bodhisattvas first practice dhyana and then practice shamatha and samapatti together.

Quiescence and stillness together, followed by illusion-contemplation.

If bodhisattvas use the power of quiescent cessation to assist them in reaching tranquility and then bring forth transformations, these bodhisattvas simultaneously practice dhyana and shamatha, and afterward practice samapatti.

Quiescence and illusion-contemplation together, followed by stillness.

If bodhisattvas use the power of quiescent cessation to assist in transformation, and then proceed to quiescent stillness, illuminating the sphere of wisdom, these bodhisattvas simultaneously practice dhyana and samapatti, and afterward practice shamatha.

The perfect cultivation of the three contemplations.

If bodhisattvas use the wisdom of Perfect Enlightenment to embrace everything perfectly, and in all natures and characteristics never depart from the nature of enlightenment, these bodhisattvas are said to cultivate perfectly the three kinds of pure intrinsic nature in accordance with them.

This is the complete cultivation of the three contemplations: precisely the three contemplations in the one mind, complete within a single thought. This is what was initially described as perfectly illuminating the pure characteristic of enlightenment. Perfect Enlightenment perfectly embracing everything means perfectly illuminating all things and encompassing all ten Dharma realms.

Never departing from the nature of enlightenment amid all natures and characteristics is precisely the pure characteristic of enlightenment, the fundamentally arising causal ground of all Buddhas. It consists solely in the one mind perfectly illuminating the Dharma realm and taking this as wondrous practice. Therefore, the twenty-five cycles ultimately return to this meaning.

This one contemplation alone is revealed as perfect cultivation; the other twenty-four kinds merely accord with differing capacities.

Good men! These are called the twenty-five cycles of the bodhisattvas. All bodhisattvas practice in this manner. If bodhisattvas and sentient beings in the latter age follow these cycles, they must maintain pure conduct, contemplate in silent stillness, and beseech compassion while practicing repentance. Over the course of twenty-one days, they should keep the twenty-five cycles in mind as their objective and wholeheartedly beseech compassion. They should draw one at random and rely upon the one drawn for instruction, thereby also discerning whether their capacity is sudden or gradual. If even a single thought of doubt or regret arises, they will not attain accomplishment.

This is the general conclusion exhorting cultivation. What does it mean to maintain pure conduct? It means that concentration arises from the precepts; this is equivalent to the three gradual stages in the Shurangama Sutra through which one first enters the foundation of meditative concentration. To contemplate repentance in tranquil stillness is to contemplate that the nature of offenses is fundamentally empty. Anyone who wishes to repent must sit upright and contemplate the true characteristic, compassionately beseeching while keeping the objective in mind, using the sudden and gradual approaches to examine their own capacity, then invoking the spiritual power of the sages for their support and giving rise to resolute faith.

At that time, the Blessed One, wishing to restate this meaning, spoke this verse:

"Bian Yin, you should understand:

All bodhisattvas,

Whose pure enlightenment is unobstructed,

All arise by relying on meditative concentration,

Such as shamatha,

Samadhi, and dhyana.

The gradual cultivation of these three practices

Comprises twenty-five cycles.

The Tathagatas of the ten directions

And practitioners of the three periods

All rely upon this Dharma to attain

The realization of bodhi,

Except for those of sudden enlightenment,

And those whose dispositions do not accord with the Dharma.

The twenty-five cycles are all causal practices of bodhisattvas. The verse speaks of the Tathagatas of the ten directions, referring to the fruit toward which they proceed. These are precisely the Dharma practices on the causal ground of the Tathagata. Those who awaken through the sudden teaching have no need of sequential stages. What does it mean for one’s disposition not to accord with the Dharma? It refers to icchantikas who lack faith; even by gradual stages, they cannot enter.

All bodhisattvas

And sentient beings in the latter age

Should always uphold these cycles,

Accord with them, and diligently cultivate.

Relying upon the power of the Buddhas’ great compassion,

Before long they will realize nirvana.

This is the concluding verse of exhortation.

Poem VIII.

56. Bian Yin addressed the Buddha at the proper time,

Asking that those radiant skillful means be taught,

So that those ever mindful of the gateway of Perfect Enlightenment—

However many may cultivate it—might cross the river of delusion.

57. Wishing sentient beings to turn toward it,

He asked the Buddha to reveal the singularly profound teaching.

The Blessed One spoke directly to Bian Yin

Of how beings in the latter age should seek the Dharma of cultivation.

58. All bodhisattvas applying themselves to practice

Receive and practice twenty-five methods.

Day and night, through the power of purity,

They end all afflictions, and nirvana arises in the mind.

59. Bodhisattvas wondrously establish cessation and contemplation,

Practicing their meritorious conduct in complete quiescence.

Samapatti is the source of meditation;

With undistracted pure thought, they strive continuously along the path of cultivation.

60. Bodhisattvas serenely extinguish all illusions;

Afflictions wholly ended, their practice reaches realization.

They practice dhyana to the proper degree

And awaken clearly to the true characteristic of true emptiness.

61. The wisdom of bodhisattvas penetrates through contemplation;

Through shamatha cessation, they diligently practice and uphold.

The fruit of nirvana is realized at once;

Having ended birth and escaped death, what suffering could remain?

IX.

At that time, the Bodhisattva Purifier of All Karmic Obstructions, who was among the great assembly, immediately rose from his seat, bowed his head at the Buddha’s feet, circumambulated him clockwise three times, knelt, placed his palms together, and addressed the Buddha, saying:

The proper deportment for requesting the Dharma.

O greatly compassionate Blessed One! For our sake, you have expounded so extensively upon such inconceivable matters—the modes of practice on the causal ground of all Tathagatas—enabling the great assembly to attain what they had never attained before. We behold the Tamer passing through kalpas as numerous as the sands of the Ganges, undertaking every arduous practice within the various realms, all as though in a single thought. We bodhisattvas are deeply consoled and filled with joy.

This expresses their joy at what they had heard. That is, the establishment of the various wheels of samadhi from the One Mind constitutes the modes of practice on the causal ground of all Buddhas. All the arduous practices undertaken throughout their realms could be fully perceived in a single thought; therefore, they rejoiced profoundly within themselves.

Blessed One! If this nature of awakening is intrinsically pure, for what reason did it become defiled, causing all sentient beings to remain deluded and unable to enter it?

This is the principal question. In the preceding chapter, the Buddha said that the perfect awakening of all Tathagatas is pure and fundamentally requires no cultivation. Yet if it is pure, it has never originally been defiled. Why, then, is there now defilement, making cultivation necessary?

We respectfully beseech the Tathagata to awaken us fully to the Dharma-nature, so that this great assembly and sentient beings in future ages may gain insight and understanding into this Dharma.

This passage expresses the intent of the request.

Having spoken these words, he prostrated himself with his five limbs upon the ground. He made this request three times in succession.

He earnestly sought the Dharma.

At that time, the Blessed One said to the Bodhisattva Purifier of All Karmic Obstructions: “Excellent! Most excellent, good men! For the sake of the great assembly and sentient beings in future ages, you are indeed able to question the Tathagata concerning such skillful means. Listen carefully now, and I shall explain them to you.”

This is praise and assent.

The Bodhisattva Purifier of All Karmic Obstructions joyfully accepted the teaching, and he and the great assembly listened silently.

They waited silently to hear the teaching.

“Good men! Since beginningless time, all sentient beings have deludedly conceived and clung to the existence of self, person, sentient being, and life span. They take these four inverted views to be the true substance of the self. Consequently, the two objects of aversion and attachment arise. Upon this illusory substance, they superimpose further illusion. These two illusions depend upon one another and give rise to the path of delusive karma. Because there is delusive karma, there is the delusive perception of transmigration. Becoming weary of transmigration, they delusively perceive nirvana.”

This directly answers why defilement exists. Since beginningless time, all sentient beings have deludedly conceived and clung to the existence of self, person, and so forth. As was stated at the beginning: They delusively take the four great elements to be the characteristics of their own bodies and the conditioned shadows of the six sense objects to be the characteristics of their own minds.

Because sentient beings initially fail to understand and are deluded regarding their original Dharma-body, they mistakenly take the illusory body and mind composed of the five skandhas to be the true substance of the self; this is called the characteristic of self. Clinging to that self as it repeatedly passes from this path of existence to another is called the characteristic of person. Clinging to the successive changes in one’s prosperity and decline, suffering and happiness is called the characteristic of sentient being.

Clinging to a life faculty that continues without interruption for a certain period is called the characteristic of life span. Because they do not comprehend the principle of non-self and cling to the false as true, these are called inverted views. Yet taking the illusory to be the self is already an inversion; when attachment and aversion arise toward this delusive self, this is said to be the superimposition of further illusion, from which other delusions arise.

The two illusions of mind and objects depend upon one another and create all kinds of karma; therefore, it is said that they give rise to the path of delusive karma. Because they create this delusive karma, other delusive karmic consequences arise, and they inevitably undergo painful retribution, transmigrating along the paths of birth and death and then suffering their painful fruits. Delusion, karma, and suffering—all three—arise from mistakenly taking and clinging to a self, thereby necessitating rebirth throughout the three realms; hence this is called transmigration.

This is fragmentary birth and death.

Those of the two vehicles, for example, become weary of the suffering of birth and death, sever its cause—the afflictions—and escape the three realms. Yet they again mistakenly cling to nirvana and consequently undergo the suffering of transformational birth and death. All this results from deliberately clinging to a self; therefore, the text says that birth and death immediately arise from this....

These four characteristics, however, include coarse and subtle aspects involving delusion concerning consciousness and delusion concerning wisdom. The coarse aspect is delusion concerning consciousness: ordinary beings mistakenly take the five skandhas to be the self and delusively give rise to attachment and aversion. This point was clearly explained in the first half of the Diamond Sutra.

The subtle aspect is delusion concerning wisdom: all sages and holy ones mistakenly suppose that there is attainment, for they have not yet forgotten subject and object. This subtle aspect was clearly explained in the latter half of the Diamond Sutra.

Here, the coarse and subtle forms of attachment to self properly belong to innate attachment. The term “sentient beings” in this sutra encompasses all nine Dharma-realms. The four characteristics of ordinary beings are first explained in order to reveal the four characteristics of practitioners of the three vehicles. The four characteristics of ordinary beings arise from attachment and aversion, whereas the four characteristics of those in the three vehicles arise from grasping at realization. Because of this grasping at realization, the seed of fundamental craving emerges. Therefore, the teaching refers to both sages and ordinary beings.

“Because of this, they cannot enter pure awakened wisdom. It is not awakening that resists those capable of entering; rather, where there are those capable of entering, there is no awakening to be entered. Therefore, both the arising of thoughts and the cessation of thoughts alike lead back to delusion.”

