Comparison of:
http://civet-cat.skandinaviskzencenter.org/civet-cat/mahayana-writings/shurangama-sutra.htm
http://online.sfsu.edu/~rone/Buddhism/Shurangama/
Shurangama Sutra
Da Fo Ding Shou Leng Yan Jing
(Taisho Tripitaka, No. 945)
The Sutra of the Foremost Shurangama at the Crown Great Buddha's Summit Concerning
the Tathagata's Secret Cause of Cultivation, His Certification to the Great Buddha; Complete
Meaning and
of all the Bodhisattvas' Myriad Practices for Cultivating and
Certifying to the Complete Meaning of the Tathagata's Secret Cause.
Translated during the Tang T'ang Dynasty by Shramana Paramiti from Central India.
Reviewed by Shramana Meghashikara from Udyana.
Certified by Shramana Hwai Di from Nan Lwo Monastery on Lwo Fu Mountain. Often
copies of the Sutra text do not list this Dharma Master's name, but his name is
listed in earlier editions and should be added to later ones if it has been
omitted. Lwo Fu Mountain is a famous mountain in Canton Province. Nan Lwo
Monastery is the place where Shramana Hwai Di ("Cherishing Progress") dwelt.
Probably when Hwai Di's Master gave him that name, it was in the hope that he
would work hard and vigorously. The "Di" of his name means to "Progress", the
meaning being that he should continually be vigorous in his cultivation, that
he should not rest, that he should not be lazy. This Dharma Master was
extremely well-educated. He concentrated on the study of the teachings of the
sutras, so he was very clear about the doctrines contained in them. Because he
also understood Sanskrit, he was the Dharma Master appointed to certify the
translation. Since both Dharma Master Paramiti and Dharma Master Meghashika
understood Sanskrit thoroughly, why did someone else from Uddiyana
_________________________________________________________________
CONTENTS
* [10]Chapter One
* [11]Chapter China certify the
translation? Although these two
* [12]Chapter Three
* [13]Chapter Four
* [14]Chapter Five
* [15]Chapter Six
* [16]Chapter Seven
* [17]Chapter Eight
_________________________________________________________________
Chapter One Dharma Masters had mastered both Sanskrit and
Chinese, they had just come to China, and it was to be feared that they did not
completely understand Chinese, so someone from China was called upon to certify
the translation. This was Dharma Master Hwai Di. I haven't looked into why
contemporary editions of the Sutra don't list Dharma Master Hwai Di, although
former editions all do. But I wanted to mention him so that it would be known
who certified the translation.
Edited by Bodhisattva-precepts Disciple Fang Yung of Ching He, former Censor of
State, and concurrently Attendant and Minister, and Court Regulator.
Thus I have heard.
At one time the Buddha dwelt at the city of Shravasti in the sublime abode of
the Jeta Grove.
With a gathering of great bhikshus, twelve hundred fifty in all. All were great
Arhats without outflows, disciples of the Buddha who dwelt in, dwellers and maintained
the Dharma maintainers.
They had fully transcended all existence, and were able to
perfect travel everywhere,
and to accomplish the awesome deportment wherever they went.
They followed the Buddha in turning the wheel and were wonderfully worthy of
the bequest. Stern and pure in the Vinaya, they were great exemplars in the
three realms. Their numberless limitless response-bodies took living beings across and
liberated them, extricating, pulling out and rescuing those of the future so they could
transcend all the bonds of all mundane defilements dust.
The names of the leaders were: the greatly wise Shariputra, Mahamaudgalyayana,
Mahakaushtila,
Mahakaushthila, Purnamaitreyaniputra, Subhuti, Upanishad, and others.
Moreover, numberless Pratyekabuddhas limitless Pratyekas who were beyond learning study and those of with initial
resolve came to where the Buddha was. All the
Bhikshus were there as well, having to join the bhikshus' Pravarana at the
close of the summer retreat.
And there were also.
Bodhisattvas from the ten directions who desired counsel in order to resolve their
the doubts. All in their minds were respectful and obedient to the Awesome but
Compassionate One as they prepared to seek the Secret Meaning.
Then the Tathagata arranged his seat, sat quietly and peacefully, and for the
sake of everyone in the assemby assembly proclaimed the profound and mysterious. Those
in the pure assembly at the banquet of Dharma obtained what the members of the pure
assembly they had never
obtained was unprecedented before.
The Immortal's kalavinka-sound pervaded the worlds of the ten directions and Bodhisattvas as many
numerous as the Gange's sands of the Ganges gathered at the Way-place Bodhimanda with Manjushri
as their leader.
On the day of mourning.
Then King Prasenajit, for the sake of his father, the former late king, arranged on
the day of mourning a vegetarian feast and invited the Buddha to the side rooms
of the palace. He welcomed the Tathagataa Tathagata in person with a vast array of superb
delicacies of unsurpassed wonderful flavors and himself invited the great
Bodhisattvas, as well.
In the city were also elders and laypeople
of the city who were also prepared to provide meals for feed the
Sangha at the same time, and they stood waiting for the Buddha to come and
receive offerings.
The Buddha commanded Manjushri to assign the Bodhisattvas and Arhats to receive
offerings from the various vegetarian hosts.
Only Ananda, who had travelled far to accept, having accepted a special invitation earlier, had traveled
far and had not yet returned, was late for the apportioning of the Sangha. No
senior Bhikshu
senior-seated one or Acharya was with him, and, so he was returning alone on the
road. On that day Ananda he had received no offerings, and so at the appropriate time he
Ananda took up his almsbowl begging bowl and, as he travelled traveled through the city, received alms, begged in sequential
successive order.
As he set out to
receive alms from the first began to beg, he thought to himself that down to the very last donors
danapati who would be his vegetarian hosts host he thought would not to question whether they
were pure clean or impure; unclean; whether they were kshatriyas ksatriyas of honorable name or
chandalas. While practicing equality and compassion he would not select merely select
the lowly but was determined to perfect all living beings' limitless merit and
virtue.
Ananda
was aware already knew that the Tathagata, the World Honored One, had admonished
Subhuti and Mahakashyapa great Kashyapa for being Arhats whose minds hearts were not fair and
equal, and he revered regarded with respect the Tathagata's instructions on
impartiality for
saving, to save everyone from doubt and slander.
Having crossed the city moat, he walked slowly through the outer gates, his
manner stern and proper as he strictly respected honored with propriety the rules
for method of obtaining vegetarian
food.
At that time, because Ananda was
receiving alms begging in sequential order, he passed by a
house of prostitution and was waylaid by a powerful artifice. On the strength. By means of Kapila's a
mantra, which came from of the Kapila religion, formerly of the Brahma Heaven, the daughter of
Matangi drew him onto an impure mat.
With her licentious body she
caressed stroked and rubbed him until he was on the verge
of destroying the precept-substance.
The Tathagata, knowing Ananda was being taken advantage of by an impure the indecent
artifice, finished the meal and immediately
returned to the Sublime Abobe began his return journey. The king,
great officials, elders, and laypeople followed along after the Buddha,
desiring to hear the essentials of the Dharma.
Then the World Honored One from his crown emitted hundreds of a hundred rays of jeweled and fearless light which dispelled all fear. Within the
from his crown. Within the light appeared a thousand-petalled jeweled precious lotus,
upon which was seated a transformation-body Buddha in full-lotus posture,
proclaiming a spiritual mantra. Shakyamuni Buddha.
He commanded Manjushri to take the mantra and go provide protection, and, when
the evil mantra was
dispelled extinguished, to lend support, and to encourage Ananda and
Matangi's daughter and encourage them to return to where the Buddha was.
Ananda saw the Buddha, bowed, and wept sorrowfully, regretting that from time
without beginning he had been preoccupied with erudition and had not yet
perfected his strength in the Way. He respectfully and repeatedly requested an
explanation of the initial very first expedients of the wonderful shamatha, samapatti,
and dhyana, by means of which the Tathagatas of the ten directions had realized
Bodhi.
At that time Bodhisattvas as numerous as Ganges' the sands of the Ganges, great Arhats,
Pratyekabuddhas,
pratyekas, and others from the ten directions, were also present. Pleased at
the opportunity to listen, they withdrew quietly silently to their seats to receive the
sagely instruction.
In the midst of the great assembly, the World Honored One then extended his
golden arm, rubbed Ananda's crown, and said to Ananda and the great assembly,
"There is a samadhi called the King of the Foremost Shurangama at the Great
Buddha's Summit Replete with the Myriad Practices; it is a path wonderfully
adorned and the single door through which the Tathagatas of the ten directions
gained transcendence. You should now listen attentively." Ananda bowed down to
receive the compassionate instruction humbly.
The Buddha said to Ananda, "You and I are of the same family and share the
affection of
this a natural relationship. At the time of your initial resolve, what
were the outstanding characteristics which you saw in my Dharma that caused you
to suddenly cast aside the deep kindness and love found in the world?"
Ananda said to the Buddha, "I saw the Tathagata's thirty-two
hallmarks Tathagata' s thirtytwo characteristics,
which were so supremely wonderful and, so incomparable, that his entire body had a
shimmering translucence transparence just like that of crystal.
"I often thought to myself that those hallmarks could not have been these characteristics cannot be born of desire
and love. Why? The vapors of desire are course coarse and murky. From foul and putrid
intercourse comes a turbid mixture of pus and blood which cannot give off such
a magnificent, pure, and brilliant concentration of purple-golden light. And so
I eagerly thirstily gazed upward, followed the Buddha, and let the hair fall from my
head."
The Buddha said, "Very good, Ananda. You should all know that from
beginningless time all living beings
are continually born and continually die, simply because they do not know the
everlasting true mind with
its pure nature and, the bright substance of the pure nature. Instead they
engage in false thinking. These. It has been so since time without beginning. Their
thoughts are not true, and so they lead to further
transmigration the wheel keeps turning.
"Now you wish to investigate the unsurpassed Bodhi and actually discover your
nature. You should answer my questions with a straightforward mind, because
that is exactly the way the Tathagatas of the ten directions escaped birth and
death because. Their minds were all straightforward, and since their minds and words
were consistently that way, from the beginning, through the intermediate stages
to the end, they were never in the least evasive.
"Ananda, I now ask you: at the time of your initial resolve, which arose in
response to the Tathagata's thirty-two hallmarks characteristics, what was it that saw
those characteristics and who delighted in them?"
Ananda said to the Buddha, "World Honored One, this is the way I experienced
the delight: I used my mind and eyes. Because my eyes saw the Tathagata's
outstanding hallmarks characteristics, my mind gave rise to delight. That is why I became
resolved and wished to extricate removed myself from birth and death."
The Buddha said to Ananda, "It is as you say, that experience of delight
actually occurs because of your mind and eyes. If you do not know where your
mind and eyes are, you will not be able to conquer the wearisome mundane defilements dust.
"For example, when a king's country is invaded by thieves and the king he sends out his
troops to suppress and banish them, the troops must know where the thieves are.
"It is the fault of your mind and eyes that you undergo transmigration flow and turn. I am now ask asking
you specifically about your mind and eyes: where are they now?"
Ananda answered said to the Buddha, "World Honored One, all the ten kinds of living
beings in the world alike maintain that the mind-consciousness conscious mind dwells within the
body; and as I regard the Tathagata's eyes that resemble blue lotuses lotus-flower eyes, they too are on
the Buddha's face.
"I now observe that these prominent organs, four kinds of defiling objects, are
on my face, and so, too, my mind-consciousness conscious mind actually is within my body."
The Buddha said to Ananda, "You are now sitting in the Tathagata's lecture hall. Where is
looking at the Jeta Grove that you are gazing at?. Where is it at present?" "World Honored One, this
great many-storied pure lecture hall is in the Garden of the Benefactor of the
Solitary. At present the Jeta Grove is in fact outside the hall."
"Ananda, as you are now in the hall, what do you see first?" "World Honored
One, here in the hall I first see the Tathagata, next I see the great assembly,
and from there, as I gaze outward, I see the grove and the garden."
"Ananda, how are, why it is you are able to see the grove and the garden as you look at
them?" "World Honored One, since the doors and windows of this great lecture
hall have been thrown open wide, I can be in the hall and see into the
distance."
Then, in the midst of the great assembly, the World Honored One
extended his golden arm, rubbed Ananda's crown, and said to Ananda and
the great assembly, "There is a samadhi called the King of the
Foremost Shurangama at the Great Buddha's Crown Replete with the
Myriad Practices; it is a path wonderfully adorned and the single door
through which the Tathagatas of the ten directions gained
transcendence. You should now listen attentively." Ananda bowed down
to receive the compassionate instruction humbly."
The Buddha said to Ananda, "It is as you say. When one is in the lecture hall
and the doors and windows are open wide, one can see far into the garden and the
grove. Could there be someone in the hall who does not see the Tathagata and
yet see sees outside the hall?" Ananda answered: "World Honored One, to be in the
hall and not see the Tathagata, and yet see the grove and fountains is
impossible." "Ananda, you are like that too.
"Your mind is capable of understanding everything thoroughly. Now if your
present mind, which thoroughly understands everything, were in your body, then
you should first be aware first of what is inside your body. Could. Can there be living
beings who first see
the inside of their bodies before observing external phenomena? they observe things outside?
"Even if you cannot see your heart, liver, spleen, and stomach, still, you
should be able to clearly perceive, the
growing of your nails and hair, the twist of your sinews, and the throb of your
pulse should be clearly understood. Why don't you perceive these things? If you
cannot perceive your internal organs what is inside at all, how could can you perceive what is external to you? outside?
"Therefore you should know that declaring you state the impossible when you say that the
aware and knowing mind is inside in the body
is an impossible statement."
Ananda bowed his head and said to the Buddha, "Upon hearing the
Tathagata proclaim this explanation of Dharma such a Dharma-sound
as the Tathagata has proclaimed, I realize that my mind is actually outside my
body. How is that possible?.
"Why? For example, a lamp lit alight in a room will certainly illumine the inside
of the room first, and only then will its light stream it pour through the doorway to reach the
recesses of the hall. Beings'. For all living beings who do not being able to see within their bodies
but only see outside them, it is analogous to having a as if the lighted lamp were placed outside the
room, so that it cannot illumine the rroom room.
"This principle is clear and certainly clear: it is absolutely beyond all doubt. It is identical with and
exactly the Buddha's
complete entire meaning, and so it isn't wrong is it?" The Buddha
said to Ananda, "All these bhikshus who just followed me to the city of
Shravasti to go on sequential almsrounds to obtain
balls of beg in sequence for food have returned to the Jeta Grove and are
rolling their food into balls as they eat. I have already finished eating. Observing, but
consider the Bhikshus, do you think that by bhikshus: when one person eating eats, does everyone gets get full?" Ananda
answered, "No, World Honored One. Why? Although These bhikshus are Arhats, but their physical bodies
and
individual lives differ. How could one person's eating enable cause everyone to be
full?"
The Buddha told Ananda, "If your mind which is aware understands, knows,
and, sees and is
aware were actually outside your body, your body and mind would be mutually
exclusive and would have no relationship to one another. The body would be
unaware of what the mind perceives, and the mind would not perceive the
awareness within the body.
"Now as I show you my hand
which is soft like tula-cotton hand, does your mind distinguish it when your
eyes see it?" Ananda answered, "Yes, "So it is, World Honored One." The Buddha told
Ananda, "If the two have mind and eyes create a common perception, how then can the mind
be outside the body? outside?
"Therefore you should know that declaring you state the impossible when you say that the mind
which knows, understands, and is aware is outside the body is an impossible statement."
Ananda said to the Buddha, "World Honored One, it is as the Buddha has said,
since I cannot see inside, my body, my mind does not reside in the body. Since my body
and mind have a common awareness, they are not separate and so my mind does not
dwell outside my body. As I now consider the matter it, I know exactly
where my mind it is in a certain place."
The Buddha said: "So said, "Now where is it now? it?" Ananda said, "Since the mind which knows
and understands does not perceive what is inside but can see outside, upon
reflection I believe it is concealed in the organ of vision. This is analogous to a person
placing.
"For example, when someone places crystal lenses bowls over his eyes; eyes, the lenses would bowls cover
his eyes but would do not obstruct his vision. The organ of vision would is thus be able to
see, and discriminations could be are made accordingly. "And so my mind is aware and which knows,
understands, and is aware does not see within because it resides in the organ: organ.
It can gaze outside clearly, without obstruction for the same reason: it is
concealed in the organ."
The Buddha said to Ananda, "Assuming that it is concealed in the organ, as you
assert in your analogy of the crystals crystals: if a person someone were to cover his eyes with
the crystals and looks look at the mountains and rivers, would he see the crystals as
well?" "Yes, World Honored One, if that a person were to cover his eyes with the
crystals, he would in fact see the crystals."
The Buddha said to Ananda, "If your mind is analogous to the eyes covered with
crystals, then when you see the mountains and rivers, why don't you see your
eyes?
"If you could see your eyes, your eyes would be part of the external
environment, but that is not the case. If you cannot see them, why do did you say that the aware and knowing mind which
understands, knows, and is aware is concealed in the organ of vision as eyes
are covered by crystals?
"Therefore you should know that you state the impossible when you say that the
mind which knows, understands, and is aware is concealed in the organ of vision
in the way that the eyes are covered by crystals."
Ananda said to the Buddha, "World Honored One, I now offer this
reconsideration: viscera and bowels lie inside the bodies of living beings,
while the apertures orifices are outside open to the exterior. There is darkness within
where at the bowels are
and light at the apertures orifices.
"Now, as I face the Buddha and open my eyes, I see light: that is seeing to see
outside. When I close my eyes and see darkness, that is seeing to see within. How does
that principle sound?"
The Buddha said to Ananda, "When you close your eyes and see darkness, does the
darkness you experience lie before your eyes or not? eyes? If it
did does lie before your eyes,
then the darkness would be is in front of your eyes. How could can that be said to be
`within'?
"If it were within, then when you were are in a dark room without the light of sun,
moon, or lamps, the darkness in the room would constitute your vital organs `warmers' and
viscera. If it were is not before you, how could you see it? can it be seen?
"If you assert that there is an inward seeing that is distinct from seeing
outside, then. In that case, when you close your eyes and see darkness, your, you would be
seeing inside your the body. Consequently. Therefore, when you open your eyes and see light, why
can't you see your own face?
"If you cannot see your face, then there can be no seeing within. If you could can
see your face, then your mind which is aware and that knows and understands and your organ of
vision as well
would have to must be suspended in space. How could they be inside? part of your body?
"If they
were are in space, then they would are not be part of your body. Otherwise the
Tathagata who now sees your face should be part of your body as well.
"In that case, when your eyes perceived perceive something, your body would remain
unaware of it. If you press the point and insist say that the body and eyes each have
an awareness, then you should have two perceptions, and your one body should
eventually become two Buddhas.
"Therefore you should know declaring that you state the impossible when you say that to
see darkness is to see within is an
impossible statement."
Ananda said to the Buddha, "I have often heard the Buddha instruct the four
assemblies that since because the mind arises every kind of dharma arises, and that since
because dharmas arise, every kind of mind arises.
"As I now consider it, the substance of that very consideration is truly the
nature of my the mind. Wherever it joins comes together with things, the mind exists in
response. It does not exist in any of the three locations of inside, outside and in
between."
The Buddha said to Ananda, "Now you say that because dharmas arise, every kind
of mind arises. Wherever it joins comes together with things, the mind exists in
response. But if it has no substance, the mind cannot come together with
anything. If, having no substance, it could can yet come together with things, that
would constitute a nineteenth realm brought about by a union with the seventh
defiling object. But, and there is no such principle. "If it had does have substance,
when you pinch your body with your fingers, would hand, does your mind which perceives it come
out from the inside or in from the outside? If it came comes out from the inside,
then, once again, it should be able to see within your body. If it came comes in from outside,
it should see your face first."
Ananda said, "Seeing is done with the eyes; mental eyes. The mind's perception is not that
of the eyes. To call mental perception
seeing say it sees doesn't make sense." The Buddha said, "Supposing, "To suppose
that the eyes did the seeing. That would be can see is like being in a room where supposing that the doors could see! of a room can see. Also,
when a person someone has died but his eyes are still intact, his eyes should see
things.
But. How could one can it be dead death if one can still see?
"Furthermore, Ananda, if your mind which is aware, understands, and knowing mind knows in
fact had has substance, then would is it be
of a single substance or of many substances? Would Does its
substance perceive the body in which as it now resides in it or would does it not perceive it?
"Supposing that it were of a single substance, then when you pinched one limb with
your fingers, the four limbs would be aware if of it. If they all were aware if of
it, the pinch could not be at any one place. If the pinch is located in were confined to one
place, then the single substance you propose
could would not exist be possible.
"Supposing that it was composed of were many substances: then you would be many people. Which of those substances
substance would be you?
"Supposing it were composed of a pervasive substance: the case would be the same as before
in the instance of pinching. But supposing it were not pervasive; then when you
touched your head and touched your foot simultaneously, the foot would not
perceive being touched it if the head
did does. But that is not how you are.
"Therefore you should know that
declaring you state the impossible when you say that
wherever it comes together with things, the mind exists in response is an impossible statement."
Ananda said to the Buddha, "World Honored One, I also have heard the Buddha
discuss reality true appearance with Manjushri and the other disciples of the Dharma
king. The World Honored One also said, `the mind is neither not inside nor and it is not
outside.'
"As I now consider it, if it cannot be inside since were within, it cannot would see within, and things it cannot be does not see;
if it were outside since in that case, there would be no shared common perception. Since it cannot see
inside, it cannot be inside; and since the body and mind do have shared common
perception, it does not make sense to say it is outside. Therefore, since
there is a shared common perception and since there is no seeing within, it must be
in the middle."
The Buddha said, "You say it is in the middle. That middle must not be
haphazard or without a fixed location. Where is this middle that you propose?
Is it in an external place, or is it in the body?
"If it were in the body, it could not be on the surface of the body cannot be counted as being since that
is not the middle. If it were. But to be in the middle of the body, that would be the same
as is no different than being inside.
If it were in an external place, would there be some evidence of it, or not? If
there would not be any were no evidence of it, that
amounts to would be the same as if it did not existing at all exist. If
there were some evidence of it, then it would have no fixed location. Why not?.
"Why? Suppose that middle someone were indicated to indicate the middle by a marker. When seen
regarded from the east, it would be to the west, and when seen regarded from the
south, it would be to the north. Just
as such a tangible. The marker would be is unclear, so too the location of, and the mind would be
equally chaotic."
Ananda said, "The middle I speak of is neither one of those. As the World Honored
One has said, the eyes and forms are the conditions which create the
eye-consciousness. The eyes make discriminations; forms have no perception, but
a consciousness is created between them: them. That is where my mind is."
The Buddha said, "If your mind were between the eyes eye and their an object,
would such a, does the
mind's substance combine with the two or does it not?
"If it did combine with the two, then objects and the mind-substance mindsubstance would form
a chaotic mixture. Since objects have no perception, while the substance has
perception, the two would stand in opposition. Where could. Which is the
middle be? middle? "If it did
not combine with the two, it would then be neither the perceiver nor the perceived. Since it and
would lack both have no substance and or nature, what. Where would such a middle be like? the characteristic of `middle'
be? "Therefore you should know that declaring for the mind to be in the middle is an
impossible statement."
Ananda said to the Buddha, "World Honored One, when I have seen the Buddha turn
the Dharma wheel in the past with Mahamaudgalyayana great Maudgalyayana, Subhuti, Purna, and
Shariputra, four of the great disciples, he often said that the nature of the
mind which is aware perceives, and makes discriminations, and is aware is located neither
within nor outside nor in the middle; it is not located anywhere at all. That
very non-attachment to
everything anything is what is called the mind. Therefore, is my
non-attachment my mind?"
The Buddha said to Ananda, "You say that the mind with its aware nature that of the mind which
perceives and, makes discriminations, and is aware is not located anywhere at all. Everything.
The entirety things existing in the world consists of space, the waters, and, the
land, the creatures that fly and walk, and all external objects. Would. Does your non-attachment
nonattachment also exist? "If it did does not exist, it would be is the same as fur hairs on a
tortoise or horns on a rabbit.
Just what would that non-attachment be? If non-attachment did exist. How can you speak of non-attachment?
"If non-attachment existed, it couldn't could not be described as a negation. The absence of said to be nonexistent. To be
non-existent is to be without attributes
indicates negation. Anything not negated has. To be existent is to have attributes. Anything with.
Whatever has attributes exists has a location; how could that define non-attachment? then can it be said to be
unattached?
"Therefore you should know that, to declare that call the aware, knowing mind is non-attachment to
anything is an impossible statement."
Then Ananda rose arose from his seat in the midst of the great assembly, uncovered
his right shoulder, placed his right knee on the ground, respectfully put his
palms together, and said to the Buddha: Buddha,
"I am the Tathagata's youngest cousin. I have received the Buddha's
compassionate regard love and have left the home life home-life, but I have been dependent on
his affection, and as a consequence have pursued erudition and am not yet
without outflows.
"I could not overcome the Kapila mantra. I was swayed spun around by it and almost went under sank in that
the house of prostitution, all because I did not know how to reach the location of the realm
of reality.
"I only hope that the World Honored One, out of great kindness and sympathy pity, will
instruct us in the path of shamatha to shamata guide the icchantikas and overthrow the
mlecchas."
After he had finished speaking, he placed his five limbs on the ground and then along
with the entire great assembly. Then they stood in anticipation on tiptoe waiting
eagerly attentively
and respectfully thirstily to respectfully hear the instructions.
