THE AWAKENING OF FAITH (Mahayana-Sraddhotpada Shastra)
Attributed to Asvaghosha Translated by Yoshito S. Hakeda)
Copyright 1967 Columbia University Press
Invocation I take refuge in the Buddha, the greatly
Compassionate One, the Savior of the world, omnipotent,
omnipresent, omniscient, of most excellent deeds in all the ten
directions; And in the Dharma, the manifestation of his Essence,
the Reality, the sea of Suchness, the boundless storehouse of
excellencies; And in the Sangha, whose members truly devote
themselves to the practice, May all sentient beings be made to
discard their doubts, to cast aside their evil attachments, and
to give rise to the correct faith in the Mahayana, that the
lineage of the Buddhas may not be broken off. The Contents of
the Discourse There is a teaching (dharma) which can awaken in
us the root of faith in the Mahayana, and it should therefore be
explained. The explanation is divided into five parts. They are
(1) the Reasons for Writing; (2) the Outline; (3) the
Interpretation; (4) on Faith and Practice; (5) the Encouragement
of Practice and the Benefits Thereof. PART 1. The Reasons for
Writing Someone may ask the reasons why I was led to write this
treatise. I reply: there are eight reasons. The first and the
main reason is to cause men to free themselves from all
sufferings and to gain the final bliss; it is not that I desire
worldly fame, material profit, or respect and honor. The second
reason is that I wish to interpret the fundamental meaning of
the teachings of the Tathagata so that men may understand them
correctly and not be mistaken about them. The third reason is to
enable those whose capacity for goodness has attained maturity
to keep firm hold upon an unretrogressive faith in the teachings
of Mahayana. The fourth reason is to encourage those whose
capacity for goodness is still slight to cultivate the faithful
mind. The fifth reason is to show them expedient means (upaya)
by which they may wipe away the hindrance of evil karma, guard
their minds well, free themselves from stupidity and arrogance,
and escape from the net of heresy. The sixth reason is to reveal
to them the practice of two methods of meditation, cessation of
illusions and clear observation (samatha and vipasyana), so that
ordinary men and the followers of Hinayana may cure their minds
of error. The seventh reason is to explain to them the expedient
means of single-minded meditation (smriti) so that they may be
born in the presence of the Buddha and keep their minds fixed in
an unretrogressive faith.
The eighth reason is to point out to them the advantages of
studying this treatise and to encourage them to make an effort
to attain enlightenment. These are the reasons for which I write
this treatise. Question: What need is there to repeat the
explanation of the teaching when it is presented in detail in
the sutras? Answer: Though this teaching is presented in the
sutras, the capacity and the deeds of men today are no longer
the same, nor are the conditions of their acceptance and
comprehension. That is to say, in the days when the Tathagata
was in the world, people were of high aptitude and the Preacher
preached with his perfect voice, different types of people all
equally understood; hence, there was no need for this kind of
discourse. But after the passing away of the Tathagata, there
were some who were able by their own power to listen extensively
to others and to reach understanding; there were some who by
their own power could listen to very little and yet understand
much; there were some who, without any mental power of their own,
depended upon the extensive discourses of others to obtain
understanding; and naturally there were some who looked upon the
wordiness of extensive discourses as troublesome, and who sought
after what was comprehensive, terse, and yet contained much
meaning, and then were able to understand it. Thus, this
discourse is designed to embrace, in a general way, the
limitless meaning of the vast and profound teaching of the
Tathagata. This discourse, therefore, should be presented. PART
2. Outline The reasons for writing have been explained. Next the
outline will be given. Generally speaking, Mahayana is to be
expounded from two points of view. One is the principle and the
other is the significance. The principle is "the Mind of the
sentient being". This Mind includes in itself all states of
being of the phenomenal world and the transcendental world. On
the basis of this Mind, the meanings of Mahayana may be unfolded.
Why? Because the absolute aspect of this Mind represents the
essence (svabhava) of Mahayana; and the phenomenal aspect of
this Mind indicates the essence, attributes (lakshana), and
influences (kriya) of Mahayana itself. Of the significance of
the adjective maha (great) in the compound, Mahayana, there are
three aspects: (1) the "greatness" of the essence, for all
phenomena (dharma) are identical with Suchness and are neither
increasing nor decreasing; (2) the "greatness" of the attributes,
for the Tathagata-garbha is endowed with numberless excellent
qualities; (3) the "greatness" of the influences, for the
influences of Suchness give rise to the good causes and effects
in this and in the other world alike. The significance of the
term yana (vehicle) in the compound, Mahayana: The term yana is
introduced because all Enlightened Ones (Buddhas) have ridden on
this vehicle, and all Enlightened Ones-to-be (Bodhisattvas),
being led by this principle, will reach the stage of Tathagata.
PART 3. Interpretation The part on outline has been given; next
the part on interpretation of the principle of Mahayana will be
given. It consists of three chapters: (1) Revelation of the True
Meaning; (2) Correction of Evil Attachments; (3) Analysis of the
Types of Aspiration for Enlightenment. CHAPTER ONE Revelation of
True Meaning I. One Mind and Its Two Aspects The revelation of
the true meaning of the principle of Mahayana can be achieved by
unfolding the doctrine that the principle of One Mind has two
aspects. One is the aspect of Mind in terms of the Absolute (tathata;
Suchness), and the other is the aspect of Mind in terms of
phenomena (samsara; birth and death). Each of these two aspects
embraces all states of existence. Why? Because these two aspects
are mutually inclusive. A. Mind in Terms of the Absolute The
Mind in terms of the Absolute is the one World of Reality (dharmadhatu)
and the essence of all phases of existence in their totality.
That which is called "the essential nature of the Mind" is
unborn and is imperishable. It is only through illusions that
all things come to be differentiated. If one is freed from
illusions, then to him there will be no appearances (lakshana)
of objects regarded as absolutely independent existences;
therefore all things from the beginning transcend all forms of
verbalization, description, and conceptualization and are, in
the final analysis, undifferentiated, free from alteration, and
indestructible. They are only of the One Mind; hence the name
Suchness. All explanations by words are provisional and without
validity, for they are merely used in accordance with illusions
and are incapable of denoting Suchness. The term Suchness
likewise has no attributes which can be verbally specified. The
term Suchness is, so to speak, the limit of verbalization
wherein a word is used to put an end to words. But the essence
of Suchness itself cannot be put an end to, for all things in
their Absolute aspect are real; nor is there anything which
needs to be pointed out as real, for all things are equally in
the state of Suchness.
It should be understood that all things are incapable of being
verbally explained or thought of; hence the name Suchness.
Question: If such is the meaning of the principle of Mahayana,
how is it possible for men to conform themselves to and enter
into it? Answer: If they understand that, concerning all things,
though they are spoken of, there is neither that which speaks,
nor that which can be spoken of, and though they are thought of,
there is neither that which thinks, nor that which can be
thought of, then they are said to have conformed to it. And when
they are freed from their thoughts, they are said to have
entered into it. Next, Suchness has two aspects if predicated in
words. One is that it is truly empty (sunya), for this aspect
can, in the final sense, reveal what is real. The other is that
it is truly nonempty (a-sunya), for its essence itself is
endowed with undefiled and excellent qualities. 1. Truly Empty
Suchness is empty because from the beginning it has never been
related to any defiled states of existence, it is free from all
marks of individual distinction of things, and it has nothing to
do with thoughts conceived by a deluded mind. It should be
understood that the essential nature of Suchness is neither with
marks nor without marks; neither not with marks nor not without
marks; nor is it both with and without marks simultaneously; it
is neither with a single mark nor with different marks; neither
not with a single mark nor not with different marks; nor is it
both with a single and with different marks simultaneously. In
short, since all unenlightened men discriminate with their
deluded minds from moment to moment, they are alienated from
Suchness; hence, the definition "empty"; but once they are free
from their deluded minds, they will find that there is nothing
to be negated. 2. Truly Nonempty Since it has been made clear
that the essence of all things is empty, i.e., devoid of
illusions, the true Mind is eternal, permanent, immutable, pure,
and self-sufficient; therefore, it is called "nonempty". And
also there is no trace of particular marks to be noted in it, as
it is the sphere that transcends thoughts and is in harmony with
enlightenment alone. B. The Mind in Terms of Phenomena 1. The
Storehouse Consciousness The Mind as phenomena (samsara) is
grounded on the Tathagata-garbha. What is called the Storehouse
Consciousness is that in which "neither birth nor death
(nirvana)" diffuses harmoniously with "birth and death (samsara)",
and yet in which both are neither identical nor different. This
Consciousness has two aspects which embrace all states of
existence and create all states of existence. They are: (a) the
aspect of enlightenment, and (b) the aspect of nonenlightenment.
a. The Aspect of Enlightenment (1) Original Enlightenment The
essence of Mind is free from thoughts. The characteristic of
that which is free from thoughts is analogous to that of the
sphere of empty space that pervades everywhere. The one without
any second, i.e. the absolute aspect of the World of Reality (dharmadhatu)
is none other than the undifferentiated Dharmakaya, the "Essence-body"
of the Tathagata. Since the essence of Mind is grounded on the
Dharmakaya, it is to be called the original enlightenment. Why?
Because "original enlightenment" indicates the essence of Mind
(a priori) in contradistinction to the essence of Mind in the
process of actualization of enlightenment; the process of
actualization of enlightenment is none other than the process of
integrating the identity with the original enlightenment. (2)
The Process of Actualization of Enlightenment Grounded on the
original enlightenment is nonenlightenment. And because of
nonenlightenment, the process of actualization of enlightenment
can be spoken of. Now, to be fully enlightened to the
fountainhead of Mind is called the final enlightenment; and not
to be enlightened to the fountainhead of Mind, nonfinal
enlightenment. What is the meaning of this? An ordinary man
becomes aware that his former thoughts were wrong; then he is
able to stop (nirodha) such thoughts from arising again.
Although this sometimes may also be called enlightenment,
properly it is not enlightenment at all because it is not
enlightenment that reaches the fountainhead of Mind. The
followers of Hinayana, who have some insight, and those
Bodhisattvas who have just been initiated become aware of the
changing state (anyathatva) of thoughts and are free from
thoughts which are subject to change [such as the existence of a
permanent self (atman), etc.].