This directly answers why they cannot enter awakened wisdom. As stated above, the true nature is defiled because of delusive attachment to self. Therefore, they cannot enter pure awakened wisdom. It is not the nature of awakening that resists them and refuses them entry. Because they cling to a self capable of entering awakening, it is said that where there are those capable of entering, it is not awakening entering awakening. If awakening were to enter awakening, it would be like space merging with space—how could any resistance exist? Because attachment to self has not yet been forgotten, ordinary beings’ arising of thoughts and practitioners of the two vehicles’ cessation of thoughts alike lead back to delusion.

The following passage further examines and explains the root of delusion.

“Why is this so? Beginningless primal ignorance has made itself one’s sovereign.”

This further examines and explains the root of delusion. “Primal ignorance” means the very first thought of non-awakening, which gives rise to the characteristic of ignorance. The Dharma-body is without self, but because of a single thought of ignorance, beings become deluded regarding the fundamental Dharma-body, which then becomes the adana consciousness and forms the basis of the characteristic of self.

From that point onward, all activity is the functioning of ignorance; therefore, it is said to have made itself one’s sovereign. “Self” implies sovereignty: since beginningless time, beings have been governed exclusively by ignorance, and this is the characteristic of self. Even bodhisattvas at the stage of Equal Awakening have not yet destroyed the ignorance characterized by arising; as long as karmic maturation has not become empty, all remains within the characteristic of self.

This characteristic of self, however, is not the same as that described in other teachings; the following text will explain it clearly.

“All sentient beings lack the wisdom-eye; the natures of their bodies and minds are entirely ignorance. It is like a person who cannot take his own life.”

This reiterates the explanation of why beginningless ignorance has been difficult to sever until now. It means that ignorance in its entirety transforms into the body and mind composed of the five skandhas. Yet unless this fundamental ignorance is illuminated by fundamental wisdom, it cannot be destroyed. Because sentient beings have long failed to encounter a spiritual teacher who could open and bring forth the wisdom-eye to illuminate and destroy ignorance, how could ignorance itself ever sever the principle of ignorance? Therefore, it is said to be like a person who cannot take his own life.

“Therefore, you should know that because there is attachment to self, one delights in whatever accords with the self and gives rise to hatred and resentment toward whatever does not accord with it. Because the mind of hatred and attachment nourishes ignorance, those who continue seeking the Way in this manner will never attain it....”

This reveals why ignorance continues throughout many kalpas. That is, this ignorance continues through many kalpas and is difficult to extinguish because the two delusions of attachment and aversion nourish it. Where there is attachment to self, there is partiality toward cherishing the self; where there is cherishing of the self, views based on self-attachment increase further.

Whatever opposes the self necessarily gives rise to resentment and hatred. Yet resentment and hatred also arise from attachment; one resents and hates only because something does not accord with that attachment. Since attachment and aversion help perfume the seeds of ignorance, causing them to manifest in active form, attachment and aversion remain unextinguished from life to life and kalpa to kalpa, while ignorance grows increasingly accumulated.

Thus, birth and death continue through many kalpas. If one now seeks the Buddha Way with a mind of attachment and aversion, how could one possibly attain the Way? Therefore, the text says that such seekers will never attain it.

The following passage indicates the characteristics.

“Good men! What is called the characteristic of self? It refers to that which the minds of sentient beings have realized.”

This precisely indicates the substance of the characteristic of self. The four characteristics—self and so forth—were all formerly explained as being divided into coarse and subtle aspects. Now it is clear that the Buddha’s intent refers solely to beginningless ignorance.

That which acts as one’s own master is the substance of the self. These four distinct characteristics arise in sequence from the ignorance of the arising characteristic. Now, when examined to the utmost through contemplative illumination, dualistic opposition has not yet been forgotten; as it unfolds successively, there are four characteristics, but they are fundamentally not divided into coarse and subtle aspects.

How may this be made clear? The wondrous, perfectly luminous nature originally contains neither perceiver nor perceived. Yet, with the very first thought, this wondrous nature is obscured and its original illumination is lost; therefore, it is called ignorance.

From time immemorial, ignorance alone has acted as one’s master and constituted the substance of the self. Now, through cessation and contemplative illumination, one seeks to realize perfect enlightenment, but has not yet become perfectly united with it. Throughout this intermediate stage, fundamental ignorance serves as an obstruction.

Thus, dualistic opposition has not yet been forgotten: the object opposed and the realization attained are precisely ignorance, not the nature of enlightenment. Therefore, it is said that the mind which has attained realization is the characteristic of self. Examining this, we see that the ignorance first arising as the self—how could it be divided into coarse and subtle aspects?

Yongjia’s teaching on the five skandhas within a single thought expresses precisely this meaning. The wise should contemplate it thoroughly.

Below, an analogy is used to make this clear.

Good men! It is as though a person employed a hundred means to regulate and harmonize his body, and suddenly forgot his own body. If his four limbs became unwell, or if nourishment were taken at the wrong time, then, as though pricked by a needle or burned by fire, he would know that there is a self. Therefore, only when realization is firmly established does the substance of the self become manifest.

This analogy clarifies the characteristic of self. It means that sentient beings, acting under the influence of ignorance, do not know that there is a self and merely revolve within it, just as people ordinarily seem to forget their bodies. Now, only by examining it to the utmost does one discern the substance of ignorance, just as a person pricked by a needle or burned by fire becomes aware of his own body.

When one uses the contemplative mind and thereby has something to grasp and realize, that is precisely ignorance, not the nature of enlightenment. Therefore, it is said that only when realization is firmly established does the substance of the self become manifest. Earlier, the Buddha clearly stated that beginningless ignorance acts as one’s master, directly identifying fundamental ignorance as the self.

How could this be discerned with coarse vision?

Below is the concluding indication.

Good men! Even if that mind realizes the Tathagata and ultimately comprehends pure nirvana, all of this is the characteristic of self.

This concludes the indication of the fundamental characteristic of self. The meaning is that not only are the realizations of the Three Worthies and the Ten Sages the self; even if one realizes the Tathagata’s ultimate nirvana, so long as a single thought of the nature that realizes has not been forgotten and the ignorance of the arising characteristic has not yet been destroyed, it is precisely the fundamental characteristic of self.

Master Yunmen said: “The Dharma-body also has two kinds of illness. Even when one has reached the side of the Dharma-body, if attachment to Dharma has not been forgotten, and what has been seen still remains, this too is an illness.” Question: In the teachings of the Three Vehicles, it is said that the innate attachment to self is destroyed by bodhisattvas on the seventh bhumi. From the eighth bhumi onward, the innate attachment to dharmas remains; when this attachment to dharmas is destroyed, one immediately enters the fruition of Wondrous Enlightenment.

This sutra says that even beyond Equal Enlightenment, the mind has still not destroyed the characteristic of self. How can there be such a characteristic? Answer: The attachments to self and to dharmas both belong entirely to a single self: they are called “my self” and “my dharmas.” The innate attachment to dharmas is precisely the attachment to the dharmas possessed by the self; therefore, dharmas are also called the self.

Because the maturation-result has not yet become empty, one merely takes what is realized as the self. This sutra differs from other teachings in that it subsumes all four characteristics under a single self. Therefore, it says that all are the characteristic of self.

The characteristic of person:

Good men! What is called the characteristic of person? It is the mind of sentient beings that awakens to what has been realized. Good men! One who awakens to the existence of self no longer recognizes it as self. What is awakened to is not self, and the awakening is likewise so. After awakening, whatever transcends all realized states is entirely the characteristic of person.

This indicates the characteristic of person. It means that what was previously realized as the self is no longer recognized as “I.” Yet if there still remains an “I” possessing a mind capable of awakening, this is the characteristic of person, because in relation to the self it is designated as a person, not as someone else.

Good men! Even if that mind perfectly awakens to nirvana and recognizes it all as self, so long as the mind retains even the slightest awakening and is bounded by the ultimate principle realized, all of this is called the characteristic of person.

This explains the characteristic of person. It means that one clearly awakens to nirvana as the self. One does not personally grasp it as a realization, yet this mind capable of awakening is called the characteristic of person. “Ultimate” means exhaustive. That is, one thoroughly awakens to the ultimate principle of nirvana as the self. If even the slightest trace of the mind of awakening has not been forgotten, it is called the characteristic of person.

The characteristic of sentient being.

Good men! What is called the characteristic of sentient being? It is that which the minds of sentient beings cannot reach through realization or awakening.

This indicates the characteristic of sentient being. It means that, as explained above, both realization and awakening are delusive; what remains is the mind that knowingly comprehends them. This is called the characteristic of sentient being. This knowingly comprehending mind cannot be reached through realization or awakening, because it sees that realization and awakening can be abandoned; therefore, it is called the characteristic of sentient being.

Good men! It is as though a person were to think: “I am a sentient being.” One should know that when this person speaks of a sentient being, it is neither self nor another. Why is it not self? If I am a sentient being, then it is not the self. Why is it not another? If I am a sentient being, then it is not another; it is myself.

Here, a provisional example is borrowed to clarify the characteristic of sentient being. Ordinary people form the characteristic of sentient being by clinging to the self that experiences suffering and happiness and undergoes continuous change. Sages, however, merely use clear comprehension to realize and grasp, forgetting both perceiver and perceived. Only the mind capable of comprehension remains, forming the characteristic of sentient being, because it belongs neither to perceiver nor perceived. The worldly expressions “this person” and “that person” are borrowed as an analogy to make this clear. That is, when one says, “I am a sentient being,” it is therefore neither self nor another.

Below is the concluding indication.

Good men! Whenever sentient beings comprehend realization and comprehend awakening, these are all self and person. Yet what cannot recognize the remaining characteristics of self and person, while there is still something that comprehends, is called the characteristic of sentient being.

This directly indicates that characteristic. It means that realization and awakening explained above are both beyond its reach; merely failing to forget this comprehending mind is the characteristic of sentient being.

The characteristic of lifespan.

Good men! What is called the characteristic of lifespan? It is the mind of sentient beings that illuminates pure awakening and comprehends that path, yet cannot itself be seen by any karmically conditioned cognition, just as the life faculty cannot be seen.

This indicates the characteristic of lifespan. Previously, the mind capable of comprehension was taken as the characteristic of sentient being. Now contemplative wisdom grows more luminous and clearly illuminates this mind, yet this mind also cannot be attained; there remains only a single pure substance of enlightenment.

This is called the awakened source of mind. Therefore, it is called ultimate enlightenment. At this point, both object and wisdom cease, and everything is abandoned.

This means using wisdom, which is itself mind, to illuminate again the substance of quiescent cessation. Object and wisdom become one suchness, just as the eye cannot see itself. Therefore, it is said that it cannot itself be seen by any karmically conditioned cognition.