Then the World Honored One radiated forth from his face various kinds of light, lights,
dazzling light as dazzlingly brilliant as hundreds of thousands of suns.
The Buddharealms quaked pervasively in six ways kinds of quaking pervaded the Buddharealms, and thus lands as many as
fine motes of dust throughout the ten directions appeared simultaneously.
The Buddha's awesome spirit caused all the realms to unite into a single one realm.
And in these realms all the great Bodhisattvas,
while, each remaining in their his own countries
country, put their palms together and listened.
The Buddha said to Ananda, "All living beings, from beginningless time onward, all living
beings
and in all kinds of upsidedown upside-down ways, have created seeds of karma which
naturally run their course, like the aksha cluster.
"The reason that cultivators those who cultivate cannot accomplish unsurpassed Bodhi, but
instead reach the level of Hearers a SoundHearer or of those one enlightened to conditions,
or become accomplished in externalist outside ways as heaven-dwellers or as demon kings demonkings or
as members of the demons'
retinues retinue of demons is that they do not know the two
fundamental roots and so are mistaken and confused in their cultivation. They are
like one who cooks sand in the hope of creating savory delicacies. They may do so for
pass through as many eons as aeons there are motes of dust, but in the end they will
not obtain what they want.
"What are the two? Ananda, the first is the root of beginningless birth and
death, which is the mind that seizes upon conditions and that you and all
living beings now make use of, taking it to be your own nature the self-nature.
"The second is the primal pure substance of the beginningless Bodhi Nirvana. It
is the primal bright essence of consciousness that can bring forth all
conditions. Due to these. Because of conditions, you consider it to be lost.
Having lost.
"Living beings lose sight of that the original brightness, although beings brightness: therefore, though they
use it to the end of their days, they are unaware of it, and unintentionally without intending
to they enter the various destinies. "Ananda, now, since you now wish to know about
the path of shamatha with the hope of quitting getting out of birth and death, I will now
question you further." Then the Tathagata raised his golden-colored golden arm and bent his
five
webbed wheeled fingers as he asked Ananda, "Do you see?" Ananda said, "I see."
The Buddha said, "What do you see?" Ananda said, "I see the Tathagata raise his
arm and bend his fingers into a fist of light which dazzles my mind and my
eyes." The Buddha said, "What do you see it with?" Ananda said, "The members of
the great assembly and I each see it with our eyes." The Buddha said to Ananda,
"You have answered me by saying that the Tathagata bends his fingers into a
fist of light which dazzles your mind and eyes. Your eyes are able to see, but what
is the mind that is dazzled by my fist?"
Ananda said, "The Tathagata is asking where the mind is located. Now that I use
my mind to search for it thoroughly, I propose that precisely that which what is able to
investigate is my mind." The Buddha exclaimed said, "Hey! Ananda, that is not your mind."
Startled, Ananda leapt up from his seat, stood and put his palms together, and
said to the Buddha, "If that is it's not my mind, what is it?"
The Buddha said to Ananda, "It is your perception of false appearances based on
external objects which causes deludes your true nature to be deluded and has caused you from
beginningless time to your present llife life to take recognize a thief for yourson as your son, to
lose your eternal source, and to undergo
transmigration the wheel's turning."
Ananda said to the Buddha, "World Honored One, I am the Buddha's favorite
cousin. It is because my mind loved the Buddha that I was led to leave the home life. With
home-life. It is my mind I that not only makes offerings to the Tathagata, but
also, in passing through lands as many as the grains of sand in the Ganges
River to serve all Buddhas and good, wise advisors, and in marshalling martialing great
courage to practice every difficult aspect of the dharma, I always use my this
mind. Even if I
were to slander am slandering the dharma and eternally sever withdrawing my good
roots, it would also be because of this mind. If this is not my mind, then I
have no mind, and I am the same as a clod of earth or a piece of wood, because
nothing exists apart from. Without
this awareness and knowing, nothing would exist. "Why does the Tathagata say
this is not my mind? I am startled and frightened and not one member of the
great assembly is without doubt. I only hope that the World Honored One will
regard us with great compassion and instruct those who have not yet awakened."
Then the World Honored One gave instruction to Ananda and the great assembly,
wishing to cause their minds to enter the state of patience with the non-existence
non-production of
beings and dharmas.
From the lion's seat he rubbed Ananda's crown and said to him, "The Tathagata
has often said that all dharmas that arise are only manifestations of the mind.
All causes and effects, the worlds as many as fine motes of dust, take on substance, come into
being because of the mind.
"Ananda,
if we regard, when all the things in the world, including blades of grass and
strands of silk, examining them thread, are examined at their fundamental source, each is seen
to have substance and a nature, even empty space has a name and an appearance. And so.
"How much the less could the clear, wonderful, pure bright mind, the essence of
all thought thoughts, itself be without a substance?
"If you insist that the nature which is aware knows and observes and knows is aware of
distinctions is the mind, then apart from all forms, smells, tastes, and tangibles--apart
touches apart from the workings of all the defiling objects--that objects that mind
should have its own complete nature.
"And yet now, as you listen to my Dharma, it is because of sound that you are
able to make distinctions.
"Even if you could put an end to extinguish all seeing, hearing, awareness, and knowing, and
maintain an inner composure, the shadows of your discrimination of dharmas
would remain.
"I do not insist that you grant that it is not the mind. But examine your mind
in minute detail to see whether there is a discriminating nature apart from sense the
objects of sense. That would truly be your mind.
"If the this discriminating nature you
discover has no substance apart from objects, then that would make it
just a shadow is
shadows of discriminations of mental objects of mind. "The objects are not eternal permanent,
and when they pass out of existence, such a mind would be like f ur hair on a
tortoise or horns on a rabbit. In that case your Dharma-body would come to an end be
extinguished along with it. Then who would be left
to cultivate cultivates and attain attains patience with the non-existence
non-production of beings and dharmas?"
At that point Ananda and everyone in the great assembly was speechless and at a
total loss.
The Buddha said to Ananda, "There are cultivators in the world who, although
they realize the nine successive stages of samadhi, do not achieve the
extinction of outflows or become Arhats, all because they are attached to birth and death and
birth-and-death false thinking and mistake these it for what is truly real. That is
why now, although you are highly
erudite greatly learned, you have not realized the
accomplishment of sagehood."
When Ananda heard that, he again wept sorrowfully, placed his five limbs on the
ground, knelt on both knees, put his palms together, and said to the Buddha,
"Since I followed the Buddha and left home, what I have relied done is to rely on the
Buddha's awesome spirit. I have often thought, `There is no reason for me to
toil at cultivation' expecting that the Tathagata would bestow samadhi upon me.
I never realized that he could not stand in for me in body or and mind. Thus, I
lost my original mind and although my body has left the home-life, my mind has
not entered the Way. I am like the poor son who renounced his father and roamed
around.
"Therefore, today I realize that although I'm I am greatly learned, if I do not
cultivate, it amounts
to having is the same as if I had not learned anything; just as someone who
only speaks of food will never get full. "World Honored One, now we all are
bound by two obstructions and as a consequence do not perceive the still,
eternal nature of the mind. I only hope the Tathagata will empathize
with take pity on us poor
and destitute ones and disclose the wonderful bright mind, and open our Way-eyes my
Way-eye."
Then from the svastika character wan [signifying "myriad virtues"] on his chest, the
Tathagata poured forth gem-like precious light. Radiant with hundreds of thousands of
colors,
this, the brilliant light simultaneously pervaded everywhere throughout the
ten directions to Buddha-realms as many as fine motes of dust, anointing the
crowns of every Tathagata in all these the jeweled Buddhalands of the ten directions.
Then it swept back to Ananda and all in the great assembly. The Buddha.
And said to Ananda, "I will now erect the great Dharma banner for you, to cause
all living beings in the ten directions to obtain the wondrous subtle secret,
the pure nature, the bright mind, and to attain those the pure eyes eye.
"Ananda, you have told me that you saw my fist of bright light. How did it take
the form of a fist? How did the fist come to emit light?
How was the fist made? become bright? By what means could you see
it?" Ananda replied, "The body of the Buddha is born of purity and cleanness,
and, therefore, it assumes the color of Jambu River gold with deep red hues.
Hence, it shone as brilliant and dazzling as a precious mountain. It was
actually my eyes that saw the Buddha bend his five-wheeled fingers to form a
fist which was shown to all of us."
The Buddha told Ananda, "Today the Tathagata will tell you the truth: truly. That all
those with wisdom are able to achieve enlightenment through the use of
examples.
"Ananda, take, for example, my fist: if I didn't have a hand, I couldn't make a
fist. If you didn't have eyes, you couldn't see. If you apply the example of my
fist to the case of your eyes, is the principle idea the same?"
Ananda said, "Yes, World Honored One. Since I can't see without my eyes, if one
applies the example of the
Tathagata's Buddha's fist to the case of my your eyes, the principle idea is
the same."
The Buddha said to Ananda, "You say it is the same, but that is not right. Why?
If a person has no hand, his fist is gone forever. But one who is without eyes
is not entirely devoid of sight. Why not?.
"For what reason? Try consulting a blind man on a the street: `What do you see?'
"Any blind
person man will certainly answer, `Now I see only darkness black in front of my
eyes. Nothing else meets my gaze.'
"The meaning is apparent: if he sees
dark blackness in front of him, how could his sight
seeing be considered `lost'?" Ananda said, "The only thing blind people see in
front of their eyes is darkness blackness. How can that be called seeing?"
The Buddha said to Ananda, "Is there any difference between the darkness blackness seen
by blind people, who do not have the use of their eyes, and the darkness blackness seen
by someone who has the use of his eyes when he is in a dark room?"
"Stated in that way"
"So it is, World Honored One, there is no difference. Between the two kinds of blackness, that seen by a
the person in a dark room and that seen by the blind, there is no difference."
"Ananda, if the person without the use of his eyes who sees only
darkness blackness were
suddenly to regain his sight and see all kinds of forms, and you say it is his
eyes which see, then when a the person in a dark room who sees only darkness blackness
suddenly sees all kinds of forms because a lamp is lit, you should say it is
the lamp which sees.
"If it is a case of the lamp did
the seeing, it would be a lamp endowed with sight. But then we would not call
it
which couldn't be called a lamp anymore. Besides. And if the lamp were to do the seeing, what, how
would that have to do with you? you be involved?
"Therefore you should know that while the lamp can reveal the forms, it is the
eyes, not the lamp, that do the seeing. And while the eyes can reveal the
forms, the seeing-nature comes from the mind, not the eyes."
Although Ananda and everyone in the great assembly had heard what was said,
their minds had not yet understood, and so they remained silent. Hoping to hear
more of the gentle sounds of the Tathagata's teaching, they put their palms
together, purified their minds, and stood waiting for the Tathagata's
compassionate instruction.
Then the World Honored One extended his tula-cotton webbed bright hand that is as soft as
tula cotton, opened
his five webbed five-wheeled fingers, and told Ananda and the great assembly, "When I first
accomplished the Way I went to the Deer Park, and for the sake of
Ajnatakaundinya and all five of the bhikshus, as well as for you of the four-fold
fourfold assembly, I said, `It is because living beings are impeded by transitory defilements
guest-dust and afflictions affliction that they do not realize Bodhi or become arhats.' At
that time, what caused you who have now realized the various fruitions of sagehood holy fruit to become
enlightened?"
Then Ajnatakaundinya arose and said to the Buddha, "Of the elders now present
in the great assembly, only I received the name
"Understanding `understanding' because I was
enlightened to the meaning of tranisory
defilements the word `guest-dust' and realized the fruition.
"World Honored One, the analogy
can be made of a traveler, it is like a traveler who stops as a guest at a roadside
inn, perhaps for the night or perhaps for a meal. When he has finished lodging
there or when the meal is finished, he packs his baggage and sets out again. He
does not remain there at his leisure. The host himself, however, does not leave go far
away.
"Considering it this way, the one who does not remain is called the guest, and
the one who does remain is called the host. The transitory guest word `guest,' then, is the one, means `one
who does not remain.'
"Again, the analogy can be made to how, when the sky clears up, the morning sun rises
resplendent on a clear morning with all resplendence,
and its golden rays stream into a house through a crack crevice to reveal particles
of dust in the air. The dust dances in the rays of light, but the empty space
is unmoving motionless. "Considering it is that this way, what is clear and still is called
space, and what moves is called dust. The defiling dust word `dust,' then, is that, means `that which
moves.'"
The Buddha said, "So it is." Then in the midst of the great assembly the Tathagata Thus
Come One bent his five webbed five-wheeled fingers. After bending them, he opened them
again. After he opened them, he bent them again, and he asked Ananda, "What do
you see now?" Ananda said, "I see the Tathagata's hand Thus Come One's hundred-jeweled wheeled
palms opening and closing in the midst of the assembly, revealing his
hundred-jeweled wheeled palms."
The Buddha said to Ananda, "You see my hand open and close in the assembly. Is
it my hand that opens and closes, or is it your seeing that opens and closes?"
Ananda said, "The World Honored One's jeweled hand opened and closed in the
assembly. I saw the Tathagata's Thus Come One's hand itself open and close while close; it was not my
seeing-nature
neither that opened nor and closed."
The Buddha said, "What moved moves and what was is still?"
Ananda said, "The Buddha's hand did does not remain at rest. And since my
seeing-nature is beyond even stillness, how could it not be at rest?" The
Buddha said, "So it is."
Then from his wheeled palm the Tathagata Thus Come One sent a gem-like precious ray of light
flying to Ananda's right. Ananda immediately turned his head and glanced to the
right.
The Buddha. He then sent another ray of light to Ananda's left. Ananda again turned
his head and glanced to the left. The Buddha said to Ananda, "Why did your head
move just now?" Ananda said, "I saw the
Tathagata Thus Come One emit a wonderful gem-like precious
light which flashed came by my left and right, and so I looked to the left and right.
My head moved by of itself."
"Ananda, when you glanced at the Buddha's light and moved your head to the left
and right, was it your head that moved or your seeing that moved?" "World
Honored One, my head moved of itself. Since my seeing-nature is beyond even
cessation, how could it move?"
The Buddha said, "So it is."
Then the Tathagata Thus Come One told everyone in the great assembly, "Normally, "Suppose other
living beings
would say that the defiling dust called what moves `the dust' and that the transitory guest what does not remain dwell `the guest'?
"You have observed noticed that it was Ananda's head that moved;
yet his the seeing did not move. You
also have observed noticed that it was my hand open which opened and
close; yet your closed; the seeing did not
stretch or bend.
"Why do you continue to
rely on take something moving like your physical bodies which move body and on the external its
environment which also moves? to be in substantial existence, so that from the beginning to the
end, this
causes, your every thought to be is subject to production and extinction extinction?
"You have lost your true nature and conduct yourselves in upside-down ways.
Having lost your true nature and mind, you take recognize objects to be as yourself, and so
it is you who cling to revolving on the wheel flowing and turning of rebirth the revolving wheel."
When Ananda and the great assembly heard the Buddha's instructions, they became
peaceful and composed both in body and mind. They recollected that since time
without beginning, they had strayed from their fundamental true mind by mistakenly taking
mistaking the shadows of the
differentiations of their causally conditioned defilements to be differentiating minds as
something real and substantial. Now on this day as they had awakened, they were each to such
illusions and misconceptions. Like a lost infant who suddenly
finds rejoins its beloved mother
after a long separation, they put their palms together to make obeisance to the
Buddha.
They wished to hear such words from the Tathagata Thus Come One as to enlighten them to
the dual nature of body and mind, of what is false, of and what is
true, of real, what is
empty and what is existent, and of substantial, what is subject to production and extinction and
what transcends production and extinction.
Then King Prasenajit rose and said to the Buddha, "In the past, when I had not
yet received the teachings of the Buddha, I met Katyayana and Vairatiputra,
both of whom said that this body ends at is annihilated after death, and that this is
Nirvana. Now, although I have met the Buddha, I still wonder have doubts about that their
words. How can much I go about realizing wish to be enlightened to the mind at ways and means to perceive and
realize the level of no true mind, thereby proving that it transcends production and no extinction? Now
extinction! All in this Great Assembly those who still have outflows also wish to be instructed on this
subject."
The Buddha said to the great king, "Let's talk about your body as it
is right now, "Now I ask you, will, as it is now is your
physical body be like vajra, indestructible and living forever? Or will does it change
and go bad?" "World Honored One, this body of mine will keep changing until it
eventually perishes becomes extinct."
The Buddha said, "Great King, you have not yet
perished become extinct. How do you know
you will perish? become extinct?"
"World Honored One, although my impermanent, changing, and decaying body has
not yet become extinct, I observe it now, as, and every passing thought fades away.
Each new one fails to remain, but is gradually extinguished perishes like fire turning wood to
ashes. This ceaseless extinguishing perishing without cease convinces me that this body will eventually
become completely perish extinct."
The Buddha said, "So it is.
"Great King, at your present age you are already old and declining. How does do your
appearance and complexion compare to when you were a youth?"
"World Honored One, in the past when I was young my skin was moist and shining.
When I reached the prime of life, my blood and breath were full. But now in my
declining years, as I race into old age, my form is withered and wizened and my
spirit dull. My hair is white and my face is wrinkled in wrinkles and not I haven't much
time remains for me remaining. How can I be compared to how could one
possibly compare me now with the way I was when in my prime? I was full of life?"
The Buddha said, "Great King, your appearance should not decline so suddenly."
The king said, "World Honored One, the change has been a hidden transformation
of which I honestly have not been aware. I have come to this gradually through
the passing of winters and summers. "How did it happen? In my twenties, I was
still young, but my features had aged since the time I was ten. My thirties
were a further decline from my twenties, and now at `sixty-two sixty-two I look back at on my
fifties as hale and hearty.
"World Honored One, I now contemplate am contemplating these hidden transformations. Although
the changes wrought by this process of dying are evident through the decades, I
might consider them further in finer detail: these changes do not occur just in
periods of twelve years; there are actually changes year by year. Not only are
there annual yearly changes, there are also monthly transformations. Nor does it stop
at monthly transformations; there are also differences day by day. Examining
them closely, I find that kshana by kshana, thought after thought, they never
stop.
"And so I know my body will keep changing until it has
perished is extinct."
The Buddha told the great king, "By watching the ceaseless changes of these
transformations, you awaken and know of your perishing extinction, but do you also know
that at the time of perishing extinction there is something in your body which does not
become extinct?" King Prasenajit put his palms together and said to the Buddha exclaimed, "I
really do not know." The Buddha said, "I will now show you the nature which is neither
not produced and nor not extinguished.
"Great King, how old were you when you saw the waters of the Ganges?" The king
said, "When I was three years old my compassionate mother led me to visit the
Goddess Jiva. We passed a river, and at the time I knew it was the waters of
the Ganges."
The Buddha said, "Great King, you have said that when you were twenty you had
deteriorated from when you were ten. Day by day, month by month, year by year
until you have reached sixty, in thought after thought there has been change.
Yet when you saw the Ganges River at the age of three, how was it different
from when you were thirteen?" The king said, "It was no different from when I
was three, and even now when I am sixty-two it is still no different."
The Buddha said, "Now you are mournful that your hair is white and your face is
wrinkled. In the same way that your face is definitely more wrinkled then than it
was in your youth, has the seeing with which you look at the Ganges aged, so
that it is old now but was young when you looked at the river as a child in the
past?" The king said, "No, World Honored One."
The Buddha said, "Great King, your face is wrinkled in wrinkles, but the essential
nature of your seeing will never wrinkle has not yet wrinkled. What wrinkles is subject to change.
What does not wrinkle does not change.
"What changes will
perish become extinct, but what does not change is fundamentally
free of production and extinction. How could can it be subject to your birth and
death? Furthermore, why bring up what Maskari G oshaliputra Goshaliputra and the others say:
that after the death of this body there is total annihilation? extinction?"
The king heard these words, believed them, and realized that when the life of
this body is finished, there will be rebirth. He and the entire great assembly
were greatly delighted at having obtained what they had never had before.
Ananda then arose from this his seat, made obeisance to the Buddha, put his palms
together, knelt on both knees, and said to the Buddha, "World Honored One, if this
seeing and hearing are indeed neither produced nor extinguished, why did the
World Honored One refer to us
people as having people who have lost our their true natures and as going
who go about things in an upside-down way? I hope the World Honored One will
give rise to great compassion and wash my dust and defilement away."
Then the Tathagata Thus Come One let his golden-colored golden arm fall so that his webbed wheeled fingers
pointed downward, and demonstrating this to, showing Ananda, he said, "You see the position of my hand: mudra-hand: is it right-side-up
right side up or upside-down? upside down?" Ananda said, "Being, "Living beings in the world take it
to be upside-down upside down. I myself do not know what is right-side-up right side up and what is upside-down upside
down."
The Buddha said to Ananda, "If people of the world take this as
upside-down upside down,
what do people of the world take to be right-side-up? right-side up?" Ananda said, "They call
it right-side-up right-side up when the Tathagata Thus Come One raises his arm, with the fingers of his cotton-soft
tula-cotton hand pointing up upward in the air."
The Buddha then held up his hand and said: "Worldly people are doubly deluded
when they discriminate between an upright and so for it to be
upside-down would be for it to be just the opposite of this. Or at
least that's how people of the world would regard it. In inverted hand.
"In the same way they will differentiate between your body and the Tathagata's Thus Come
One's pure Dharmabody and will say that the Tathagata's Thus Come One's body is one of
right and universal knowledge, while your body is upside down. "But examine
your
body bodies and the Buddha's closely for this upside-downness: upside-downess: what exactly does
the term `upside down' refer to?" Thereupon Ananda and the entire great
assembly were dazed, and they stared unblinking at the Buddha. They did not
know in what way their bodies and minds were upside down.
The Buddha's compassion arose as and he empathized with took pity on Ananda and on all in the
great assembly and he spoke to the great assembly in a voice that swept over
them like the ocean-tide.
"All of you good people, I have often said that all conditions that bring about forms form and the mind and all
conditions, as well as dharmas pertaining to the mind and all the conditioned
dharmas are manifestations of the mind only. Your bodies and your minds all
appear within the wonder of the bright, true, essential, magnificent, wonderful mind.
"Why do I say that you have lost track of what is fundamentally wonderful in
you, the perfect, wonderful bright mind, and that in the midst of your gem-like bright
and wonderful enlightened nature, you wallow in confusion
while being right within enlightenment mistake the false for the real because of ignorance
and delusion?
"Mental dimness turns into dull emptiness. This emptiness, in the dimness,
unites with darkness to become form. Form mixes with. "Stimulated by false thinking
and, the thoughts take shape and become form
takes the shape of a body.
"As causal conditions come together there are perpetual internal disturbances
which tend to gallop outside. Such inner turmoil is disturbances are often mistaken for
the nature of mind.
"The primary misconception about the mind. Once that and body is mistaken to be the mind, a further delusion
determines false view that it is located the
mind dwells in the physical body. "You do not know that the physical body, as
well as the mountains, the rivers, empty space, and the great earth are all
within the wonderful bright true mind. Such a delusion.
"It is like ignoring hundreds of thousands of clear pure seas and taking notice
of only a single bubble, seeing it as the entire ocean, as the whole expanse of the
great and small seas.
Refuting the false perception to eliminate the fourth aggregate
and reveal the non-existence of the seventh consciousness
Ananda's wrong view.
"You people are doubly deluded among the deluded. Such delusion inversion does not
differ from that caused by my lowered hand. The Tathagata Thus Come One says you are pathetic most
pitiable."
Having received the Buddha's compassionate rescue and profound instruction, Ananda wept,
Ananda's tears fell, and he folded his hands and said to the Buddha, "I have
heard these wonderful sounds of the Buddha and have awakened to
the primal perfection of realized that the wonderful
bright mind as being is fundamentally perfect; it is the eternally dwelling mind-ground.
"But now in awakening to the Dharma-sounds that the Buddha is speaking, I know that I have been
using, it is
my conditioned mind which I use to regard and revere contemplate them reverently. Having just
become aware of that
obtained the mind, I dare yet claim to recognize do not acknowledge that it is the fundamental mind-ground.
"I pray that the Buddha will be compassionate take pity on me and with his proclaim the perfect voice explain to us in order sound to
pull our doubts out my doubts by the roots and enable us me to return to the unsurpassed
Way."
Unreality of illusory causes."
The Buddha told Ananda, "You and others like you still listen to the Dharma with the conditioned
mind, and so the Dharma becomes conditioned as well, and you do not obtain the
Dharma-nature. This. It is
similar to a person pointing like when someone points his finger at the moon to show it
to someone else. Guided by the finger, the other, that person should see the moon. If he
looks at the finger instead and mistakes it for the moon, he loses not only the
moon but the finger also. Why? Because He mistakes the pointing finger for the bright
moon. "Not only does he lose the finger, but he also fails to recognize light
and darkness. Why? He mistakes the solid matter substance of the finger for the bright
nature of the moon, and so he does not understand the two natures of light and
darkness. The same is true of you.
"If you take what distinguishes the sound of my speaking Dharma to be your
mind, then that mind itself, apart from the sound which is distinguished,
should have a nature which makes distinctions. Take the
example of. It is like the guest who lodged lodges
overnight at an inn; he stopped stops temporarily and then went goes on. He did does not dwell
there permanently, whereas the innkeeper did does not go anywhere, since anywhere: he was is the host
of the inn.