Since they have forsaken the rudimentary attachments derived
from unwarranted speculation (vikalpa), their experience is
called enlightenment in appearance. Bodhisattvas who have come
to the realization of Dharmakaya become aware of the temporarily
abiding state (sthiti) of thoughts and are not arrested by them.
Since they are free from their rudimentary false thoughts
derived from the speculation that the components of the world
are real, their experience is called approximate enlightenment.
Those Bodhisattvas who have completed the stages of a
Bodhisattva and who have fulfilled the expedient means needed to
bring forth the original enlightenment to the fullest extent
will experience the oneness with Suchness in an instant; they
will become aware of how the inceptions of the deluded thoughts
of the mind arise (jati), and will be free from the rise of any
deluded thought. Since they are far away even from subtle
deluded thoughts, they are able to have an insight into the
original nature of Mind. The realization that Mind is eternal is
called the final enlightenment. It is, therefore, said in a
sutra that if there is a man who is able to perceive that which
is beyond thoughts he is advancing toward the Buddha wisdom.
Though it is said that there is an inception of the rising of
deluded thoughts in the mind, there is no inception as such that
can be known as being independent of the essence of Mind. And
yet to say that the inception of the rising of deluded thoughts
is known means that it is known as existing on the ground of
that which is beyond thoughts [i.e., the essence of Mind].
Accordingly, all ordinary people are said not to be enlightened
because they have had a continuous stream of deluded thoughts
and have never been freed from their thoughts; therefore, they
are said to be in a beginningless ignorance. If a man gains
insight into that which is free from thoughts, then he knows how
those thoughts which characterize the mind [i.e., deluded
thoughts] arise, abide, change, and cease to be, for he is
identical with that which is free from thoughts. But, in reality,
no difference exists in the process of the actualization of
enlightenment, because the four states [of arising, abiding,
etc.] exist simultaneously and each of them is not self-existent;
they are originally of one and the same enlightenment [in that
they are taking place on the ground of original enlightenment,
as its phenomenal aspects]. And, again, original enlightenment,
when analyzed in relation to the defiled state [in the
phenomenal order], presents itself as having two attributes. One
is the "Purity of Wisdom" and the other is the "Suprarational
Functions". (a) Purity of Wisdom. By virtue of the permeation (vasana,
perfuming) of the influence of dharma [i.e., the essence of Mind
or original enlightenment], a man comes to truly discipline
himself and fulfills all expedient means of unfolding
enlightenment; as a result, he breaks through the compound
consciousness [i.e., the Storehouse Consciousness that contains
both enlightenment and nonenlightenment], puts an end to the
manifestation of the stream of deluded mind, and manifests the
Dharmakaya [i.e., the essence of Mind], for his wisdom (prajna)
becomes genuine and pure. What is the meaning of this? All modes
(lakshana) of mind and consciousness under the state of
nonenlightenment are the products of ignorance. Ignorance does
not exist apart from enlightenment; therefore, it cannot be
destroyed [because one cannot destroy something which does not
really exist], and yet it cannot not be destroyed [insofar as it
remains]. This is like the relationship that exists between the
water of the ocean [i.e., enlightenment] and its waves [i.e.,
modes of mind] stirred by the wind [i.e., ignorance]. Water and
wind are inseparable; but water is not mobile by nature, and if
the wind stops the movement ceases. But the wet nature remains
undestroyed. Likewise, man's Mind, pure in its own nature, is
stirred by the wind of ignorance. Both Mind and ignorance have
no particular forms of their own and they are inseparable. Yet
Mind is not mobile by nature, and if ignorance ceases, then the
continuity of deluded activities ceases. But the essential
nature of wisdom [i.e., the essence of Mind, like the wet nature
of the water] remains undestroyed. (b) Suprarational Functions
He who has fully uncovered the original enlightenment is capable
of creating all manner of excellent conditions because his
wisdom is pure. The manifestation of his numberless excellent
qualities is incessant; accommodating himself to the capacity of
other men he responds spontaneously, reveals himself in manifold
ways, and benefits them. (3) The Characteristics of the Essence
of Enlightenment The characteristics of the essence of
enlightenment have four great significances that are identical
with those of empty space or that are analogous to those of a
bright mirror. First, the essence of enlightenment is like a
mirror which is really empty of images. It is free from all
marks of objects of the mind and it has nothing to reveal in
itself, for it does not reflect any images. Second, it is like a
mirror influencing (vasana) all men to advance toward
enlightenment. That is to say, it is truly nonempty; appearing
in it are all the objects of the world which neither go out nor
come in; which are neither lost nor destroyed. It is eternally
abiding One Mind. All things appear in it because all things are
real. And none of the defiled things are able to defile it, for
the essence of wisdom [i.e., original enlightenment] is
unaffected by defilements, being furnished with an unsoiled
quality and influencing all men to advance toward enlightenment.
Third, it is like a mirror which is free from defiled objects
reflected in it. This can be said because the nonempty state [of
original enlightenment] is genuine, pure, and bright, being free
from hindrances both affectional and intellectual, and
transcending characteristics of that which is compounded [i.e.,
the Storehouse Consciousness]. Fourth, it is like a mirror
influencing a man to cultivate his capacity for goodness,
serving as a coordinating cause to encourage him in his
endeavors. Because the essence of enlightenment is free from
defiled objects, it universally illumines the mind of man and
induces him to cultivate his capacity for goodness, presenting
itself in accordance with his desires [as a mirror presents his
appearance]. b. The Aspect of Nonenlightenment Because of not
truly realizing oneness with Suchness, there emerges an
unenlightened mind and consequently, its thoughts. These
thoughts do not have any validity to be substantiated; therefore,
they are not independent of the original enlightenment. It is
like the case of a man who has lost his way: he is confused
because of his wrong sense of direction. If he is freed from the
notion of direction altogether, then there will be no such thing
as going astray. It is the same with men: because of the notion
of enlightenment, they are confused. But if they are freed from
the fixed notion of enlightenment, then there will be no such
thing as nonenlightenment. Because there are men of
unenlightened, deluded mind, for them we speak of true
enlightenment, knowing well what this relative term stands for.
Independent of the unenlightened mind, there are no independent
marks of true enlightenment itself that can be discussed.
Because of its nonenlightened state, the deluded mind produces
three aspects which are bound to nonenlightenment and are
inseparable from it. First is the activity of ignorance. The
agitation of mind because of its nonenlightened state is called
activity. When enlightened, it is unagitated. When it is
agitated, anxiety (dukkha) follows, for the result [anxiety] is
not independent of the cause [the agitation contingent upon
ignorance]. Second is the perceiving subject. Because of the
agitation that breaks the original unity with Suchness, there
appears the perceiving subject. When unagitated, the mind is
free from perceiving. Third is the world of objects. Because of
the perceiving subject, the world of objects erroneously appears.
Apart from the perceiving, there will be no world of objects.
Conditioned by the incorrectly conceived world of objects, the
deluded mind produces six aspects. First is the aspect of the
discriminating intellect. Depending on the erroneously conceived
world of objects, the mind develops the discrimination between
liking and disliking. Second is the aspect of continuity. By
virtue of the discriminating function of the intellect, the mind
produces an awareness of pleasure and pain with regard to things
in the world of objects. The mind, developing deluded thoughts
and being bound to them, will continue uninterrupted. Third is
the aspect of attachment. Because of the continuity of deluded
thoughts, the mind, superimposing its deluded thoughts on the
world of objects and holding fast to the discriminations of
liking and disliking develops attachments to what it likes.
Fourth is the aspect of the speculation (vikalpa) on names and
letters [i.e., concepts]. On the basis of erroneous attachments,
the deluded mind analyzes words which are provisional and
therefore devoid of reality. Fifth is the aspect of giving rise
to evil karma. Relying on names and letters [i.e., concepts
which have no validity, the deluded mind] investigates names and
words and becomes attached to them, and creates manifold types
of evil karma. Sixth is the aspect of anxiety attached to the
effects of evil karma. Because of the law of karma, the deluded
mind suffers the effects and will not be free. It should be
understood that ignorance is able to produce all types of
defiled states; all defiled states are aspects of
nonenlightenment. c. The Relationships between Enlightenment and
Nonenlightenment Two relationships exist between the enlightened
and nonenlightened states. They are "identity" and "nonidentity".
(1) Identity Just as pieces of various kinds of pottery are of
the same nature in that they are made of clay, so the various
magic-like manifestations (maya) of both enlightenment (anasrava:
nondefilement) and nonenlightenment (avidya: ignorance) are
aspects of the same essence, Suchness. For this reason, it is
said in a sutra that "all sentient beings intrinsically abide in
eternity and are entered into nirvana. The state of
enlightenment is not something that is to be acquired by
practice or to be created. In the end, it is unobtainable [for
it is given from the beginning]." Also it has no corporeal
aspect that can be perceived as such. Any corporeal aspects [such
as the marks of the Buddha] that are visible are magic-like
products of Suchness manifested in accordance with the mentality
of men in defilement.
It is not, however, that these corporeal aspects which result
from the suprarational functions of wisdom are of the nature of
nonemptiness [i.e., substantial]; for wisdom has no aspects that
can be perceived. (2) Nonidentity Just as various pieces of
pottery differ from each other, so differences exist between the
state of enlightenment and that of nonenlightenment, and between
the magic-like manifestations of Suchness manifested in
accordance with the mentality of men in defilement, and those of
men of ignorance who are defiled [i.e., blinded] as to the
essential nature of Suchness. 2. The Cause and Conditions of
Man's Being in Samsara That a man is in samsara (birth and death)
results from the fact that his mind (manas) and consciousness (vijnana)
develop on the ground of the Storehouse Consciousness (citta).
This means that because of the aspect of nonenlightenment of the
Storehouse Consciousness, he is said to be in possession of
ignorance [and thus is bound to remain in samsara]. a. Mind The
mentality which emerges in the state of nonenlightenment, which
incorrectly perceives and reproduces the world of objects and,
conceiving that the reproduced world of objects is real,
continues to develop deluded thoughts, is what we define as mind.