Having abandoned the false and returned to the true, one reaches the ultimate point of the Dharma-body, yet clings to and abides in quiescent cessation, unable to turn from that position and activate the pivotal function. This is what is meant by “clinging to the top of the pole, sinking silently beneath the water and dying.” In the Chan school, this is called “falling into the honored state”; it is precisely this state of falling, which one cannot transcend and extinguish.

Therefore, it is like the life faculty and constitutes the characteristic of lifespan. A common saying speaks of “the person atop the five-foot pole.” Although one has gained entry, it is still not genuine. Take one step forward from the top of the hundred-foot pole, and the whole body appears throughout the thousand worlds.

Thus, by sitting and guarding the wondrous mechanism, the life faculty remains unsevered. Earlier, it was said that one should abide neither in samsara nor in nirvana. This is precisely abiding in the characteristic of nirvana.

Good men! If the mind illuminates and sees that everything is enlightenment, this too is entirely defilement. Both that which awakens and that which is awakened to are not separate from defilement. It is like sunlight melting frost and ice, yet when the ice is present there is no distinction. Whoever knows that the ice has melted still possesses a self and an awareness of self; it is likewise so.

This directly points to the source of delusion. “All awareness” refers to the preceding three characteristics, namely, the mind that tends toward pure awakening. The preceding three characteristics are all objects being sought; thus, this mind of awareness has not yet departed from objects. Yet when true illumination is used to illuminate delusion, delusion itself is the true, just as sunlight melts frost and ice, and the frost and ice themselves become sunlight. Now, when there is an “I” that is aware, the “I” is like ice. Knowing that the ice cannot regulate itself is also like being unable to end one’s own life. Therefore, this is called the characteristic of a living being. Below, it is explained clearly that the self is a dharma that obstructs.

Good men! Sentient beings in the Dharma-ending age who do not understand the four characteristics, though they may pass through many kalpas diligently practicing painful austerities in pursuit of the Way, will ultimately be unable to attain any of the fruits of sagehood. Therefore, this is called the complete decline of the age of the True Dharma.

This makes clear that the self is the root obstruction to the Way. That is to say, if sentient beings in the Dharma-ending age do not understand these four characteristics, then even though they diligently cultivate ascetic practices for many kalpas, they will ultimately be unable to attain the fruits of sagehood, because they practice while clinging to the view of self. “The True Dharma in a later age” means that if sentient beings of later ages are fortunate enough to encounter this Dharma-gate of Perfect Awakening, it may be regarded as the True Dharma. Yet if people practice it confusedly, fail to practice it, and so forth, there will be no practice or realization; therefore, it is called the Dharma-ending age.

Within the teaching of Shakyamuni, the age of the True Dharma lasts one thousand years, during which the four dharmas of teaching, principle, practice, and fruition are all complete. The age of the Semblance Dharma lasts one thousand years, during which teaching, principle, and practice remain, but those who realize the fruits are exceedingly few. The Dharma-ending age lasts ten thousand years, during which only the teaching and principles remain, without practice or realization. Now, although the teaching and principles still remain, most people merely toil in vain without benefit.

Below are three questions and three explanations. This concerns the meaning of practicing for a long time without attaining realization.

Why is this so?

This asks again why one may practice for a long time without attaining realization.

Below is the explanation:

Because they take every manifestation of self to be nirvana, and because they regard evidence of realization and awakening as attainment. It is like a person who takes a thief to be his son: the wealth and precious possessions of his household will never be preserved.

The explanation gives the reason why people practice for a long time without attaining realization: they take every manifestation of self to be nirvana; because their realization and awakening have not been forgotten, they attain a little and consider it sufficient. What does it mean to take every manifestation of self in this way? It means that ordinary practitioners all rely upon the view of self, and they take this view of self to be nirvana; therefore, they ultimately attain nothing. Taking a thief to be one’s son is an analogy for ultimately accomplishing nothing.

Why is this so?

This asks why taking the self as real obstructs the Way.

Those who cherish the self also cherish nirvana, and they take the subduing of the root of self-cherishing to be the characteristic of nirvana. Those who hate the self also hate samsara. They do not know that the root of attachment is true samsara, but instead they separately hate samsara. This is called not being liberated.

This explains why taking the self as real obstructs the Way: the self is the root of love and hatred. All who cling to the self necessarily cherish the self. If they now seek nirvana through this self-cherishing, then nirvana merely reinforces the root of attachment and is not true nirvana.

Therefore, it is said that they take the subduing of the root of self-cherishing to be the characteristic of nirvana, but it is not genuine. Whenever something does not accord with their self-cherishing, they are certain to give rise to resentment; because they hate the self, they also hate samsara. Yet this hatred originally arises from attachment.

They do not know that this attachment is the true root of samsara. Thus, practitioners today do not know how to sever their own root of attachment, but instead separately hate samsara. This is the utmost delusion, and therefore they are not liberated.

Thus, to say that taking the self as real obstructs the Way means that attachment is being used to reinforce attachment.

How can one know that this Dharma does not bring liberation?

This asks again: Cherishing nirvana is originally a Dharma of liberation, so why is it said, to the contrary, that it does not bring liberation?

Good men! Practitioners of bodhi among sentient beings in a later age, because they have attained a little realization and awakening, consider themselves pure, yet they remain unable to exhaust the fundamental characteristic of self.

This explains why the Dharma of nirvana does not bring liberation to them: they seek it while clinging to the self. Because they cling to a small degree of realization and awakening and regard themselves as pure, attaining a little and considering it sufficient, they have not exhausted the fundamental characteristic of self; therefore, they are not liberated.

If someone praises their Dharma, they immediately become joyful and wish to deliver that person. If someone slanders what they have attained, they immediately become angry and resentful. From this one knows that the characteristic of self is firmly maintained, lying submerged in the storehouse consciousness, while the faculties act without restraint and never cease.

Here, the two circumstances of accord and opposition are used to determine whether the characteristic of self has been forgotten. Suppose practitioners believe that they have attained the Dharma of nirvana. If someone praises their Dharma, they give rise to joy; if someone slanders it, they give rise to anger and resentment.

Yet nirvana is an empty Dharma; how could joy and anger exist within it? Now, upon hearing praise or blame, they give rise to joy or anger. This joy and anger arise from the characteristic of self and are not nirvana.

From this examination, one knows that such people firmly preserve the characteristic of self. Its seed lies deeply submerged in the storehouse consciousness; when stimulated by conditions, it manifests in present activity, and the faculties then act without restraint, never ceasing. If they seek the Way in this manner, how could they attain liberation?

Good men! Because practitioners who cultivate the Way do not eliminate the characteristic of self, they cannot enter the pure ocean of awakening.

This is the general conclusion concerning the error of seeking the Way while clinging to the self.

Below, the source of the illness is clearly revealed.

Good men! If one knows that the self is empty, there is no self to be slandered. When there is a self that expounds the Dharma, it is because the self has not yet been eliminated. The characteristics of a person, a sentient being, and a life span are likewise so.

Here, the Dharma is used to diagnose the illness, revealing that the characteristic of self has not yet been forgotten. Nirvana is an empty Dharma. If one realizes the fruit of nirvana, the characteristic of self is certainly empty. If the characteristic of self is empty, how could there be praise or blame? Now, because praise or blame of their Dharma gives rise to joy or anger, the characteristic of self has plainly not yet been eliminated. Thus, the four characteristics of self, person, sentient being, and life span naturally remain wholly present. This is precisely the root illness of sentient beings. How then could they attain nirvana?

Below, the source of the illness is directly indicated.

Good men! Sentient beings in a later age speak of their illness as though it were the Dharma. Therefore, they are called pitiable. Though they diligently apply themselves with vigor, they merely increase their illnesses. Therefore, they cannot enter the pure nature of awakening.

This directly identifies the source of the illness. That is, practitioners in a later age who have not eliminated the characteristic of self take the self to be the Dharma. Therefore, what they expound is precisely the illness of the characteristic of self, not the Dharma of nirvana; hence it is said that they speak of illness as the Dharma. Consequently, although they vigorously cultivate, they merely increase their illnesses and thus cannot enter the pure nature of awakening. Therefore, they are called pitiable.

Below, the error of clinging to the illness is indicated.

Good men! Sentient beings in a later age do not understand the four characteristics. They take the Tathagata’s understanding and practice as their own cultivation, and ultimately attain nothing.

This indicates the error of clinging to illness as though it were the Dharma. That is, practitioners who do not clearly understand the four characteristics merely take the Tathagata’s understanding and practice and regard them as their own. They have not personally realized them; therefore, they ultimately attain nothing.

Some sentient beings, though they have not realized, say that they have realized; though they have not attained, say that they have attained. When they see others advancing beyond them, they give rise to jealousy. Because such sentient beings have not eliminated the view of self, they cannot enter the pure nature of awakening.

This indicates the error of clinging to illness, which inevitably causes one to fall among those of overweening pride. In truth, they have neither attained nor realized, yet they claim that they have realized and attained. Having gained a little, they consider it complete; therefore, this is called overweening pride. It is precisely because self-cherishing has not yet been eliminated. How can this be known? Simply observe that when they see others advancing beyond them, jealousy arises in their minds. Since this jealousy arises from self-cherishing, one knows that such people have not eliminated self-cherishing. Therefore, they cannot enter the pure nature of awakening. This passage explains how self-cherishing becomes the root illness.

Below is an admonition to guard against error.

Good men! Sentient beings in the Dharma-ending age who hope to attain the Way should not seek awakening, for this will only increase their learning and strengthen their view of self.

This is a profound admonition intended to guard against error. It refers to those who cling to the ailments as Dharma, as described above. Because they have not yet entirely eliminated the four characteristics, they harbor the thought of seeking awakening; this is precisely the root of the ailment. If they cherish a mind that waits for awakening, they will extensively seek doctrines in the sutras, cling to seemingly similar words, and take them as their own understanding and awakening. Thus, this merely adds to their learning and makes their view of self even greater; it is not genuine cultivation. How could those who resolve to seek the Way in the Dharma-ending age not fear this error?

They should diligently subdue their afflictions and arouse courageous vigor. What has not yet been attained, they must cause to be attained; what has not yet been severed, they must cause to be severed. Greed, anger, delusion, craving, pride, flattery, deceit, jealousy, and envy must not arise when confronting objects. All attachment and affection toward self and others must become entirely quiescent. The Buddha said: Such persons gradually attain accomplishment; seeking good spiritual friends, they do not fall into wrong views.

This is an exhortation to genuine cultivation. Genuine practitioners need not maintain a mind that waits for awakening, nor need they pursue extensive learning. They should simply regard subduing the afflictions as their foremost practice.

Nor should they consider a small attainment sufficient. Until they attain nirvana, they must resolve to attain nirvana. While afflictions have not yet been severed, they must firmly aspire to sever them completely.

They should pass through various circumstances to test their own minds. When they encounter objects, do greed, anger, craving, pride, and all other afflictions truly no longer arise? Have all attachments and affections concerning self and others genuinely become entirely quiescent?