Falseness of both sense organs and consciousness
"The same applies here.
"Likewise, if it were is truly your mind, it would does not go anywhere. And so why. However, in the
absence of sound does it have has no discriminating nature of its own? own. Can you tell the
reason why?
"This, then, applies not only to the distinguishing of sound, but sound; in distinguishing
my appearance, that
mind has, there is no distinction-making nature apart from the attributes mark of
form. This is true.
"Thus even when the making of distinctions is totally
absent; absent, when there is no
form and no emptiness, or in the obscurity which Goshali and the others take to be
the `profound truth': that mind
still does not have a distinction-making nature truth' in the absence of
casual causal conditions, the
distinction-making nature ceases to exist.
"How can we say that the nature of that your mind of yours plays the part of host since
everything perceived by it can be returned returns to something else?" Ananda said, "If every
state of our mind can be returned returns to something else as its cause, then why does the
wonderful bright original mind mentioned by the Buddha return nowhere? We only I hold
out the hope that the Buddha will empathize shower us with such compassion as to
enlighten us and explain on this for us point."
The Buddha said to Ananda, "As you now look at see me, the essence of your seeing is
fundamentally bright. Although that seeing. If the profound bright original mind is not compared to the
wonderful essential brightness of
moon, the mind, it essence of your seeing is like a the second moon rather than the moon's its reflection.
"You should listen attentively, for I am now going to explain to show you the concept place of not no
returning to anything.
"Ananda, this great lecture hall is open to the east. It is flooded with light
when the sun rises in the sky. It is flooded with light dark at midnight during a new moon or when the moon is
obscured by clouds or fog, it is dark. Looking out through open doors and windows your
vision is unimpeded; facing walls or houses your vision is hindered. Your
vision is causally conditioned in such places where there are forms of
distinctive features Your vision is causally
conditioned features; in a dull void, you can see only emptiness. Your vision
will be distorted when the objects of seeing are shrouded in dust and vapor;
you will perceive clearly when the air is fresh.
"Ananda, observe all these transitory characteristics as I now return each to
its source place of origin. What are their sources? the basic origins? Ananda, among all these
transitions, the light can be returned `light' returns to the sun. Why? Without the sun there would
be is no
light; therefore the cause of reason for light belongs with the sun, and so it can be
returned to the sun. Darkness can be returned. "`Darkness' returns to the new moon.
Penetration can be returned. `Penetration' returns
to the doors and windows while obstruction
can be returned `obstruction' returns to the walls and eaves. Conditions can be returned.
`Conditions' return to distinctions. Emptiness can be returned. `Emptiness' returns to dull emptiness. Darkness.
`Darkness' and distortion can be returned `distortion' return to the mist and haze. Bright purity can be
returned `purity'
returns to freshness, and nothing that exists in this world goes beyond these categories
kinds.
"To which of the eight states of perception
would will the essence of your seeing be reducible?
return? Why do I ask that? ask? The answer lies in the fact that if it is returned to
brightness, you would will not see darkness when there was is no light. Although such
states of perception as light, darkness, and the like differ from one another,
your seeing remains unchanged.
"That which can be returned to other sources clearly is clearly not you; if that which you cannot return to anything else can
be returned nowhere is not you, then what is
it? none other than you.
"Therefore I know that your mind is fundamentally wonderful, bright, and pure.
You yourself are confused and deluded. You abuse miss what is fundamental, and end up undergoing you
are caught in the cycle turning wheel of rebirth,
bobbing up the six paths, tossing and down in floating on the
stormy sea of birth and death all the time. No wonder the
Tathagata Thus Come One says
that you are the most pathetic pitiable of creatures."
Ananda said, "Although, "I recognize that the seeing-nature cannot be
traced back does not return to anything,
but how can I come to know that it is my true nature?"
The Buddha told Ananda, "Now I have a question for you. At this point you have
not yet attained the purity of no outflows. Blessed by the Buddha's spiritual
strength, you are able to see into the first dhyana heavens without any
obstruction, just as Aniruddha looks at Jambudvipa with such clarity as he
might at an amala fruit in the palm of his hand.
"Bodhisattvas can see hundreds of thousands of realms. The
Tathagatas Thus Come Ones of
the ten directions see everything throughout the pure lands as numerous as fine
motes of dust. By contrast, ordinary. Living beings' sight does not extend beyond a fraction of an
inch.
"Ananda, as you and I now look at the palace where the four heavenly kings
reside, and inspect all that moves in the water, on dry land, and in the air,
some are dark and some are bright, varying in shape and appearance, and, yet all of these are
nothing but the dust before us, taking solid form only through our own distinction-making distinctions and obstructions.
"Among them you should distinguish which is self and which is other. I ask you
now to select from within your seeing which is the substance of the self and
which is the appearance of things.
"Ananda, if you take a good look at everything everywhere within the range of
your vision extending from the palaces of the sun and moon to the seven gold
mountain ranges, all that you see is phenomena not you, but are things of different
features and degrees of light lights. At closer range you will gradually see clouds floating,
birds flying, wind blowing, dust rising, trees, plants, rivers, mountains,
streams,
grasses, seeds, people, and, animals, people, all of which are
phenomena, but none of which are not you, but things.
"Ananda, all phenomena things, near and far, have their own the nature of things. Although each is
distinctly different, they are seen with the same pure essence of seeing. Thus
all the categories of phenomena things have their individual distinctions, but the
seeing-nature has no differences. That. This essential wonderful brightness is most
certainly your seeing-nature.
"If seeing were a phenomenon thing, then you should also be able to see my seeing.
"If you say you see my seeing, when we both looked look at the same phenomenon, you would also be
seeing my seeing thing, then when I'm I
am not seeing, why can't don't you see my not-seeing?
"If you could do see my not-seeing, it is clearly would not be the phenomenon thing that I am not seeing.
If you cannot do not see my not
seeing not-seeing, then it is clearly not a phenomena thing, and how could can
you say it is not be you?
Besides that
"What is more, if your seeing of phenomena was like that, then when you
saw things is a thing, things should also see you when you
see things. With substance and nature mixed up together, you and I and everyone
in the world would are no longer be
distinguishable from each other in order.
"Ananda, if, when you see, it is you who sees and not me I who see, then the seeing-nature
pervades everywhere; everywhere. Therefore whose is it if it is not yours?
"Why do you have doubts about your own true-nature true nature and come to me seeking
verification, thinking your nature is not true?"
Ananda said to the Buddha, "World Honored One, given that this seeing-nature is
certainly mine and no one else's does not belong to anything else, when the Tathagata Thus Come One and
I regard the hall palace of the Four Heavenly Kings with its supreme
abundance store of jewels or
and stay at the palace of the sun and moon, this seeing completely pervades the
lands of the Saha world. Upon returning to this sublime lecture hall the seeing sublime abode, I only observes see the
monastic grounds and once inside in the pure central hall, it I only sees see the eaves and
corridors.
"World Honored One, that is how the seeing is. At first its substance pervaded
everywhere throughout the one realm, but now in the midst of this room it fills
one room only. Does the seeing shrink from great to small, or do the walls and
eaves press in and cut it off? Now I do not know where the meaning of in this lies
and hope the Buddha will extend let fall his vast compassion and proclaim it for me
thoroughly."
The Buddha told Ananda, "All the aspects of everything in the world, such as
big and small, inside and outside, amount to, are classed as the dust before you. Do. You
should not say the seeing stretches and shrinks.
"Consider the example of a square container in which a square of emptiness is
seen. I ask you further: is the square emptiness that is seen in the square
container a fixed square shape, or is it not fixed as a square shape?
"If it is a fixed square shape, when it is switched to a round container the
emptiness would not be round. If it is not a fixed shape, then when it is in
the square container it should not be a square-shaped emptiness.
"You say you do not know where the meaning lies. The nature of the meaning being thus is
thus; how can you speak of its location?
"Ananda, if you now wished there to be neither squareness nor roundness, you
would only need to remove take the container away. The essential substance of emptiness has no
shape, and so do you should not say that you would also have to
remove take the shape
away from the emptiness.
"If, as you suggest ask, your seeing shrinks and becomes small when you enter a room,
then when you look up at the sun shouldn't is your seeing be pulled out until it reaches the
sun's surface? If you build walls and eaves which can press in and cut off your
seeing, then why if then is there no evidence of a joining when you were to drill a small hole, wouldn't there be
evidence of the seeing reconnecting? And so hole?
Therefore, that idea is not feasible incorrect.
"From beginningless time until now, all living beings have mistaken themselves
for phenomena things and, having lost sight of their the original mind, are influenced turned around by phenomena things.
That is why they contemplate bigness and end up having smallness in the scope midst of
their observations defined by boundaries large and small all this.
"If you can
influence phenomena turn things around, then you are the same as the Tathagata Thus Come One.
"With body and mind perfect and bright, you are your own an unmoving Way-place place of the Way.
"The tip of a single fine hair can completely contain the lands of the ten
directions." Ananda said to the Buddha, "World Honored One, if this
seeing-essence is indeed my wonderful nature, my wonderful nature should no be right is now in
front of me. If the seeing being is truly me, what, then, are my present body and
mind? Yet it is my body and mind which make distinctions whereas the seeing
does not make distinctions and does not discern my body.
"If it were is really my mind which caused causes me to see now, then the seeing-nature would is
actually be me, and my the body would is not be me.
"How would that differ is this different from the question the Tathagata Thus Come One asked about
phenomena things
being able to see me? I only hope the Buddha will extend let fall his great compassion
and explain for those who have not yet awakened."
The Buddha told Ananda, "What you have just now said--that said that the seeing is in front
of you--is you is actually not the case.
"If it were actually in front of you, it would be something you could would actually
see, and then the seeing-essence would have a location. There would have to. It wouldn't be some that
there is no evidence of it.
"Now as you sit in the Jeta Grove you look about everywhere at the grove, the pond
ponds, the halls, up at, as far as the sun and moon,
and at, with the Ganges River before you.
Now, before my lion's seat, point out these various appearances: what is dark
is the groves, what is bright is the sun, what is obstructing is the walls,
what is clear is emptiness, and so on including even from the grasses and trees, and to the
most minute objects finest
particle of hair. Their sizes vary, but, and since they all have appearances, all can, none
cannot be located.
"If you insist it is certain that your seeing is in front of you, then with your hand you
should be able to with certainty point it out what is the
seeing? seeing is. Ananda, if emptiness were is the
seeing, then how can it remain empty since it had has already become your seeing, what would have become of emptiness? seeing?
If phenomena
were a thing is the seeing, how can it be external to you as an object, since they had it
has already become the seeing, what would
have become of phenomena? your seeing?
"You should be able to can cut through and peel away the myriad appearances to the finest degree and thereby
in order to distinguish and bring forth the essential brightness and pure
wonder of the source of seeing, pointing it out and showing it to me from among
all these things, so that it is perfectly clear beyond any doubt."
Ananda said, "From where I am now in this many-storied lecture hall,
reaching to, as far as
the distant Ganges River and the sun and moon overhead, all that I might raise
my hand to point to, all that I indulge my eyes in seeing, all, are phenomena; all things; they
are not the seeing. World Honored One, it is as the Buddha has said: said. Not to mention someone like me merely
myself, who am a
Hearer shravaka of the first stage who still has outflows, but even
Bodhisattvas cannot break open and reveal, among the myriad appearances which
are before them, an essence of seeing which has a special nature of its
own self-nature apart
from all phenomena things." The Buddha said, "So it is, so it is."
The Buddha further said further to Ananda, "It is as you have said. There is no
seeing-essence that would have a nature of its own apart from all
phenomena can to be found existing separately among all the things. Therefore,
all the phenomena things you point to are
phenomena things, and none of them is the seeing. "Now I will
tell you
something else: as you: you and the Tathagata Thus Come One sit here in the Jeta Grove and look again at the
groves and gardens, up to, as far as the sun and moon, and at all the various
different appearances, having determined, and it is certain that the seeing-essence is not among anything
whatever you might point to. I now advise. You to can go ahead and discover reveal what, among all these phenomena things, is
not your seeing."
Ananda said, "As, "I look see clearly all over this Jeta Grove, and I do not know what in
the midst of it is not my seeing. Why is that?.
"Why? If trees were are not the seeing, why would do I see trees? If trees were are the seeing,
then how
could they also be what becomes of trees? The same is true of everything up to and including
emptiness: if emptiness were is not the seeing, why would do I see emptiness? If emptiness were
is the seeing, then how could it also be what becomes of emptiness? "As I consider it again and explore
reveal the subtlest aspects of the myriad appearances, none is not my seeing."
The Buddha said, "So it is, so it is."
Then all in the great assembly who had not reached the stage beyond study were
stunned upon hearing these words of the Buddha, and could not make heads perceive where
the meaning began or tails of it all ended. They were agitated and taken aback at the same
time, having lost their bearings what they had adhered to.
The Tathagata Thus Come One, knowing they were anxious and upset uneasy in spirit, let empathy pity
rise in his heart as he consoled Ananda and everyone in the great assembly.
"Good people, what the unsurpassed Dharma King says is true and real. He says it just speaks
things as
it is they are. He never deceives anyone; does not deceive. He never lies does not lie. He is not like Maskari
Goshaliputra advocating with his four kinds of non-dying, spouting theories that are deceptive and
confusing theories. You should consider this carefully and do not
be embarrassed to ask about attentively. It is no disgrace to pity or
to implore."
Then Dharma Prince Manjushri, feeling sorry for, son of the fourfold assembly Dharma King, took pity on the four assemblies, rose
from his seat in the midst of the great assembly, bowed at the Buddha's feet,
placed his palms together respectfully, and said to the Buddha, "World Honored
One, the great assembly has not awakened to the principle of the Tathagata's Thus Come
One's two-fold disclosure of the essence of seeing as being both form and
emptiness and as being neither of them.
"World Honored One, if conditioned forms the causal form, emptiness and other phenomena mentioned
above were the seeing, there should be an indication of them; its distance; and if
they were not the seeing, there should be nothing there visible to be seen. Now we do
not know what is meant, and this is why we are alarmed and concerned. Yet.
"It is not that our good roots from former lives are not deficient. We only hope
the Tathagata Thus Come One will have the great compassion to reveal exactly what all the
things are and what the seeing-essence is. Among. Is it that there is no question of
`is' or `is not' in all of those, what exists and what
doesn't? this?"
The Buddha told Manjushri and the great assembly, "To the Tathagatas Thus Come Ones and
the great Bodhisattvas of the ten directions, who dwell in this samadhi, seeing
and the conditions of seeing, as well as thoughts
regarding seeing the characteristics of thought, are
like flowers in space--fundamentally space fundamentally non-existent.
"This seeing and its conditions are originally the wonderful pure bright
substance of Bodhi. How could can one inquire into
its existence or non-existence? speak of `is' and `is not'?
"Manjushri, I now ask you: Could take yourself as an example, Manjushri. Is there
be
still another Manjushri? Is there a Manjushri besides you? Or would that who is and a Manjushri not be you?
"No who is
not?"
"So it is, World Honored One: I would be the real am truly Manjushri. There couldn't
be any other is no Manjushri. Why not? who
`is.' Why? If there were still another one Manjushri who `is' Manjushri, there
would be two Manjushris. But as it is not that now I could am not be that
non-existent Manjushri. Actually. In fact,
neither of the two concepts
`existent'or `non-existent' applies characteristics `is' and `is not' exist."
The Buddha said, "That, "This is how not only the case with the seeing, the basic
substance of wonderful Bodhi
is in terms of, but also with emptiness and mundane objects.
"They are basically
misnomers for the projections or manifestations of the wonderful
brightness of unsurpassed Bodhi, the pure, perfect, true mind. Our misconception turns them into. They are falsely
taken to be form and emptiness, as well as hearing and seeing. They are like.
"Just as with the second moon: does that which one `is' the moon exist or not? and which `is not' the
moon? Manjushri, there is only one true moon, and within it there is not a moon
that leaves no room for questioning its existence `is' or
non-existence a moon that `is not.'
"Therefore, your current contemplating of, now as you contemplate the seeing and the mundane objects and things together,
all the many observations that entails things you disclose are all called false thoughts. You cannot transcend existence
`is' and non-existence while
caught up in `is not' from within them. Only.
"With the true essence, the wonderful enlightened bright nature is, you can get
beyond pointing trying to point out or not pointing point out."
Ananda said to the Buddha, "World Honored One, it is truly as the Dharma King
has said: the condition of enlightenment pervades the ten
directions. It is directions: clear,
everlasting, and eternal its by nature is neither produced nor extinguished. How does it
differ, then, from the Elder Brahmin first brahma Kapila's teaching of the mysterious truth `profound truth'
or from the teaching of the
ash-smeared ascetics who throw ashes on themselves or from the
other externalist sects that say there is a true self `real self' which pervades the ten
directions?
"Also, in the past, the World Honored One gave a lengthy lecture on this topic at Mount Lanka
explaining the principle thoroughly for the sake of Great Wisdom Bodhisattva
and others:
`Those externalist `Externalist sects always speak of spontaneity. I speak of causes
and conditions which is an entirely different frame of
reference principle.'
"Now as I contemplate original the nature of enlightenment in its
natural state as being spontaneous, as neither
produced nor extinguished, and as apart from all empty falseness and inversion,
it seems to have nothing to do with your causes and conditions or the
spontaneity advocated by others. Would you please enlighten us on this point so
lest we can avoid
joining those of should fall into deviant views paths, thus enabling us to obtain the true
mind, the bright nature of wonderful enlightenment?"
The Buddha told Ananda, "Now I have instructed you with such expedients in
order to tell you the truth, yet you do not awaken to it but mistake what I describe it for
spontaneity.
"Ananda, if it definitely were spontaneous, you should be able to distinguish
the substance of the spontaneity.
"Now you investigate look into the wonderful bright seeing. What is its spontaneous aspect? Is self? Does the
seeing take bright light as its spontaneous aspect?
Is self? Does it take darkness as its spontaneous aspect? Is self? Does
it take emptiness as its spontaneous
aspect? Are self? Does it take solid objects as its spontaneous aspect? self?
"Ananda, if its
spontaneous aspect consisted of self consists in light, you should not see darkness.
Or. Moreover,
if its spontaneous aspect were it takes emptiness as the substance of its self, you should not see solid
objects. Continuing in the same way, if its spontaneous aspect were it takes all dark appearances as its
self, then when confronted with it is light, the seeing-nature should be is cut off and extinguished, so,
and how could can you see light?"
Ananda said, "I am certain that the nature of this wonderful seeing definitely does is not
seem to be
spontaneous. And so. Now I propose discern that it is produced from causes and conditions. But
I am do not totally yet have it clear about this in my mind. I now ask the Tathagata whether Thus Come One how this
idea is consistent consonant with the nature of causes and conditions."
The Buddha said, "You say the nature of seeing it is causes and conditions. I ask you about that: again: because
you are now seeing, the seeing-nature manifests. Does this seeing exist. Is it because of light? Does light that
the seeing exists? Is it exist because of darkness? Does darkness that the seeing exists? Is it exist
because of emptiness? Does emptiness that the seeing exists? Is it exist because of solid objects? objects
that the seeing exists?
"Ananda, if light is the cause that brings about seeing it into existence, you should not see darkness, and if
it exists because of darkness is the
cause that brings about seeing, you should not see light. It is the same
question applies to with
emptiness and solid objects.
"Moreover, Ananda, does the seeing derive from the condition of there being light? Does the
seeing derive from the condition of there being darkness? Does the seeing derive from the
condition of there being emptiness? Does the seeing derive from the condition of there being solid
objects?
"Ananda, if it existed exists because there is of the condition of emptiness, you should not see
solid objects. If it exists because of there are the condition of solid objects, you
should not see emptiness: it would be is the same with light or and darkness as it
would be with emptiness or solid objects.
"Thus you should know that the essential, enlightened wonderful brightness is
due to neither causes nor conditions nor does and it does not arise spontaneously. Nor.
"It is not that which is not spontaneous. It the negation of spontaneity is not that it is neither a
negation not; nor the denial of a negation. All dharmas are defined as
being devoid of is it
that it is not not. It is not that which `is' or `is not.'
"Any attributes dharma is that which is apart from all characteristics.
"Now in the midst of them dharmas, how can you use your mind to make distinctions
that are based on clever debate worldly sophistries, terms, and
technical jargon? To do characteristics? That is like
grasping at empty space: space with your hand: you only
end up succeed in tiring yourself
out. How could empty space possibly yield to your grasp?"
Ananda said to the Buddha, "If the nature of the wonderful enlightenment has
neither causes nor conditions, then why does the World Honored One always tell
the bhikshus that the nature of seeing derives from the four conditions of
emptiness, brightness, the mind, and the eyes? What does that mean?"
The Buddha said, "Ananda, what I have spoken said about all the worldly causes and
conditions in the mundane sense does not describe has nothing to do with the primary meaning.
"Ananda, I ask you again: people in the world say, `I can see.' What is that `seeing'? And meant
by seeing? What is `not seeing'? not seeing?" Ananda said, "Due to the light of the sun, the
moon, and lamps is the cause
that allows, people in the world to can see all kinds of appearances: that is
called seeing. Without. If it were not for these three kinds of light, they would not be
able to see."
"Ananda, if you say it is called `not seeing' when there is no seeing in the absence of light, then, you should not
see darkness. If in fact you do see darkness, which is
just none other than the lack
of light, how can you say there is no an absence of seeing?
"Ananda, if, when it is dark, you call that it `not seeing' because you do not see
light, then since it is now light and you do not see the characteristic of
darkness, that, it should also be called `not seeing.' Thus, both aspects, the two characteristics
would both be called `not seeing.' "Although these two
aspects counteract each other characteristics replace
one another, your seeing-nature does not lapse for an instant. Thus you should can
know that there is seeing continues in both cases. How, then, can you say there is no
seeing?
"Therefore, Ananda, you should know that when you see light, the seeing is not
the light. When you see darkness, the seeing is not the darkness. When you see
emptiness, the seeing is not the emptiness. When you see solid objects, the
seeing is not the solid objects. And
by extention of.
"Having realized these four facts meanings, you should also know that when you see
your seeing, the seeing is not that the seeing to be seen. Since the former seeing
is beyond the latter, the latter cannot reach it. Such. That being the case, how can
you describe it as being due say that your absolute intuitive perception has something to do with causes
and conditions or spontaneity or that it has something to do with mixing and
uniting?
"You narrow-minded Sound Hearers are so inferior and ignorant that you are
unable to penetrate through to the purity of ultimate the characteristic of reality. Now
I will continue to instruct teach you. You should consider it well what is
said, and do not become weary or
negligent on the wonderful road to Bodhi."
Ananda said to the Buddha, "World Honored One, we have, it is still not
understood clear in my mind
what the Buddha, the World Honored One, has explained for me and for others
like me about causes and conditions, spontaneity, the attributes characteristic of mixing
and uniting, and the absence of mixing and uniting. And now to hear further
that the to see seeing that can be seen is not the seeing adds yet another layer of confusion.
"Humbly, I hope that with your vast compassion you will bestow upon us the
great wisdom-eye so as to show us the bright pure enlightened mind." After
saying this he wept, made obeisance, and waited to receive the sacred holy
instruction.
Then the World Honored One, out of pity for Ananda and the great assembly,
began to explain extensively the wonderful path of cultivation for of all samadhis
of the Great Dharani. And.
He said to Ananda, "Although you have a keen strong memory, it only benefits your extensive
wide learning. But your mind has not yet understood the subtle secret
contemplation and illumination of shamatha. Listen attentively now as I explain
it for you in detail.
"And may this explanation cause all those of the future who have outflows to
obtain the fruition of Bodhi. "Ananda, all living beings turn in on the cycle wheel of
rebirth in this world because of two upside-down discriminating false views.
Wherever these views arise, they cause one to revolve, revolution through the cycle in accord
with their corresponding of appropriate karma
occurs.
"What are the two views? The first consists of the false view based on living
beings' individual karma. The second consists of the false view based on living
beings' collective karma share.
"What is meant by false views based on individual karma? Ananda, take
for example someone, it is like a
person in the world who has red cataracts on his eyes so that at night he alone
sees around the lamp a circular reflection composed of layers of five colors.
"What do you think? Are the colors that compose Is the circle of light that appears around the lamp at
night created by the lamp lamp's colors, or
are they created by is it the seeing? seeing's colors?
"Ananda, if it is the lamp's colors were created by
the lamp, why is it that someone without the disease
does not see the same thing, and only the one who is diseased sees the circular
reflection? If it is the seeing's colors were created by the seeing, then the seeing would have has already become
colored; what, then, should, is the circular reflection
that the diseased person sees to be
called?
"Moreover, Ananda, if the circular reflection were a thing is in itself a thing apart from
the lamp, then it should would be seen around the folding screen, the curtain, the
table, and the mats. On the other hand. If it had has nothing to do with the seeing, the eyes, it should not see it. So be
seen by the eyes. Why does is it that the man person with cataracts
see sees the circular
reflections with his eyes?
"Therefore, you should know that in fact the colors originate come from the lamp, and the disease of
the
diseased seeing brings about the reflection. Both the circular reflection and
the faulty seeing are the result of the cataract. But that which sees the
diseased film is not sick. Thus you should not say that the
cause it is the lamp or the
seeing or that it is neither the lamp nor the seeing.
Consider.
"It is like a second moon often seen when one presses on one's eye while
looking up into the example of which sky. It is neither substantial nor a reflection.
