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 mean- ing [of the teachings] of the Tath1gata so that men may understand them correctly and not be mistaken about them.
(“Tathagata” in this context is used as one of the epithets of Buddha, the Awakened One, and is usually interpreted as “Thus come,” “Thus gone,” or by some as “He who has come from the Truth or Absolute.”)
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 good- ness 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; Ch., zhiguan), 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 pres- ence of the Buddha and keep their minds fixed in an unretrogressive faith. The eighth reason is to point out to them the advantages [of study- ing 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 teach- ing when it is presented in detail in the sutras? Answer: Though this teaching is presented in the sutras, the capac- ity and the deeds of men today are no longer the same, nor are the con- ditions of their acceptance and comprehension. That is to say, in the days when the Tath1gata was in the world, people were of high apti- tude and the Preacher excelled in his form, mind, and deeds, so that once he had preached with his perfect voice, different types of people all equally understood; hence, there was no need for this kind of dis- course. 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 ex- tensive discourses of others to obtain understanding; and naturally there were some who looked upon the wordiness of extensive dis- courses as troublesome, and who sought after what was comprehen- sive, terse, and yet contained much meaning, and then were able to un- derstand 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.
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The Mind in terms of the Absolute is the one World of Reality (dharma- dh1tu) and the essence of all phases of existence in their totality.
(Fazang says of the phrase “in their totality”: “Because the two as- pects of One Mind, i.e., the Absolute aspect and the phenomenal aspect, are not differentiated, but include each other, the words ‘in their totality’ are used. The one World of Reality is nothing but the world of samsara. At the same time the world of samsara is nothing but the world of the Absolute. In order to indicate these meanings, the Essence which is the same in both aspects is mentioned.”)
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 inde- pendent 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 inde- structible. 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.
(“Unborn” (an-utpanna) is a technical term used in the sense of “be- yond time determination.” For further discussion on “Unborn,” cf. translation, pp. 77– 78. The statement that the Absolute transcends all modes of thought is constantly repeated in the Buddhist scriptures and commentaries. The ideas expressed in the preceding several lines are found in terse presentation in the following passage by N1g1rjuna: “While the object of thought is absent predication ceases; for, just as in the case of nirvana, the essential nature of all things (dharmata-dharma- svabhava), which is neither born nor perishes, cannot be predicated.” In regard to the sentence “The term Suchness is, so to speak, the limit of verbalization wherein a word is used to put an end to words,” a Korean monk, Wonhyo, in his commentary on this text written in the early part of the eighth century says: “It is just as though one stops the voices with a voice.” Following this comment by Wonhyo, Fazang explains: “It is just like saying ‘Be quiet!’ If this voice were not there, other voices would not be made to cease.” The term Suchness (tathata) is symbolic. It is an index to that which is transcendental; it is a provisional device of language on the conceptual plane used in an attempt to establish some sort of com- munication in a realm where all verbal communication fails.)
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 con- formed 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.
(To paraphrase in more familiar terms, “sunya-approach” may be replaced by “negative approach” which rejects any affirmative iden- tification of the Absolute with any mode of thought; and “a-sunya- approach” by “positive approach” which affirms the Absolute by means of its attributes and influences. The two approaches are re- garded in the text as complementary.)
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Purity of Wisdom. By virtue of the permeation (vasyana, per- fuming) of the influence of dharma [i.e., the essence of Mind or orig- inal 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 Conscious- ness that contains both enlightenment and nonenlightenment], puts an end to the manifestation of the stream of [deluded] mind, and mani- fests the Dharmak1ya [i.e., the essence of Mind], for his wisdom (prajña) 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 some- thing that does not really exist], and yet it cannot not be destroyed [in- sofar 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 insep- arable; 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 igno- rance ceases, then the continuity [of deluded activities] ceases. But the essential nature of wisdom [i.e., the essence of Mind, like the wet na- ture of the water] remains undestroyed.
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Question: If the mind ceases to be, what will become of its con- tinuity? 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 that, 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.
(This simile, well known for its occurrence in this text, has been pop- ular among the Buddhist thinkers in the Far East as one of the best means to explain the relationship that exists between phenomena and the Absolute.)