In this way, they should discipline their own minds. Thus, an ancient virtuous master said: “In studying the Way, there is no need to bring forth a mind that seeks awakening. One need only penetrate and pass freely through every circumstance involving affliction; that itself is the place of awakening.” Therefore, the Buddha said that such persons can gradually attain accomplishment according to the proper sequence.

Even so, they must still seek and resolutely choose good spiritual friends who can clearly distinguish the true from the false, so that they will not fall into wrong views. Only through cultivation such as this can they attain a small measure of accord. How could students of the Way fail to strive?

If they seek anything and separately give rise to affection and aversion, they cannot enter the ocean of pure awakening.

This again exhorts them to genuine cultivation and warns them to abandon error. It means that cultivation precisely as described above is genuine cultivation. If, apart from this, they separately arouse thoughts of delight and disgust, grasping and rejecting, affection and aversion, they ultimately cannot enter the ocean of pure awakening.

At that time, the Blessed One, wishing to restate this meaning, spoke this verse:

“Pure Karma, you should know

That all sentient beings,

Because they cling to self and craving,

Falsely wander since beginningless time.

Until the four characteristics are removed,

They cannot attain bodhi.

Affection and aversion arise within the mind;

Flattering and fawning, they retain their thoughts.

Thus they fall into manifold confusion

And cannot enter the city of awakening.

The city is a metaphor for nirvana. This nirvana cannot be invaded by external maras; it is the gathering place of myriad wholesome virtues, the refuge of the assemblies of sages, and the destination entered through myriad wholesome practices. Therefore, it is likened to a city.

If they can return to my realm,

They must first abandon greed, anger, and delusion.

When attachment to the Dharma does not remain in the mind,

They will attain accomplishment in due sequence.

The self-body is originally nonexistent;

Whence could affection and aversion arise?

Such persons seek good friends

And will never fall into wrong views.

If the mind diligently arises toward what it seeks,

It ultimately cannot attain accomplishment.”

“Realm” is a designation for a world and is also a metaphor for nirvana. Attachment to nirvana is therefore called attachment to the Dharma. The meaning of the other verses may be understood accordingly.

Poem IX.

62. Pure Karma deeply understood the meaning,

And addressed the Buddha, seeking elucidation:

This nature of awakening is the inner foundation;

Why, then, do sentient beings not return to it?

63. The Blessed One consented to impart the teaching:

Since beginningless time, sentient beings have produced countless karmic afflictions;

Aversion and affection, the two objects, persist without cease;

Weary of cyclic wandering, they deludedly pursue nirvana.

64. One who enters and the awakening entered spread without end;

Fundamental ignorance first arises, increasing their inversion.

Attachment to self and attachment to Dharma persist without cease;

From these, the four characteristics revolve and turn.

65. The characteristic of self is, for the most part, firmly grasped;

As long as the body lives in agreeable conditions, it remains forgotten for a long time.

But when the body of the four great elements begins to fail,

The prick of a needle or the scorch of fire immediately reveals the body.

66. The characteristics of self and person accord with one another;

Sentient beings claim awakening and present their accomplishments.

After awakening, they remain unsettled by what they have realized;

The characteristic of person is plainly revealed—how numerous the errors!

67. The characteristic of sentient beings must also be examined:

To regard person and self as fixed is surely the delusion of sentient beings.

The understanding that distinguishes self from person

Is the characteristic of sentient beings, circling about in delusion and obscurity.

68. The characteristic of a life span has no boundary;

The mind that sees all things appears, awaiting the sunlight.

The sun shines and melts the frost and ice;

While ice remains and illumination remains, the path of cyclic sinking remains.

69. Sentient beings in the Dharma-ending age must heed this:

Practicing austerities through hardship and difficulty, they rarely succeed.

There is clearly both awakening and realization,

Yet while deluded thoughts remain, perfect awakening is difficult to attain.

70. Practicing the Way with vigor, whether near or far,

They merely increase their ailments and find perfect integration difficult.

Without realization, they recklessly claim realization;

Thus perfect awakening remains infinitely far away.

X. At that time, Bodhisattva Universal Awakening, who was in the great assembly, rose from his seat, bowed at the Buddha’s feet, circumambulated him three times to the right, knelt with palms joined, and addressed the Buddha, saying:

The solemn deportment of making an inquiry.

“Greatly compassionate Blessed One, you have explained the ailments of meditation, enabling the great assembly to receive what they have never had before. Their minds are now open and at ease, and they have attained great peace and security.”

Praise and thanksgiving.

“Blessed One! In the Dharma-ending age, sentient beings will gradually become distant from the Buddha, the worthies and sages will remain hidden, and false teachings will increasingly flourish. Whom should these sentient beings seek? Upon what Dharma should they rely? What practices should they undertake? What ailments should they eliminate? How should they arouse the mind of aspiration, so that those blind ones will not fall into wrong views?”

This states the subjects of his inquiry. The question has five parts. First, he asks whom they should seek. Below, the answer is: They should seek good spiritual friends. Second, he asks upon what Dharma they should rely. Third, he asks what practices they should undertake. Fourth, he asks what ailments they should eliminate. These latter three questions are answered together: Relying on the Dharma realized, they should distance themselves from the four ailments. Fifth, he asks how they should arouse the mind of aspiration. At the end, the broad and impartial mind of aspiration is taught. All of this is clearly explained in the passages below.

After speaking these words, he prostrated himself with his five limbs upon the ground and made the same request three times.

Three times he repeatedly and earnestly made his request.

At that time, the Blessed One said to Bodhisattva Universal Awakening: “Excellent! Most excellent, good man! You are indeed able to question the Tathagata about such matters of cultivation, thereby bestowing upon all sentient beings in the Dharma-ending age the fearless eye of the Way and enabling them to attain the path of the sages. Listen attentively, and I shall explain this for you.”

Praise, consent, and an exhortation to listen silently.

At that time, Bodhisattva Universal Awakening rejoiced greatly upon receiving this teaching, and he and the great assembly listened in silence.

They listened wholeheartedly. The explanation below contains five answers. First is the answer concerning whom they should seek.

“Good men! Sentient beings in the Dharma-ending age should arouse a vast mind of aspiration and seek good spiritual friends. Those who wish to practice should seek persons of right knowledge and right view, whose minds do not abide in characteristics and who do not conform to the states of shravakas and pratyekabuddhas. Although they manifest amid the defilements and toils of the world, their minds remain constantly pure. They expose their own faults, praise wholesome conduct, and do not allow sentient beings to enter into conduct lacking moral discipline. Those who seek such persons will attain anuttara-samyak-sambodhi.”

This answers the question: What kind of persons should one seek? A good spiritual friend means one who skillfully knows the capacities and dispositions of sentient beings, teaches the Dharma according to their faculties, recognizes the illness and prescribes the medicine, thereby enabling them to attain peace and security. A person of right view is one whose mind does not abide in characteristics, yet who also does not follow the practices of the Two Vehicles.

“Although manifesting amid worldly defilements,” etc.—these six clauses describe the conduct of a good spiritual friend. Because bodhisattvas dwell in the realm of worldly dust without becoming attached or defiled, it is said that their minds remain constantly pure. Because they guide and transform beings through the means of shared activity, it is said that they reveal various faults.

First they use desires to attract and guide them; afterward they cause them to enter the wisdom of the Buddha. Thus it is said that they do not lead sentient beings into places devoid of moral discipline. If one seeks such a person, one will immediately accomplish unsurpassed perfect enlightenment.

Sentient beings in the latter age who encounter such a person should make offerings to that person without begrudging even their bodies and lives. Those good spiritual friends constantly manifest purity in the four deportments; even when they manifest various faults, one’s mind should not become arrogant toward them—how much less over wealth, wives, children, and relatives. If a good man, in relation to that good friend, does not give rise to evil thoughts, he will ultimately accomplish perfect enlightenment. The flower of his mind will blossom with radiance, illuminating throughout the lands of the ten directions.

This teaches the proper way to reverently serve a spiritual guide without begrudging one’s body or life, as when one relinquishes one’s body and life in the Snow Mountains, as Sadaprarudita broke his bones, or even offered one’s body as a seat, etc. What does it mean that purity is constantly manifested in the four deportments? It means that, in following the conduct of a good spiritual friend, one should fundamentally devote one’s entire body and life to serving that person.

Even if that person then performs various contrary acts, manifesting greed, anger, delusion, etc., as did the woman Vasumitra, or does not disdain to become one who serves beneath the feet of a king, one still should not dare give rise to an arrogant mind—how much less over food, drink, wealth, etc.? Food, drink, and wealth signify that even when greed and anger are outwardly manifested, one should not dare become disdainful; how much less concerning external things such as body, food, drink, wealth, wives, children, and relatives, which are ordinary matters of human life.

How, then, could one be disdainful toward someone such as Vimalakirti? If a practitioner does not give rise to evil thoughts toward a spiritual guide who engages in contrary conduct, this accords with the saying: “Rely on the Dharma, not on the person.” One can then attain ultimate accomplishment, forever sever the root of doubt, and maintain an upright mind and right mindfulness; therefore, the flower of the mind blossoms with radiance and illuminates all lands of the ten directions.

Below is the answer concerning the Dharma upon which one should rely.

Good men! With regard to the subtle Dharma realized by those good spiritual friends, one must remain free from four illnesses.

This answers the question concerning the Dharma upon which one should rely. Its intent lies in selecting a teacher: only then does one seek a person of right view. Practice must rely upon the Dharma, and the Dharma must necessarily be received through a teacher; therefore, one must select a person of right view before one can rely upon that person.

How can one know whether someone possesses right view? One need only examine the Dharma. If, when teaching the Dharma, the person’s mind still abides in characteristics, this is an illness of the Dharma.

If that person is free from the illnesses of the Dharma, then that person’s view is naturally right. Thus, from ancient times, the patriarchs have seized upon attachments and removed fetters, never using a fixed Dharma to bind people. This is non-abiding in characteristics.

Such a person is precisely one upon whom one may rely.

What are the four illnesses? The first is the illness of contrivance. If someone should say: “With regard to my original mind, I perform various practices in order to seek perfect enlightenment,” yet the nature of perfect enlightenment cannot be attained through contrivance, this is called an illness.

This investigates and explains the characteristics of the four illnesses. The first is the illness of contrivance. Contrivance becomes an illness because the nature of perfect enlightenment is naturally and inherently complete and does not depend upon deliberate action. If one now employs contrived cultivation to seek the wondrous nature of perfect enlightenment, how could this wondrous nature be sought through contrivance? Therefore, it is called an illness. “If someone should say” means, for example, that the spiritual guide personally engages in contrivance and speaks in this manner.