This is because the double image of the moon it
is merely a result of
applying an illusory vision caused by the pressure exerted on the eyeball one's eye. Hence, a
wise person would should not try
to aruge-spelling? say that the second moon either has or doesn't have is a form or that not a form. Nor is
it correct to say that the illusory second moon is apart from the seeing or not
apart from the seeing.
"It is the same is true in this case: with the illusion is created by the diseased eyes. You cannot say
it originates is from the lamp or from the seeing: even less can it be said not to originate be from
the lamp or the seeing.
"What is meant by the false view of the collective karma? share? Ananda, in
Jambudvipa, besides the waters of the great seas, there is level land that
forms some three thousand continents. East and west, throughout the entire
expanse of the great continent, there are twenty-three hundred large countries.
In the other, smaller continents in the seas there may be two or three hundred
countries, or perhaps one or two, or perhaps thirty, forty, or fifty.
"Ananda, suppose that among them there is one small continent where there are
only two countries. The people of just one of the countries collectively together experience
evil conditions. On that small continent, all the people of that country see
all kinds of inauspicious omens things: perhaps they see two suns, perhaps they see
two moons ,perhaps they see the moon with circles of, or a dark haze, or girdle-ornaments around them(white vapor around it, or half around
it ); or comets with long rays them; or
comets with short rays, moving (or
"flying")stars, shooting stars, `ears' on the sun or moon, (evil haze
above the sun, or evil haze besides the sun), (morning), rainbows, secondary (evening)
rainbows, and various other evil signs.
"Only the people in that country see them. The living beings in the other
country never from the first do not see or hear anything unusual.
"Ananda, I will now summarize go back and compare forth comparing these two cases matters for you, to
make both of them clear.
"Ananda, let us examine, in the case of the living being's false view involving of individual karma by
which he saw sees the appearance of a circular reflection around the lamp. Although this, the
appearance
seemed seems to be real, but in the end, what was is seen came about comes into being
because of the cataracts on his the eyes.
"The cataracts are the result of the weariness of the seeing rather than the
products of form. However, what, the essence of seeing which perceives the cataracts
is free from all diseases and defects. By the same token. For example, you now use your eyes to
look at the mountains, the rivers, the countries, and all the living beings: and beings.
They are all brought about by the disease of your seeing contracted since time
without beginning.
"Seeing and the conditions of seeing seem to reveal manifest what is before you.
Originally our my enlightenment is bright. The cataracts influence the seeing and its conditions, so arise from the
cataracts. Realize that what is perceived by the seeing is
affected by the cataracts. But no cataract affects arises from the perception and cataracts: the conditions enlightened
condition of our fundamentally the basically enlightened bright mind. The
perception has no cataracts.
"That perceives which is aware of the cataracts faulty awareness is a perception not affected
by the cataracts. That diseased. It is the true
perception of seeing. Why name it
other things like awareness. How can you continue to speak of feeling, hearing,
knowing, and seeing? T herefore
"Therefore, you now see me and yourself and the world and all the ten kinds of
living beings because of a disease in the seeing. What perceives is aware of the disease
is not diseased.
"The nature of true essential seeing by nature has no disease. Therefore it is not called what
we normally call seeing.
"Ananda, let us compare the false views of those living beings' collective karma
share with the false views of the individual karma of one person.
"The individual person with the diseased eyes can be likened to is the same as the people of that
one country. He sees circular reflections erroneously brought about by a
disease of the seeing. The beings with a collective share see inauspicious
things. In the midst of their karma of identical views arise pestilence and
evils.
"Both are produced from a beginningless falsity of in the seeing. It is the same
in the three thousand continents of Jambudvipa, throughout the four great seas
and in the Saha World and on through throughout the ten directions. All countries that
have outflows and all living beings are the enlightened bright wonderful mind
without outflows. Seeing, hearing, awareness, and
knowing are an illusory falseness brought about by. Because of the disease and its false, diseased conditions. Mixing and uniting with that brings about a are seen,
heard, felt, and known, they mix and unite in false birth;
mixing birth, mix and uniting with that creates a unite in
false death.
"If you can leave far behind all conditions which mix and unite as
well as and those which
do not mix and unite, then you can also extinguish and cast out the causes of
birth and death, and obtain perfect Bodhi, the nature of which is neither
produced nor extinguished. That. It is the pure clear basic mind, the eternal everlasting
fundamental enlightenment.
"Ananda, although you have already realized that the wonderful wonderfully bright
fundamental basic
enlightenment is does not orginated by nature come from causes and conditions nor and is it
originated not by spontaneity
nature spontaneous, you have not yet understood that the enlightened source
of enlightenment does not originate is
produced neither from mixing and uniting or nor from a lack of mixing and uniting.
"Ananda, now I will once again make use of the mundane objects before you to
question you. You now hold that false thoughts mix and unite with the causes
and conditions of everything in the world, and you wonder if the whether certification
to Bodhi mind one realizes might arise from mixing and uniting. To follow that line of thinking.
"Accordingly, right now, does the wonderful pure seeing-essence seeingessence mix with light,
does it mix with darkness, does it mix with penetration emptiness or does it mix with
obstructions? solid
objects? If it mixed mixes with light, then when you looked, look further at the light: what place there in
the light,
when light appeared before you, at what point would it mix is combined with your the seeing? Given that seeing has certain attributes, what would If you can distinguish the
altered shape
characteristic of such a mixture be? seeing, what does it look like in combination?
"If that mixture were it is not the seeing, how could can you see the light? If it were is the seeing, how could
can the seeing see itself?
"If you insist it is certain that the seeing is complete, what room would will there be for it
to mix with the light? And If the light were is complete in itself, it could not cannot unite and mix with
the seeing.
"If seeing were is different from light, then,
when mixed together both its quality the nature and the light would lose
their identity when they combine. Since the mixture would result combination results in the loss of
the light and the quality of seeing, the proposal that the seeing-essence nature, it is meaningless to say it mixes with light doesn't hold. The
same principle applies to its mixing with darkness, with penetration emptiness, or with all kinds of
solid objects.
"Moreover, Ananda, as you are right now, once again, does the wonderful pure
seeing-essence unite with light, does it unite with darkness, does it unite
with penetration emptiness, or does it unite with solid objects?
"If it united unites with light, then when darkness came and comes the
attributes characteristic of light ceased to be
is extinguished, how could will you be able to see darkness, since the seeing would does
not be united unite with darkness? If you could do see darkness and yet at the same that time there was is
no union with darkness, but rather a union with light, then you should would not be able to see have
seen light. Since you
could would not be seeing have seen light, then, why is it that, when your seeing comes
in contact there is
union with light, you are able to know clearly that it recognizes is light and not
darkness?
"The same
would be is true of its union with darkness, with penetration emptiness, or with
any kind of solid object
objects."
Ananda said to the Buddha, "World Honored One, as I consider it, the source of
this wonderful enlightenment does not mix or unite with any conditioned mundane objects
object or with mental the mind's speculation. Is that the case?"
The Buddha said, "Now you want to say further that the enlightened nature is neither mixes
mixed nor unites united. So now I ask you further: as to this wonderful
seeing-essence's neither mixing nor uniting, does it not mix with light? Does
it not mix with darkness? Does it not mix with
penetration? emptiness? Does it not mix with
solid objects?
"If it does not mix with light, then there should be a boundary between seeing and light there must be a
boundary.
"Examine it closely:
At further: what point place is there light? At What point place is there seeing? Where are the
boundaries of the seeing and the light?
"Ananda, if there were is no seeing within the boundaries of light, then there would be is no
contact between them, and clearly one would not know what where the attributes characteristic
of light were is. Then how could its boundaries be defined? realized?
"As to its not mixing with darkness, with penetration emptiness, or with any kind of solid
object objects, the
principle would be is the same.
"Moreover, as to the wonderful seeing essence's neither mixing nor uniting,
does it not unite with light? Does it not unite with darkness? Does it not
unite with penetration? emptiness? Does it not unite with solid objects?
"If it did does not unite with light, then the seeing and the light would be are at odds
with each other by their nature, as are the ear and the light, which do not come in
contact.
"Since the seeing would does not know what where the attributes characteristic of light were is, how could can
it determine clearly whether there is union? "As to its not uniting with
darkness, with penetration emptiness, or with any kind of solid object objects, the principle
would be is the same.
"Ananda, you have not yet understood that all the defiling objects that appear,
all the illusory, ephemeral phenomena characteristics, spring up in the very spot where
they also come to an end. Their phenomena aspects. They are
illusory and false what is called `illusory falseness.' But
their nature is in truth the bright substance of wonderful enlightenment.
"Thus it is throughout, up to the five skandhas and the six entrances, to the
twelve places and the eighteen realms; the union and mixture of various causes
and conditions account for their illusory and false existence, and the
separation and dispersion of the causes and conditions result in their illusory
and false extinction.
"Who would have thought that production and, extinction, coming, and going are
fundamentally the eternal everlasting, wonderful light of the Tathagata Treasury of the Thus Come
One, the unmoving, all-pervading, all pervading perfection, the wonderful nature of true
suchness! If within the true and eternal nature one seeks coming and going,
confusion and enlightenment, or birth and death, one will never find them, there is nothing that can be
obtained.
"Ananda, why do I say that the five skandhas are basically the wonderful nature
of true suchness, the Treasury of the Tathagata? Thus Come One?
"Ananda, suppose, consider this example: when a person with who has pure clear vision were to gaze eyes looks at
clear, bright space. His gaze would perceive only emptiness, he sees nothing but clear emptiness devoid of
anything else. Then if, and he is quite
certain that person nothing exists within it. "If, for no particular apparent reason fixed, the person
does not move his
gaze eyes, the staring would will cause fatigue. Thus in empty space, and then of his own
accord, he would will see illusory strange flowers in space and other illusory and disordered unreal appearances that
are wild and disordered.
"You should be aware know that it is the same with the form skandha is like that of form.
"Ananda, those illusory, the strange flowers did not originate come neither from space emptiness nor did
they come from the eyes. In fact.
"The reason for this, Ananda, is that if they came form space,
coming the flowers were to come from there
emptiness, they should also would return to and enter space. But emptiness. If
objects were to enter there is a coming out and leave it a going
in, the space would not be empty. And. If
space was emptiness were not empty, then there would be no room for it to could
not contain the
flowers that might appear appearance of the arisal and disappear extinction of the flowers, just as
Ananda's body cannot contain another Ananda.
"If the flowers came were to come from the eyes, coming from
them, they should also would return to the eyes.
"If the image nature of the flowers
originated in were to come from the eyes, then they themselves should have vision, it would be endowed
with the faculty of seeing. If
they had vision it could see, then when they went out to it left the eyes it
would become flowers in space, they should be able to
turn around, and when it returned it should see the person's eyes. If they didn't have vision
it did not see, then in going out, they when it left the eyes it would obscure space emptiness, and in returning they when
it returned, it would obscure the eyes. But.
"Moreover, when the person saw you see the flowers, his, your eyes should not have been be obscured. But on the contrary, isn't. So why
is it when we
see clear space that our vision is the eyes are said to be clear? From this `pure and bright' when they see clear
emptiness?
"Therefore, you should understand know that the form skandha of form is empty and false.
Fundamentally its nature cannot be attributed to either,
because it neither depends on causes and conditions or spontaneity for existence nor is
spontaneous in nature.
"Ananda, suppose, consider the example of a person's person whose hands and feet were are relaxed and his
at ease and whose entire body was is in balance and harmony. He was is unaware of his life-processes to the point
that he experienced neither pain nor pleasure. Then
life processes, because there is nothing agreeable or disagreeable in his
nature. However, for no particular some unknown reason that, the person might rub rubs his two hands
together creating the illusory
sensation of friction in emptiness, and sensations of roughness, smoothness, cold, and
warmth, and other
sensations seem to arise from nowhere between his palms.
"You should be aware know that it is the same with the feeling skandha is like that of feeling.
"Ananda, that imaginary, all this illusory contact did does not originate in the surrounding
air come from emptiness, nor did does it originate in
come from the palms. In fact hands.
"The reason for this, Ananda, is that if it had come came from the air emptiness, then since the it
could make contact affected with the palms, why didn't wouldn't it
affect the rest of make contact with the body? Nor
It should the air select not be that emptiness chooses what it comes in contact with.
"If the sensation it came from the palms, there would, it could be
no need to rub readily felt without waiting for the
two palms together to experience it. Besides be joined.
"What is more, if it
came were to come from the palms, then the palms would experience it when joined, but know
when they were not joined. When they separated, the sense of contact should would return into the
palms. And in that case, the
arms, the wrists, the bones, and the marrow should, and you also should be aware of its
the course of its entry. If you insist that the mind
would. "It should also be aware of is leaving and entering, then perceived by the contact mind because it
would be a
thing behave like something coming in itself that came and went in going out of the body. In that case,
what need would there be to wait for put the two palms to be joined together to experience it and identify it
as contact? From this what is
called `contact?'
"Therefore, you should understand know that the feeling skandha of feeling is empty and false. Fundamentally its nature cannot be atttributed to
either,
because it neither depends on causes andconditions or spontaneity and conditions for existence nor is
spontaneous in nature. "Ananda, suppose, consider the example of a person's person whose mouth watered
waters at the mention of sour plums, or the soles of his whose feet tingled tingle when he thought
thinks about walking along a precipice.
"You should be aware know that it is the same with the thinking skandha is
like that of thinking.
"Ananda, you should know that the mouth's watering of the mouth caused by the mention
of the plums does not originate come from the plums, nor does it originate in come from the mouth.
In fact.
"The reason for this, Ananda, is that if the mouths' watering came it were produced from the plums, the
plums should speak for themselves, why wait for someone to mention them? If it
came from the mouth, the mouth itself should hear, so, and what need would there be
to wait for the ear's perception? ear? If the ear alone heard, then why doesn't it produce the saliva? water come
out of the ear?
"Thinking about walking along a precipice can be is explained in the same way. From this.
"Therefore, you should understand know that the thinking skandha of thinking is empty and false.
Fundamentally its nature cannot be attributed to either,
since it neither depends upon causes and conditions or spontaneity for existence, nor is
spontaneous in nature.
"Ananda, suppose, consider, for example, a swift rapids had whose waves that follow upon one
another in orderly succession, the ones behind never overtaking the ones in
front.
"You should be aware know that it is the same with the activity skandha is like that of activity.
"Ananda, that flowing, thus the nature of the flow does not arise because of emptiness, nor
does it come into being existence because of the water. It is not identical to the nature of
water, and yet it is not separate from either the emptiness or the water. In
fact.
"The reason for this, Ananda, is that if the flow it arose because of emptiness, then
the inexhaustible emptiness throughout the ten directions would become an
unending
inexhaustible flow, and all the worlds would inevitably be drowned.
"If the swift rapids existed because of water, then they their nature would have to differ
from that of water and the location and attributes characteristics of their its existence should would
be apparent. "If the rapids their nature were identical to simply that of water, then when the
rapids disappeared and they became
still and clear, the they would no longer be made up of water should also
disappear.
"Suppose the rapids it were to separate from both the emptiness and the water. But water: there isn't anything beyond
outside of emptiness, and without outside of water there couldn't be isn't any flow. From this. "Therefore,
you should understand know that the activity skandha of activity is empty and false. Fundamentally its nature
cannot be attributed to either, since it
neither depends upon causes and conditions or spontaneity for existence nor is spontaneous in
nature.
"Ananda, suppose, consider, for example, a man picked who picks up a kalavinka pitcher and
stops up its two holes, lifted. He lifts up the pitcher filled with emptiness and,
walking some thousand miles li away, presented, presents it to another country. You should be
aware know
that the consciousness skandha of consciousness is like that the same way.
"Thus, Ananda, that
emptiness did, the space does not originate in come from one place, nor did does it go to
another. In
fact.
"The reason for this, Ananda, is that if the emptiness it were to come from one another place,
then when the stored-up stored up emptiness in the pitcher was carried went elsewhere there
should would be
less emptiness in the place where the pitcher originally was.
And originally.
"If it were to enter the other region this region: when the holes were unplugged and the pitcher
was turned over, one would see emptiness
emerge. From this come out. "Therefore, you should understand know
that the feeling skandha of consciousness is empty and false. Fundamentally its nature cannot be attributed to
either, since it neither depends
upon causes and conditions or spontaneity.
"Furthermore for existence nor is spontaneous in nature.
"Moreover, Ananda, why do I say that the six entrances are
basically have their origin in the
wonderful nature of true suchness, the Treasury of the
Tathagata? Thus Come One?
"Ananda, although the eyes' eye's staring causes fatigue, both, the eye and the fatigue
originate in Bodhi. Staring gives rise to the attributes characteristic of the fatigue
come from the staring.
"Because a sense of seeing is stimulated in the midst of the two false,
defiling attributes objects of light and dark, a sense of seeing is stimulated which in turn draws in
those two, defiling attributes. That appearances are taken in; this is
called the ability to see nature of seeing. Apart from these the two defiling attributes objects of light and
dark, this seeing is ultimately without substance. In fact.
"Thus, Ananda, you should know that seeing does not originate come from light or dark,
nor does it come forth from the sense organ, nor is it produced from emptiness. Why not?.
"Why? If it originated came from light, then it would be extinguished when there was darkness it is dark, and
you would not see darkness. If it came from darkness, then it would be
extinguished when there was it is light, and you would not see light. If the
essence of seeing. "Suppose it came
from the sense organ, which is obviously devoid of light and dark, then in that case, basically no dark: a nature of
seeing could take
place. If such as this would have no self-nature.
"Suppose it came forth from emptiness, then looking ahead. When it would see looks in front of you, it sees
the shapes of mundane phenomena; looking back the defiling dust; turning around, it should would see the eye
itself your sense organ.
Moreover, if it were emptiness itself did the seeing which sees, what connection would that
have to do with your eye? From this entrance? "Therefore, you should understand know that the
eye-entrance eye entrance is
empty and false. Fundamentally its nature cannot be
attributed to either, since it neither depends upon causes and conditions or spontaneity for
existence nor is spontaneous in nature.
"Ananda, suppose, consider, for example, a person who suddenly stops up his ears with his
two fingers. Because the sense organ of hearing has become fatigued, he hears, a sound is
heard in his head. However, both the ear ears and its the fatigue originate in Bodhi.
Monotony will produce the attribute characteristic of fatigue comes from the monotony.
"Because of the two
false defiling attributes of motion and stillness a sense of hearing is stimulated which in turn draws in those the midst of the two false,
defiling attributes.
That objects of movement and stillness, defiling appearances are taken in;
this is called the ability to hear nature of hearing. Apart from the two defiling
attributes objects of motion
movement and stillness, this hearing is ultimately without substance. In fact.
"Thus, Ananda, you should know that hearing does not
originate come from motion movement and
stillness; nor does it come from the sense organ, nor is it produced from
emptiness. Why not?.
"Why? If it came from stillness, it would be extinguished when there was motion is
movement, and you would not hear motion movement. If it came from motion movement, then it
would be extinguished when there was is stillness, and you would not be aware of
the stillness. If the
capacity to hear.
"Suppose it came from the sense organ, which is obviously devoid of motion movement
and stillness, then in that case basically the stillness: a nature of hearing such as this would
not have a no self nature of its own.
"Suppose it came from emptiness, then emptiness: emptiness would then become hearing and would
no longer be empty emptiness. Moreover, if it were emptiness itself did the hearing which hears, what
connection would that it have to do with your ear? From this entrance?
"Therefore, you should understand know that the ear-entrance ear entrance is empty and false. Fundamentally its nature cannot be attributed to
either, since it
neither depends upon causes and conditions or spontaneity for existence, nor is spontaneous in
nature.
"Ananda, suppose, consider, for example, a person inhaled who inhales deeply through his nose.
After he has inhaled for a long time he became it becomes fatigued, and then there is a
sensation of coldness cold in the nose. Because of that sensation, there are the
distinctions of penetration and obstruction, of emptiness and actuality, and so
forth, including all fragrant and stinking vapors
are made. However, both the nose and its
the fatigue originate in Bodhi. Overexertion will produce the attribute characteristic of
fatigue comes from overexertion.
"Because a sense of smelling is stimulated in the midst of the two false,
defiling attributes objects of penetration and obstruction, a sense of
smelling is stimulated which in turn draws in those two, defiling
attributes. That appearances are taken
in; this is called the ability to smell nature of smelling. Apart from the two defiling attributes objects
of penetration and obstruction, this smelling is ultimately without substance.
"You should know that smelling does not come from penetration and obstruction,
nor does it come forth from the sense organ, nor is it produced from emptiness. Why not?.
"Why? If it came from penetration, the smelling would be extinguished when
there was is obstruction, and then how could it experience obstruction? If i t it
existed because of obstruction, then where there was is penetration there would be
no smelling; in that case, how would the awareness of fragrance, stench, and
other such sensations come into being? If the mechanism of hearing
"Suppose it came from the sense organ, which is obviously devoid of penetration
and obstruction,
then in that case basically. A nature of smelling such as this would not have a no self nature. If.
"Suppose it came from emptiness then emptiness: smelling itself should be able to would turn around and smell
your own nose. Moreover, if it were emptiness itself did the
smelling which smelled, what
connection would that it have to do with your ability to smell? From
this entrance?
"Therefore, you should understand know that the nose-entrance nose entrance is empty and false.
Fundamentally its nature cannot be attributed to either, since it
neither depends upon causes and conditions or spontaneity for existence nor is spontaneous in
nature.
"Ananda, suppose, consider, for example, a person who licks his lips with his tongue.
His excessive licking causes fatigue. If the person is sick, he, there will taste be a
bitter flavor; a person who is not sick will taste have a subtle
sweetness sweet sensation.
Sweetness and bitterness demonstrate the tongue's sense of taste. When the
organ is inactive, a sense of tastelessness prevails. However, both the tongue
and the fatigue originate in Bodhi. Stress produces the
attributes characteristic of
fatigue come from prolonged licking.
"Because the two
false defiling attributes objects of sweetness and bitterness and of, as well as
tastelessness, stimulate a sense recognition of hearing is stimulated taste which in turn draws in
those two these
defiling attributes. That sensations, it becomes what is called the ability to known as a sense of taste. Apart from
the two defiling attributes objects of sweetness and bitterness and apart from
tastelessness, the sense of taste is originally without a substance. In fact.
"Thus, Ananda, you should know that the perception of sweetness, bitterness, or,
and tastelessness does not originate come from sweetness or bitterness, nor from does it exist
because of tastelessness, nor does it arise from the sense organ, nor is it
produced from emptiness. Why not?.
"For what reason? If it came from sweetness or and bitterness, it would cease to
exist when tastelessness was experienced, so how could it recognize
tastelessness? If it arose from tastelessness, it would vanish when the flavor
of sweetness was tasted, so how could it perceive the two flavors of, sweet and
bitter?
If "Suppose it came from the tongue which is obviously devoid of the
defiling objects of sweetness and bitterness and of tastelessness, then in that case taste. An essence
of tasting such as this would not have
a no self nature. If.
"Suppose it came from emptiness, then emptiness: the sense of taste should would be experienced by
emptiness instead of by the mouth. Suppose, moreover, if, that it was emptiness
itself did the tasting which tasted; what connection would that have to do with your
tongue? From this entrance?
"Therefore, you should understand know that the tongue-entrance tongue entrance is empty and false. Fundamentally its nature cannot be attributed to
either false since
it neither depends upon causes and conditions or spontaneity for existence nor is it
spontaneous in nature.
"Ananda, suppose, consider, for example, a person were to touch who touches his warm hand with his
cold hand. If the cold were greater than is in excess of the warmth, the warm hand would will become
cold; if the warm were greater than warmth is in excess of the cold, the, his cold hand
would will become warm. That.
So the sensation of warmth and cold is felt through the contact and separation
of the two hands. Fatiguing contact results in the mingling interpenetration of warmth
and cold. However, both the body and the fatigue originate in Bodhi.
Protraction produces the attribute characteristic of fatigue comes from
protracted contact.
"Because a physical sensation is stimulated in the midst of the two false defiling attributes
objects of separation and union, a physical awareness is stimulated which in turn
draws in those two, defiling attributes. That appearances are taken in; this is
called the awareness of physical sensation. Apart from the two sets of defiling attributes objects
of separation and union, and pleasure pleasantness and pain unpleasantness, the awareness of
sensation is originally without a substance. In fact. "Thus, Ananda, you should know
that this sensation does not come from separation and union, nor does it exist
because of pleasure pleasantness and pain unpleasantness, nor does it arise from the sense
organ, nor is it produced from emptiness. Why
not?.
"For what reason? If it arose when there was union, it would disappear when
there was separation, so how could it sense the separation? The two
characteristics of pleasure pleasantness and pain would be unpleasantness are the same way. If.
"Suppose it came from the sense organ, which is obviously devoid of the four
characteristics of union, separation, pleasure, pleasantness, and pain, then in that
case basically no unpleasantness; an
awareness of physical sensation could take place. If such as this would have no self nature.
"Suppose it came from emptiness, then emptiness; the awareness of sensations would be
experienced by emptiness itself, what connection would that have to do with your
body? From this
entrance?
"Therefore you should understand know that the body-entrance body entrance is empty and false. Fundamentally its nature cannot be attributed to either, since it
neither depends upon causes and conditions or spontaneity for existence, nor is spontaneous in
nature.