The mind has five different names. The first is called the "activating
mind", for, without being aware of it, it breaks the equilibrium
of mind by the force of ignorance. The second is called the "evolving
mind", for it emerges contingent upon the agitated mind as the
subject that perceives incorrectly. The third is called the "reproducing
mind", for it reproduces the entire world of objects as a bright
mirror reproduces all material images. When confronted with the
objects of the five senses, it reproduces them at once. It
arises spontaneously at all times and exists forever reproducing
the world of objects in front of the subject. The fourth is
called the "analytical mind", for it differentiates what is
defiled and what is undefiled. The fifth is called the "continuing
mind", for it is united with deluded thoughts and continues
uninterrupted. It retains the entire karma, good and bad,
accumulated in the immeasurable lives of the past, and does not
permit any loss. It is also capable of bringing the results of
the pain, pleasure, etc., of the present and the future to
maturity; in doing so, it makes no mistakes. It can cause one to
recollect suddenly the things of the present and the past and to
have sudden and unexpected fantasies of the things to come. The
triple world, therefore, is unreal and is of mind only. Apart
from it there are no objects of the five senses and of the mind.
What does this mean? Since all things are, without exception,
developed from the mind and produced under the condition of
deluded thoughts, all differentiations are no other than the
differentiations of one's mind itself. Yet the mind cannot
perceive the mind itself; the mind has no marks of its own that
can be ascertained as a substantial entity as such. It should be
understood that the conception of the entire world of objects
can be held only on the basis of man's deluded mind of ignorance.
All things, therefore, are just like the images in a mirror
which are devoid of any objectivity that one can get hold of;
they are of the mind only and are unreal. When the deluded mind
comes into being, then various conceptions (dharma) come to be;
and when the deluded mind ceases to be, then these various
conceptions cease to be. b. Consciousness What is called "consciousness
(vijnana)" is the "continuing mind". Because of their deep-rooted
attachment, ordinary men imagine that I and Mine are real and
cling to them in their illusions. As soon as objects are
presented, this consciousness rests on them and discriminates
the objects of the five senses and of the mind. This is called "vijnana
[i.e., the differentiating consciousness]" or the "separating
consciousness". The propensity for discrimination of this
consciousness will be intensified by both the intellectual
defilement of holding fast to perverse views and the affectional
defilement of indulgence in passion. That the deluded mind and
consciousness arise from the permeation of ignorance is
something that ordinary men cannot understand. The followers of
the Hinayana, with their wisdom, likewise fail to realize this.
Those Bodhisattvas who, having advanced from the first stage of
correct faith by setting the mind upon enlightenment through
practicing contemplation, have come to realize the Dharmakaya,
can partially comprehend this. Yet even those who have reached
the final stage of Bodhisattvahood cannot fully comprehend this;
only the Enlightened Ones have thorough comprehension of it. Why?
The Mind, though pure in its self-nature from the beginning, is
accompanied by ignorance. Being defiled by ignorance, a defiled
state of Mind comes into being. But, though defiled, the Mind
itself is eternal and immutable. Only the Enlightened Ones are
able to understand what this means. What is called the essential
nature of Mind is always beyond thoughts.
It is, therefore, defined as "immutable". When the one World of
Reality is yet to be realized, the Mind is mutable and is not in
perfect unity with Suchness. Suddenly, a deluded thought arises;
this state is called ignorance. c. Defiled States of Mind Six
kinds of defiled states of mind conditioned by ignorance can be
identified. The first is the defilement united with attachment
to atman (self), from which those who have attained liberation
in Hinayana and those Bodhisattvas at the "stage of
establishment of faith" are free. The second is the defilement
united with the "continuing mind", from which those who are at
the "stage of establishment of faith" and who are practicing
expedient means to attain enlightenment can gradually free
themselves and free themselves completely at the "stage of pure-heartedness".
The third is the defilement united with the discriminating "analytical
mind", from which those at the "stage of observing precepts"
begin to be liberated and finally are liberated completely when
they arrive at the "stage of expedient means without any trace".
The fourth is the subtle defilement disunited from the
represented world of objects, from which those at the "stage of
freedom from the world of objects" can be freed. The fifth is
the subtler defilement disunited from the "evolving mind that
perceives" [i.e., the defilement existing prior to the act of
perceiving], from which those at the "stage of freedom from
evolving mind" are freed. The sixth and most subtle is the
defilement disunited from the basic "activating mind", from
which those Bodhisattvas who have passed the final stage and
have gone into the "stage of Tathagatahood" are freed. d.
Comments on the Terms Used in the Foregoing Discussion On the
expression "the one World of Reality is yet to be realized":
From this state those Bodhisattvas who have advanced from the "stage
of the establishment of faith" to the "stage of pure-heartedness",
after having completed and severed their deluded thoughts, will
be more and more liberated as they advance, and when they reach
the "stage of Tathagatahood", they will be completely liberated.
On "united": By the word "united" appearing in the first three
defilements is meant that though difference [i.e., duality]
exists between the mind (subject) and the datum of the mind (object),
there is a simultaneous relation between them in that when the
subject is defiled the object is also defiled, and when the
subject is purified the object is also purified. On "disunited":
By the word "disunited" is meant that the second three subtle
and fundamental defilements are the aspects of nonenlightenment
on the part of the mind existing prior to the differentiation
into the subject and object relationship; therefore, a
simultaneous relation between the subject and object is not as
yet established. On the expression "defiled state of mind": It
is called "the hindrance originating from defilements", for it
obstructs any fundamental insight into Suchness. On "ignorance":
Ignorance is called the "hindrance originating from
misconceptions of objects", for it obstructs the wisdom that
functions spontaneously in the world. Because of the defiled
state of mind, there emerges the subject that perceives [incorrectly;
i.e., the evolving mind] and that which reproduces [the
reproducing mind] and thus one erroneously predicates the world
of objects and causes oneself to deviate from the
undifferentiated state of Suchness. Though all things are always
in quiescence and devoid of any marks of rising, because of the
nonenlightenment due to ignorance, one erroneously strays from
the dharma [i.e., Suchness]; thus one fails to obtain the wisdom
that functions spontaneously by adapting oneself to all
circumstances in the world. 3. The Characteristics of Beings in
Samsara In analyzing the characteristics of beings in samsara,
two categories may be distinguished. The one is "crude", for
those who belong to this category are united with the crude
activities of the defiled mind; the other is "subtle", for those
who belong to this category are disunited from the subtle
activities of the defiled mind. Again, each category may in turn
be subdivided into the cruder and the subtler. The cruder of the
crude belongs to the range of mental activity of ordinary men;
the subtler of the crude and the cruder of the subtle belong to
that of Bodhisattvas; and the subtler of the subtle belongs to
that of Buddhas. These two categories of beings in the
phenomenal order come about because of the permeation of
ignorance; that is to say, they come about because of the
primary cause and the coordinating causes. By the primary cause,
"nonenlightenment" is meant; and by the coordinating causes, "the
erroneously represented world of objects". When the primary
cause ceases to be, then the coordinating causes will cease to
be. Because of the cessation of the primary cause, the mind
disunited from the represented world of objects, etc. will cease
to be; and because of the cessation of the coordinating causes,
the mind united with the attachment to atman, etc. will cease to
be. Question: If the mind ceases to be, what will become of its
continuity? If there is continuity of mind, how can you explain
its final cessation? Answer: What we speak of as "cessation" is
the cessation of the marks of the deluded mind only and not the
cessation of its essence. It is like the case of the wind which,
following the surface of the water, leaves the marks of its
movement. If the water should cease to be, then the marks of the
wind would be nullified and the wind would have no support on
which to display its movement. But since the water does not
cease to be, the marks of the wind may continue. Because only
the wind ceases, the marks of its movement cease accordingly.
This is not the cessation of water. So it is with ignorance; on
the ground of the essence of Mind there is movement. If the
essence of Mind were to cease, then people would be nullified
and they would have no support. But since the essence does not
cease to be, the mind may continue. Because only stupidity
ceases to be, the marks of the stupidity of the mind cease
accordingly. It is not that the wisdom [i.e., the essence] of
Mind ceases. Because of the four kinds of permeation, the
defiled states and the pure state emerge and continue
uninterrupted. They are (1) the pure state, which is called
Suchness; (2) the cause of all defilements, which is called
ignorance; (3) the deluded mind, which is called "activating
mind"; (4) the erroneously conceived external world, which is
called the "objects of the five senses and of mind". The meaning
of permeation: Clothes in the world certainly have no scent in
themselves, but if a man permeates them with perfumes, then they
come to have a scent. It is just the same with the case we are
speaking of. The pure state of Suchness certainly has no
defilement, but if it is permeated by ignorance, then the marks
of defilement appear on it. The defiled state of ignorance is
indeed devoid of any purifying force, but if it is permeated by
Suchness, then it will come to have a purifying influence. a.
Permeation of Ignorance How does the permeation of ignorance
give rise to the defiled state and continue uninterrupted? It
may be said that, on the ground of Suchness [i.e., the original
enlightenment], ignorance [i.e., nonenlightenment] appears.
Ignorance, the primary cause of the defiled state, permeates
into Suchness. Because of this permeation a deluded mind
results. Because of the deluded mind, deluded thoughts further
permeate into ignorance. While the principle of Suchness is yet
to be realized, the deluded mind, developing thoughts fashioned
in the state of nonenlightenment, predicates erroneously
conceived objects of the senses and the mind. These erroneously
conceived objects of the senses and the mind, the coordinating
causes in bringing about the defiled state, permeate into the
deluded mind and cause the deluded mind to attach itself to its
thoughts, to create various evil karma, and to undergo all kinds
of physical and mental suffering. The permeation of the
erroneously conceived objects of the senses and the mind is of
two kinds. One is the basic permeation by the "activating mind",
which causes Arhats, Pratyeka-buddhas, and all Bodhisattvas to
undergo the suffering of samsara, and the other is the
permeation which accelerates the activities of the "object-discriminating
consciousness" and which makes ordinary men suffer from the
bondage of their karma. The permeations of ignorance are of two
kinds. One is the basic permeation, since it can put into
operation the "activating mind", and the other is the permeation
that develops perverse views and attachments, since it can put
into operation the "object-discriminating consciousness". b.