The second is the illness of spontaneous following. If someone should say: “Today we neither sever samsara nor seek nirvana. Regarding samsara and nirvana, we give rise to no thought of arising or cessation, but spontaneously allow everything to follow the nature of all dharmas, wishing thereby to seek perfect enlightenment,” yet the nature of perfect enlightenment is not attained through spontaneous following; therefore, this is called an illness.

This shows how spontaneous following becomes an illness. This illness of spontaneous following belongs to those with wild interpretations who drift along, allowing their nature to follow spontaneously. Although they abandon all restraint of body and mind, they claim that there are no things and no obstructions and that they have attained great liberation. They further borrow the saying that fundamentally there is no samsara to sever and fundamentally no nirvana to realize, using it as provisions for heedlessness. This is not the true view of a good spiritual friend. If one relies upon such persons, one falls into wild delusion; therefore, the disposition of spontaneous following is called an illness.

The third is the illness of cessation. If someone should say: “I now cause my own mind constantly to cease all deluded thoughts and thereby attain the quiescent and equal nature of all things, wishing thus to seek perfect enlightenment,” yet the nature of perfect enlightenment cannot be brought into accord through cessation; therefore, this is called an illness.

This shows that cessation is an illness. The nature of perfect enlightenment illuminates universally and is not something that can be reached by any particular method. How could one seek it by constantly ceasing all deluded thoughts and becoming attached to a practice of barren quiescence? Because the wondrous nature of perfect enlightenment cannot be brought into accord through cessation, it is called an illness.

The fourth is the illness of annihilation. If someone should say: “I now permanently extinguish all afflictions. Body and mind ultimately have no existence whatsoever, much less the illusory objects of the sense faculties and sense objects. Everything is permanently annihilated, and by this I wish to seek perfect enlightenment,” yet the nature of perfect enlightenment is not a characteristic of annihilation; therefore, this is called an illness.

This shows that annihilation is an illness. The perfectly complete nature of enlightenment responds and manifests in accordance with conditions; it is quiescent yet constantly illuminating. If one holds that ultimately nothing whatsoever exists, one sinks into nihilistic annihilation. If one seeks perfect enlightenment through permanent annihilation, in time one will sink into the stream of non-perception and fall into the Two Vehicles. Therefore, this is called an illness.

To be free from these four illnesses is to know purity. To contemplate in this way is called right contemplation; to contemplate otherwise is called wrong contemplation.

This concludes by revealing right contemplation. At the beginning, the text spoke of perfectly illuminating the pure characteristic of enlightenment, because the wondrous nature of perfect enlightenment fundamentally does not belong to contrivance, cessation, spontaneous following, or annihilation. When one is free from these four illnesses, one’s own nature is perfectly luminous and inherently lacks nothing.

Therefore, it is called pure. Yet contrivance, cessation, etc.—all four—belong to the functional methods of cultivation. Why, then, are they now called illnesses?

Before one has awakened and entered the gate, all four are medicines. But when speaking of the intrinsic nature of perfect enlightenment, it is inherently natural and does not depend upon applied effort; therefore, they are called illnesses. An ancient worthy said: “Cultivation is not absent, but defilement must not be allowed.” It is also said that even depicting its beauty already belongs to defilement.

Therefore, freedom from these four illnesses is called purity. To contemplate in this way means to examine a person in light of the Dharma; it does not refer to contemplative wisdom. That is, one observes whether a person is free from these illnesses, does not abide in characteristics, and possesses right view.

Only then may one honor that person as a teacher and rely upon that person.

Good men! Sentient beings in the latter age who wish to cultivate should wholeheartedly make offerings to good friends and serve good spiritual friends. When such a good spiritual friend wishes to draw near, they should sever arrogance. If that friend should then distance himself, they should sever anger. When favorable or adverse circumstances appear, they should regard them as being like empty space and clearly know that body and mind are ultimately equal, sharing one and the same essence with all sentient beings without difference. Only by practicing in this way can they enter perfect enlightenment.

This answers the question of what practices should be cultivated. Here, the cultivation of the six paramitas and the myriad practices is not discussed; rather, one is simply to attend upon a spiritual mentor, relinquish arrogance, and take this single wholesome practice as the foundation. It is just as Sudhana Bodhisattva perfected in one lifetime the fruit that would otherwise require many kalpas, solely because he sought instruction from spiritual mentors, and thereby attained the complete fulfillment of immeasurable Dharma gates.

In relying upon a superior spiritual mentor, one is instructed not to give rise to dualistic thoughts. Thus, one should contemplate circumstances of union and separation, favorable and adverse alike, as being like empty space, and clearly understand that one’s own body and mind are equal to those of all beings. This is freedom from the characteristics of self and person and makes one a suitable vessel for receiving the Way.

Only with such a mind and such practice can one accord with the Dharma-nature of perfect enlightenment and thereby enter it.

Good men! Beings in the Dharma-ending age fail to attain Buddhahood because, since beginningless time, they have possessed all the seeds of attachment and aversion toward self and others, and therefore have not yet attained liberation. If a person regards an enemy in the same way as his own parents, without any duality in his mind, he thereby eliminates all illnesses. The same applies to attachment and aversion toward self and others amid all dharmas.

This answers the question of what illnesses must be eliminated. Beings revolve through birth and death because the beginningless seeds of ignorance, attachment, and aversion form the root illness that obstructs the path to the Way. Thus, although they may practice, they have not yet attained liberation.

Now, by attending upon a spiritual mentor without giving rise to arrogance or anger, they subdue the active manifestations of these afflictions. By clearly understanding that their own body and mind are equal to those of all beings, they realize the absence of self and person, and the seeds of attachment and aversion naturally subside. When they come to regard enemies as no different from loved ones, the seeds of attachment and aversion naturally cease, and the illness that obstructs the path to the Way also ceases of itself.

Therefore, it is said: “Thereby one eliminates all illnesses.” This is precisely the excellent medicine for eliminating illness.

Good men! Beings in the Dharma-ending age who wish to seek perfect enlightenment must arouse the following resolve: “Throughout the entirety of empty space, I shall lead all beings to enter ultimate perfect enlightenment. Within perfect enlightenment, I shall not cling to enlightenment; I shall eliminate the characteristics of self and all other characteristics.” Those who arouse such a resolve will not fall into wrong views.

This answers the question of what kinds of resolve should be aroused. Maitreya’s Prajnaparamita verse says: “Vast, foremost, enduring—their minds are free from error.” The words “throughout the entirety of empty space, all beings” refer to the vast mind; “all enter ultimate perfect enlightenment” refers to the foremost mind. “Within perfect enlightenment, not clinging to enlightenment” refers to the enduring mind; eliminating the characteristics of self, person, and all other characteristics means eliminating the four illnesses so that the mind is free from error.

Practitioners must personally receive the essential Dharma of cultivation from a teacher and must not depart from this. If they abandon it, they will fall into wrong views. Therefore, it is said that those who act in this way will not fall into them.

At that time, the Blessed One, wishing to restate this meaning, spoke this verse:

“Universal Enlightenment, you should know,

That beings in the Dharma-ending age

Who wish to find spiritual mentors

Should seek those with right view,

Whose minds remain far from the two vehicles.

This verse concerns seeking a teacher.

Within the Dharma, eliminate the four illnesses:

Contrivance, cessation, spontaneity, and extinction.

This verse concerns relying on the Dharma to relinquish illnesses.

Draw near without arrogance;

When far apart, do not become angry.

On seeing the various circumstances,

Your mind should regard them as rare,

As though the Buddha had appeared in the world.

Do not transgress any rules of discipline;

Let the faculty of morality remain ever pure.

This verse concerns practicing without transgressing the rules of discipline—the latter two lines. The prose passage says: “When a teacher manifests faults, one must not cause beings to enter into what is contrary to discipline.” Here it specifically states that when a disciple attends upon a teacher and happens to see the teacher act in a way contrary to his wishes, he must not follow that conduct and thereby violate the rules of discipline. He must resolutely take the perpetual purity of the faculty of morality as his right practice. The preceding explanation follows the verse’s wording concerning seeking a teacher, but it is not the fundamental intent.

Deliver all sentient beings,

And ultimately lead them into perfect enlightenment.

Without the characteristics of person, other, or self,

Rely upon right wisdom;

Then you will transcend wrong views

And realize enlightenment, entering nirvana.”

This verse concerns arousing the resolve. Five lines describe the causal practice of the four minds, while the final line reveals the fruit of realization.

Verse X.

71. Bodhisattva Universal Enlightenment came before the Buddha,

Reverently addressing him with earnest words:

“What persons should we seek to assist us?

What Dharma should we follow in order to advance in cultivation?

72. What practices should we diligently cultivate?

What illnesses should we eliminate to obtain the wholesome Dharma?

How should we fulfill the noble resolve,

Not fall into wrong views, and practice the true nature?”

73. The Buddha praised his benevolent heart:

“Seek spiritual mentors to dispel delusion and obscurity;

With a pure mind free from doubt,

Enter perfect enlightenment and reach the shore of true emptiness.

74. To accomplish this, the four illnesses must be cured.

While the illness of contrivance remains, attainment is difficult to hope for.

Second, one must thoroughly understand spontaneous action,

To enter perfect enlightenment and reach the shore of true emptiness.

75. Third is the residual illness of cessation:

The mind constantly strives to bring things to an end, seeking teacherless meditative wisdom.

Serene equality then immediately appears,

But clinging to it becomes the root illness obstructing meditation.

76. Quiescent extinction is an illness that must be prevented;

It is extremely subtle, though the faculty of morality rests in harmony.

All delusions continually pass away,

Yet knowing quiescent extinction is itself still an inner illness.

77. If anyone seeks perfect enlightenment,

Let him wholeheartedly revere and cultivate the true teaching;

Once attachment and aversion are cast away,

Ultimate perfect enlightenment will not be difficult.”

XI. At that time, Bodhisattva Perfect Enlightenment, who was among the great assembly, rose from his seat, bowed at the Buddha’s feet, circumambulated him clockwise three times, knelt with palms joined, and addressed the Buddha, saying:

The dignified deportment of offering salutations.

“O Greatly Compassionate Blessed One, for our sake you have extensively taught the various skillful means of pure enlightenment, enabling beings in the Dharma-ending age to gain even greater benefit.”

He rejoices in what was previously heard.

“Blessed One! Today we have attained awakening. Yet after the Buddha enters nirvana, how should beings in the Dharma-ending age who have not yet awakened dwell in peace and cultivate this pure realm of perfect enlightenment? Within this perfect enlightenment are three kinds of pure contemplation. With which contemplation should they begin? I humbly beseech the Greatly Compassionate One to bestow great benefit upon this great assembly and upon beings in the Dharma-ending age.”

This is the formal presentation of the question. Asking with what one should begin means asking about the very first skillful means.

Having spoken these words, he prostrated himself with his five limbs upon the ground. Three times he made this request, each time with utmost sincerity and reverence.

With utmost sincerity, he made his request three times.