"Ananda, suppose, consider, for example, a person who becomes so fatigued that he goes
to sleep. Having slept soundly, he awakens and tries to recollect what he
experienced while asleep. He recalls some things and forgets others. Thus, his
upsidedownness goes through production, dwelling, change, and extinction, which
are taken in and processed through the mind's
central system returned to a center habitually, each following the next
without ever being overtaken. That. This is called known as the ability to know mind organ or intellect. The
mind and its the fatigue are both Bodhi. Persistence produces the attributes characteristic of
fatigue come from persistent
thinking.
"The two defiling attributes objects of arising production and ending extinction stimulate a sense of
knowing which in turn grasps these inner sense data, reversing the flow of
seeing and hearing. Before the place beyond the reach
of this flow reaches the ground it is known as the
faculty of intellect.
"Apart from the two sets of defiling attributes objects of waking and sleeping and of arising
production and
ceasing extinction, the faculty of intellect is originally without
substance. In
fact.
"Thus, Ananda, you should know that the faculty of intellect does not come from
waking, sleeping, arising, production, or ceasing extinction, nor does it arise from the mind sense
organ, nor is it produced from emptiness. Why not?.
"For what reason? If it came from waking, it would disappear during sleep at the time of
sleeping, so how could it experience sleep? If it came from arising production, it
would cease to exist at the time of ceasing extinction, so how could it experience ceasing? undergo
extinction? If it came from ceasing extinction it would disappear at the time of arising
production, so how could it experience arising?
If mental awareness know about production?
"Suppose it came from the faculty of the intellect, it would
be no more than the sense organ; waking and sleeping cause only a
physical opening and closing caused by the waking
and sleep states respectively. Apart from these two movements, the
faculty of intellect would be is as insubstantial unsubstantial as flowers in space,
and in that case basically no cognition could exist. If mental
awareness, because it is
fundamentally without a self nature.
"Suppose it came from emptiness; the sense of intellect would be experienced by
emptiness instead of by the mind. Then emptiness itself should become
cognition what connection would that have to do with the mind entrance. From
this
your entrance?
"Therefore, you should understand know that the mind-entrance mind entrance is empty and false.
Fundamentally its nature cannot be attributed to either, since it
neither depends upon causes and conditions or spontaneity for existence nor is spontaneous in
nature.
"Moreover, Ananda, why do I say that the twelve places are basically the
wonderful nature of true suchness, the Treasury of the Tathagata? Thus Come One?
"Ananda, look again at the trees in the Jeta Grove and the river fountains and pools.
"What do you think: think? Do these things come into being because the forms arise are
produced and thus the eyes see them, or because the eyes produce the attributes characteristics
of form?
"Ananda, if the eyes organ of sight were to produce the
attributes characteristics of forms form,
then when the eyes looked at empty space, the
forms should nature of form would be obliterated when you see emptiness, which is
not form. Once they were it was obliterated, everything that had manifested is manifest would disappear.
Since the attributes characteristics of forms form would then be absent, who would be able to recognize
understand the nature of emptiness? The same principle applied to is true of emptiness.
"If, moreover, forms arose and, the
eyes saw them defiling objects of form were to produce the eye's seeing,
then seeing should would perish upon looking at space emptiness, which
has no is not form, and once seeing
it perished, everything would disappear and. Then who would be able to recognize either understand
emptiness or and form? From this
"Therefore, you should understand know that neither seeing nor form nor emptiness can be
located has a
location, and thus the two places of form and seeing are empty and false. Fundamentally. Their natures cannot be attributed to either
origin is not in causes and conditions or spontaneity, nor do their natures arise
spontaneously.
"Ananda, listen again to the drum being beaten in the Jeta Garden when the food
is ready. The Assembly gathers as the bell is struck. The sounds of the bell
and the drum follow one another in succession.
"What do you think: think? Do these things come into existence because the sound
arrives in comes
to the vicinity region of the ear, or because the ear's hearing
extends ear goes to the source place of the sound. Ananda, once sound?
"Again, if, Ananda, suppose that the sound
arrived in comes to the vicinity region of the ear, then that would be like.
Similarly, when I go
on alms rounds to beg for food in the city of Shravasti, I am no longer
in the Jeta Grove. And so. If the sound definitely arrived in goes to the vicinity region of Ananda's ear,
then neither Maudgalyayana nor Kashyapa would hear it,
much, and even less the twelve
hundred and fifty Shramanas who, upon hearing the sound of the bell, come to
the dining hall at the same time.
"Again, if, suppose that the ear arrived in goes to the vicinity region of the sound, that would be like. Similarly, when I
return to the Jeta Grove, I am no longer in the city of Shravasti. When you
hear the sound of the drum, your hearing would ear will already have gone to the place where
the drum was is being beaten. Thus, when the bell
pealed peals, you could will not hear that sound--even the
sound even the less those that of the elephants, horses, cattle, cows, sheep, and all the
other various sounds around you. However, without.
"If there is no coming or going, there would will be no hearing. From this, either.
"Therefore, you should understand know that neither hearing nor sound can be located has a location, and
thus the two places of hearing and sound are empty and false. Fundamentally. Their natures cannot be attributed to
either origin is
not in causes and conditions or spontaneity, nor do their natures arise spontaneously.
"Moreover, Ananda, you smell the chandana in this censer. When one particle of
this incense is lit, it can be smelled simultaneously through forty miles li around
the city of Shravasti.
"What do you think? Is this fragrance produced from the chandana wood? Is it
produced in your nose, or does it arise within emptiness? Ananda, once
"Again, if
the, Ananda, suppose this fragrance were is produced from your nose. What is said
to be produced from the nose should come forth from the nose. Your nose is not
chandana, so how can your the nose have the fragrance of chandana? When you say you
smell a fragrance, it should enter your nose.
Smelling is not defined as. For the nose emitting to emit fragrance. If is
not the meaning of smelling.
"Suppose it were is produced from within emptiness, since. The nature of emptiness is
eternal
everlasting and unchanging, and so the fragrance should be constantly eternally present.
Why.
What need should the presence of the fragrance there be contingent to rely on the burning
of the dry wood in the censer? If
"Suppose it were is produced from the wood, since. Now, the nature of this incense is such
that it gives off smoke when it is burned, then when. If the nose smelled smells it, it, the nose should be
filled with smoke, which does not happen. The smoke rises into the air, and before it has reached the
distance, how can is it that the fragrance is already be being smelled at a distance
of more than ten miles? From this forty li?
"Therefore, you should understand know that neither the fragrance, nor the nose's smelling can be located
has a location, and
thus so the two places of smelling and fragrance are empty and
false.
Fundamentally. Their natures cannot be attributed to either origin is not in causes and conditions or spontaneity, nor do their natures arise
spontaneously.
"Ananda, twice every day you take up your bowl along with the rest of the
assembly, and among what you receive may be fine-tasting foods things of supreme flavor, such as
curds, buttermilk, and clarified butter.
"What do you think? Are these flavors produced from emptiness, do they come
forth from the tongue, or does are they produced from the food produce them? Ananda, once food?
"Again, if, Ananda, suppose that the flavors came from your tongue, since you tongue; now there is
only have one tongue in your mouth. When that tongue had already tasted become the flavor
of curds, then it would not change if it encountered some dark rock candy. If.
"Suppose it did not change then it could change: that would not be said to be aware of what is called knowing tastes. Yet if.
Suppose it did change, since change: the tongue is not made up of many substances, and how could one
tongue know so many tastes? If the tastes
"Suppose it were produced from the food, since. The food does not have consciousness consciousness;
how could it know tastes? Moreover, if the food itself were to recognize them,
that would be the same as someone else eating. Then what connection would that
have with what is called your recognition of tastes? If the
tastes
"Suppose it were produced in emptiness, then. When you eat emptiness, what flavor
does it have? Suppose that emptiness had the flavor of salt. Then since your
tongue was salty, your face should would also be salty, and likewise everyone in the
world would be like fish in the sea. Since you would be constantly influenced
by salt, you would never know tastelessness. Yet. If you did not recognize
tastelessness, you could would not be aware of the saltiness, either. You would not
know anything at all. How could that be what is called taste? From this "Therefore, you
should understand know that neither the flavors nor the tongue's tasting can be located has a location; and
thus,
so the two places of tasting and flavors flavor are empty and false.
Fundamentally. Their natures cannot be attributed to either origin is
not in causes and conditions or spontaneity, nor do their natures arise spontaneously.
"Ananda, early every morning you rub your head with your hand.
"What do you think? When the there is a sensation of the rubbing occurs, what, where does the
touching? Does
ability to make contact lie? Is the head or ability in the hand do hands or is it in the touching? head?
"If the ability to
touch it were in the hand hands, then the head should would have no knowledge of it, and how
could we then say that the head was touched? be what is called touch? If it were in the head, then the hand hands
would be useless, and how could it that be said to have
touched? what is called touch?
"If each had the ability to touch it, then you, Ananda, should, would have two bodies.
"If between there were only one touch in the head and the hand only one touch took
place, then the hand and the
head would be of one substance. If they were one substance, then no touch would
be possible.
"If they were two substances, to which would the touch belong? The one that which
was capable of touch would not be the one that was touched. The one that was
touched would not be the one that was capable of touch. Nor should it be that
the touch came into being between you and emptiness. From this. "Therefore, you should understand
know that neither the sensation of touch nor the body
can be located has a location. And thus so
the two places of the body and touch are empty and false. Fundamentally. Their natures cannot be attributed to either origin is not
in causes and conditions or spontaneity, nor do their natures arise spontaneously.
"Ananda, your mind is always conditioned by the three qualities of good, bad, and
indeterminate which produce patterns of dharmas.
"Are these dharmas produced by the mind, or do they have a special place apart
from the mind?
"Ananda, if they were the mind, the dharmas would not be its defiling objects.
Since they would not be conditions of the mind, how could you say that they had
a location? If
"Suppose they were to have a special place apart form from the mind mind: then would the
dharmas themselves be able to know?
"If they had were to have a sense of knowing, they would be called a mind. Being. If they
were something other than you and yet not defiling objects, they would be someone else's mind. Being, since they
are not defiling objects. If they were the same as you, they would be your own
mind. But, how could your mind exist stand apart from you? If
"Suppose they had were to have no sense of knowing, and knowing; yet these defiling objects were are
not forms, sounds, smells, or tastes tastes; they are neither cold nor warmth, nor the
characteristic of emptiness. Where would they be located?
"We have established that they are not represented in neither form or emptiness nor emptiness;
nor is it likely that they exist somewhere in the human realm beyond emptiness,
for if they did, the mind could not be aware of them. From where. Whence, then, would they
arise? From this
"Therefore, you should understand know that neither dharmas nor the mind can be located has a location.
And thus, so the two places of mind and dharmas are empty and false.
Fundamentally. Their natures cannot be attributed to either origin is
not in causes and conditions or spontaneity, nor do their natures arise spontaneously.
"Moreover, Ananda, why do I say that the eighteen realms are basically the
wonderful nature of true suchness, the Treasury of the Tathagata? Thus Come One?
"Ananda, as you understand it, the eyes and forms form create the conditions that
produce the eye-consciousness eye consciousness.
"Is this the consciousness produced because of the eyes, such that the eyes are its
realm? Or is it produced because of forms form, such that forms are form is its realm?
"Ananda, if it were produced because of the eyes, then in the absence of
emptiness and form it would not be able to make distinctions; and, so even if
you had a consciousness, of, what use would it be?
"Moreover, your seeing is neither green, yellow, red, nor white. There is
virtually nothing in which it is represented, therefore, from, what
would is the realm be established? If
established from?
"Suppose it were produced because of form,
then when no forms were present. In emptiness, when there was no
form, your consciousness would
cease to be extinguished. Then, why is it that the
consciousness recognizes knows the nature of emptiness? If
"Suppose a form changes. You are also conscious of the form's changing appearance appearance; but
your eye-consciousness eye consciousness does not change. Where is the boundary established?
"If the eye-consciousness did eye consciousness were to change when form changed, then such a realm there would have be
no attributes appearance of a realm. If it did were not to change, it would be constant, and
given that it was produced from form, it should have no conscious knowledge of
where emptiness there was emptiness.
"Suppose the eye consciousness arose both from the eyes and from form. If they
were combined, then united, there would still be a crack inbetween point of separation. If they were separate, then half of your eye-consciousness,
there would possess
awareness and half still be a point of it contact. Hence, the substance and nature would lack awareness. With such
be chaotic and
disordered substances and natures disorderly; how could they comprise a realm?
From this realm be set up? "Therefore, you should understand
know that as to the eyes and form being the conditions that produce the realm
of eye-consciousness, none of the three places exists. Fundamentally the natures of. Thus, the eyes, forms, form,
and the form realm these three, cannot be attributed to either do not have their origin in causes and
conditions or spontaneity, nor do their natures arise spontaneously. "Moreover, Ananda, as you
understand it, the ear and sound create the conditions that produce the ear-consciousness ear
consciousness.
"Is this consciousness produced because of the ear such that the ear is its
realm, or is it produced because of sound, such that sound is its realm?
"Ananda, if it, suppose the ear consciousness were produced because of the ear, then since motion and stillness
would be lacking. The ear would not be aware
organ of anything. Certainly hearing would have no awareness in the absence of awareness both movement and
stillness. Thus, nothing could would be known and so by it. Since the organ would lack
awareness, what would characterize the consciousness?
"You may hold that the ears hear, but
without motion when there is no movement and stillness,
hearing cannot occur. Besides. How, then, could the combination of the ears, which are but physical forms, and,
unite with external objects to be called the realm of consciousness? Once
again,
then, therefore, how would the realm of ear-consciousness consciousness be established? If
"Suppose it
were was produced from sound, then. If the consciousness would exist existed because of
sound, and, then it would have no connection with hearing. Without hearing, then the attributes
characteristic of sound would have no location. If the
ear-consciousness came from. "Suppose consciousness existed
because of sound. Given that sound exists because of hearing, which causes the
characteristic of sound to manifest, then what you heard would be should also hear the ear-consciousness itself hearing
consciousness.
"If the ear-consciousness were hearing consciousness is not heard, then, there would be is no realm. If it were is heard,
then it would be is the same as sound. If the consciousness were being itself is heard, who would the perceiver is it
that perceives and hearer of hears the consciousness be? consciousness? If there were is no perceiver, then in
the end you would be like grass or wood.
"Nor should is it likely that the sound and hearing mix together to form a realm in
between. Lacking. Since a realm in between them could not be established, how could those the
internal and external phenomena characteristics be delineated? From
this
"Therefore, you should understand know that as to the ears ear and sounds being sound creating the
conditions that which produce the realm of ear-consciousness the ear consciousness, none of the three
places exists. Fundamentally the natures of. Thus, the ears, sounds ear, sound, and the realm of awareness of sounds sound consciousness these three, cannot be
attributed to either do not
have their origin in causes and conditions or spontaneity, nor do their natures arise
spontaneously.
"Moreover, Ananda, as you understand it, the nose and smells create the
conditions that produce the nose-consciousness.
"Is this consciousness produced because of the nose, such that the nose is its
realm
realm? Or, is it produced because of smells, such that smells are its realm?
"Suppose, Ananda, if it, that the nose consciousness were produced because of the
nose, then in your mind, what do you take to be the nose? Do you hold that it
takes the form of two fleshy claws, or do you hold it is an inherent ability of
the nature which perceives smells as a result of motion? If movement?
"Suppose you hold that the nose it is fleshy claws, flesh is which form an integral part of your
body
and. Since the body's perception is touch. Then it should, the sense organ of smelling would
be called named `body' instead of `nose' `nose,' and its the objects of smelling would be those objects
of touch. Since it would not even be called a nose have the name `nose,' how could a realm be
established for it? If
"Suppose you hold held that the act nose was the perceiver of smelling is perceived smells. Then, in your
opinion
mind, what is the perceiver? it that perceives? Suppose it were the flesh the perceiver that perceived.
Basically, what the flesh perceives is objects of touch, which have nothing to
do with the nose.
"Suppose it were emptiness the perceiver that perceived. Then emptiness would perceive by itself be the
perceiver, and the flesh would have no awareness. If that were the case, then. Thus, empty space would be
you, and since your body would be without perception, Ananda would not exist.
"If it is the smells were the perceiver smell that perceives perception itself would lie with the smells smell.
What would that have to do with you? "If you insist it is certain that
smells vapors of both fragrance
and stench are produced from your nose, then
these the two wafting smells flowing vapors of
fragrance and stench would not arise from the wood of Airavana or Chandana.
Given that the smells would smell does not come from those these two things, when you smelled smell your
own nose, would, is it be fragrant, or would does it stink? What stinks does not give off
fragrance; what is fragrant does not stink. If.
"Suppose you could say you can smell both the fragrance and the stench stench; then you, a single, one
person, would have two noses, and I would now be addressing questions to two
Anandas. Which one would be is you? If you only have "Suppose there is one nose nose; then fragrance and
stench would not
have be two separate identities. Since stench would be fragrance and fragrance would be
become stench, thereby lacking, there would not be two distinctive natures, thus what would make up the
realm?
"If the nose-consciousness nose consciousness were produced because of smells, it would exist follows that it
is in existence just because of smells. Just as the eyes can see but are unable
to see themselves, so, too, if the
nose-consciousness existed it exists because of smells, it should would not be
aware of smells.
"If it had no awareness, it could not be a consciousness. If
the consciousness were not is aware of smells, then the realm could it is not
be established produced from smells. If it had no
awareness, the realm of smelling would not come into being. If the
consciousness was were not aware of smells, then the realm could would not be established due to
from smells.
"Since there is no intermediate realm of consciousness would exist between them, then how could any
of the, there is no basis for
establishing anything internal or external phenomena exist either? A, either. Therefore, the nature of
smelling like that would be is ultimately empty and false. From this.
"Therefore, you should understand know that, as to the nose and smells being the
conditions
that which produce the realm of nose-consciousness the nose consciousness, none of the three
places exists. Fundamentally the natures of. Thus, the nose, smells, and the realm of smelling these three, cannot be attributed to either
-do not have their origin in causes and conditions or spontaneity, nor do their natures arise
spontaneously.
"Moreover, Ananda, as you understand it, the tongue and flavors create the
conditions that produce the tongue-consciousness tongueconsciousness. "Is this the consciousness produced
because of the tongue so, such that the tongue is its realm, or is it produced
because of the flavors, so, such that the flavors are its realm?
"Suppose, Ananda, if, that it were produced because of the tongue. Then all the
sugar cane, black plums, huang-lien, huang lien, salt, xixing, wild ginger, ginger, and cassia in
the world would be entirely without flavor. Also, when you tasted taste your own
tongue, would, is it be sweet or bitter? If
"Suppose the nature of your tongue's natural flavor tongue were bitter. Then, what would taste it be that
tasted the tongue? Since the tongue cannot taste itself, who would have the
sense of taste? "If the natural flavor nature of the tongue was were not bitter, then, there would be no
flavor engendered by it could not engender tastes. Thus, how,
then could a realm be established?
"If the tongue-consciousness it were produced because of flavor, the consciousness itself would be a
flavor. Then. The case would be the same as with the tongue-organ tongue organ being unable to
taste itself. How could the consciousness know whether it had flavor or not?
"Moreover, the
many, flavors do not all come from one thing. Since flavors are produced
from many things, the consciousness would have many substances. If.
"Suppose that the consciousness were of a single substance and that the
substance was definitely produced from flavor. Then, when salt, bland, sweet,
and pungent flavors were combined, their various differences would change into a single
flavor and there would be no distinctions among them.
"If there were no distinctions, it could not be called consciousness. So, how
could it further be called the realm of tongue, flavor, and consciousness?
"Nor could can it be that empty space produce produces your conscious awareness. "The tongue
and flavors could not combine without each losing its basic nature. How, then could a
realm be produced?
From this
"Therefore, you should understand know that, as to the tongue and flavors being the
conditions that produce the realm of tongue-consciousness tongue consciousness, none of the three
places exists. Fundamentally the natures of. Thus, the tongue, flavors, and the realm of the tongue-consciousness tongue these
three, cannot be attributed to either do not have their origin in causes and conditions or
spontaneity, nor do their natures
arise spontaneously.
"Moreover, Ananda, as you understand it, the body and objects of touch create
the conditions that produce the body-consciousness body consciousness. "Is this consciousness
produced because of the body, such that the body is its realm, or is it
produced because of objects of touch, such that objects of touch are its realm?
"Suppose, Ananda, if, that it were produced because of the body, the body alone
cannot generate the. When there was no
awareness of the two conditions of contact or with and separation from objects of
touch, what would the body be conscious of? If
"Suppose it were produced because of objects of touch. Then you would not need
your body shouldnot be necessary. But who can. Without a body, what could perceive contact with something other than the body? and separation from
objects of touch?
"Ananda, things do not perceive objects of touch; touch. It is the body does that perceives
objects of touch.
"What the body knows is objects of touch, and what is aware of objects of touch
is the body. What is objects of touch are is not the body, and what is the body is
not objects of touch.
"The two
entities characteristics of body and objects of touch are basically have no without a
location. If it were the body-consciousness that came in contact united with the body,
then, it would be the body's own substance and
nature. If the
body-consciousness it were separate apart from the body, then, it would be like have the same appearance as
empty space.
"Since the internal inside and external aspects can't be
established the outside don't stand up, how can something be one set up between them? Since no such a middle?
The middle can cannot be set up, either. The internal inside and external aspects the outside are by nature
empty. From what realm, then, would, is your consciousness be produced? From
this born?
"Therefore, you should understand know that, as to the body and objects of touch being the
conditions that produce the realm of body-consciousness body consciousness, none of the three
places exists. Fundamentally. Thus, the body, objects of touch, and the realm of body-consciousness the body
these three, cannot be
attributed to either do not have their origin in causes and conditions or spontaneity, nor do their
natures arise spontaneously. "Moreover, Ananda, as you understand it, the mind
and dharmas create the conditions that produce the mind-consciousness mind consciousness.
"Is this consciousness produced because of the mind, such that the mind is its
realm, or is it produced because of dharmas, such that dharmas are its realm?
"Suppose, Ananda, if, that it were produced because of the mind. In your mind there
certainly must be thoughts that thoughts; these give expression to your mind. If there
were are no
dharmas before you, the mind would does not give rise to anything. Apart from
conditions, it would have has no shape; thus, of, what use would the consciousness be?
"Moreover, is your mind-consciousness conscious awareness the same as your mind-organ mind organ, with its thought processes
capacity to understand and discriminations make distinctions, or is it different? If it were
the same as the mind, then, it would be the
mind mind; how could it be something produced from it? else that
arises? If it were different from the mind, it shouldn't have any should thereby be devoid of
consciousness. If it didn't have
any there were no consciousness, how could would it bee produced arise from the
mind? If it did
have there were consciousness, how could would it differ from the mind be conscious of itself? mind? Since it
is by nature neither the same nor different, how can a realm be established?
"If
"Suppose it were produced because of dharmas. None of the mundane dharmas
exist of the world
exists apart form from the five defiling objects. Consider the dharmas of form, the
dharmas of sound, the dharmas of smell, the dharmas of taste, and the dharmas
of touch: each has a clearly distinguishable appearance and is matched with one
of the five organs. They are not what the mind takes in. If.
"Suppose your consciousness were indeed produced through a reliance on dharmas, then.
Take a close look at them now: what does each and every dharma look like? Apart from
"Underlying the attributes characteristics of form and emptiness, motion, movement and stillness,
penetration and obstruction, unity and separation, and arising production and ceasing
extinction there is nothing at all.
"When there is arising production, then form, emptiness, and all dharmas arise are produced.
When there is ceasing extinction, then form, emptiness, and all
dharmas cease to be dharmas are
extinguished. Since the objective causes do what is causal does not exist, then, if those causes produce the
consciousness, what appearance does the consciousness which those causes produce look like? assume? If there is
nothing discernible discernable about the consciousness, how can a realm be established for
it? From this "Therefore, you should understand know that, as to the mind and dharmas being the
conditions that produce the realm of
mind-consciousness the mind consciousness, none of the three
places exists. Fundamentally. Thus, the mind, dharmas, and the realm of the mind-consciousness mind these three,
cannot be attributed to either
do not have their origin in causes and conditions or spontaneity, nor do their natures arise
spontaneously." Ananda said to the Buddha, "World Honored One, in discussing, the
dharmas Thus Come
One has often spoken of mixing and uniting the mixture and union of causes and conditions, the
Tathagata has often said,
saying that the transformations of all mundane
phenomena can be discovered everything in the world are created from
the mixing and uniting of the four elements.
"Why does the Tathagata now Thus Come One reject causes and conditions and spontaneity as
well? I do not know what how to understand your meaning pertains to now.
"Please be so compassionate as to instruct us living beings in dharmas that
adhere to the complete final
meaning of the Middle Way and in the dharmas which are not
philosophical speculations.
At that time idle theories."
The World Honored One said to then told Ananda, "You have already renounced the Small Vehicle
dharmas of the Sound Hearers and those enlightened to conditions and have
resolved to diligently seek unsurpassed Bodhi. Because of that, I will now
explain the Complete
Meaning of the Middle Way foremost truth to you.
"Why do you still bind yourself up in
mundane philosophical speculations the idle theories and false thoughts about causes and
conditions?
current among people of the world?
"Although you are very learned, you are like someone who can discuss medicines
but annot recognize cannot distinguish a real medicine when it is placed before you. The Tathagata Thus
Come One says that you are truly pitiable pitiful.