Permeation of Suchness How does the permeation of Suchness give
rise to the pure state and continue uninterrupted? It may be
said that there is the principle of Suchness, and it can
permeate into ignorance. Through the force of this permeation,
Suchness causes the deluded mind to loathe the suffering of
samsara and to aspire for nirvana. Because this mind, though
still deluded, is now possessed with loathing and aspiration, it
permeates into Suchness in that it induces Suchness to manifest
itself. Thus a man comes to believe in his essential nature, to
know that what exists is the erroneous activity of the mind and
that the world of objects in front of him is nonexistent, and to
practice teachings to free himself from the erroneously
conceived world of objects. He knows what is really so - that
there is no world of objects in front of him - and therefore
with various devices he practices courses by which to conform
himself to Suchness. He will not attach himself to anything nor
give rise to any deluded thoughts. Through the force of this
permeation of Suchness over a long period of time, his ignorance
ceases. Because of the cessation of ignorance, there will be no
more rising of the deluded activities of mind. Because of the
nonrising of the deluded activities of mind, the world of
objects as previously conceived ceases to be; because of the
cessation of both the primary cause (ignorance) and the
coordinating causes (objects), the marks of the defiled mind
will all be nullified. This is called "gaining nirvana and
accomplishing spontaneous acts". The permeation of Suchness into
the deluded mind is of two kinds. The first is the permeation
into the "object-discriminating consciousness". Because of this
permeation, ordinary men and the Hinayanists come to loathe the
suffering of samsara, and thereupon each, according to his
capacity, gradually advances toward the highest enlightenment.
The second is the permeation into mind. Because of this
permeation, Bodhisattvas advance to nirvana rapidly and with
aspiration and fortitude. Two kinds of permeation of Suchness
into ignorance can be identified. The first is the "permeation
through manifestation of the essence of Suchness", and the
second is "the permeation through external influences". (1)
Permeation through Manifestation of the Essence of Suchness The
essence of Suchness is, from the beginningless beginning,
endowed with the "perfect state of purity".
It is provided with suprarational functions and the nature of
manifesting itself (literally, the nature of making the world of
object). Because of these two reasons it permeates perpetually
into ignorance. Through the force of this permeation it induces
a man to loathe the suffering of samsara, to seek bliss in
nirvana, and, believing that he has the principle of Suchness
within himself, to make up his mind to exert himself. Question:
If this is so, then all sentient beings are endowed with
Suchness and are equally permeated by it. Why is it that there
are infinite varieties of believers and nonbelievers, and that
there are some who believe sooner and some later? All of them
should, knowing that they are endowed with the principle of
Suchness, at once make an effort utilizing expedient means and
should all equally attain nirvana. Answer: Though Suchness is
originally one, yet there are immeasurable and infinite shades
of ignorance. From the very beginning ignorance is, because of
its nature, characterized by diversity, and its degree of
intensity is not uniform. Defilements, more numerous than the
sands of the Ganges, come into being because of the differences
in intensity of ignorance, and exist in manifold ways;
defilements, such as the belief in the existence of atman and
the indulgence in passion, develop because of ignorance and
exist in different ways. All these defilements are brought about
by ignorance, in an infinitely diversified manner in time. The
Tathagatas alone know all about this. In Buddhism there is a
teaching concerning the primary cause and the coordinating
causes. When the primary cause and the coordinating causes are
sufficiently provided, there will be the perfection of a result.
It is like the case of wood: though it possesses a latent fire
nature which is the primary cause of its burning, it cannot be
made to burn by itself unless men understand the situation and
resort to means of actualizing fire out of wood by kindling it.
In the same way a man, though he is in possession of the correct
primary cause, Suchness with permeating force, cannot put an end
to his defilements by himself alone and enter nirvana unless he
is provided with coordinating causes, i.e., his encounters with
the Buddhas, Bodhisattvas, or good spiritual friends. Even
though coordinating causes from without may be sufficiently
provided, if the pure principle [i.e., Suchness] within is
lacking in the force of permeation, then a man cannot ultimately
loathe the suffering of samsara and seek bliss in nirvana.
However, if both the primary and the coordinating causes are
sufficiently provided, then because of his possession of the
force of permeation of Suchness from within and the
compassionate protection of the Buddhas and Bodhisattvas from
without, he is able to develop a loathing for suffering, to
believe that nirvana is real, and to cultivate his capacity for
goodness. And when his cultivation of the capacity for goodness
matures, he will as a result meet the Buddhas and Bodhisattvas
and will be instructed, taught, benefited, and given joy, and
then he will be able to advance on the path to nirvana. (2)
Permeation through Influences This is the force from without
affecting men by providing coordinating causes. Such external
coordinating causes have an infinite number of meanings. Briefly,
they may be explained under two categories: namely, the specific
and the general coordinating causes. (a) The Specific
Coordinating Causes A man, from the time when he first aspires
to seek enlightenment until he becomes an Enlightened One, sees
or meditates on the Buddhas and Bodhisattvas as they manifest
themselves to him; sometimes they appear as his family members,
parents, or relatives, sometimes as servants, sometimes as close
friends, or sometimes as enemies. Through all kinds of deeds and
incalculable performances, such as the practice of the four acts
of loving-kindness, etc., they exercise the force of permeation
created by their great compassion, and are thus able to cause
sentient beings to strengthen their capacity for goodness and
are able to benefit them as they see or hear about their needs.
This specific coordinating cause is of two kinds. One is
immediate and enables a man to obtain deliverance quickly; and
the other is remote and enables a man to obtain deliverance
after a long time. The immediate and remote causes are again of
two kinds: the causes which strengthen a man in his practices of
expedient means to help others, and those which enable him to
obtain enlightenment. (b) The General Coordinating Causes The
Buddhas and Bodhisattvas all desire to liberate all men,
spontaneously permeating them with their spiritual influences
and never forsaking them. Through the power of the wisdom which
is one with Suchness, they manifest activities in response to
the needs of men as they see and hear them. Because of this
indiscriminately permeating cause, men are all equally able, by
means of concentration (samadhi), to see the Buddhas. This
permeation through the influence of the wisdom whose essence is
one with Suchness is also divided into two categories according
to the types of recipients. The one is yet to be united with
Suchness. Ordinary men, the Hinayanists, and those Bodhisattvas
who have just been initiated devote themselves to religious
practices on the strength of their faith, being permeated by
Suchness through their mind and consciousness. Not having
obtained the indiscriminate mind, however, they are yet to be
united with the essence of Suchness, and not having obtained the
perfection of the discipline of free acts, they are yet to be
united with the influence of Suchness. The other is the already
united with Suchness: Bodhisattvas who realize Dharmakaya have
obtained undiscriminating mind and are united with the essence
of the Buddhas; they, having obtained free acts, are united with
the influence of the wisdom of the Buddhas.
They singly devote themselves with spontaneity to their
religious disciplines, on the strength of Suchness within;
permeating into Suchness so that Suchness will reclaim itself,
they destroy ignorance. Again, the defiled principle (dharma),
from the beginningless beginning, continues perpetually to
permeate until it perishes by the attainment of Buddhahood. But
the permeation of the pure principle has no interruption and no
ending. The reason is that the principle of Suchness is always
permeating; therefore, when the deluded mind ceases to be, the
Dharmakaya [i.e., Suchness, original enlightenment] will be
manifest and will give rise to the permeation of the influence
of Suchness, and thus there will be no ending to it. II. The
Essence Itself and the Attributes of Suchness, or The Meanings
of Maha A. The Greatness of the Essence of Suchness The essence
of Suchness knows no increase or decrease in ordinary men, the
Hinayanists, the Bodhisattvas, or the Buddhas. It was not
brought into existence in the beginning nor will it cease to be
at the end of time; it is eternal through and through. B. The
Greatness of the Attributes of Suchness From the beginning,
Suchness in its nature is fully provided with all excellent
qualities; namely, it is endowed with the light of great wisdom,
the qualities of illuminating the entire universe, of true
cognition and mind pure in its self-nature; of eternity, bliss,
Self, and purity; of refreshing coolness, immutability, and
freedom. It is endowed with these excellent qualities which
outnumber the sands of the Ganges, which are not independent of,
disjointed from, or different from the essence of Suchness, and
which are suprarational attributes of Buddhahood. Since it is
endowed completely with all these, and is not lacking anything,
it is called the Tathagata-garbha when latent and also the
Dharmakaya of the Tathagata. Question: It was explained before
that the essence of Suchness is undifferentiated and devoid of
all characteristics. Why is it, then, that you have described
its essence as having these various excellent qualities? Answer:
Though it has, in reality, all these excellent qualities, it
does not have any characteristics of differentiation; it retains
its identity and is of one flavor; Suchness is solely one.
Question: What does this mean? Answer: Since it is devoid of
individuation, it is free from the characteristics of
individuation; thus it is one without any second. Question: Then
how can you speak of differentiation [i.e., the plurality of the
characteristics of Suchness]? Answer: In contrast to the
characteristics of the phenomena of the "activating mind" the
characteristics of Suchness can be inferred. Question: How can
they be inferred? Answer: All things are originally of the mind
only; they in fact transcend thoughts. Nevertheless, the deluded
mind, in nonenlightenment, gives rise to irrelevant thoughts and
predicates the world of objects. This being the case, we define
this mentality as "the state of being destitute of wisdom (avidya:
ignorance)". The essential nature of Mind is immutable in that
it does not give rise to any deluded thoughts, and therefore, is
the very opposite of ignorance; hence, it is spoken of as having
the characteristic of "the light of great wisdom". When there is
a particular perceiving act of the mind, objects other than the
objects being perceived will remain unperceived. The essential
nature of Mind is free from any partial perceiving; hence,
Suchness is spoken of as having the characteristic of "illuminating
the entire universe". When the mind is in motion [stirred by
ignorance], it is characterized by illusions and defilements,
outnumbering the sands of the Ganges, such as lack of true
cognition, absence of self-nature, impermanence, blisslessness,
impurity, fever, anxiety, deterioration, mutation, and lack of
freedom. By contrast to this, the essential nature of Mind,
however, is motionless [i.e., undisturbed by ignorance];
therefore, it can be inferred that it must have various pure and
excellent qualities, outnumbering the sands of the Ganges. But
if the mind gives rise to irrelevant thoughts and further
predicates the world of objects, it will continue to lack these
qualities. All these numberless excellent qualities of the pure
principle are none other than those of One Mind, and there is
nothing to be sought after anew by thought. Thus, that which is
fully endowed with them is called the Dharmakaya when manifested
and the Tathagata-garbha when latent. C. The Greatness of the
Influences of Suchness The Buddha-Tathagatas, while in the
stages of Bodhisattvahood, exercised great compassion, practiced
paramitas, and accepted and transformed sentient beings. They
took great vows, desiring to liberate all sentient beings
through countless aeons until the end of future time, for they
regarded all sentient beings as they regarded themselves. And
yet, they never regarded them as separate sentient beings. Why?