At that time, the Blessed One said to Bodhisattva Perfect Enlightenment: “Excellent! Most excellent! Good men, you ask the Tathagata about such skillful means in order to bestow great benefit upon all beings. Now listen carefully, and I shall explain them to you.”

The Buddha gives his assent and admonishes them to listen.

Then Bodhisattva Perfect Enlightenment joyfully accepted the teaching and, together with the great assembly, listened in silence.

Listening to the Dharma with purity.

“Good men! All beings, whether during the time when the Buddha abides in the world or after the Buddha’s passing, and especially those beings in the Dharma-ending age who possess the faculties and nature of the Mahayana, who have faith in the Buddha’s vast and secret mind of perfect enlightenment, and who wish to cultivate the Way—if they dwell in a monastery and abide together with the assembly during the retreat, but circumstances arise, they should contemplate according to their capacity, just as I have previously taught.

The following directly answers the question. ‘Nature’ means the seed-nature and also one’s spiritual capacity. Because perfect enlightenment is the wondrous, secret mind and is difficult to cultivate for those who are not of superior faculties, it is stated that only those possessing the faculties and nature of the Mahayana can cultivate it. The meaning is that, if there are no external circumstances, they should abide in retreat at a monastery and cultivate together with the assembly. If external circumstances prevent them from dwelling in retreat, they should contemplate according to their capacity. As stated previously, they should contemplate this body, and so forth.

“If, moreover, there are no other circumstances, they should then establish a place of practice and set a fixed period. A long period should be one hundred and twenty days, an intermediate period one hundred days, and a short period eighty days. They should dwell peacefully in a pure place and cultivate.”

This teaches the rules for establishing the retreat. The meaning is that if there are no external conditions to attend to, one should definitely regard the rains retreat as the best course, for it makes entry into the Way easier. The three periods may be long or short as one wishes and are not inherently fixed; their sole purpose is to set a definite period for advancing in the Way.

If the Buddha is present, one should rightly contemplate him. If the Buddha has entered extinction, one should set up an image, keep it in mind and contemplate it with the eyes, and give rise to right recollection, just as though the Tathagata were still abiding in the world. Hang banners and fresh flowers, and for twenty-one days bow one’s head and worship the names of all the Buddhas of the ten directions, imploring their compassionate acceptance of one’s repentance. Upon encountering auspicious signs, the mind will attain ease and lightness. After the twenty-one days, one should single-mindedly gather in right mindfulness.

This teaches the method for entering the retreat and advancing in cultivation. If the Tathagata is in the world, one must rightly contemplate the Buddha. If the Buddha has entered extinction, one must set up an image and contemplate it.

The Buddha’s Dharma-body is therefore said to be just as though he were perpetually abiding. Hang banners and arrange flowers, establishing an extensive place of practice as described in the Surangama Sutra. Here, however, the procedure is very simple, so it only instructs one to hang banners and arrange flowers.

What does it mean to say that auspicious signs are obtained through repentance? It means seeing serene light, receiving spiritually responsive omens in dreams, and so forth; these are signs that offenses have been extinguished. To gather in right mindfulness single-mindedly means cultivating calming and contemplation according to the twenty-five cycles.

Each must be separately set forth and recorded, embracing both individual cultivation and complete cultivation as the correct practice.

If one passes through the beginning of summer and undertakes the three-month retreat, one must abide solely in the bodhisattva’s pure mind, with the mind apart from the sravakas and without relying upon an assembly of disciples.

This explains the method of entering the designated period. The phrase “the bodhisattva abides solely” is intended to distinguish this from the assemblies of the Lesser Vehicle. The three periods mentioned earlier are fixed periods of practice.

Here, undertaking the retreat is the method of entering the designated period. In the Western Regions, the Buddha established a three-month retreat, generally called the summer retreat. “The beginning of summer” here refers to the time when one first enters the period.

According to the Vinaya regulations, when establishing the prescribed period, the assembly must first be convened and the posadha rite performed; only afterward does the retreat begin. Most participants are followers of the Lesser Vehicle. What, then, does it mean here to say that the bodhisattva abides solely?

It means that one does not join those large assemblies of the Lesser Vehicle, but independently follows the practice of bodhisattva contemplation, without attending their Lesser Vehicle posadha rites and without relying upon their assembly of disciples. Thus, the statement here that one does not rely upon an assembly of Lesser Vehicle disciples does not contradict the earlier passage about dwelling securely among an assembly of disciples.

When the day for entering the retreat arrives, one should immediately go before the Buddha and speak as follows: “I, the bhiksu, bhiksuni, upasaka, or upasika, whose Dharma name is... In accordance with the bodhisattva vehicle, I cultivate the practice of quiescent extinction and enter together into the abiding presence of the pure true characteristic. I take great perfect enlightenment as my monastery, wherein body and mind dwell in retreat.

In the wisdom of the nature of equality, the nirvana of the self-nature is free from all dependency. I now reverently make this request: without relying upon the sravakas, I shall undertake the three-month retreat together with the Tathagatas of the ten directions and the great bodhisattvas, taking as my great causal condition the cultivation of the bodhisattva practice of Unsurpassed Wondrous Enlightenment, without being bound to an assembly of disciples.”

This indicates the method of entering the designated period and settling the mind. Above, it was said that the mind is apart from the sravakas. Here the bodhisattva’s proper cultivation is identified as the practice of quiescent extinction free from characteristics, unlike the sravakas, who cultivate while attached to characteristics.

To take great perfect enlightenment as one’s monastery means not relying upon a dwelling place within the world, but abiding where both mind and its objects are forgotten, in equality and quiescent extinction. This means that the nirvana of the self-nature is fundamentally free from any body, mind, or world upon which it could depend. Because this is not the sphere of the sravakas, it is said that one does not rely upon them.

One relies solely upon the true reality of the Tathagata’s Dharma-body, taking it as the place wherein the bodhisattva cultivates the causal conditions for wondrous enlightenment. This is the sphere of the noble wisdom of self-enlightenment and the place of personal realization. Because this is the bodhisattva’s unique domain, it is said that one is not bound to an assembly of disciples.

In the phrase “whose Dharma name is...,” one must state one’s own name. Nowadays, when people in various places meet a good and wise spiritual friend, they do not state their own names but merely say “so-and-so.” This truly shows a lack of understanding.

Good men! This is called a bodhisattva’s manifestation of undertaking the retreat. After the days of the three periods have passed, one may go wherever one wishes without obstruction.

This concludes the explanation of the end of the summer retreat. What does it mean to call this a bodhisattva’s manifestation of undertaking the retreat? The preceding passage says that the bodhisattva cultivates the practice of quiescent extinction and undertakes the retreat within the wisdom of the nature of equality.

How, then, could such a one be bound by fixed periods? Nevertheless, the three periods are definitely adopted as limits in order to manifest conformity with provisional teachings and guide those who are not yet awakened. What does it mean to say that after the period has passed, one may go wherever one wishes without obstruction?

After the Lesser Vehicle restrictions are lifted, whenever newly ordained practitioners go outside, three good companions must accompany them to guard against mistakes. The bodhisattva, however, settles the mind through contemplative wisdom and does not require companions; therefore, it is said that one may go wherever one wishes without obstruction....

Good men! If, in the future age, sentient beings cultivating in quest of the bodhisattva path enter any of the three periods, they must never grasp at any state that is not among those they have heard taught.

This is intended to guard against error. What are “those they have heard taught”? They are the three contemplations explained above, cultivated individually and yet also cultivated completely; the twenty-five cycles; and the purification of each of the six sense faculties, six sense objects, six consciousnesses, and eighteen dhatus.

These constitute right contemplation. As for every state not among those they have heard taught, none may be grasped. The fifty classes of skandha-demons described in the Surangama Sutra and the demonic events discussed in the Treatise on the Awakening of Faith must not be grasped, lest one fall into deviant paths and error.

At the beginning, two questions were asked. The first concerned undertaking the retreat. The second asked which of the three contemplations should be practiced first.

The question concerning the retreat has now been answered. Below, the initial expedient means is explained.

Good men! If sentient beings practice samatha, they must first exert themselves to become utterly still, without giving rise to discriminating thoughts. When stillness reaches its utmost, awakening is attained. Beginning with the initial stillness of one’s own mind, this extends from one body to an entire world, and likewise beyond. Good men! If awakening pervades all lands, then whenever a sentient being in any world gives rise to a single right thought, one is able to know it completely. The same is true throughout hundreds of thousands of worlds. They must never grasp at any state that is not among those they have heard taught.

This answers which of the three contemplations comes first. It first explains the expedient means of contemplating emptiness. To say that one practices samatha means that one must first become utterly still, taking cessation as the initial expedient means.

What does “utterly still” mean? It is precisely the cessation that realizes true reality among the three methods of cessation taught by Master Tiantai. It means embodying and conforming to true emptiness; therefore, it is called utter stillness.

Not a single deluded thought arises, and thus no discursive thinking is produced. When purity reaches its utmost, serene luminosity arises; therefore, it is said that awakening is attained immediately. What is meant by saying that it begins with one body and so forth?

It means that inwardly, body and mind are liberated, while outwardly there is a responsive communion with the world. Inner and outer are equal, quiescent, and unmoving, causing body, mind, and world to become an empty expanse of one true emptiness. They interpenetrate with everything as one mind, and all worlds unite as a single realm.

Therefore, whenever a sentient being gives rise to a thought or sets a right thought in motion, it appears within one’s own mind. Thus, whenever a single thought arises, one can know it clearly. As it is said: “When purity reaches its utmost, serene luminosity penetrates everywhere; quiescence encompasses empty space, and contemplating the world is just like observing events within a dream.” This is the ultimate contemplation of emptiness.

Only this is called right contemplation. Any state not among those one has heard taught must not be grasped.

Good men! If sentient beings practice samapatti, they must first recollect the forms of the Tathagatas of the ten directions and all the bodhisattvas in the worlds of the ten directions. Relying upon the various Dharma-gates, they should cultivate them in sequence, diligently and arduously practice meditative concentration, extensively make great vows, and inwardly nurture these until they become seeds. They must never grasp at any state that is not among those they have heard taught.

This indicates samapatti, the skillful means of contemplative visualization. Samapatti means contemplation of the illusory. To recollect and contemplate the Tathagatas of the ten directions and all bodhisattvas at every stage in their cultivation, diligent austerities, and meditation means to contemplate how the Buddhas and bodhisattvas, while cultivating the causal ground, practiced all difficult ascetic deeds and delivered all sentient beings.

Abiding in right concentration, one gives rise to contemplation of the illusory, employing one’s own body and mind to pass personally through those conditions and inwardly experience the various states of mind therein, undergoing them as illusions. Through this contemplation of illusion, one makes vows to deliver sentient beings. By prolonged permeation, it becomes a seed; when it gradually matures, one can then give rise inwardly to ease and great compassion and undertake the bodhisattva’s wondrous practices for benefiting sentient beings.