"Listen attentively now as I explain this point in detail to enable for you and also for
those of the future who cultivate the Great Vehicle to, so that you all can
penetrate to the ultimate reality real appearance." Ananda was silent and awaited the Buddha's sagely
holy instruction.
"Ananda, according to what you say said, the mixing and uniting of the four
elements can be discovered in create the myriad transformations of all
mundane phenomena everything in the world. "Ananda,
if the natures nature of those elements did does not mix and unite in substance, then they could not
cannot combine with other elements, just as empty space cannot combine with
forms. If the natures of those
elements.
"Assuming that they do not mix and unite, they are themselves transformations then only in a never-ending process of bringing each other into being
transformation in which they depend on one another for existence from beginning
to end. In the
continuation course of comings into being transformation they are produced and ceasings to be, of births extinguished
being born and
deaths, of deaths then dying, dying and births is like then being born, in birth after birth, in
death after death, the unbroken wheel of flame that
appears when way a torch is spun in a circle forms an unbroken wheel of
flame.
"Ananda, the process is like water becoming ice and ice turning into becoming water again.
"Consider the nature of earth: its coarsest aspect is coarse particles make up the great earth
itself;.
Its subtlest aspect is a mote fine particles make up motes of dust, which at its smallest
would be a particle, down to and including motes of dust
bordering on upon emptiness.
"If one divided one
of divides those particles fine motes of dust that, their appearance is barely at the boundaries
of form to begin with into
seven parts and. Then split one of divide those into seven parts, emptiness itself would
be arrived at.
"Ananda, if a particle this mote of dust bordering on upon emptiness
can be is divided to arrive at and becomes
emptiness, it should be that emptiness can give rise to form. "Just now you
asked if mixing and uniting doesn't bring about all
mundane the transformations of
everything in the world.
"You should carefully consider how much emptiness mixes and unites with
itself to arrive at make a
single particle mote of dust bordering upon emptiness. Such a particle could not be, since it makes no sense to say
that dust bordering on emptiness is composed of other particles of dust bordering upon on emptiness.
"Moreover, since particles motes of dust bordering upon emptiness can be reduced to
emptiness, of how many
particles motes of such form would as this must emptiness be composed?
"When those
particles these motes of form mass together, a mass of form does not make
emptiness; when emptiness is massed together, a mass of emptiness does not make
form. Besides, although form can be divided, how can emptiness be massed
together?
"You still have simply do not realized know that in the Treasury of the Tathagata Thus Come One the nature of
form is true emptiness, and the nature of emptiness is true form. That fundamental purity. Pure at its
origin, it pervades the Dharma Reealm Realm. It accords with living beings' minds absorb itaccording, in
response to their capacity to know.
"It is experienced to whatever manifests
does so in compliance with extent is dictated by the law of karma. Ignorant
of that this fact, people of in the world are so deluded as to assign its origin to
causes and conditions or to spontaneity. These mistakes, which arise from the
discriminations and reasoning processes of the conscious mind, are nothing but
the play of empty and meaningless words which have no real meaning.
"Ananda, the nature of, fire is devoid, which has no nature of identity, being dependent its own, depends upon various causes and
conditions for its existence. Consider a family in the city that has not yet
eaten. When they wish to prepare food, they hold up a brass mirror speculum to the sun,
seeking fire.
"Ananda, speaking of, let us look into your suggestion that the fire comes forth from mixing
and uniting. By way of example, you and I and the twelve hundred and fifty
bhikshus unite a together to form a community. However, a careful analysis of the
community reveals that every member composing it has his own body, family name, birthplace,
clan, and name. For instance, Shariputra is a Brahman, Uruvilva is of the
Kashyapa clan, and you, Ananda, come from the Gautama family.
"Ananda, if, suppose fire existed because of mixing and uniting, then. When your the hand
holds up the mirror speculum to the sun to seek fire, does the fire come out of the mirror?
speculum? Does it come out of the moxa tinder? Or does it come from the sun? Ananda, if the fire
"Suppose, Ananda, that it came from the sun, then. Not only would it burn the moxa
tinder in your hand, but as it came across the groves of trees, it should burn
them up as well.
"Suppose that it came from the mirror speculum. Since it would come came out to from within the mirror
speculum to ignite the moxa tinder, why doesn't the mirror speculum melt? Yet, as your
hand that holds the
mirror it feels no heat; how, then, could the mirror speculum melt? If
"Suppose that the fire came from the moxa tinder. Then why would is fire be generated
only when the bright mirror came comes into contact with the dazzling light?
"Furthermore, on closer examination you will find that the mirror is speculum held in your hands,
the sun is high up in the sky, and moxa is grown from the ground.
So. Where does the fire
come from? How can it travel some distance to reach here?
"The sun and the mirror speculum cannot mix and unite, since they are far apart from
each other. Nor can it be that the fire
arises exists spontaneously, without an
origin. "You still have simply do not realized know that in the Treasury of the Tathagata Thus Come One the
nature of fire is true emptiness, and the nature of emptiness is true fire. That fundamental purity.
Pure at its origin, it pervades the Dharma Realm. It accords with living
beings' minds
absorb it according, in response to their capacity to know.
"Ananda, you should know that fire can be is generated anyplace in the place where a mirror speculum
is held up to the sunlight, and fire will be generated everywhere if mirrors were specula
are held up to the sunlight everywhere in throughout the Dharma Realm, fire would be generated everywhere. Since fire can come
forth throughout the whole world, can there be any fixed place to which it is
confined?
"It is experienced to whatever manifests does so in compliance with extent is dictated by the law of karma. Ignorant
of that this fact, people in the world are so deluded as to assign its origin to
causes and conditions or to spontaneity. These mistakes, which arise from the
discriminations and reasoning processes of the conscious mind, are nothing but
the play of empty and meaningless words which have no real meaning.
"Ananda, the nature of, water is mutable, its by nature unstable. It may keep on flowing and stopping are
erratic or come to a stop.
Kapila, Chakra, Padma, and Hasta, and other great magicians of Shravasti often
hold up instruments to the light of the full moon at midnight to extract from it
the moon the essence of water to mix with their drugs.
"Does the water come out of the crystal ball that is used, or ball? Does it exist naturally of itself in space?
Or, does it come from the moon?
"Ananda, if, suppose the water came from the distant moon, then. Water then should also
flow from all the grasses grass and trees when the moonlight passes over them on its
way to the crystal ball. If it did does flow from them, why wait for it to condense on the surface come out
of the crystal ball? Since If it does not flow from the trees, then it is clear that
the water clearly cannot does not descend from the moon.
"If it came from the crystal ball balls, then it should flow from the crystal at all times
the time. Why would one they have to wait for midnight and the light of the full
moon to receive it?
"If the water it came from space, which is by nature boundless, it would flow everywhere,
until everything between heaven and earth and sky was submerged. How, then, could there
still be travel by water, land, and air? space? "Furthermore, upon closer
examination you will find that the moon moves through the sky, the crystal ball
is held in the hand, and the pan for receiving the
eater water is put there by someone. So
someone; but, where does the water that flows into the pan come from?
"The moon and the crystal ball balls cannot mix and or unite, since they are far apart.
Nor should can it be that the essence of water arise exists spontaneously without an origin.
"You still have do not realized know that in the Treasury of the Tathagata Thus Come One the nature of
water is true emptiness, and the nature of emptiness is true water. That fundamental purity. Pure in its
origin, it pervades the Dharma Realm. It accords with living beings' minds absorb it according, in
response to their capacity to know.
"A crystal ball
can be is held up at a certain place, and there water will come comes forth. If
crystal balls were held up throughout the Dharma Realm, then throughout the
Dharma Realm water would come forth. Since water can come forth throughout the
entire world, can there be any fixed place to which it is confined?
"It is experienced to whatever manifests does so in compliance with extent is dictated by the law of karma. Ignorant
of that this fact, people of in the world are so deluded as to assign their origin to
causes and conditions or to spontaneity. These mistakes, which arise from the
discriminations and reasoning processes of the conscious mind, are nothing but
the play of empty and meaningless words which have no real meaning. "Ananda, the, by nature of, the
wind has no substance, and it is patterns of
movement its movements and stillness are erratic. You always
adjust your robe as you enter the great assembly. When the corner of your
samghati robe brushes the person next to you, the air, there is a slight breeze which stirs
against that person's face.
"Does that this wind come from the corner of the kashaya sash, does it arise from
emptiness, or is it produced from the face of the person brushed by the air wind?
"Ananda, if that the wind came comes from the corner of the kashaya, then, you would be are then clad in
the wind, and your kashaya should fly off about and leave your body. But my robe remains motionless and hangs
straight down as. I am now speak
speaking dharma in the midst of the assembly.
Observing, and my robe remains motionless
and hangs straight down. You should look closely, where at my robe to see whether
there is the any wind in it? it. It cannot be that the wind could not
be is stored somewhere in the
robe, either.
"If the wind it arose from emptiness, why wouldn't there be a brushing
motion the wind brush against the man even
when your robe did not move? Since the nature of Emptiness is constant, the nature of in nature; thus, the wind
should be too. And so constantly arise. When the there was no wind stopped, the emptiness should also cease to be
disappear. You can perceive the lack disappearance of wind can
be detected the wind; but, what would signify the
disappearance of emptiness? If emptiness came look like? If it did arise and went disappear, it wouldn't could
not be what is called emptiness. And. Since it is
empty what is called emptiness, how can
it generate wind?
"If the wind came from the face of the person it brushed by your side, it would blow upon
you, too. Then while you were setting set your robe in order,
how could. Why would it blow backwards upon other people? the
person from whom it was generated?
"Upon closer examination, you will find that the robe is set in order by
yourself, the face blown by the wind belongs to the person by your side, and
the emptiness is tranquil and not involved in movement. So. Where, then, does the
wind come from that blows in this place? "The wind and emptiness cannot mix and
unite, since they are different from each other. Nor could should it be that the wind exist
spontaneously exists without an origin.
"You still have do not realized know that in the Treasury of the Tathagata Thus Come One the nature of
wind is true emptiness, and the nature of emptiness is true wind. That fundamental purity. Pure at its
origin, it pervades the Dharma Realm. It accords with living beings' minds
absorb it according, in
response to their capacity to know.
"Ananda, in the same way that you alone shift, as one person, move your robe slightly, and the air is stirred
a small wind arises, so,
too a wind arises in all countries if there is a similar
movement were made throughout the Dharma Realm, the
air would stir everywhere. Since wind it can arise be produced throughout the
world, how could can there be any fixed place to which it is confined?
"It is experienced to whatever
manifests does so in compliance with extent is dictated by the law of karma. Ignorant
of that this fact, people of in the world are so deluded as to assign their origin to
causes and conditions or to spontaneity. These mistakes, which arise from the
discriminations and reasoning processes of the conscious mind, are nothing but
the play of empty and meaningless words which bear no real meaning.
"Ananda, the nature of emptiness has no shape; it is only apparent because of
form. For instance, Shravasti is far from the river, so when the Kshatriyas,
Brahmans, Vaishyas, Shudras, Bharadvajas, Chandalas, and so forth, build their
homes there, they dig wells seeking water. As. Where a square foot of earth is removed,
there is a square foot of
emptiness becomes evident emptiness; where as many as ten square feet of earth are removed,
there are ten feet of emptiness become evident. The depth of the emptiness corresponds to the
amount of earth removed.
"Does that this emptiness come out of the earth? Or dirt, does it exist because of the digging?
digging, or does it arise by of itself without a cause?
"Moreover, Ananda, if that, suppose this emptiness arose by of itself without any cause.
Why wasn't it evident even unobstructed before the earth was dug? All that could be
seen was Quite the vast expanse of solid, impenetrable earth contrary, one
saw only the great earth; there was no emptiness evident in it.
"If emptiness came about because of the removal of the earth, then, we should have
seen it entering the well as the earth was removed, the entering of the emptiness should be
visible. If no emptiness entered was not seen
entering the well when the earth was first removed,
then, how could the can we say that
emptiness come came about because of the removal of the earth?
"If there is no removal going in or entering took place coming out, then there would be is no difference between the
earth and emptiness. Not being different, they
would be the same. In that case, wouldn't the. Why, then, doesn't emptiness be removed
from come out of the well along
with the earth in the process of digging?
"If emptiness appeared because of the digging, then the digging would bring out
emptiness instead of the earth. If emptiness did does not emerge come out because of the
digging, then the digging should yields only remove the earth. Why, then, do we see emptiness
appear as the well is dug?
"You should consider this even more carefully. Look into it deeply, and you
will find that the digging comes from the person's hands engaged in that
act hand as its means of
conveyance, and the earth exists because of its removal from a change in the ground. So. But what
causes the emptiness to appear?
"The digging and the emptiness, one being substantial and the other
insubstantial, are, do not compatible function on the same plane. They do not mix and unite.
Nor could can it be that emptiness exists spontaneously without an origin.
"Although the nature of emptiness is completely pervasive and, it is basically
unmoving. You should know that emptiness it and earth, water, fire, and wind are together
called the five elements. Their natures are true and perfectly fused, identical with, and all
are the Treasury of the
Tathagata, and neither Thus Come into being nor cease to be One, fundamentally devoid of production and
extinction.
"Ananda, your mind is murky and confused, and you do not awaken to the fact
that the source of the four elements is none other than the Treasury of the Tathagata . Is the emptiness
Thus Come One. Why do you see subject not take a look at emptiness to
removal or entering or is see whether it not is
subject to removal or entering? such relativities as coming and going? "You
still do not realize know at all that
in the Treasury of the Tathagata Thus Come One the nature of enlightenment is true
emptiness, and the nature of emptiness is true enlightenment. That fundamental purity. Pure at its
origin, it pervades the Dharma Realm.
"It accords with living beings' minds absorb it according, in response to their capacity to know.
"Ananda,
wherever, if in one place there is an empty a well empty of earth, there will be
emptiness fills filling up that well. The same
is true one place. If there are wells empty of earth in the
ten directions, there will be emptiness filling them up in the ten directions.
Since emptiness it fills up the ten directions, how could, is there be any fixed place location in which it was
emptiness is found?
"It is experienced to whatever manifests does so in compliance with extent is dictated by the law of karma. Ignorant
of that this fact, people of in the world are so deluded as to assign their origin to
causes and conditions or to spontaneity. These mistakes, which arise from the
discriminations and reasoning processes of the conscious mind, are nothing but
the play of empty and meaningless words which bear no real meaning.
"Ananda, the seeing-awareness seeing awareness does not perceive by itself. It depends upon form
and emptiness for its existence. You are now in the Jeta Grove where you see the
brightness of in the morning and the darkness of in the evening. Deep in the night you
will see brightness when the moon arises and darkness when no moon is visible.
The brightness and darkness are discerned by the seeing.
"Is the seeing identical in substance with brightness, darkness, or, and emptiness,
or are they not of the same substance? Are they the same and yet different, or are
they
neither not the same nor and yet not different?
"Ananda, suppose seeing shared a single substance were one with brightness, darkness, or emptiness. Darkness, and brightness cancel each other out.
When emptiness. It
so happens that where there is dark darkness there is no light; when it brightness, and where there
is light brightness there is no darkness, because the two cancel each other out. If seeing
it were one with darkness, it would cease to exists exist in brightness; if it were
one with brightness, it would cease to exist in darkness? Since it would cease to exists darkness. Such being the case,
how could it perceive both brightness and darkness? If brightness and darkness
differ from each other and that seeing has neither existence nor ceasing to exist, how can it be of the same substance they form a unity with brightness seeing, which transcends
production and darkness?
"If destruction?
"Suppose that the essence of seeing were not of one substance with brightness
and darkness, and that you were separate from light, darkness, and emptiness.
Then what shape and appearance would the source of the seeing have? have, as you
distinguish it?
"In the absence of darkness, brightness, and emptiness, the seeing would be the
same as fur hair on a tortoise or horns on a hare. How could there be we establish the
seeing perception without the presence of the three attributes qualities of brightness,
darkness, and emptiness?
"How could we say that the seeing be was one with darkness and brightness, since they
brightness and darkness are opposites? Yet, how could can we say that it be was
different from these the three
attributes qualities mentioned, since in their absence there would the seeing
perception can never be no seeing? established?
"How could we say that the seeing was not be one with emptiness, since no boundary
exists
is established between them? But them when they are separated from each other? How could the seeing
we say that they were not differ from
emptiness different, since the seeing always remains unchanged,
regardless of whether it is perceiving brightness or perceiving darkness?
"You should examine this in even greater detail, investigate it minutely,
consider and contemplate it carefully. The light comes from the sun and
darkness from the new absence of the moon; penetration belongs to emptiness, and
solidity returns to the earth, so where. From what does the essence of seeing
arise from? arise?
"Seeing has awareness while, and emptiness is inanimate: they do not mix and unite.
Nor could can it be that the essence of seeing arise arises spontaneously without an
origin.
"If the natures faculties of seeing, hearing, and knowing are by nature all pervasive
and unmoving, you should know that the stable, boundless emptiness, together
with the unstable elements such as earth, water, fire, and wind, are together
known as the six elements. Their natures. They are, in nature, true and perfectly fused, identical with and
thus are the Treasury of the Tathagata, and Thus Come One, fundamentally devoid of coming into being production
and ceasing to be destruction.
"Ananda, your nature is so submerged that you have not realized that your
seeing, hearing, awareness, and knowing are basically the Treasury of the Tathagata Thus
Come One. You should contemplate seeing, hearing, awareness, and knowing to see
whether they are subject to coming into being production and
ceasing to be; extinction; whether they are
identical or different; whether they are not subject to coming into being production and ceasing to be;
extinction; and whether they are neither not identical nor and not different.
"You still do not realize don't know that in the Treasury of the Tathagata Thus Come One the nature of
seeing is enlightened brightness brightness; the essence of enlightenment is bright
seeing. That fundamental purity. Pure at its origin, it pervades the Dharma Realm.
"It accords with living beings' minds absorb it according in response to their capacity to know. Just as.
Consider, for example, the eyes capacity to see sense organ of seeing. Its seeing pervades the
Dharma Realm, so,
too, do. The capacities to hear, smell, taste, make same is true of the luster of the wonderful virtue of
hearing, smelling, tasting, contact, and know.
All those capacities are glorious, magnificent qualities knowing. Since they
pervade the Dharma Realm and fill all emptiness in
the ten directions throughout the Dharma Realm, how could they there be found in any fixed location? Whatever manifests does
so
location in compliance with which they are found? "It is experienced to whatever extent is
dictated by the law of karma. Ignorant of that this fact, people of in the world are so
deluded as to assign its origin to causes and conditions or to spontaneity.
These mistakes, which arise from the discriminations and reasoning processes of
the conscious mind, are nothing but the play of empty and meaningless words which have no real
meaning.
"Ananda, the nature of consciousness has no source, but is a false
manifestation based on the six organs and their corresponding objects. Now, take a look at the
entire sagely holy assembly gathered here. The
observations made by your eyes are similar to reflections. As you glance at each one in turn,
everything you see is like what is seen in a mirror,
both being devoid of distinction-making, where nothing has any
special distinction.
"However, your consciousness will systematically identify what is seen: that is them one by one: for example,
Manjushri, that is, Purna, there is, Maudgalyayana, there is, Subhuti, and that one is Shariputra.
"Does the consciousness which is aware and knows comes discerning faculty of the conscious mind come from seeing, from
forms, or from emptiness, or does it arise suddenly without a cause?
"Ananda, if, suppose your consciousness came from seeing, then in the absence
of the four attributes of. If there were no
brightness, darkness, form, and emptiness if these four did not exist you would
could not be able to see. Since those attributes would not exist
where. With seeing non existent, what would be the origin of your consciousness come form?
consciousness?
"If your consciousness arose from form rather than form from seeing, it would not
see neither either in brightness nor or in darkness. In the absence of brightness and
darkness, it would not see form or emptiness, either.
Since those attributes would not exist. In the absence of form,
where would your consciousness come from?
"If it came from emptiness, it would be is neither an appearance nor the seeing. Without seeing. Since
it could does not function, being see, it is unable by itself to discern brightness, darkness, forms, form,
or emptiness by. Since it is not an appearance, it is in itself. Without
appearances there would be no devoid of external
conditions, and thus. Therefore, there is no
location where place for seeing, hearing, awareness, and
knowing could to be established. Being located at neither. "Since its location is devoid of those these two places, the
consciousness that arises from emptiness would be empty the same as if non-existent non existent.
Even if it did exist, it would not be the same as a phenomenon thing. Even if you could exercise a your
consciousness came forth from it, how would it discern anything anything?
"If it suddenly comes forth without a cause, why can't you discern the
moonlight within the sunlight?
"You should investigate this even more carefully, discriminate it in detail,
and look into it. The seeing belongs to your eyes; the appearances are
considered to be the environment environment; what has an appearance exists is existent; what
lacks appearances does not is
without any appearance is non existent. What, then, are the conditions that
cause the consciousness to come into being?
"The consciousness moves and the seeing is still; quiet; they do not mix and unite.
Smelling, hearing, awareness, and knowing are the same way. Nor could should it be
that the condition of consciousness exist exists spontaneously without an origin.
"If the consciousness pertaining to the this conscious mind did does not come from anywhere, you should know that the
same would be is true of the natures of mind, which makes distinctions, and the seeing, hearing,
awareness, and knowing, which are all complete and tranquil
and do not come from anywhere. Their nature is
without an origin. They together with and emptiness, earth, water, fire, and wind are
together called the seven elements. Their true natures are true perfectly fused, identical with, and
all are the Treasury of the
Tathagata, and Thus Come One, fundamentally devoid of coming into being production
and ceasing
to be extinction. "Ananda, your mind is coarse and shallow, and so you do not perceive
realize that the seeing, hearing and the resulting awareness hearing are the Treasury of the
Tathagata Thus Come One, and
you do not discover that knowing is the same way. You should contemplate these
six locations of consciousness to see
whether they consciousness: are identical they the same or different; different? Are they empty
or existent; existent? Are they neither
identical the same nor different; or different? Are they neither empty
nor existent existent?
"You still basically do not realize know that in the Treasury of the Tathagata Thus Come One the nature
of consciousness is bright knowing; and knowing. Enlightened brightness is the true
consciousness. The wonderful enlightenment is tranquil and pervades the Dharma
Realm.
"It encompasses the emptiness of the ten directions and issues forth from in it. How could
can it have a location?
"It is experienced to whatever manifests
does so in compliance with extent is dictated by the law of karma. Ignorant
of that this fact, people of in the world are so deluded as to assign its origin to
causes and conditions or to spontaneity. These mistakes, which arise from the
discriminations and reasoning processes of the conscious mind, are nothing but
the play of empty and meaningless words which have no real meaning."
At that time, Ananda and the Great Assembly, filled with the subtle, wonderful
instruction of the Buddha, the Tathagata, experienced
unhindered physical Thus Come One, were peaceful in body and mental peace mind
and were without obstructions. Everyone in the Great Assembly became aware of how that
his or her mind pervaded the ten directions, beholding emptiness in the ten
directions as one might look at a leaf or other at an object held in the palm of one's hand hands.
All mundane phenomena became the things that exist in the world were the wonderfully bright primal inherent
mind of Bodhi.
The essence of the mind
became was completely pervasive, containing pervading and contained the ten
directions. Each
person regarded his physical body.
Then they looked back upon their bodies born of their parents as being like a particle fine mote of
dust blown about in the emptiness of the ten directions; sometimes visible,
sometimes not, or, as being lie a single bubble floating on the clear, vast sea, appearing
from nowhere and disappearing into oblivion. Each
person. They comprehended and knew personally the for
themselves, and obtained their fundamental wonderful mind
possessed by all as being eternal, which is everlasting
and never ceasing to cannot be extinguished.
They bowed to the Buddha and placed their palms together, having gone through
this unprecedented experience. Then obtained what
they had never had before. Then, facing the Tathagata Thus Come One, Ananda spoke verses
in praise of the Buddha.
"The wonderfully deep Dharani, The unmoving Honored One, The Foremost
Shurangama King Is seldom found in the world.
"It dissolves melts away my inverted upside down thoughts Gathered through billions of eons in a million kalpas. So I
needn't endure asamkhyeya aeons To obtain the dharma body.
"I wish now to achieve the result And become an honored king, Who then returns
to save beings as many beings As Ganges' sands there are sand grains in the Ganges. I offer this profound
deep thought to all,
Whose numbers those who are like dust As countless as the motes in of dust of the
Buddhalands, To repay the kindness shown me by the Buddha.
Humbly. "In obeisance I ask
the World Honored One to certify my vow to come back to first enter the five turbid evil
realms,
And as long as. "If there is even one being has not yet who hasn't become a Buddha, at death I will
not enter reach for Nirvana.
"May the exalted Hero with hero's awesome strength,
Great, His kindness and compassion, Search
out and dispel even the subtlest most subtle Of my doubts.
"Causing me to quickly attain the Supreme enlightenment, And sit in Way-places in realms the
Bodhimanda of the Worlds of the ten directions.
Were.
"Should even the shunyata nature of emptiness to Entirely melt away, This vajra mind will never
waver.
Chapter Two."
Then Purnamaitreyaniputra arose from his seat in the midst of the Great
Assembly, uncovered his right shoulder, knelt on his right knee, put his palms
together respectfully, and said to the Buddha, "The most virtuous and
awe-inspiring World Honered Honored One has for the sake of living beings expounded the
primary truth of the Tathagata Thus Come One with remarkable eloquence.