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Question: How should he practice cessation and clear observation? Answer: What is called “cessation” means to put a stop to all charac- teristics (lakshana) of the world [of sense objects and of the mind], be- cause it means to follow the éamatha (tranquility) method of meditation. What is called “clear observation” means to perceive distinctly the char- acteristics of the causally conditioned phenomena (saÅs1ra), because it means to follow the vipaéyan1 (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. These two methods of meditation, i.e., éamatha (Ch., zhi ) vipaéyan1 (Ch., guan) singly and also as a pair, appear in the scriptures of old P1li sources. Much discussion of them is to be found in the s[tras and commentaries. Explanations differ, but the basic notion that éamatha implies “tranquilization, stabilization, cessation, etc.,” and that vipaé- yan1 implies “discerning, clear observation, distinct perception, etc.” remains unchallenged. The most elaborate descriptions of them are to be found in the Tiantai school of Buddhism in China. 48
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 discard- ing 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 mo- ment nor to be extinguished from moment to moment; [thus one is to conform to the essential nature of Reality (dharmat1) through this practice of cessation]. 49 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 wan- ders 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 substan- tially conceivable as such at any moment. 50 Even if he arises from his sitting position and engages in other ac- tivities, such as going, coming, advancing, or standing still, he should at all times be mindful [of the application] of expedient means [of per- fecting “cessation”], conform [to the immobile principle of the essen- tial nature of Reality], 51 and observe and examine [the resulting expe- riences]. 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 (sam1dhi) 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 in- dolent are to be excluded; these people are incapable of being absorbed into [the sam1dhi of Suchness]. Next, as a result of this sam1dhi, a man realizes the oneness of the World of Reality (dharmadh1tu), i.e., the sameness everywhere and nonduality of the Dharmak1ya of all the buddhas and the bodies of sentient beings. This is called “the sam1dhi of one movement.” 52 It should be understood that [the sam1dhi of ] Suchness is the foundation of [all other] sam1dhi. If a man keeps practicing it, then he will grad- ually be able to develop countless other kinds of sam1dhi. 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 medi- tation, 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 im- ages of heavenly beings or bodhisattvas, and assume also the figure of the Tath1gata, 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 nirv1âa 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 cov- etous 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 kindhearted, 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 funda- mental excellent practices [toward religious perfection] and devoting himself to miscellaneous religious acts, or being attached to worldly affairs that involve him in many ways; or sometimes they may cause him to experience a certain semblance of various kinds of sam1dhi, which are all the attainments of heretics and are not the true sam1dhi; or sometimes they may cause him to remain in sam1dhi 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 at- tachment 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 sam1dhi of the heretics are not free from perverse views, craving, and arrogance, for the heretics are covetously attached to fame, profit, and the respect of the world. The sam1dhi of Suchness is the sam1dhi 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 sam1dhi, was still able to join the group that is entitled to become Tath1gatas. Those who practice the various types of dhy1na (medita- tion) and sam1dhi that are popular in the world will develop much at- tachment to their flavors and will be bound to the triple world because of their perverse view that 1tman is real. They are therefore the same as heretics, for as they depart from the protection of their good spiri- tual friends, they turn to heretical views. Next, he who practices this sam1dhi diligently and wholeheartedly 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 53 and wicked spirits. Fourth, he will keep himself far away from slanders 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 Tath1gata will grow. Seventh, he will be free from sorrow and remorse and in the midst of saÅs1ra will be full of vigor and un- daunted. Eighth, having a gentle heart and forsaking arrogance, he will not be vexed by others. Ninth, even if he has not yet experienced sam1dhi, 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 expe- riences sam1dhi, 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 per- forming good acts but will keep himself far away from the exercise of great compassion. It is, therefore, necessary to practice “clear obser- vation” [as well].
the practice of clear observation He who practices “clear observation” should observe that all condi- tioned phenomena in the world are unstationary and are subject to in- stantaneous 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 sud- denly. 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 saÅs1ra; they have already suf- fered 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 for- sake, 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 discrimina- tions so that I may practice all of the various meritorious acts every- where in the ten directions; may I, to the end of the future, by apply- ing limitless expedient means, help all suffering sentient beings so that they may obtain the bliss of nirv1âa, 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 at all places and not be slothful in his mind. Except when he sits in concen- tration 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 prac- tice 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 es- sential 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 obser- vation”], he is also to meditate on the fact that the essential nature [of things] is unobtainable [by intellectual analysis]. The practice of “ces- sation” will enable ordinary men to cure themselves of their attach- ments to the world, and will enable the followers of the HEnay1na to forsake their views, which derive from cowardice. The practice of “clear observation” will cure the followers of the HEnay1na of the fault of hav- ing narrow and inferior minds that 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 to- gether, 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 person- ally, and that, faith being difficult to perfect, he will be inclined to fall back. He should know that the Tath1gatas 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 Buddhaland beyond, to see the Buddha always, and to be forever separated from the evil states of existence. It is as the s[tra says: “If a man meditates wholly on Amit1bha 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.” 54 Because he will see the Buddha at all times, he will never fall back. If he meditates on the Dharmak1ya, the Suchness of the Buddha, and with diligence keeps practicing [the med- itation], he will be able to be born there in the end because he abides in the correct sam1dhi. 55