It is also said that, through contemplation of the illusory, one unfolds all illusions and performs illusory Buddha-work. Thus, samapatti takes the illusory as its point of departure. Whatever is not within the scope of what one has learned should ultimately not be grasped.

Good men! If sentient beings practice dhyana, they should first practice mindfulness of breathing through counting the breaths. Within the mind, they should clearly know the arising, abiding, and cessation of each thought, distinguishing even the minutest fractions of the count. In this way, throughout the four deportments, they clearly discern and know every number and every thought. Advancing gradually, they may come to know even the raindrops throughout hundreds of thousands of worlds, just as the eye beholds objects that are used and enjoyed. All states that are not within the scope of what they have learned should ultimately not be grasped.

This indicates the initial skillful means of the contemplation of quiescence. Dhyana corresponds in meaning to the Middle Way and the one mind and is called the contemplation of quiescence. What does it mean to say that one should first practice mindfulness of breathing through counting the breaths?

This is precisely the initial method for entering meditative concentration. Because the mind of one who practices meditation is initially filled with distraction and confusion and is difficult to quiet, one first employs the method of counting the breaths. That is, when a beginner gathers the mind, one must first rely upon counting the breaths, taking the inhalations and exhalations as the object of enumeration.

Count from one to ten and then from ten back to one. With each inhalation and exhalation, breath after breath, there must be no interruption; mind-moment after mind-moment, there must be no obscurity. The arising and cessation of the count must each be perfectly distinct.

Proceeding from few to many, one thereby tests whether the strength of concentration is shallow or deep. If this practice gradually matures, counting the breaths reaches the point where not a single thought arises; then the breathing naturally ceases, and the one mind is silent, serenely and steadfastly abiding. This is the mark of concentration.

In this way, throughout the four deportments, every thought is clearly known. With time, hundreds of thousands of worlds appear through the mind; even the rain within a single drop is distinctly and clearly known, just as the eye beholds an object. This is accomplishment in the contemplation of quiescence.

As stated in the Treatise on the Awakening of Faith, one who practices cessation and contemplation does not rely upon the breath, for that teaching takes inward liberation of body and mind as essential. Here, in accordance with it, gathering the mind of beginners is employed as a skillful means; it is not something upon which one ultimately relies. If one regards the breath itself as attainment, one falls onto a deviant path; this is not within the scope of what has been learned.

These are called the initial skillful means of the three contemplations.

This concludes by naming them. Previously, it was asked which of the three pure contemplations should be undertaken first. Having now answered fully, the text concludes here by pointing them out. Thus, one should know that the preceding twenty-five cycles merely described the characteristics of contemplation. These three skillful means are the initial methods with which one begins the practice, just as each of the twenty-five sages in the Shurangama Sutra described the method with which they first began their practice. This is precisely the meaning here.

If sentient beings universally cultivate the three contemplations and diligently practice with vigor, this is called the appearance of a Tathagata in the world.

This indicates the benefits of the three contemplations. These three contemplations constitute the original causal ground of all Tathagatas. If sentient beings of perfect faculties can universally cultivate the three contemplations, this is called the appearance of a Tathagata in the world, meaning that they will ultimately attain unobstructed accomplishment. Because there is this supreme benefit, they are exhorted to practice.

If, moreover, sentient beings of dull faculties in the latter age aspire to seek the Way but fail to attain accomplishment because they have many karmic obstructions from the past, they must diligently practice repentance. They should constantly arouse aspiration, first severing attachment and aversion, jealousy, flattery, and deceit, and seek the mind of supreme aspiration. Regarding the three pure contemplations, if they study and practice one contemplation but do not attain success, they should then practice another. Without allowing the mind to become lax or abandon the practice, they should seek realization step by step.

This explains that sentient beings burdened by heavy karmic obstructions and possessing dull faculties must take repentance and the removal of karmic obstructions as essential. What does it mean that they have many karmic obstructions from the past? Seeds permeated in former lives now manifest during cultivation and become conditions that obstruct the Way.

It is said that although one delights in what is right, one still inclines toward what is wrong; although one wishes to be pure, one becomes tainted, driven by habits from previous lives. Therefore, one must diligently practice repentance to eliminate karmic obstructions from former lives. If karmic obstructions are eliminated, the work of the Way can be brought to completion.

What does it mean to constantly arouse aspiration? It means aspiring and vowing to sever karmic obstructions. Thus, the passage immediately says that one must first sever attachment and aversion, and so forth—namely greed, anger, delusion, and the pride of a superior mind.

This means that when the fundamental afflictions have been severed and their present activities no longer operate, habitual tendencies can be removed and contemplative practice can easily be accomplished. What does it mean that if one does not attain success in one contemplation, one should then practice another? The intention is to indicate the twenty-five cycles; hence it says to seek realization step by step.

At that time, the Blessed One, wishing to restate this meaning, spoke this verse:

“Perfect Enlightenment, you should know:

All sentient beings

Who wish to seek the unsurpassed Way

Must first establish three periods,

Repenting of beginningless karma.

After passing through twenty-one days,

They should then contemplate correctly.

What is not a state they have learned

Must ultimately not be grasped.

Shamatha is utmost quiescence;

Samapatti is right mindfulness and retention;

Dhyana is called the subtle gateway.

These are called the three pure contemplations.

If one can diligently cultivate them,

This is called a Buddha appearing in the world.

Those of dull faculties who have not yet attained accomplishment

Must always diligently practice repentance

For all beginningless offenses.

If all obstructions are eliminated,

The realm of the Buddha immediately appears before them.”

The principal teaching section is completed above. What follows is the circulation section.

Poem XI.

78. Perfect Enlightenment, amid the great Sangha,

Rose and addressed the Buddha concerning the wholesome roots of cultivation.

The three methods of pure contemplation had been clearly explained,

But which should be contemplated first to attain swift success?

79. Three times he made his request in due order;

The Buddha joyfully promised to answer.

Sentient beings whose faculties and dispositions are upright

Should dwell peacefully according to their capacities, calming their minds in cultivation.

80. Or they may sincerely establish a fixed period,

Completing twenty-one days of repentance through the Buddhas’ honored names,

Inviting the Buddhas of the ten directions to abide in retreat,

Single-mindedly maintaining right mindfulness to dispel deluded thoughts.

81. The three-month retreat is exceedingly profound,

Purifying karmic obstructions within the domain of the Tathagata.

The bodhisattva path is widely opened;

Shamatha is employed and established first.

82. The perfectly penetrating, pure mind is boundless,

Manifestly revealed throughout all realms.

Henceforth, through samapatti,

Meditative concentration is harmoniously integrated and true suchness established.

83. Practicing dhyana without a teacher,

One follows the method of counting breaths and severs ignorance.

Vowing to deliver all sentient beings,

One reveals the wondrous, transcendent Buddha-nature of Perfect Enlightenment.

XII. At that time, the bodhisattva Worthy and Virtuous Leader, who was among the great assembly, immediately rose from his seat, bowed his head at the Buddha’s feet, circumambulated him clockwise three times, knelt with palms joined, and addressed the Buddha, saying:

The proper deportment for making an inquiry.

Greatly Compassionate Blessed One! For our sake and for sentient beings of the latter age, you have extensively revealed and awakened us to the inconceivable work of the Tathagata.

Rejoicing, he had previously heard the great meaning of the entire sutra.

Below, he formally states the purpose of his request.

Blessed One! What is the name of this Mahayana teaching? How should it be reverently upheld? What merit do sentient beings gain by cultivating it? How should we protect those who uphold this sutra? To what places and stages should this scriptural teaching be circulated?

This passage asks about the title of the sutra and the circulation of this Dharma. The question contains five points: the first asks the name of the sutra; the second asks how it should be reverently upheld; the third asks about its merit; the fourth asks how it should be protected; and the fifth asks to what stages it should be circulated.

Having spoken these words, he prostrated himself with all five limbs to the ground and made this request three times; afterward, he returned to his former position.

Three times he repeated his earnest and sincere request.

At that time, the Blessed One said to Bodhisattva Worthy and Virtuous Chief: “Excellent! Most excellent! Good men, for the sake of the bodhisattvas and sentient beings of later ages, you have rightly asked about the names, merits, and scriptural teaching of the Tathagata such as these. You should listen attentively, and I shall expound them for you.”

The Buddha gave his assent and exhorted them to listen attentively.

At that time, Bodhisattva Worthy and Virtuous Chief joyfully obeyed the Buddha’s teaching, and he and the great assembly listened in silence.

They listened to the Dharma single-mindedly.

“Good men! This sutra has been taught by Buddhas throughout the past, by hundreds of thousands of myriads of kotis of Buddhas, as numerous as the sands of the Ganges River. It is protected and upheld by the Tathagatas of the three times, is the refuge of the bodhisattvas of the ten directions, and serves as the clear and pure eye of the twelve divisions of the scriptures.

This is a general praise of the excellence of the teaching, intended to inspire faith and reverence. This sutra is the Dharma practice of the fundamental causal ground from which all Buddhas and Tathagatas begin; therefore, it is said to be taught by all Buddhas and protected and upheld by the Tathagatas. It is taught and transmitted to bodhisattvas and is also the refuge of bodhisattvas. From it flow all pure suchness, bodhi, and nirvana; therefore, it is said to serve as the eye of the twelve divisions of the scriptures.

“This sutra is called the Great Vaipulya Perfect Enlightenment Dharani. It is also called the Sutra of Definitive Meaning, the Great Samadhi King of Mysteries, the Tathagata’s Realm of Definitive Certainty, and the Distinctions in the Intrinsic Nature of the Tathagatagarbha. You should receive and uphold it.

This answers the question concerning its names. This sutra has five titles. In the title established when the sutra was compiled, only two remain. Ancient commentators explained the five names in terms of teaching, principle, and practice: sutra pertains to teaching; the King of Mysterious Samadhi pertains to practice; and the other elements pertain to principle. The Middle Way is the one mind; hence it is called mysterious, not because it is secret speech. Distinctions are established in reliance upon the Tathagatagarbha, and the meaning reaches its consummation here. It should be received and upheld in this manner.

“Good men! This sutra reveals the realm of the Tathagata, which only a Buddha-Tathagata can fully expound. If bodhisattvas and sentient beings of later ages practice in accordance with it and advance progressively, they will reach the fruition of Buddhahood…

This praises the excellence of the teaching with the intention of encouraging practice, and answers the question of what stage may be reached. Every Buddha who attains the Way relies upon Perfect Enlightenment as the fundamental cause, thereby attaining Buddhahood and benefiting sentient beings. The Buddha also teaches only this Dharma when instructing and transforming bodhisattvas. Apart from this, there is no other Dharma. Therefore, practitioners are encouraged to cultivate it, for through it they may reach the fruition of Buddhahood.