"The World Honored One often singles me out as the foremost among speakers of the
dharma. But now when I hear the Tathagata's wonderful and subtle expressions expression of the dharma,
I am like a deaf person who at a distance of more than a hundred paces tries to
hear a mosquito, which in fact cannot be seen, let alone heard.
"World Honored One, although the
Buddha's clear expressions have succeeded in dispelling our doubts, we
still have not fathomed the ultimate meaning that could enable us to
rise above all delusions Ananda and those who are like Ananda, although him have become enlightened,
they have not yet ended their outflows of cast out their habits. Those
of us present and outflows.
"We in the assembly who have reached the stage level of no outflows, despite having ended our. Yet, although we
have no outflows, we still wonder have doubts about the dharma spoken by we have now heard the Tathagata today
Thus Come One speak.
"World Honored One, if all the mundane sense organs, sense objects, skandhas, places,
and realms in all the world are the Treasury of the Tathagata Thus Come One, originally
pure, why,
in that fundamental purity do there suddenly arise the mountains, the rivers, and the great
earth and all other conditioned phenomena suddenly arise appearances which cyclically change and flow, end and
then begin again? "Moreover, the Tathagata Thus Come One said that the basic natures of earth, water, fire,
and wind are by nature perfectly fused, pervade, are all-pervasive in the Dharma Realm,
and are all tranquil and eternal everlasting.
"World Honored One, if the nature of earth is pervasive, how could can it contain
water? If the nature of water is pervasive, then fire would does not arise. Further,
how do you explain that the natures of fire and water can each pervade empty
space without with out displacing one another? World Honored One, the nature of earth
is solid; the nature of emptiness is vacuous penetrating. How can they both pervade the
Dharma Realm? I don't know what where this doctrine is aiming at leading.
"I only hope the Tathagata Thus Come One will compassionately explain in order to clear rend
the clouds of confusion that engulf all of us in this me and among the Great Assembly." After saying that this,
he made a full prostration and respectfully and expectantly awaited the Tathagata's Thus
Come One's unsurpassed compassionate instruction.
The World Honored One then told Purna and all the Arhats in the assembly who
had ended extinguished their outflows and had reached the level beyond of no study, "Today
the Tathagata Thus Come One will explain in depth the truest most true, supreme meaning. May those within the
supreme meaning in order to cause all of you in the assembly who are Hearers or
fixed-nature Sound-Hearers and those arhats of a fixed nature who have not yet realized the two kinds
of emptiness and all who, but are dedicated to the superior vehicle reach, as well as the
tranquility others,
to obtain the place of still extinction, the one vehicle, the true aranya, the
proper place of cultivation. Listen attentively and I will explain it for you."
Purna and the others listened quietly, respecting, revering the Buddha's expression of Dharma, listened
silently.
The Buddha said, "Purna, you have asked why in fundamental purity the
mountains, the rivers, and the great earth suddenly arise.
"Have you not often heard the Tathagata Thus Come One expound upon the wonderful light of
the enlightened nature and the bright wonder of the fundamental
enlightenment? enlightenment."
Purna said, "Yes, World Honored One, I have often heard the Buddha expound upon that
this subject."
The Buddha said, "You speak of understanding enlightenment; does the
nature understand and light of enlightenment; is it that the
natural light is called enlightenment? Or does are you saying that enlightenment is
initially lack understanding without light and so you speak that then there is a so-called brightening of
understanding the
enlightenment?"
Purna said, "If a lack the absence of understanding light is called enlightenment, then there would be is no understanding at all
light whatever."
The Buddha said, "If there were no understanding at all, then there
could be is no understanding of bright enlightenment. If understanding is without light added to
it, then that it is not enlightenment. If understanding with it; and it is not added, then
there's no understanding. But a lack light without it. The
absence of understanding or ignorance light is not the lucid still, bright nature of enlightenment, either.
"The nature of enlightenment certainly includes understanding. It's redundant is essentially bright. It is false for you to
speak of understanding make
it bright enlightenment.
"Enlightenment is not a kind of
understanding. Understanding sets up an objective realm something that needs to be made bright, for once that
objective realm is
done, an object is established because of this light. Once an object is falsely
set up, your, you as a false subjective state arises.
"Where there was subject come into being. "In the midst of what is
neither sameness the same nor different, difference, suddenly difference
appears blazes forth. And what differs is different
from that difference becomes sameness, because of the difference. Once sameness
and difference mutually arise, and are created then due to them what is neither the same nor
different is created further established.
"This turmoil eventually brings about weariness. Prolonged weariness produces
defilement. The combination of these in a murky turbidity creates afflictions affliction
with respect to wearisome defilements. The world comes about through this
arising; defilement.
"Arisal is the lack of any arising becomes world; stillness is emptiness. Emptiness is sameness; the world
is difference. Those that have. What is neither difference
nor sameness become nor difference is the actual
conditioned dharmas.
"The understanding added to interaction of bright enlightenment creates a light that stands and dark emptiness sets them in mutual opposition with a
perpetual rotation; thus there is the darkness pervasiveness of emptiness. As a result wind
wheels that support which supports the
world come into being. The tension between.
"Because emptiness and that light creates produces movement. The false, persistent, hardened light
congeals into sets up a solidity that becomes metal. A lack which
is the store of metal. Bright enlightenment
nurtures that persistence and causes makes this hardness; thus there is
the pervasiveness of metal wheels to secure all which secures the lands.
That tenacious.
"Obstinate attachment to unenlightened state creates metal, while awareness results in the
fluctuations formation of light cause
metals, while the vibration of illusory awareness causes wind to rise up. The friction between
wind and metal creates rub together; thus there is the light of fire which is mutable in
changeable by nature.
"The brightness of the metal produces moisture, which causes flame to rise, and from the light of fire
steam arises; thus there is the
wheel pervasiveness of water that which encompasses all realms
in the ten directions comes
about.
"Fire rises and water falls, and the combination becomes
tenacious sets up a solidity. What is
wet becomes the oceans and seas; what is dry becomes the continents and
islands.
"Because of this, fire often rises up in the oceans, and on the continents the
streams and rivers ever flow.
"When the power of water is less then than that of fire, high mountains result. That. So
it is why that mountain rocks give off sparks when struck, and become liquid when
melted.
"When the power of earth is less
then than that of water, the outcome is grasses and
trees. That. So it is why the
vegetation in that groves and marshes turns meadows turn to ashes when burned and oozes ooze
water when twisted. The.
"A falseness is produced with interaction of that false dichotomy in turn
creates these elements as the seeds, and from these causes
and conditions comes the continuity of the world.
"Moreover, Purna, the false understanding brightness is none other than the mistake of adding understanding
light to enlightenment.
"After the falseness of the objective realm an object is established, the subjective faculty of understanding
cannot transcend it. Due to that this cause and condition, hearing does not go
beyond sound, and seeing does not surpass form.
"Forms, smells, tastes, and objects of touch and the others of the six falsenesses are realized.
Because of them there is a division into seeing, sensation, hearing, and knowing.
"Similar karma binds beings together; together: union and separation bring about
their transformations transformation.
"One sees that a bright spot is generated. At the manifastation sight of light is caused by false view and ignorance.
Competitive the bright spot
conception comes into being. Differing views generate produce hatred; compatible similar views
create love. The flow of love becomes a seed; the potential foetus is taken in seed, and the conception occurs. When is drawn into
the womb. Intercourse takes place, beings happens with a mutual attraction of similar karma. And so
there are drawn in. From these the causes and conditions that create the kalala, the kalaka arbuda, and other foetal stages evolve the
rest.
"The womb-born, egg-born, moisture-born, and transformation-born beings come about in
response: the egg-born come from thought, the womb-born are due to emotion, the
moisture-born arise from union, and transformations occur through separation.
"Emotion, thought, union, and separation go through further changes, and from
all the maturation of such karma causes received one to rise either rises or sink sinks. From such these causes and
conditions comes the continuity of living beings. "Purna, thought and love
become bound together so that people love each other and cannot bear to be
apart. As a result, ceaseless
successive, the world has seen an endless succession of births of
parents, children, and grandchildren occur in
this world. And the basis for all that of this is desire
and greed. "Greed and emotional love feed on one another until the greed becomes insatiable. The.
As a result of that, in this the world is all the tendency sentient beings born of
egg-born, womb-born, moisture-born eggs, wombs,
moisture, and transformation-born beings by transformation tend to devour one another for the nourishment
of their bodies to the extent that their strength permits. And the basis for
all that of this is killing and greed.
"Suppose.
"A person eats a sheep. The sheep dies and becomes a person; person. The person dies
and becomes a sheep, The same applies in all rebirths
among the, and it goes on that way through ten categories births and more.
Through death after death and birth after birth, they come back to eat each other one
another. The evil karma one is born with continues
to becomes innate and exhausts the bounds of the future.
And the basis for all that of this is stealing and greed.
"'You.
"`You owe me a life; I must have to repay my debt to you.' Due to such From these causes and
conditions we pass through hundreds of thousands of eons aeons, in a sustained cycle
of birth and death.
"`You love my mind; I adore your
good looks form.' Due to such From these causes and conditions we
pass through hundreds of thousands of eons aeons, in a sustained mutual
entanglement. "Killing, stealing, and lust are themselves the basic roots. From such
these causes and conditions comes the continuity of karma and karmic retribution.
"Therefore, Purna, these, the three kinds of upside-down upside down continuity come from adding
understanding the
light which is added to enlightenment. That lack. With this false enlightening of understanding generates
an internal the
knowing-nature, subjective awareness which gives rise to external phenomena objective appearances. Both
are born of false views, and from this falseness the mountains, the rivers, the
great earth, and all conditioned phenomena appearances unfold themselves in a succession
that recurs in endless cycles."
Purna said, "If this wonderful enlightenment, the wonderful awareness
of fundamental enlightenment, this basic miraculous enlightened
brightness which is neither greater than nor less than the mind of the Tathagata Thus
Come One, abruptly brings forth the mountains, the rivers, and the great earth,
and all conditioned phenomena appearances, then now that the Tathagata Thus Come One has attained
the wonderful emptiness of clear empty bright enlightenment, will the mountains, the rivers, the
great earth, and all conditioned habitual outflows arise ever again?"
The Buddha said to Purna, "If, "Consider for example a person living who has become
confused in a village were
confused about directions, mistaking south for north, would that. Is this confusion be the result
of confusion or of awareness?" Purna said, "His, "This person's confusion would be is the
result of neither. Why not? of confusion nor of awareness. Why? Confusion is fundamentally
baseless, so how could anything it arise because of it? And as confusion? Awareness does not
produce confusion, so how could
confusion it arise out because of it? awareness?"
The Buddha said, "If someone a person who knows the directions is aware points them out
to the confused person, then once way to the person who was confused becomes
is in the midst of confusion, and makes him aware, then do you suppose, Purna,
that once the person is over his confusion he could lose his sense of direction
again in that village?" "No, World Honored One." "Purna, the Tathagatas Thus Come Ones of
the ten directions are the same way. Confusion is groundless and ultimately
empty in nature. In the past. There had basically was been no confusion confusion: it merely seemed as if
there were confusion and enlightenment. When the delusion about confusion and
enlightenment is ended, enlightenment will does not give rise to confusion.
Consider the.
"It is also like a person with an eye-ailment who, because of cataracts, saw sees flowers in space.
Once the cataracts were removed. If he
gets rid of his eye-ailment, the flowers in space disappeared.
Were will disappear. If he were so
stupid as to rush quickly return to the spot where the flowers disappeared and wait
for them to reappear, would you consider that person to be stupid or
wise? smart?"
Purna said, "Originally there weren't any flowers in space. It was through a
falseness in the seeing disability that they appeared were produced and disappeared extinguished. To see the
disappearance of the flowers in space is already a distortion upside down. To wait for them
to reappear is sheer madness. Why bother to determine further if such a person
is stupid or wise? smart?" The Buddha said, "Since you explain it that way, why do
you ask if the
clear emptiness of wonderful enlightenment enlightened bright emptiness can once again give rise
to the mountains, the rivers, and the great earth? Consider
"It is like a piece of ore containing gold and a mixture of other metals mixed together. Once
the pure gold is extracted, it will never not become an ore again. Consider. It is like wood
that has burnt been burned to ashes; it will never not become wood again.
"The Bodhi and Nirvana of all Buddhas, the Tathagatas Thus Come Ones, are the same way.
"Purna, you also asked whether the natures of water and fire would not destroy
each other if the natures of earth, water, fire, and wind were all perfectly
fused and pervaded the Dharma Realm, and whether space subtle emptiness and the great
earth would not be incompatible if both pervaded the Dharma Realm.
"For example, Purna, consider space: its, the substance of emptiness is not the various phenomena myriad things, and
yet that it does not prevent the inclusion of all phenomena from being included appearances within it.
How.
"Do we you know that? the reason why? Purna, the empty space is bright on a sunny day,
and dark when the sky is cloudy. It moves when the wind rises up, it is fresh
when the sky clears. It is turbid and hazy when the weather is foul, it is
obscure when a dust storm dust-storm breaks out. It casts a bright reflection on a pool of
clear water.
"What do you think of these conditioned
phenomena conditions which come into existence at different
places? Are they created from these conditions themselves or is do they find their
origin in space emptiness? If they arise from these those conditions, Purna, then on a
sunny day since the sun is bright, all the worlds of the ten directions should
take on the form of the sun. Then why how does it happen that on a sunny day do we see one still
sees the round sun in the sky? If space emptiness is bright, space, emptiness itself should
shine. Then why. How does it happen that when there is a covering of clouds and fog, is no light evident? You should know
that the brightness is not the sun, nor space nor other than the space
or the sun. Contemplate how phenomena are ultimately false and cannot
be verified. They are like flowers conjured up in space that cannot
bear fruit. Why, then, investigate how such phenomena appear and
disappear? Contemplate how there
is no light in evidence? "You should know that brightness is not the nature sun, is ultimately truth
not emptiness, and is
solely not other than the wonderful enlightened brightness. That wonderful
enlightened bright mind originally was neither water nor fire. Why,
then, ask about incompatibility? emptiness and the sun.
"The truly wonderful enlightened brightness is the same way. You
recognize space, and space appears. Recognizing. If your karma
finds expression in emptiness, then emptiness will appear. If your karma finds
expression in one or another of earth, water, fire,
and, or wind, each, that one will
appear. If your karma finds expression in them all are recognized, all, they will all appear. "How
can they all appear? Suppose, Purna, consider, the sun's reflection as it appears in a single
body of water, and two people gaze at it, both at the same time. Then one
person walks east and the other walks west. Each person, still looking at in the
water, will see a sun go along with him, one to the east, one to the west, while,
seemingly without there seems to be no being any fixed direction for the movement of the sun's
reflection. Don't.
"You shouldn't belabor the question and ask say, `if there is one sun, how can it
follow both people?
Or if Since the sun is double, why does only one appear in the
sky?' This is just revolving to revolve in falseness, because such things it cannot be proven proved.
"Contemplate the fundamental falseness of appearances. They are just like
flowers that are conjured up in space and produce empty fruit. Why, then,
investigate the meaning of their formation and disappearance?
"Contemplate the fundamental truth of the nature. It is solely the wonderful
enlightened brightness, the wonderful enlightened bright mind. Originally, it
is neither water nor fire. Why, then, ask about incompatibility?
"Purna, you think that form and emptiness overcome and destroy one another in
the Treasury of the Tathagata Thus Come One. Thus the Treasury of the
Tathagata Thus Come One
accordingly appears to you as form and emptiness throughout the Dharma Realm.
"And so, within it the wind moves, emptiness is still, the sun is bright, and
the clouds are dark. The reason for this lies in the delusion of living beings
who have turned their backs on enlightenment and joined with the defiling dust `dust.' Thus,
the wearisome defilements come into being and mundane phenomena appearances exist.
"Based on.
"With the wonderful understanding brightness that neither ceases to be nor comes
into being is not extinguished and not produced, I
unite with the Treasury of the Tathagata Thus Come One. Thus the Treasury of the Tathagata Thus
Come One is the unique and wonderful enlightened brightness which completely
illumines the Dharma Realm.
"That is why, within it, the one is limitless; the limitless is one. In the
small appears the great; in the great appears the small.
"Unmoving in the Bodhimanda, yet pervading the ten directions, my body contains
the ten directions and endless emptiness. On the tip of a single hair appear
the lands of the Jewelled Jeweled Kings. Sitting in a mote of dust, I turn the great
Dharma wheel, put an end to defiling dust, destroy the defilements, and unite with enlightenment, so that, true
suchness, the wonderful enlightened bright nature, comes into being.
Chapter Three.
"The Treasury of the Tathagata Thus Come One is the fundamental, wonderful, perfect mind.
"It is not the mind, nor emptiness, nor earth, nor water, nor wind, nor fire;
it is not the eyes, nor the ears, the nose, the tongue, the body, or the mind.
It is not form, nor sounds sound, smells, tastes, objects of touch, or dharmas. It is
not the realm of
eye-consciousness eyeconsciousness, nor any other, up to and including the realm
of mind-consciousness.
"It is not understanding, nor ignorance, nor the ending of understanding or
ignorance, nor any other, up to and including old age and death and the ending
of old age and death.
"It is not suffering, nor accumulation, nor extinction, nor the way. It is
neither knowing nor attaining.
"It is not Dana, nor Shila, nor Virya, nor Kshanti, nor Dhyana, nor Prajna, nor
Paramita. "Nor any other: it is not the Tathagata, nor the Arhats, nor
Samyaksambodhi, nor Parinirvana, nor Eternity Permanence, nor Bliss, nor True Self, nor
Purity.
"Therefore, it is neither mundane nor transcendental, since the Treasury of the Tathagata
Thus Come One is the wonder fundamental brightness of the mind's primal
understanding wonderful mind. "It is the mind;
mind, it is emptiness, it is earth; earth, it is
water; water, it is wind; wind, it is fire; fire, it is
the eyes; eyes, it is the ears; ears, the nose, the tongue, the body, and the mind. It is form;
form, it is sounds; sounds, smells, tastes, objects of touch, and dharmas. It is the
realm of eye-consciousness, and so forth up to and including the realm of
mind-consciousness
mindconsciousness.
"It is understanding and ignorance and the ending of understanding and
ignorance, and so forth up to and including old age and death and the ending of
old age and death. It is suffering; suffering, it is accumulation; accumulation, it is extinction; extinction, and
it is the way. It is knowing and attaining. It is Dana; Dana, it is Shila; Shila, it is Virya;
Virya, it is Kshanti; Kshanti, it is Dhyana; Dhyana, it is Prajna; Prajna, and it is Paramita, and so
forth, up to and including the Tathagata, the Arhats, Samyaksambodhi,
Parinirvana,
Eternity, Permanence, Bliss, True Self, and Purity.
"It is both mundane and transcendental, since the Treasury of the
Tathagata Thus Come One
is the wonderful understanding brightness of the primal fundamental mind.
"It is apart from identity `is' and negation `is not.' It is identity identical with `is' and negation `is not.'
"How can living beings in the three realms of mundane existence on the level of
worldliness and the
Hearers Sound-Hearers and Those Enlightened to Conditions at on the
level of
transcendental existence transcendence make suppositions about the unsurpassed supreme Bodhi of the Tathagata Thus
Come One with the minds that they know of, or enter the knowledge and vision of
the Buddha through the medium of worldly
language? Consider language and expressions?
"For example, lutes, flutes, and guitars. Although those can make wonderful sounds, but if
there are no skilled fingers to play them, their music will never come forth.
"You and all living beings are the same way. The precious, enlightened true mind is
perfect in everyone. Thus, I
apply pressure press my finger upon it and the Ocean Impression ocean-impression
emits light; you move your mind, and the wearisome defilements spring up. That happens.
"It is all because you do not diligently seek the unsurpassed enlightened Way,
but are fond of the lesser vehicle and are satisfied with little attainment."
Purna said, "My mind, "I am non-dual and complete with the Tathagata's true wonderful pure mind are
no different in their Thus Come One's perfect
brightness of the precious enlightenment and complete
understanding, the true wonder of the pure mind. But I have
long been plagued with beginningless ago I was victimized by false thoughts that have no beginning and I have
long endured the cycle turning wheel of rebirth. As of yet my
attainment in. Now I have attained the sagely
vehicle, but it is not yet ultimate. The World Honored One has completely ended
extinguished all falseness and attained obtained wonderful eternal
truth true permanence. "I venture
to ask the Thus Come One why all living beings exist in falseness and conceal
their own wonderful understanding brightness, so that they keep drowning in this deluge?"
The Buddha said to Purna, "Although you have cast off doubts, you still have
not ended residual delusions. I will now question you about employ a mundane worldly event. Did in questioning
you hear about.
"Have you not heard of Yajnadatta from in Shravasti who on impulse one morning held
a mirror to his face and fell in love with the head in the mirror? He gazed at
the eyes and eyebrows but got angry because he could not see his own face. He
decided he must be a
mountain or river sprite li mei ghost. Having lost control, and all his bearings, he ran madly about
out. What do you think? Why did this person set out on a mad cause chase for no
reason?" Purna said, "That person was insane. There's no other reason."
The Buddha said, "What reason can you give for saying that calling false the wonderful
enlightened bright perfection, the fundamentally perfect bright wonder is false? wonder? If
there is a reason, then how do can you define say it is false?
"All of your own false thinking becomes in turn the cause for more. From confusion
you accumulate confusion through eon kalpa after eon; kalpa; although the Buddha is
aware of it, he cannot counteract it. "From such confused causes, the cause of
confusion perpetuates itself. When one realizes that confusion has no cause,
the falseness becomes baseless. Since it never arose, why would you hope for
its end? extinction? One who obtains Bodhi is like a person who awakens to tell of realize
the events in of a dream;
since even though his mind will remain is awake and clear, why would, he want to cannot get
hold
onto of the things in a dream?
"This the dream and physically display them.
"How much the more is especially true for things that lack the case with some thing which is without a cause
and are basically non-existent, such as Yajnadatta's situation that day in the
city
city? Was there any reason why he became fearful for his head and went running
about? If his madness had were suddenly ceased to cease, it would not be that he still wouldn't
get had
obtained his head back from someplace else outside; and so before his madness ceased ceases, how could
can his head have been lost?
"Purna, falseness is the same way. How can it exist?
"All you only need do is not follow discriminations about, because none of the three kinds
causes arises when the three conditions of continuity the three continuities of the world,
living beings, and karmic retributions. By cutting retribution are cut off those three
conditions, the causes will not arise.
"Then the madness, like
Yajnadatta's of the Yajnadatta in your mind will cease by of itself. Once it ceases, and just
that ceasing is Bodhi appears. The supreme, pure, bright mind originally pervades the
Dharma Realm. It is not something obtained from anyone else. Why, then, labor
and toil at
cultivation making yourself bone-tired trying with marrow and joint to gain certification?
Consider a cultivate and be certified?
"This is to be like the person who has a wish-fulfilling wish fulfilling pearl sewn into in his
clothing but does not know without realizing it. Poverty-stricken and ragged. Thus he roams
around abroad in a state of poverty,
begging for food and always on the move. Although he is indeed destitute, the
pearl is never lost.
"Suddenly, a wise person points out shows him the pearl: then all his wishes are fulfilled, he
obtains great wealth, and he realizes that the pearl did not come from
somewhere outside."
Then from among the great assembly."
Ananda then bowed at the Buddha's feet,
stood, arose in the Great Assembly, and said
to the Buddha, "The World Honored One has just
explained about now explains that when the three
conditions of the karma of killing, stealing, and lust: when the
three conditions lust are cut off, the three
causes for them do not arise. Then the madness, like Yajnadatta's, will cease by of Yajnadatta in the mind ceases
of itself, and once it ceases just that ceasing is Bodhi appears. It is not something obtained from
anyone else. Those. These clearly are causes and conditions; why, then, does the Tathagata Thus
Come One abruptly reject causes and conditions? My enlightenments have come
about
"It was through causes and conditions that my mind became enlightened, World
Honored One, and that is not only true of those of us who are young in years, or, of us
Sound-Hearers who are Hearers still in the process of learning have to study. Mahamaudgalyayana, Shariputra, and
Subhuti, who are now in this assembly and others who followed the elder Brahmans,
became enlightened and obtained the state of no outflows upon hearing the
Buddha expound upon causes and conditions.
"Now you say that Bodhi does not come from causes and conditions. That would make. So the
spontaneity that Maskari Goshaliputra and others advocated in Rajagriha then
becomes the primary meaning! I only hope that the Greatly Kind One you will dispel let fall great compassion and
break through my confusion."
The Buddha said to Ananda, "Let us take the case of Yajnadatta in the city: if
the causes and conditions of his madness cease, the nature that is not mad will
spontaneously come forth. The entire principle of spontaneity and causes and
conditions is nothing more than that.
"Ananda, Yajnadatta's head was naturally there; spontaneously there, it was a natural spontaneous part
of him. There was never a time when it was not. Why, then, did he suddenly fear
that he had no head and start running about madly?
"If he naturally had a head and went mad due to causes and conditions, would it
not be just as natural for him to lose his head due to causes and conditions?
"Basically his head was never not lost. The madness and fear arose from falseness.
There was never any change that took place. Why, then, belabor, labor the point about
causes and conditions?
"Had
"If the madness been his natural state were spontaneous, the madness and fear would be fundamental.
Before he went mad, then, where was his madness hidden?
"Had "If the madness were
not been his natural state spontaneous, and his head were in fact not lost, why did he run about in a
state of madness?