Because they truly knew that all sentient beings and they
themselves were identical in Suchness and that there could be no
distinction between them. Because they possessed such great
wisdom which could be applied to expedient means in quest of
enlightenment, they extinguished their ignorance and perceived
the original Dharmakaya. Spontaneously performing
incomprehensible activities, exercising manifold influences,
they pervade everywhere in their identity with Suchness.
Nevertheless, they reveal no marks of their influences that can
be traced as such. Why? Because the Buddha-Tathagatas are no
other than the Dharmakaya itself, and the embodiment of wisdom.
They belong to the realm of the absolute truth, which transcends
the world where the relative truth operates. They are free from
any conventional activities. And yet, because of the fact that
sentient beings receive benefit through seeing or hearing about
them, their influences [i.e., of Suchness] can be spoken of in
relative terms. The influences of Suchness are of two kinds. The
first is that which is conceived by the mind of ordinary men and
the followers of Hinayana [i.e., the influence of Suchness as
reflected] in the "object-discriminating consciousness". This is
called the influence of Suchness in the form of the "Transformation-body"
(Nirmanakaya). Because they do not know that it is projected by
the "evolving mind", they regard it as coming from without; they
assume that it has a corporeal limitation because their
understanding is limited. The second is that which is conceived
by the mind of the Bodhisattvas, from the first stage of
aspiration to the highest stage, [i.e., the influence of
Suchness as reflected] in the mentality which regards external
objects as unreal. This is called the influence of Suchness in
the form of the "Bliss-body" (Sambhogakaya). It has an infinite
number of corporeal forms, each form has an infinite number of
major marks, and each major mark has an infinite number of
subtle marks. The land where it has its abode has innumerable
adornments. It manifests itself without any bounds; its
manifestations are inexhaustible and free from any limitations.
It manifests itself in accordance with the needs of sentient
beings; and yet it always remains firm without destroying or
losing itself. These excellent qualities were perfected by the
pure permeation acquired by the practice of paramitas and the
suprarational permeation of Suchness. Since the influence is
endowed with infinite attributes of bliss, it is spoken of as
the "Bliss-body". What is seen by ordinary men is only the
coarse corporeal forms of the manifestation of Suchness.
Depending upon where one is in the six transmigratory states,
his vision of it will differ. The visions of it conceived by the
unenlightened beings are not in a form of Bliss; this is the
reason why it is called the "Transformation-body" [i.e., the
body appearing in the likeness of the conceiver]. The
Bodhisattvas in their first stage of aspiration and the others,
because of their deep faith in Suchness, have a partial insight
into the nature of the influence of Suchness. They know that the
things of the Bliss-body, such as its corporeal forms, major
marks, adornments, etc., do not come from without or go away,
that they are free from limitations, and that they are
envisioned by mind alone and are not independent of Suchness.
These Bodhisattvas, however, are not free from dualistic
thinking, since they have yet to enter into the stage where they
gain complete realization of the Dharmakaya. If they advance to
the "stage of pure-heartedness", the forms they see will be
subtler and the influences of Suchness will be more excellent
than ever. When they leave the last stage of Bodhisattvahood,
they will perfect their insight into Suchness. When they become
free from the "activating mind" they will be free from the
perceiving of duality. The Dharmakaya of the Buddhas knows no
such thing as distinguishing this from that. Question: If the
Dharmakaya of the Buddhas is free from the manifestation of
corporeal form, how can it appear in corporeal form? Answer:
Since the Dharmakaya is the essence of corporeal form, it is
capable of appearing in corporeal form.
The reason this is said is that from the beginning corporeal
form and Mind have been nondual. Since the essential nature of
corporeal form is identical with wisdom, the essence of
corporeal form which has yet to be divided into tangible forms
is called the "wisdom-body". Since the essential nature of
wisdom is identical with corporeal form, the essence of
corporeal form which has yet to be divided into tangible forms
is called Dharmakaya pervading everywhere. Its manifested
corporeal forms have no limitations. It can be freely manifested
as an infinite number of Bodhisattvas, Buddhas of Bliss-body,
and adornments in the ten quarters of the universe. Each of them
has neither limitation nor interference. All of these are
incomprehensible to the dualistic thinking of the deluded mind
and consciousness, for they result from the free influence of
Suchness. III. From Samsara to Nirvana Lastly, how to enter into
the realm of Suchness from the realm of samsara will be revealed.
Examining the five components, we find that they may be reduced
to matter (object) and mind (subject). The objects of the five
senses and of the mind are in the final analysis beyond what
they are thought to be. And the mind itself is devoid of any
form or mark and is, therefore, unobtainable as such, no matter
where one may seek it. Just as a man, because he has lost his
way, mistakes the east for the west, though the actual
directions have not changed place, so people, because of their
ignorance, assume Mind (Suchness) to be what they think it to
be, though Mind in fact is unaffected even if it is falsely
predicated. If a man is able to observe and understand that Mind
is beyond what it is thought to be, then he will be able to
conform to and enter the realm of Suchness. CHAPTER TWO The
Correction of Evil Attachments All evil attachments originate
from biased views; if a man is free from bias, he will be free
from evil attachments. There are two kinds of biased view: one
is the biased view held by those who are not free from the
belief in atman [i.e., ordinary men]; the other is the biased
view held by those who believe that the components of the world
are real [i.e., the Hinayanists]. I. The Biased Views Held by
Ordinary Men There are five kinds of biased views held by
ordinary men which may be discussed. Hearing that it is
explained in the sutra that the Dharmakaya of the Tathagata is,
in the final analysis, quiescent, like empty space, ordinary men
think that the nature of the Tathagata is, indeed, the same as
empty space, for they do not know that the purpose of the sutra
is to uproot their adherence. Question: How is this to be
corrected? Answer: The way to correct this error is to
understand clearly that "empty space" is a delusive concept, the
substance of which is nonexistent and unreal. It is merely
predicated in relation to its correlative corporeal objects. If
it is taken as a being termed nonbeing, a negative being, then
it should be discarded, because it causes the mind to remain in
samsara. In fact there are no external corporeal objects,
because all objects are originally of the mind. And as long as
there are no corporeal objects at all, "empty space" cannot be
maintained. All objects are of the mind alone; but when
illusions arise, objects which are regarded as real appear. When
the mind is free from its deluded activities, then all objects
imagined as real vanish of themselves. What is real, the one and
true Mind, pervades everywhere. This is the final meaning of the
Tathagata's great and comprehensive wisdom. The Dharmakaya is,
indeed, unlike "empty space". Hearing that it is explained in
the sutra that all things in the world, in the final analysis,
are empty in their substance, and that nirvana or the principle
of Suchness is also absolutely empty from the beginning and
devoid of any characteristics, they, not knowing that the
purpose of the sutra is to uproot their adherence, think that
the essential nature of Suchness or nirvana is simply empty.
Question: How is this to be corrected? Answer: The way to
correct this error is to make clear that Suchness or the
Dharmakaya is not empty, but is endowed with numberless
excellent qualities. Hearing that it is explained in the sutra
that there is no increase or decrease in the Tathagata-garbha
and that it is provided in its essence with all excellent
qualities, they, not being able to understand this, think that
in the Tathagata-garbha there is plurality of mind and matter.
Question: How is this to be corrected? Answer: They should be
instructed that the statement in the sutra that "there is no
increase or decrease in the Tathagata-garbha" is made only in
accordance with the absolute aspect of Suchness, and the
statement that "it is provided with all excellent qualities" is
made in accordance with the pluralistic outlook held by the
defiled minds in samsara. Hearing that it is explained in the
sutra that all defiled states of samsara in the world exist on
the ground of the Tathagata-garbha and that they are therefore
not independent of Suchness, they, not understanding this, think
that the Tathagata-garbha literally contains in itself all the
defiled states of samsara in the world. Question: How is this to
be corrected? Answer: In order to correct this error it should
be understood that the Tathagata-garbha, from the beginning,
contains only pure excellent qualities which, outnumbering the
sands of the Ganges, are not independent of, severed from, or
different from Suchness; that the soiled states of defilement
which, outnumbering the sands of the Ganges, are not independent
of, severed from, or different from Suchness; that the soiled
states of defilement which, outnumbering the sands of the Ganges,
merely exist in illusion; are, from the beginning, nonexistent;
and from the beginningless beginning have never been united with
the Tathagata-garbha. It has never happened that the Tathagata-garbha
contained deluded states in its essence and that it induced
itself to realize Suchness in order to extinguish forever its
deluded states. Hearing that it is explained in the sutra that
on the ground of the Tathagata-garbha there is samsara as well
as the attainment of nirvana, they, without understanding this,
think that there is a beginning for sentient beings. Since they
suppose a beginning, they suppose also that the nirvana attained
by the Tathagata has an end and that he will in turn become a
sentient being. Question: How is this to be corrected? Answer:
The way to correct this error is to explain that the Tathagata-garbha
has no beginning, and that therefore ignorance has no beginning.