“Good men! This sutra is called the sudden teaching of the Mahayana. Sentient beings of sudden capacity awaken through it, and it also embraces all stages of gradual cultivation. It is like the great ocean, which does not reject the smallest streams; even mosquitoes, gadflies, and asuras that drink its water are all fully satisfied.

This answers the question concerning its merits. Because it is especially suited to those of superior faculties, the teaching is called perfect and sudden; because it universally embraces beings of all three faculties, its merit is said to be exceedingly great. Thus, all sentient beings who realize the ground of pure enlightenment attain Perfect Enlightenment and are therefore fully satisfied. It is like the vast ocean, which does not reject small streams; all who drink its water, whether great or small, are fully satisfied.

“Good men! Suppose someone were to fill the trichiliocosm entirely with the seven precious substances and use them as an offering. That person would not equal one who hears the name of this sutra and understands the meaning and principle of a single sentence.

This is a comparison demonstrating its excellence. Even if worldly treasures filled an entire realm, they would provide only conditioned merit subject to outflows. To understand a single sentence in accord with principle will assuredly transform an ordinary being into a sage; therefore, the difference in merit is manifold, as vast as that between heaven and earth.

“Good men! Suppose someone were to teach hundreds of thousands of sentient beings, as numerous as the sands of the Ganges River, enabling them to attain the fruit of arhatship. That person would not equal one who expounds this sutra and explains half a verse.

Here, persons are used to compare with the Dharma, further revealing its benefit. Although those who attain the lesser fruit may be numerous, ultimately they have not attained true realization. Half a verse from this sutra is the direct cause of Buddhahood; therefore, the two can scarcely be compared.

“Good men! If there is someone who hears this sutra and whose faith is free from confusion, you should know that this person did not plant the blessings and wisdom associated with merely one or two Buddhas. Only after planting roots of goodness in the presence of all Buddhas, as numerous as the sands of the Ganges River, could such a person hear this scriptural teaching.

This praises the excellence of the capacities and conditions of those able to receive it—that is, those able to accept this Dharma with faith. They have followed many Buddhas and extensively cultivated blessings and wisdom; they are not persons of meager merit and scant virtue who could not bear to receive it.

“Good men! You should protect practitioners of later ages. Do not allow evil demons or followers of non-Buddhist paths to afflict their bodies and minds and cause them to give rise to thoughts of retreat.

This is the formal entrustment for the propagation of the teaching. Protecting practitioners is the foremost task, because the cultivation of this Dharma concerns the life of wisdom. If evil demons are allowed to disturb them and cause thoughts of retreat, their life of wisdom will be severed. Therefore, they must be protected.

At that time, within the Dharma assembly were Vajra Fire-Head, Vajra Pulverizer, Vajra Nilamba, and others—eighty thousand vajra deities together with their retinues. They immediately rose from their seats, bowed their heads at the Buddha’s feet, circumambulated the Buddha clockwise three times, and addressed him, saying: “World-Honored One! If, in later ages, any sentient beings are able to receive and uphold this definitive Mahayana teaching, we shall protect them as we would the pupils of our own eyes.

Even at the place of enlightenment where practitioners cultivate, we vajra deities vow to lead our retinues and guard them morning and evening, ensuring that they do not retreat. Even their dwelling places shall forever be free from calamities and obstacles; epidemics shall be eliminated, treasures shall be abundant, and they shall never lack necessities.”

This shows the vajra deities accepting the entrustment and vowing to protect those who receive and uphold this sutra. Why are they called Vajras? They use their spiritual power to protect the Dharma and wield precious vajra clubs, and thus are named accordingly, for precious vajra clubs can destroy all things. Vajra Fire-Head means that blazing fire burns above his head. The Surangama Sutra says:

“He transformed intense lustful desire into the fire of wisdom and manifested as a bodhisattva.” The translation of Nilamba is unclear. These deities had all previously vowed to protect the Dharma; therefore, they are always present within the Buddha’s Dharma assemblies.

At that time, the Great Brahma Heavenly King, the twenty-eight heavenly kings, the King of Mount Sumeru, the Protectors of the Nations, and others immediately rose from their seats, bowed their heads at the Buddha’s feet, circumambulated him clockwise three times, and addressed the Buddha, saying: “World-Honored One! We too shall protect those who receive and uphold this sutra, so that they may always dwell in peace and security and never give rise to thoughts of retreat.”

Here the heavenly beings themselves declare that they accept the entrustment and will protect those who uphold the sutra. The Great Brahma Heavenly King is the king of the first-dhyana heaven and the lord of the Saha world. Whenever a Buddha appears in the world, it is this heavenly king who requests him to teach.

The twenty-eight heavenly kings collectively refer to the heavens of the three realms: the six heavens of the desire realm, the eighteen heavens of the dhyana realm, and the four heavens of the formless realm. The King of Mount Sumeru specifically designates Sakra, ruler of the desire realm. The Protectors of the Nations are the Four Heavenly Kings, the sovereigns who guard and protect the lands.

The meaning is that all the heavenly beings of the three realms are protectors of the Dharma.

At that time, there was a mighty ghost king named Kiet Ban Tra, accompanied by one hundred thousand ghost kings. They immediately rose from their seats, bowed at the Buddha’s feet, circumambulated him three times to the right, and then addressed the Buddha, saying: “World-Honored One! We too shall wholeheartedly support all those who accept and uphold this sutra, guarding them morning and evening so that they do not fall back or lose their resolve. Within one yojana of such a person’s dwelling, should any ghosts or spirits invade that person’s domain, we shall crush those intruders to dust.”

Here the ghosts and spirits declare that they have accepted the entrusted charge to protect those who uphold the sutra. Kiet Ban Tra is also called Cuu Ban Tra. The name is translated as “terrifying ghost.” It consumes the vital essence of human beings, travels as swiftly as the wind, possesses limitless powers of transformation, dwells in wildernesses and forests, and commands hosts of ghosts; hence it is called a Ghost King. It belongs neither among humans nor among devas, but dwells exclusively within the realm of ghosts. Since this ghost has vowed to support those who uphold the Sutra of Perfect Enlightenment, no evil ghost can harm them. One yojana is forty li. This means that the area under protection may extend for forty li in every direction, within which no calamity can occur.

Question: In this sutra, the Buddha abides within the Treasury of Great Radiant Light and enters samadhi to teach great bodhisattvas who have attained the bhumis. Those of the two vehicles have no share in it and therefore were not listed at the beginning of the Dharma assembly. How, then, could devas, ghosts, and spirits have been present to vow their protection?

Answer: This matter cannot be fathomed through ordinary reasoning. Yet when the Buddha abides within the Treasury of Great Radiant Light, which must mean the Land of Eternally Quiescent Light, self and other are equal, and both speaker and listener are empty. Since the sutra states that within the nondual realm all Pure Lands appear, this does not refer exclusively to the Land of True Recompense; the Land of Shared Dwelling must certainly be included.

If it is the Flower Treasury of the Land of True Recompense, it necessarily encompasses the Land of Shared Dwelling as well. Therefore, in the Avatamsaka Dharma assembly, each deva and each spirit king praised the Buddha, and each attained a particular Dharma gate. How could they have been entirely absent?

Thus, with regard to the Dharma, those of the two vehicles have no share in it; but with regard to the realm, ordinary beings and sages alike are universally included. How much more so when the voice of perfect radiance flows forth unceasingly and instantly pervades all ten realms! How could the devas and spirit kings of this realm not look up in reverence and participate in that Dharma assembly?

Moreover, some appeared as responsive manifestations while abiding within the Buddha’s realm. There is therefore nothing about which to doubt.

When the Buddha had finished teaching this sutra, all the bodhisattvas, devas, dragons, ghosts, spirits, beings of the eight classes, their retinues, the celestial kings, Brahma kings, and the entire great assembly heard what the Buddha had taught. They rejoiced exceedingly, accepted it with faith, and respectfully practiced it.

This concludes the Dharma assembly. Ancient commentators explained that the devas, dragons, and beings of the eight classes mentioned here had certainly realized the Dharma-nature inwardly and merely manifested these forms. They were not listed at the beginning of the Dharma assembly in order to reveal the supremacy of this Dharma. At the conclusion of the Dharma assembly, however, the entire great assembly is included, signifying that all had certainly heard the teaching together. Therefore, it is said that they rejoiced exceedingly, accepted it with faith, and respectfully practiced it.

Poem XII.

84. Bodhisattva Virtuous Good Foremost,

Amid the great assembly of the holy and ordinary Sangha,

Circumambulated the Buddha three times, his faculties composed,

Joined his palms, knelt, and implored the compassionate Buddha:

85. “Greatly Compassionate World-Honored One, you have clearly

Shown sentient beings the sacred path of the Way.

When mind is empty, it is Buddha, responding to conditions;

Awakening to the enlightened nature, one devotes oneself to deliverance.

86. What is the title of this sutra?

How should it constantly be upheld?

How may its merit endure through the years?

How may those who uphold it be protected and live in peace?

87. May this sutra be propagated at the proper time.”

With five limbs touching the earth, he exhausted his words in supplication.

The Buddha told Virtuous Good Foremost, whose faith was true:

“For the sake of future generations, I shall explain it.

88. All Buddhas keep this sutra in their mindful protection;

Countless bodhisattvas reveal the adamantine mind.

It bears the name Extensive Perfect Enlightenment,

The Definitive Meaning and Great Samadhi, bringing peace to the mind and the wondrous Way.

89. The nature of the Tathagata-garbha is constant from beginning to end;

You must swiftly and respectfully uphold it.

Clearly understand the realm of the Tathagata:

Sentient beings and bodhisattvas alike journey in the Buddha Vehicle.

90. This sutra is the sudden teaching of the Mahayana,

Awakening everyone without excluding a single being.

Even if someone practiced giving without end,

It would not equal correctly understanding its wondrous principle.

91. Even a Dharma teacher expounding the profound Way

Would not equal analyzing half a line of this sutra.

The nature of perfect enlightenment is the teacher;

Those of every realm who understand this sutra attain perfect interfusion.

92. Do not allow demons and heterodox followers to gather

And harass its readers, shaking and disturbing their spirits.

The Vajra guardians shall each undertake their part,

Preserving Perfect Enlightenment as it circulates and unfolds.

93. The hosts of the Great Brahma Heaven come and go,

Delivering those who uphold and recite it, so calamities cease at once.

All invading ghosts and spirits are pacified;

Internal and external obstacles, with all their confusion, are no more.

94. The Buddha taught the Sutra of Perfect Enlightenment;

Devas, dragons, and bodhisattvas absorbed it with sincere hearts.

Ghosts, spirits, and the eight classes received its fragrant influence;

Brahma and Sakra all obeyed and respectfully upheld it.

Direct Explanation of the Sutra of Perfect Enlightenment

End of the Second Volume