If anyone asserts that sentient beings came into existence
outside this triple world, he holds the view given in the
scriptures of the heretics. Again, the Tathagata-garbha does not
have an end; and the nirvana attained by the Buddhas, being one
with it, likewise has no end. II. The Biased Views Held by the
Hinayanists Because of their inferior capacity, the Tathagata
preached to the Hinayanists only the doctrine of the
nonexistence of atman and did not preach his doctrines in their
entirety; as a result, the Hinayanists have come to believe that
the five components, the constituents of samsaric existence, are
real; being terrified at the thought of being subject to birth
and death, they erroneously attach themselves to nirvana.
Question: How is this to be corrected? Answer: The way to
correct this error is to make clear that the five components are
unborn in their essential nature and, therefore, are
imperishable - that what is made of the five components is, from
the beginning, in nirvana. Finally, in order to be completely
free from erroneous attachments, one should know that both the
defiled and the pure states are relative and have no particular
marks of their own-being that can be discussed.
Thus, all things from the beginning are neither matter nor mind,
neither wisdom nor consciousness, neither being nor non-being;
they are ultimately inexplicable. And yet they are still spoken
of. It should be understood that the Tathagatas, applying their
expedient means, make use of conventional speech in a
provisional manner in order to guide people, so that they can be
free from their deluded thoughts and can return to Suchness; for
if anyone thinks of anything as real and absolute in its own
right, he causes his mind to be trapped in samsara and
consequently he cannot enter the state filled with true insight
[i.e., enlightenment]. CHAPTER THREE Analysis of the Types of
Aspiration for Enlightenment, or The Meanings of Yana All
Bodhisattvas aspire to the enlightenment (bodhi; Chinese, tao)
realized by all the Buddhas, disciplining themselves to this end,
and advancing toward it. Briefly, three types of aspiration for
enlightenment can be distinguished. The first is the aspiration
for enlightenment through the perfection of faith. The second is
the aspiration for enlightenment through understanding and
through deeds. The third is the aspiration for enlightenment
through insight. I. The Aspiration for Enlightenment through the
Perfection of Faith Question: By whom and through what kind of
discipline can faith be perfected so that the aspiration for
enlightenment may be developed? Answer: Among those who belong
to the group of the undetermined, there are some who, by virtue
of their excellent capacity for goodness developed through
permeation, believe in the law of retribution of karma and
observe the ten precepts. They loathe the suffering of samsara
and wish to seek the supreme enlightenment. Having been able to
meet the Buddhas, they serve them, honor them, and practice the
faith. Their faith will be perfected after ten thousand aeons.
Their aspiration for enlightenment will be developed either
through the instruction of the Buddhas and the Bodhisattvas, or
because of their great compassion toward their suffering fellow
beings, or from their desire to preserve the good teaching from
extinction. Those who are thus able to develop their aspiration
through the perfection of faith will enter the group of the
determined and will never retrogress. They are called the ones
who are united with the correct cause for enlightenment and who
abide among those who belong to the Tathagata family. There are,
however, people among those who belong to the group of the
undetermined whose capacity for goodness is slight and whose
defilements, having accumulated from the far distant past, are
deep-rooted. Though they may also meet the Buddhas and honor
them, they will develop the potentiality merely to be born as
men, as dwellers in heaven, or as followers of the Hinayana.
Even if they should seek after the Mahayana, they would
sometimes progress and sometimes regress because of the
inconsistent nature of their capacity. And also there are some
who honor the Buddhas and who, before ten thousand aeons have
passed, will develop an aspiration because of some favorable
circumstances. These circumstances may be the viewing of the
Buddhas' corporeal forms, the honoring of monks, the receiving
of instructions from the followers of the Hinayana, or the
imitation of others' aspiration. But these types of aspiration
are all inconsistent, for if the men who hold them meet with
unfavorable circumstances, they will relapse and fall back into
the stage of attainment of the followers of the Hinayana. Now,
in developing the aspiration for enlightenment through the
perfection of faith, what kind of mind is to be cultivated?
Briefly speaking, three kinds can be discussed. The first is the
mind characterized by straightforwardness, for it correctly
meditates on the principle of Suchness. The second is the mind
of profoundness, for there is no limit to its joyful
accumulation of all kinds of goodness. The third is the mind
filled with great compassion, for it wishes to uproot the
sufferings of all sentient beings. Question: Earlier it has been
explained that the World of Reality is one, and that the essence
of the Buddhas has no duality. Why is it that people do not
meditate of their own accord on Suchness alone, but must learn
to practice good deeds? Answer: Just as a precious gem is bright
and pure in its essence but is marred by impurities, so is a man.
Even if he meditates on his precious nature, unless he polishes
it in various ways by expedient means, he will never be able to
purify it. The principle of Suchness in men is absolutely pure
in its essential nature, but is filled with immeasurable
impurity of defilements. Even if a man meditates on Suchness,
unless he makes an effort to be permeated by it in various ways
by applying expedient means, he certainly cannot become pure.
Since the state of impurity is limitless, pervading throughout
all states of being, it is necessary to counteract and purify it
by means of the practice of all kinds of good deeds. If a man
does so, he will naturally return to the principle of Suchness.
As to the expedient means, there are, in short, four kinds: The
first is the fundamental means to be practiced. That is to say,
a man is to meditate on the fact that all things in their
essential nature are unborn, divorcing himself from deluded
views so that he does not abide in samsara. At the same time he
is to meditate on the fact that all things are the products of
the union of the primary and coordinating causes, and that the
effect of karma will never be lost.
Accordingly he is to cultivate great compassion, practice
meritorious deeds, and accept and transform sentient beings
equally without abiding in nirvana, for he is to conform himself
to the functions of the essential nature of Reality (dharmata)
which knows no fixation. The second is the means of stopping
evils. The practice of developing a sense of shame and
repentance can stop all evils and prevent them from growing, for
one is to conform oneself to the faultlessness of the essential
nature of Reality. The third is the means of increasing the
capacity for goodness that has already been developed. That is
to say, a man should diligently honor and pay homage to the
Three treasures, and should praise, rejoice in, and beseech the
Buddhas. Because of the sincerity of his love and respect for
the Three Treasures, his faith will be strengthened and he will
be able to seek the unsurpassed enlightenment. Furthermore,
being protected by the Buddha, the Dharma, and the Sangha, he
will be able to wipe out the hindrances of evil karma. His
capacity for goodness will not retrogress because he will be
conforming himself to the essential nature of Reality, which is
free from hindrances produced by stupidity. The fourth is the
means of the great vow of universal salvation. This is to take a
vow that one will liberate all sentient beings, down to the last
one, no matter how long it may take to cause them to attain the
perfect nirvana, for one will be conforming oneself to the
essential nature of Reality which is characterized by the
absence of discontinuity. The essential nature of Reality is
all-embracing, and pervades all sentient beings; it is
everywhere the same and one without duality; it does not
distinguish this from that, because it is, in the final
analysis, in the state of quiescence. When a Bodhisattva
develops this aspiration for enlightenment through faith, he
will be able, to a certain extent, to realize the Dharmakaya.
Because of this realization of the Dharmakaya, and because he is
led by the force of the vow that he made to liberate all
sentient beings, he is able to present eight types of
manifestation of himself for the benefit of all sentient beings.
These are: the descent from the Tushita heaven; the entrance
into a human womb; the stay in the womb; the birth; the
renunciation; the attainment of enlightenment; the turning of
the wheel of the Dharma (doctrine); and the entrance into
nirvana. However, such a Bodhisattva cannot be said to have
perfectly realized the Dharmakaya, for he has not yet completely
destroyed the outflowing evil karma which has been accumulated
from his numberless existences in the past. He must suffer some
slight misery deriving from the state of his birth. However,
this is due not to his being fettered by karma, but to his
freely made decision to carry out the great vow of universal
salvation in order to understand the suffering of others. It is
said in a sutra that there are some Bodhisattvas of this kind
who may regress and fall into evil states of existence, but this
does not refer to a real regression. It says this merely in
order to frighten and stir the heroism of the newly initiated
Bodhisattvas who have not yet joined the group of the
determined, and who may be indolent. Furthermore, as soon as
this aspiration has been aroused in the Bodhisattvas, they leave
cowardice far behind them and are not afraid even of falling
into the stage of the followers of the Hinayana. Even though
they hear that they must suffer extreme hardship for innumerable
aeons before they may attain nirvana, they do not feel any fear,
for they believe and know that from the beginning all things are
of themselves in nirvana. II. The Aspiration for Enlightenment
through Understanding and Deeds It should be understood that
this type of aspiration is even more excellent than the former.
Because the Bodhisattvas who cherish this aspiration are those
who are about to finish the first term of the incalculable aeons
since the time when they first had the correct faith, they have
come to have a profound understanding of the principle of
Suchness and to entertain no attachment to their attainments
obtained through discipline. Knowing that the essential nature
of Reality is free from covetousness, they, in conformity to it,
devote themselves to the perfection of charity. Knowing that the
essential nature of Reality is free from the defilements which
originate from the desires of the five senses, they, in
conformity to it, devote themselves to the perfection of
precepts. Knowing that the essential nature of Reality is
without suffering and free from anger and anxiety, they, in
conformity to it, devote themselves to the perfection of
forbearance. Knowing that the essential nature of Reality does
not have any distinction of body and mind and is free from
indolence, they, in conformity to it, devote themselves to the
perfection of zeal. Knowing that the essential nature of Reality
is always calm and free from confusion in its essence, they, in
conformity to it, devote themselves to the perfection of
meditation. Knowing that the essential nature of Reality is
always characterized by gnosis and is free from ignorance, they,
in conformity to it, devote themselves to the perfection of
wisdom. III. The Aspiration for Enlightenment through Insight As
for the Bodhisattvas of this group, who range from the "stage of
pure-heartedness" to the "last stage of Bodhisattvahood", what
object do they realize? They realize Suchness. We speak of it as
an object because of the "evolving mind", but in fact there is
no object in this realization that can be stated in terms of a
subject-object relationship. There is only the insight into
Suchness transcending both the seer and the seen; we call this
the experience of the Dharmakaya. The Bodhisattvas of this group
can, in an instant of thought, go to all worlds of the universe,
honor the Buddhas, and ask them to turn the wheel of the Dharma.
In order to guide and benefit all men, they do not rely on
words. Sometimes, for the sake of weak-willed men, they show how
to attain perfect enlightenment quickly by skipping over the
stages of the Bodhisattva. And sometimes, for the sake of
indolent men, they say that men may attain enlightenment at the
end of numberless aeons. Thus they can demonstrate innumerable
expedient means and suprarational feats. But in reality all
these Bodhisattvas are the same in that they are alike in their
lineage, their capacity, their aspiration, and their realization
of Suchness; therefore, there is no such thing as skipping over
the stages, for all Bodhisattvas must pass through the three
terms of innumerable aeons before they can fully attain
enlightenment. However, because of the differences in the
various beings, there are also different ways of teaching them
what to practice. The characteristics of the aspiration for
enlightenment entertained by a Bodhisattva belonging to this
group can be identified in terms of the three subtle modes of
mind. The first is the true mind, for it is free from false
intellectual discrimination. The second is the mind capable of
applying expedient means, for it pervades everywhere
spontaneously and benefits sentient beings. The third is the
mind subject to the influence of karma operating in
subconsciousness, for it appears and disappears in the most
subtle ways. Again, a Bodhisattva of this group, when he brings
his excellent qualities to perfection, manifests himself in the
heaven of Akanishta (the highest heaven in the world of form
according to the cosmology of Indian Buddhism) as the highest
physical being in the world. Through wisdom united with original
enlightenment of Suchness in an instant of thought, he suddenly
extinguishes ignorance. Then he is called the one who has
obtained all-embracing knowledge. Performing suprarational acts
spontaneously, he can manifest himself everywhere in the
universe and benefit all sentient beings. Question: Since space
is infinite, worlds are infinite. Since worlds are infinite,
beings are infinite. Since beings are infinite, the variety of
their mentalities must also be infinite. The objects of the
senses and the mind must therefore be limitless, and it is
difficult to know and understand them all. If ignorance is
destroyed, there will be no thoughts in the mind. How then can a
comprehension that has no content be called "all-embracing
knowledge"? Answer: All objects are originally of One Mind and
are beyond thought determination. Because unenlightened people
perceive objects in their illusion, they impose limitations in
their mind. Since they erroneously develop these thought
determinations, which do not correspond to Reality (dharmata),
they are unable to reach any inclusive comprehension.
The Buddha-Tathagatas are free from all perverse views and
thoughts that block correct vision; therefore, there are no
corners into which their comprehension does not penetrate. Their
Mind is true and real; therefore, it is no other than the
essential nature of all things. The Buddhas, because of their
very nature, can shed light on all objects conceived in
illusion. They are endowed with an influence of great wisdom
that functions as the application of innumerable expedient
means. Accommodating themselves to the capacity of understanding
of various sentient beings, they can reveal to them the manifold
meanings of the doctrine. This is the reason they may be called
those who have "all-embracing knowledge". Question: If the
Buddhas are able to perform spontaneous acts, to manifest
themselves everywhere, and to benefit all sentient beings, then
the sentient beings should all be able, by seeing their physical
forms, by witnessing their miracles, or by hearing their
preachings, to gain benefit. Why is it then that most people in
this world have not been able to see the Buddhas? Answer: The
Dharmakaya of all the Buddhas, being one and the same
everywhere, is omnipresent. Since the Buddhas are free from any
fixation of thought, their acts are said to be "spontaneous".
They reveal themselves in accordance with the mentalities of all
the various sentient beings. The mind of the sentient being is
like a mirror. Just as a mirror cannot reflect images if it is
coated with dirt, so the Dharmakaya cannot appear in the mind of
the sentient being if it is coated with the dirt of defilements.
PART 4 On Faith and Practice Having already discussed
interpretation, we will now present a discussion of faith and
practice. This discussion is intended for those who have not yet
joined the group of beings who are determined to attain
enlightenment. On Four Faiths Question: What kind of faith
should a man have and how should he practice it? Answer:
Briefly, there are four kinds of faith. The first is the faith
in the Ultimate Source. Because of this faith a man comes to
meditate with joy on the principle of Suchness. The second is
the faith in the numberless excellent qualities of the Buddhas.
Because of this faith a man comes to meditate on them always, to
draw near to them in fellowship, to honor them, and to respect
them, developing his capacity for goodness and seeking after the
all-embracing knowledge. The third is the faith in the great
benefits of the Dharma (Teaching). Because of this faith a man
comes constantly to remember and practice various disciplines
leading to enlightenment. The fourth is the faith in the Sangha
(Buddhist Community) whose members are able to devote themselves
to the practice of benefiting both themselves and others.
Because of this faith a man comes to approach constantly and
with joy the assembly of Bodhisattvas and to seek instruction
from them in the correct practice. On Five Practices There are
five ways of practice which will enable a man to perfect his
faith. They are the practices of charity, observance of
precepts, patience, zeal, and cessation of illusions and clear
observation. Question: How should a man practice charity?
Answer: If he sees anyone coming to him begging, he should give
him the wealth and other things in his possession in so far as
he is able; thus, while freeing himself from greed and avarice,
he causes the beggar to be joyful. Or, if he sees one who is in
hardship, in fear, or in grave danger, he should, according to
his ability and understanding, explain it by the use of
expedient means. In doing so, however, he should not expect any
fame, material gain, or respect, but he should think only of
benefiting himself and others alike and of extending the merit
that he gains from the practice of charity toward the attainment
of enlightenment. Question: How should he practice the
observance of precepts? Answer: He is not to kill, to steal, to
commit adultery, to be double-tongued, to slander, to lie, or to
utter exaggerated speech. He is to free himself from greed,
jealousy, cheating, deceit, flattery, crookedness, anger,
hatred, and perverse views. If he happens to be a monk or nun
who has renounced family life, he should also, in order to cut
off and suppress defilements, keep himself away from the hustle
and bustle of the world and, always residing in solitude, should
learn to be content with the least desire and should practice
vigorous ascetic disciplines. He should be frightened and filled
with awe by any slight fault and should feel shame and repent.
He should not take lightly any of the Tathagata's precepts. He
should guard himself from slander and from showing dislike so as
not to rouse people in their delusion to commit any offense or
sin. Question: How should he practice patience? Answer: He
should be patient with the vexatious acts of others and should
not harbor thoughts of vengeance, and he should also be patient
in matters of gain or loss, honor or dishonor, praise or blame,
suffering or joy, etc. Question: How should he practice zeal?
Answer: He should not be sluggish in doing good, he should be
firm in his resolution, and he should purge himself of
cowardice. He should remember that from the far distant past he
has been tormented in vain by all of the great sufferings of
body and mind. Because of this he should diligently practice
various meritorious acts, benefiting himself and others, and
liberate himself quickly from suffering. Even if a man practices
faith, because he is greatly hindered by the evil karma derived
from the grave sins of previous lives, he may be troubled by the
evil Tempter (Mara) and his demons, or entangled in all sorts of
worldly affairs, or afflicted by the suffering of disease. There
are a great many hindrances of this kind. He should, therefore,
be courageous and zealous, and at the six four-hour intervals of
the day and night should pay homage to the Buddhas, repent with
sincere heart, beseech the Buddhas for their guidance, rejoice
in the happiness of others, and direct all the merits thus
acquired to the attainment of enlightenment. If he never
abandons these practices, he will be able to avoid the various
hindrances as his capacity for goodness increases. Question: How
should he practice cessation and clear observation? Answer: What
is called "cessation" means to put a stop to all characteristics
(lakshana) of the world of sense objects and of the mind,
because it means to follow the samatha (tranquility) method of
meditation. What is called "clear observation" means to perceive
distinctly the characteristics of the causally conditioned
phenomena (samsara), because it means to follow the vipasyana
(discerning) method of meditation. Question: How should he
follow these? Answer: He should step by step practice these two
aspects and not separate one from the other, for only then will
both be perfected. The Practice of Cessation Should there be a
man who desires to practice "cessation", he should stay in a
quiet place and sit erect in an even temper. His attention
should be focused neither on breathing nor on any form or color,
nor on empty space, earth, water, fire, wind, nor even on what
has been seen, heard, remembered, or conceived. All thoughts, as
soon as they are conjured up, are to be discarded, and even the
thought of discarding them is to be put away, for all things are
essentially in the state of transcending thoughts, and are not
to be created from moment to moment nor to be extinguished from
moment to moment; thus one is to conform to the essential nature
of Reality (dharmata) through this practice of cessation. And it
is not that he should first meditate on the objects of the
senses in the external world and then negate them with his mind,
the mind that has meditated on them.
If the mind wanders away, it should be brought back and fixed in
"correct thought". It should be understood that this "correct
thought" is the thought that whatever is, is mind only and that
there is no external world of objects as conceived; even this
mind is devoid of any marks of its own which would indicate its
substantiality and therefore is not substantially conceivable as
such at any moment. Even if he arises from his sitting position
and engages in other activities, such as going, coming,
advancing, or standing still, he should at all times be mindful
of the application of expedient means of perfecting "cessation",
conform to the immobile principle of the essential nature of
Reality, and observe and examine the resulting experiences. When
this discipline is well-mastered after a long period of
practice, the ideations of his mind will be arrested. Because of
this, his power of executing "cessation" will gradually be
intensified and become highly effective, so that he will conform
himself to, and be able to be absorbed into, the "concentration
(samadhi) of Suchness". Then his defilements, deep though they
may be, will be suppressed and his faith strengthened; he will
quickly attain the state in which there will be no
retrogression. But those who are skeptical, who lack faith, who
speak ill of the teaching of the Buddha, who have committed
grave sins, who are hindered by their evil karma, or who are
arrogant or indolent are to be excluded; these people are
incapable of being absorbed into the samadhi of Suchness. Next,
as a result of this samadhi, a man realizes the oneness of the
World of Reality (dharmadhatu), i.e., the sameness everywhere
and nonduality of the Dharmakaya of all the Buddhas and the
bodies of sentient beings. This is called "the samadhi of one
movement". It should be understood that the samadhi of Suchness
is the foundation of all other samadhi. If a man keeps
practicing it, then he will gradually be able to develop
countless other kinds of samadhi. If there is a man who lacks
the capacity for goodness, he will be confused by the evil
Tempter, by heretics and by demons. Sometimes these beings will
appear in dreadful forms while he is sitting in meditation, and
at other times they will manifest themselves in the shapes of
handsome men and women. In such a case he should meditate on the
principle of "Mind only", and then these objects will vanish and
will not trouble him any longer. Sometimes they may appear as
the images of heavenly beings or Bodhisattvas, and assume also
the figure of the Tathagata, furnished with all the major and
minor marks; or they may expound the spells or preach charity,
the precepts, patience, zeal, meditation, and wisdom; or they
may discourse on how the true nirvana is the state of universal
emptiness, of the nonexistence of characteristics, vows,
hatreds, affections, causes, and effects; and of absolute
nothingness. They may also teach him the knowledge of his own
past and future states of existence, the method of reading other
men's minds, and perfect mastery of speech, causing him to be
covetous and attached to worldly fame and profit; or they may
cause him to be frequently moved to joy and anger and thus to
have unsteadiness of character, being at times very
kind-hearted, very drowsy, very ill, or lazy-minded; or at other
times becoming suddenly zealous, and then afterward lapsing into
negligence; or developing a lack of faith, a great deal of
doubt, and a great deal of anxiety; or abandoning his
fundamental excellent practices toward religious perfection and
devoting himself to miscellaneous religious acts, or being
attached to worldly affairs which involve him in many ways; or
sometimes they may cause him to experience a certain semblance
of various kinds of samadhi, which are all the attainments of
heretics and are not the true samadhi; or sometimes they may
cause him to remain in samadhi for one, two, three, or up to
seven days, feeling comfort in his body and joy in his mind,
being neither hungry nor thirsty, partaking of natural,
fragrant, and delicious drinks and foods, which induce him to
increase his attachment to them; or at other times they may
cause him to eat without any restraint, now a great deal, now
only a little, so that the color of his face changes
accordingly. For these reasons, he who practices "cessation"
should be discreet and observant, lest his mind fall into the
net of evil doctrine. He should be diligent in abiding in
"correct thought", neither grasping nor attaching himself to
anything; if he does so, he will be able to keep himself far
away from the hindrance of these evil influences. He should know
that the samadhi of the heretics is not free from perverse
views, craving, and arrogance, for the heretics are covetously
attached to fame, profit, and the respect of the world. The
samadhi of Suchness is the samadhi in which one is not arrested
by the activity of viewing a subject nor by the experiencing of
objects in the midst of meditation; even after concentration one
will be neither indolent nor arrogant and one's defilements will
gradually decrease. There has never been a case in which an
ordinary man, without having practiced this samadhi, was still
able to join the group that is entitled to become Tathagatas.
Those who practice the various types of dhyana (meditation) and
samadhi which are popular in the world will develop much
attachment to their flavors and will be bound to the triple
world because of their perverse view that atman is real. They
are therefore the same as heretics, for as they depart from the
protection of their good spiritual friends, they turn to
heretical views. Next, he who practices this samadhi diligently
and whole-heartedly will gain ten kinds of advantages in this
life. First, he will always be protected by the Buddhas and the
Bodhisattvas of the ten directions. Second, he will not be
frightened by the Tempter and his evil demons. Third, he will
not be deluded or confused by the ninety-five kinds of heretics
and wicked spirits. Fourth, he will keep himself far away from
slanderers of the profound teaching of the Buddha, and will
gradually diminish the hindrances derived from grave sins.
Fifth, he will destroy all doubts and wrong views on
enlightenment. Sixth, his faith in the Realm of the Tathagata
will grow. Seventh, he will be free from sorrow and remorse and
in the midst of samsara will be full of vigor and undaunted.
Eighth, having a gentle heart and forsaking arrogance, he will
not be vexed by others. Ninth, even if he has not yet
experienced samadhi, he will be able to decrease his defilements
in all places and at all times, and he will not take pleasure in
the world. Tenth, if he experiences samadhi, he will not be
startled by any sound from without. Now, if he practices
"cessation" only, then his mind will be sunk in self-complacency
and he will be slothful; he will not delight in performing good
acts but will keep himself far away from the exercise of great
compassion. It is, therefore, necessary to practice "clear
observation" as well. The Practice of Clear Observation He who
practices "clear observation" should observe that all
conditioned phenomena in the world are unstationary and are
subject to instantaneous transformation and destruction; that
all activities of the mind arise and are extinguished from
moment to moment; and that, therefore, all of these induce
suffering. He should observe that all that had been conceived in
the past was as hazy as a dream, that all that is being
conceived in the present is like a flash of lightning, and that
all that will be conceived in the future will be like clouds
that rise up suddenly. He should also observe that the physical
existences of all living beings in the world are impure and that
among these various filthy things there is not a single one that
can be sought after with joy. He should reflect in the following
way: all living beings, from the beginningless beginning,
because they are permeated by ignorance, have allowed their mind
to remain in samsara; they have already suffered all the great
miseries of the body and mind, they are at present under
incalculable pressure and constraint, and their sufferings in
the future will likewise be limitless. These sufferings are
difficult to forsake, difficult to shake off, and yet these
beings are unaware that they are in such a state; for this, they
are greatly to be pitied. After reflecting in this way, he
should pluck up his courage and make a great vow to this effect:
may my mind be free from discriminations so that I may practice
all of the various meritorious acts everywhere in the ten
directions; may I, to the end of the future, by applying
limitless expedient means, help all suffering sentient beings so
that they may obtain the bliss of nirvana, the ultimate goal.
Having made such a vow, he must, in accordance with his capacity
and without faltering, practice every kind of good at all times
and all places and not be slothful in his mind. Except when he
sits in concentration in the practice of "cessation", he should
at all times reflect upon what should be done and what should
not be done. Whether walking, standing, sitting, lying, or
rising, he should practice both "cessation" and "clear
observation" side by side. That is to say, he is to meditate
upon the fact that things are unborn in their essential nature;
but at the same time he is to meditate upon the fact that good
and evil karma, produced by the combination of the primary cause
and the coordinating causes, and the retributions of karma in
terms of pleasure, pain, etc., are neither lost nor destroyed.
Though he is to meditate on the retribution of good and evil
karma produced by the primary and coordinating causes [i.e., he
is to practice "clear observation"], he is also to meditate on
the fact that the essential nature of things is unobtainable by
intellectual analysis. The practice of "cessation" will enable
ordinary men to cure themselves of their attachments to the
world, and will enable the followers of the Hinayana to forsake
their views, which derive from cowardice. The practice of "clear
observation" will cure the followers of the Hinayana of the
fault of having narrow and inferior minds which bring forth no
great compassion, and will free ordinary men from their failure
to cultivate the capacity for goodness. For these reasons, both
"cessation" and "clear observation" are complementary and
inseparable. If the two are not practiced together, then one
cannot enter the path to enlightenment. Next, suppose there is a
man who learns this teaching for the first time and wishes to
seek the correct faith but lacks courage and strength. Because
he lives in this world of suffering, he fears that he will not
always be able to meet the Buddhas and honor them personally,
and that, faith being difficult to perfect, he will be inclined
to fall back. He should know that the Tathagatas have an
excellent expedient means by which they can protect his faith:
that is, through the strength of wholehearted meditation on the
Buddha, he will in fulfillment of his wishes be able to be born
in the Buddha-land beyond, to see the Buddha always, and to be
forever separated from the evil states of existence. It is as
the sutra says: "If a man meditates wholly on Amitabha Buddha in
the world of the Western Paradise and wishes to be born in that
world, directing all the goodness he has cultivated toward that
goal, then he will be born there." Because he will see the
Buddha at all times, he will never fall back. If he meditates on
the Dharmakaya, the Suchness of the Buddha, and with diligence
keeps practicing the meditation, he will be able to be born
there in the end because he abides in the correct samadhi. PART
5 Encouragement of Practice and the Benefits Thereof As has
already been explained in the preceding sections, the Mahayana
is the secret treasury of the Buddhas. Should there be a man who
wishes to obtain correct faith in the profound Realm of the
Tathagata and to enter the path of Mahayana, putting far away
from himself any slandering of the teaching of Buddha, he should
lay hold of this treatise, deliberate on it, and practice it; in
the end he will be able to reach the unsurpassed enlightenment.
If a man, after having heard this teaching, does not feel any
fear or weakness, it should be known that such a man is certain
to carry on the lineage of the Buddha and to receive the
prediction of the Buddha that he will obtain enlightenment. Even
if a man were able to reform all living beings throughout all
the systems in the universe and to induce them to practice the
ten precepts, he still would not be superior to a man who
reflects correctly upon this teaching even for the time spent on
a single meal, for the excellent qualities which the latter is
able to obtain are unspeakably superior to those which the
former may obtain. If a man takes hold of this treatise and
reflects on and practices the teachings given in it only for one
day and one night, the excellent qualities he will gain will be
boundless and indescribable. Even if all the Buddhas of the ten
directions were to praise these excellent qualities for
incalculably long periods of time, they could never reach the
end of their praise, for the excellent qualities of the Reality
(dharmata) are infinite and the excellent qualities gained by
this man will accordingly be boundless. If, however, there is a
man who slanders and does not believe in this treatise, for an
incalculable number of aeons he will undergo immense suffering
for his fault. Therefore all people should reverently believe in
it and not slander it, for slander and lack of faith will
gravely injure oneself as well as others and will lead to the
destruction of the lineage of the Three Treasures. Through this
teaching all Tathagatas have gained nirvana, and through the
practice of it all Bodhisattvas have obtained Buddha-wisdom.
It should be known that it was by means of this teaching that
the Bodhisattvas in the past were able to perfect their pure
faith; that it is by means of this teaching that the
Bodhisattvas of the present are perfecting their pure faith; and
that it is by means of this teaching that the Bodhisattvas of
the future will perfect their pure faith. Therefore men should
diligently study and practice it. Profound and comprehensive are
the great principles of the Buddha, Which I have now summarized
as faithfully as possible. May whatever excellent qualities I
have gained from this endeavor In accordance with Reality be
extended for the benefit of all beings.