"If you realize that you have a head and recognize the madness of your pursuit,
then both spontaneity and causes and conditions become idle theories. That is
why I say that once the three conditions cease conditions' ceasing to be is itself the Bodhi mind appears. The arising of.
"The Bodhi mind mind's being produced and the
ending of the mind subject to arising production and ceasing itself imply arising
extinction's being extinguished is simply production and ceasing extinction.
"The ending of both arising production and ceasing extinction is the effortless Way. If there
is spontaneity, then clearly it must be that the thought of spontaneity must
arise arises
and the mind subject to arising production and ceasing end: but extinction ceases: that, then, is still a case of arising
production and ceasing extinction.
"To call the lack of arising production and
ceasing extinction spontaneity would be like saying is the same as to
say that a the single substance formed by the combination of all mundane
phenomena that form
appearances is a single substance are mixed and united in nature essence, and that everything whatever is not mixed and
united is basically spontaneous in nature.
"When spontaneity is not natural devoid of spontaneity, and mixing and uniting lack are devoid
of their unifying
qualities quality, so that spontaneity and unity alike must be are abandoned,
and both
their the abandonment of them and their existence cease to be. Achieving that
would be is no
idle theory.
"Bodhi and Nirvana are still so far away that you must undoubtedly pass through eons
kalpas of bitterness and diligence before you cultivate them and are certified.
"You can memorize hold in memory the twelve divisions of the sutras spoken by the
Buddhas of the ten directions and their pure, wonderful principles as many as
the sands of the Ganges River Ganges, but
that it only aids your idle theorizing. Although.
"You can discuss causes and conditions and spontaneity and understand them
perfectly clearly, and people in the world refer to you as the one foremost in
learning, still, the
eons upon eons. You have spent aeons upon aeons saturating yourself with learning, did
not help,
yet you could not avoid the trouble with Matangi's daughter difficulty of Matangi.
"Why did you have to wait for me to use the spiritual mantra of the Buddha's Crown
to put out
summit? The fire of lust in Matangi's daughter's heart, causing her
to attain died instantly, and she
attained the position of an Anagamin and join. Now she is one of a vigorous group in my
dharma assembly, drying up. The river of emotional love dried up in her, and
setting she was able to set you free?
free.
"Therefore, Ananda, your ability to intellectually master keep in mind the
Tathagata's Thus Come One's wonderful
secret teachings for eons upon eons of aeon after aeon is not as good as a single day of non-outflow
no-outflow cultivation that is intent upon
quitting getting far away from the two
worldly sufferings of love and hate.
"In Matangi's daughter, a former prostitute, emotional, love and desire were dispelled by
the spiritual power of the mantra. Now her Dharma name in dharma is Bhikshuni Nature
`Nature.'
"She and Rahula's mother, Yashodhara both became aware of their past causes and
knew that for several eons many kalpas they had endured the suffering of greed and emotional love. Due to their
single-mindedness.
Because they singlemindedly became permeated with the cultivation of
non-outflow the
goodness of no outflows, they were both freed from their bonds and received
predictions. Why, then, do you cheat yourself and still remain caught up in
looking and listening?"
Chapter Four"
When Ananda and the Great Assembly heard the Buddha's instruction, their doubts
and delusions delusion were dispelled. Their minds awakened to the
ultimate reality actual appearance,
they experienced both physical and mental "Light ease" both physically and unprecedented attainments mentally, and they obtained
what they had never had before.
Once again Ananda he wept, bowed at the Buddha's feet, knelt on both knees, placed his
palms together, and said to the Buddha, "The Unsurpassed, Great, Compassionate,
Pure, and Precious King has instructed me well, so that, by means of these
various causes and conditions, expedients, and encouragements, all of us who
were immersed in the sea of suffering have escaped it.
"World Honored One, having heard that explanation the sound of dharma like this, I know that the
Treasury of the Tathagata Thus Come One, the wonderful, enlightened, bright mind,
pervades the ten directions and contains includes the Thus Come One, the lands of Tathagatas throughout the
ten directions, all, and the pure and elegantly adorned kshetras, precious adornments of Wonderful the land of the
Wonderfully Enlightened Kings King. Yet, the Tathagata also admonished Thus Come One once again admonishes that
erudition is of no merit and is not as good as cultivation.
"So now I am like a wanderer who suddenly encounters a divine reigning king who
bestows upon him an elegant house. Even though. He has obtained a mansion, he has, but there needs
to enter
through be a door in order for him to enter it.
"I only hope the Tathagata Thus Come One will not withhold his great compassion in
instructing those of us in the assembly who are covered over by darkness, so
that we may renounce the small vehicle and attain at last the Tathagata's Thus Come One's
Nirvana without residue, the fundamental path of resolve. May, and that he will
enable those who are still learning must study to know now how to subdue the age-old habit of seeking to manipulate conditions to one's
of advantage from conditions, to obtain Dharani, and to enter in to into the
knowledge and vision of the Buddhas Buddha." Having said this, he made a full
prostration, and together with the members of the assembly, he single-mindedly
awaited the Buddha's compassionate instruction.
The World Honored One then sympathized with took pity on the Hearers SoundHearers and Those
Enlightened to Conditions the
Condition-Enlightened Ones in the assembly all those who were not yet at ease
with the Bodhi mind. His sympathy also extended to helping and on all living beings in the future Dharma Ending Age to come after the Buddha's entry into
tranquility to bring forth
extinction during the resolve for Bodhi Dharma-ending Age. He revealed the wonderful path of
cultivation of the unsurpassed vehicle.
He proclaimed to Ananda and to the Great Assembly, "If you have decisively
resolved want to attain have
decisive resolve for Bodhi and so you should not grow weary when it
comes to of the Wonderful Samadhi of the Buddhas
Buddha, the Tathagatas Thus Come One, you must first understand the two absolutes resolutions
regarding initial resolve for enlightenment. What are the two absolutes resolutions
regarding initial resolve for enlightenment?
"Ananda, the first absolute resolution is that this: if you wish to renounce the position of Hearer
Sound-Hearer and cultivate the Bodhisattva Vehicle, and to enter the knowledge
and vision of the Buddhas Buddha, you must carefully consider whether the resolve on
the cause-ground cause ground and the enlightenment on the ground of fruition are the same
or different.
"Ananda, it is impossible while on the cause-ground to base one's cultivation on use the mind that
is subject to arising
production and ceasing when extinction as the basis for cultivating in quest ofthe of the Buddha
vehicle, which is neither arises produced nor ceases to be extinguished.
"For this reason, you should realize that all composite existing dharmas belonging to in the material
world will decay and disappear. Ananda, contemplate the world: what
composite dharmas thing is
there that will not wear out? waste away?
"But I have never heard of empty
space wearing out, has anyone every ever heard of the disintegration of the void? Why not? Empty space It is
because the void does not a composite exist, and so it can never wear
out be destroyed.
"While you are in your body, what is solid is of earth, what is moist is of
water, what is warm is of fire, and what moves is of wind. Because of these
four bonds, your tranquil and perfect, wonderfully enlightened bright mind
divides into seeing, hearing, sensation, and cognition. From its beginning to its end you
there are emersed in the five layers of turbidity.
"What is meant by turbidity? `turbidity?' Ananda, pure water, for instance, is
fundamentally clear and clean, whereas dust, dirt, ashes, silt, and the like,
are basically solid substances. Such are the properties of the two; their
natures are not compatible. Suppose someone, then, that an ordinary person takes some
dirt and tosses it into the pure water. The dirt looses loses its solidity solid quality and
the water is deprived of its transparency. The resulting cloudiness which results is
called turbidity `turbidity.' Your five layers of turbidity are similar to it.
"Ananda, you see that space emptiness pervades the ten directions. There is no
division between space emptiness and seeing. And yet space by itself cannot
identify its own. However, although emptiness has no
substance and your seeing alone has nothing to register no awareness of. But, the two become entangled in a
falseness. This is the first layer, called the turbidity of time.
"Your body appears in full, with the four elements composing its substance, and
from this, seeing, hearing, sensation, and cognition become firmly defined.
Water, fire, wind, and earth fluctuate between sensation and cognition and
become entangled in a falseness. This is the second layer, called the turbidity
of views.
"Further, the functions of memory, discrimination, and verbal comprehension in
your mind bring into being knowledge and views. From out of them appear the six
defiling objects. Apart from the defiling objects the consciousness would lack attributes there are no appearances.
Apart from cognition
the objects would they have no nature. But they become entangled in a
falseness. This is the third layer, called the turbidity of afflictions.
"And if then day and night there is endless arising production and ceasing extinction as your
knowledge and views continually wish to remain in the world, while your karmic
patterns constantly move you to various places. This entanglement become becomes a
falseness, which is the fourth layer, called the turbidity of living beings.
"Originally, your seeing and hearing were not of different natures, but a
multitude of defiling objects has divided them into crude
differences. These until suddenly they became
different. Their natures have a mutual awareness, but their functions are in
opposition. Sameness and difference arise and they lose their identity. This
entanglement becomes a falseness, which is the fifth layer, called the
turbidity of a life span lifespan.
"Ananda, you now want to cause your seeing, hearing, sensation, and cognition
to return to and tally with the eternity permanence, bliss, true self, and purity of the Tathagata
Thus Come One.
"You should first decide what the basis of birth and death is by relying on the
perfect, tranquil nature which is neither arises produced nor ceases extinguished.
"By means of this tranquility, influence, turn the empty and false arising production and ceasing
extinction so that it is they are subdued and returns return to the source of enlightenment.
The attainment of this source of bright enlightenment, which is neither arises
produced nor ceases extinguished, is the mind of on the cause-ground.
"Then you can completely realize accomplish the cultivation of and certification to the
ground of fruition. To do that much.
"It is like purifying muddy water by placing it in a quite quiet vessel which is kept
completely still and unmoving. The sand and silt settle, and the pure water
appears. That. This is called the initial subduing of transitory
defiling afflictions the guest-dust affliction.
"The complete removal of the mud from the water is called the eternal severance
of fundamental ignorance.
"When clarity is pure to its very essence, then no matter what happens there is no
affliction. Everything is in accord with the pure and wonderful virtues of
Nirvana.
"The second absolute resolution is that this: if you definitely wish to bring forth the
resolve for Bodhi and to be especially courageous and dedicated in your
cultivation of the Bodhisattva Vehicle, you must decisively renounce all
conditioned phenomena appearances.
"You should carefully consider the origin of afflictions: who creates affliction and who endures the beginningless
creation of karma and perpetual rebirth? perpetuation of rebirth who creates it and who endures
it?
"Ananda, if in your cultivation of Bodhi you do not carefully consider the
origin of affliction, you cannot realize where the location of the
upsidedownness empty falseness of the empty and false
sense-organs and sense-objects
is or the location of delusion. If you don't even
know their its location, how can you subdue them it and reach the level of the Tathagata? Thus Come
One?
"Ananda, consider someone the ordinary person who wants to untie a knot. If he can't
see where the knot is, how can he untie it?
"But I have never heard of
anyone unbinding that one can obliterate empty space. Why not?. Why? It is because
emptiness has no form
of or appearance; and so therefore there are no knots to untie.
"But now your visible eyes, ears, nose and tongue, as well as your body and
mind, are like six thieving matchmakers who plunder the jewels of your own
household. "And, thus, from beginningless time, because living beings and the
temporal and spatial world have
been bound up together, beings are
unable to transcend, so that the material world cannot be transcended.
"Ananda, how do we define beings and, what is meant by the temporal time and spatial world?
`Temporal' space of living beings? `Time' refers to
change and flow; `spatial' `space' refers to location.
"You should know by now that north, east, south, west, northeast, northwest,
southeast, southwest, above and below are space. Past, present, and future are
periods of time. There are ten directions in space and three periods of time.
"All living beings come into being because of false interaction. Their bodies
go through changes and they are caught up in the temporal time and spatial combinations of this world space.
"However, although there are ten directions in space, those known in the world
as north, south, east, and west are the only ones that can be clearly fixed.
Above and below have no position; the intermediates have no definite direction.
Determined clearly to be four in number, they are then combined with the three
periods of time. Three times four, or, alternately, four times three makes, make
twelve.
"Increase this to
the third place; from the tens through the hundreds it three times: itself multiplied by ten and again by ten, to reach
the thousands thousands: one thousand two hundred is the greatest possible efficacy of each of
the six organs is one
thousand two hundred.
"Ananda, you can thereby establish their value. Consider how. For example, the eyes see
darkness behind and light in front. The front is totally light; the back is
totally dark. With your peripheral vision included, you can see two thirds
around at most. Therefore, its capacity can be expressed as an efficacy which
is not complete. One third of its efficacy is without virtue. Know, then, that
the eyes have an efficacy of only eight hundred.
"Consider how. "For example, the ears hear
everywhere in the ten directions, without
any loss. They hear movements, whether
far or near, and stillness without bounds. Know, then, that the organ of
hearing is complete with
the an efficacy of twelve hundred.
"Consider how. "For example, the nose
smells odors with each inhalation and exhalation of the breath. It is deficient
at the point between the inhalation and exhalation. The organ of smell can be
considered to be deficient by one third. Know, then, that the nose has an
efficacy of only eight hundred.
"Consider how.
"For example, the tongue can proclaim the entirety of worldly and
transcendental wisdom. Although language varies according to locality, the
principles go beyond boundaries of any kind. Know, then, that the organ of the
tongue is complete with an efficacy of twelve hundred.
"Consider how. "For example, the body
is aware of touch, registering it as pain or pleasure. When it makes contact,
it is aware of the thing touched; when is in isolation, it has no tactile
knowledge of other things. Isolation has a single and contact has a dual
aspect. The organ of the body can be considered as deficient by one third.
Know, then, that the body has an efficacy of only eight hundred.
"Consider how.
"For example, the mind silently includes all worldly and transcendental dharmas
of the ten directions and the three periods of time. Regardless of whether it
be sagely or ordinary, everything is included in its boundlessness. Know, then,
that the organ of the mind is complete with an efficacy of twelve hundred.
"Ananda, now you wish to oppose the flow of desire that leads to birth and
death. You should turn back the flow of the organs to reach a state of neither arising
production nor ceasing extinction.
"You should investigate all of
the these six functioning organs to see which are
uniting, which are isolated, which are deep, which are shallow, which will
penetrate perfectly, and which are not perfect. If.
"Once you can realize which have awakened to the organ which penetrates perfectly, you can should
thereupon reverse the flow of its beginningless involvement in false karma and follow that to perfect
penetration.
Then you will know the difference between one that penetrates perfectly and an organ which is one
that does not
perfect is like the difference between. Then a day and an eon aeon will be one and the same.
"I have now revealed to you the fundamental efficacy of the tranquil perfect
brightness of these six. This is what the numbers are are; it is up to you to
select which one to enter. I will explain more to aid your progress in that it.
"The Tathagatas Thus Come Ones of the ten directions, cultivating cultivated by means of one or
another all of the
eighteen realms, attained and obtained perfect, unsurpassed Bodhi.
For them, any. All of those eighteen them were
generally adequate.
"But you are at an inferior level and are not yet able to perfect comfortable
wisdom among them. Therefore, I shall give you an explanation, so that you will
be able to enter deeply into the one door.
"Enter one without falseness, and the six sense-organs sense organs will be simultaneously
pure."
Ananda said to the Buddha, "World Honored One, how do we oppose the flow, enter
deeply into one door, and cause the six organs to simultaneously become pure?"
The Buddha told Ananda, "You have already obtained the fruition of a
Shrotaapana
Shrotaapanna. You have already put an end to extinguished the view-delusions that of living beings
in the three realms possess, but you do not yet know that your organs have accumulated
habits that are without beginning.
The severing of these habits must be done. It is through cultivation.
Including the that one severs
not simply these habits, but also their numerous subtleties of their arising as they pass
through arisal, dwelling,
changing, change, and ceasing extinction.
"You should now contemplate the six organs further: are they one or six? Ananda If you
say they are one, Ananda, why can't the ears see? Why can't the eyes hear? Why
can't the head walk? Why can't the feet talk?
"If the six organs are definitely six, then as I now explain this subtle,
wonderful dharma-door for you in this assembly, which of your six organs is
receiving it?" Ananda said, "I hear it with my ears." The Buddha said, "Your
ears hear by themselves? themselves, what, then, does that it have to do with your body and
mouth? And yet you ask about the principles with your mouth, and your body
displays veneration.
"Therefore, you should know that if they are not one, then they are must be six.
And if they are not six, they must be one. But you can't say that your organs
are basically one and six.
"Ananda, you should know that these organs are neither one nor six. It is from
being upside-down and sinking into involvements throughout time without
beginning that the theory of one and six has become established. As a
Shrotaapanna, you have dissolved the six, but you still have not done away with
the one.
"That.
"It is like filling emptiness fitting into differently shaped vessels and
then saying that. The emptiness is
said to be whatever shape the vessel is. And then,
upon getting. But if you get rid of the vessels, looking vessel and
look at the emptiness and saying, you will say it is
all one and the same.
"But how can that emptiness become the same or alike and different at your convenience?
Even less can you call it `One' be one or `not not one.'. Therefore, you should understand that the
six receptive functioning organs are should be the same way.
"Seeing occurs because the two attributes appearances of darkness and light, and their
like, firmly adhere to quietude in what originally was wonderful perfection.
The essence of seeing reflects form and combines with
forms form to become an organ. This.
In its pure state the organ, which was originally of the eye is the four
pure elements, is called an eye. And yet it takes
the name `eye-organ' and is shaped like a grape. Of the superficial
sense-organs and the four defiling objects that the sense organs located in the head
pursue, this one races out after form.
"Hearing occurs because the two reverberations of movement and stillness, and
their like, firmly adhere to quietude in what originally was wonderful
perfection. The essence of hearing reflects sound and resounds with it sound to
become the organ of the ear. In its pure state, the primal
composition organ of the ear-organ ear is the purely-defined
four elements.
Those portions we call. It takes the ears are name `ear organ' and is shaped like fresh-curled leaves a fresh, curled
leaf. Of the superficial sense-organs and the four defiling objects that the sense organs pursue, this one
is loosed upon sound.
"Smelling occurs because the two appearances of penetration and obstruction,
and their like, firmly adhere to tranquility quietude in what originally was wonderful
perfection. The essence of smelling reflects
the scents and takes in scents to
become the organ of the nose. In its pure state, the
primal composition organ of the nose-organ nose is the purely-defined
four elements. That portion we call. It takes the nose name `nose-organ' and is shaped like a double
hanging claw. Of the superficial sense-organs and the four defiling objects that the sense organs
pursue,
this one probes out after scents.
"Tasting occurs because the two blends of blandness and variety of
flavor?, and their
like, firmly adhere to quietude in what originally was wonderful perfection.
The essence of tasting reflects flavors and becomes entwined with flavors to
become the organ of the tongue. In its pure state the
primal composition organ of the tongue-organ tongue is in
the purely-defined four elements. That portion we call. It takes the tongue name `tongue-organ' and is shaped like a the
crescent moon. Of the superficial sense organs and the four defiling objects that the sense organs pursue,
this one craves pursues flavors.
"Sensation occurs because the two frictions of separation and union, and their
like, firmly adhere to quietude in what originally was wonderful perfection.
The essence of sensation reflects contact and seizes upon contact to become the
organ of the body. In its pure state, the primal
composition organ of the body-organ body is in the purely-defined four
elements. It takes the portion we call the body name `body-organ' and is shaped like a table tabla. Of the
superficial organs and the four defiling objects that the sense organs pursue, this one is compelled by
contact.
"Knowing occurs because the two continuities of production and extinction, and
their like, firmly adhere to quietude in what originally was wonderful
perfection. The essence of knowing reflects dharmas and grasps them dharmas to
become the organ of the mind. In its pure state, the primal
composition organ of the mind-organ mind is in the purely-defined
four elements. It takes the name `Mental Cognition' and resembles seeing in a
dark room. Of the superficial sense-organs and their four defiling objects that the sense organs pursue,
this one chases after dharmas. "Ananda, in this way the six organs occur,
because understanding is that bright enlightenment has a brightness added to enlightenment, the six
sense-organs it. Thus they lose
their essence and adhere to falseness, confining
their brilliance and create light.
"Therefore, apart from darkness and light there is no substance to seeing for
you now; apart from movement and stillness, there, basically, is no disposition
of hearing; without penetration and obstruction, the nature of smelling does
not arise; in the absence of variety and blandness, tasting does not occur; occur,
lacking separation and union, the sensation of contact is fundamentally
non-existent; without
arising extinction and ceasing production, knowing is put to rest.
"You only need only not follow the twelve conditioned attributes appearances of movement and
stillness, union and separation, blandness and variety, penetration and
obstruction, production and extinction, and brightness and darkness.
"Accordingly, extract one organ, free it from adhesion, free it, and subdue it at its
inner core. Once subdued, it will return to
primal inherent truth and radiate its
innate brilliance. When that brilliance shines forth, the remaining five
adhesions will be freed to accomplish total liberation.
"Do not follow the knowing and seeing influenced by that arise from the objects before you.
True understanding brightness does not follow from comply with the sense-organs. Yet, lodged at the
organs is the potential to discover revelation of the brightness that permits the mutual functioning
of the six organs.
"Ananda, don't you know that now in this assembly there is Aniruddha, who is
blind and yet can see; the dragon, Upananda, who is deaf and yet can hear; the
spirit of the Ganges River, who has no nose and yet smells fragrances; fragrance;
Gavampati, who has an unusual tongue and yet tastes senses flavor; and the spirit,
Shunyata, who has no body and yet is aware of contact? In the light of the Tathagata Thus
Come One, this spirit is illumined temporarily as an ethereal essence without
any substance. In the same way, Mahakashyapa, who, there is also Mahakashyapa in this assembly, dwells,
dwelling in the samadhi of extinction, having obtained the tranquility stillness of a Hearer
Sound-Hearer. He has long since put to rest extinguished the mind-organ, and yet he has a
perfectly clear knowledge which is not due to the mental process of thinking.
"Then, Ananda, if you can completely extract, after all your organs are completely freed, you will glow with
an inner brilliance. Then light. All the ephemeral, defiling objects and all
the changing phenomena of the material world will become
thereupon change their appearance like ice
being which is melted by hot liquid. In
response to your mind, the
transformation, they will bring transform and become the knowledge and
awareness which is unsurpassed enlightenment.
"Ananda, consider
a, it is like an ordinary person who has confined seeing to his eyes. If
you suddenly have him close his eyes, he will see darkness before him. The six
organs and his head and feet will be enveloped in total darkness. From head to toe he will experience
that. If the person
traces the shape of external things with his hands, then even though he cannot
see, he can will recognize someone from someone's head and toe. Enlightenment is also like that feet if he feels them. This knowledge
and awareness are the same way. "If light were is the condition requisite for
seeing, then darkness would bring brings the absence of seeing. But to perceive without
light would mean means that no dark manifestation could can obscure the seeing.
"Once the organs and objects
suddenly melt away are eradicated, how could can the enlightened brightness that results
be anything but
not become perfect and wonderful?"
Ananda said to the Buddha, "World Honored One, as the Buddha has said, `The
resolve for enlightenment on the cause-ground causeground which seeks the eternal must be in
mutual accord with the ground of fruition.'
"World Honored One, the ground of fruition is Bodhi;
Nirvana: Nirvana; true suchness;
the Buddha Nature; Buddha-nature; the Amala-Consciousness; AmalaConsciousness; the Empty Treasury of the Tathagata; Thus Come
One; the great, Perfect Mirror-Wisdom. But although it is called by these seven
names, it is pure and perfect, its substance is enduring durable, like royal vajra, eternal,
everlasting and indestructible.
"If the seeing, hearing and the rest hearing are ultimately
devoid of substance apart from light and darkness, movement and
stillness, and penetration and obstruction and the rest then are ultimately devoid of
substance, they
would be are then like thoughts which apart from immediate sense-objects sense-objects: they do not
exist at all.
"How could an ultimate annihilationism like that can what is ultimately destroyed be a cause by which one cultivates in the
hope of obtaining the Tathagatas'
seven-fold eternal fruition? fruition of the Thus Come One's sevenfold permanent
abode?
"World Honored One, if seeing, when it is
ultimately empty apart from light and darkness, the seeing is
ultimately empty, just as thoughts cease
of themselves in when there is no sense-object, the absence essence of any immediate sense object. Then my
comparisons become circular, and no matter how carefully thought
is extinguished. "I search go back and forth in circles, minutely searching, and
basically there seems to be is no such thing as my mind or what pertains to it its objects. Just what should be
used to seek the Unsurpassed Enlightenment?
"The
Tathagata Thus Come One previously referred to said it was a tranquil essence, perfect and
eternal. His present contradiction defies belief and is a resort to idle
theorizing. How can the Tathagata's Thus Come One's words be true and actual?
"I only hope the Buddha will let fall his great compassion and will instruct us
who do not understand and who are holding on tightly."
The Buddha told Ananda, "You study and learn much, but you have not yet put an end to
extinguished outflows. In your mind you know only the causes of being upside
down. But when the true inversion manifests, you really cannot recognize it
yet.
"Lest your sincerity and faith remain insufficient, I will try to make use of
an ordinary event happening to dispel your doubts."
Then the Tathagata Thus Come One instructed Rahula to strike the bell once, and he asked
Ananda, "Did you hear that?" Ananda and the members of the Great Assembly all
said, "We heard it."
The bell ceased to sound, and the Buddha again asked, "Do you hear it now?"
Ananda and the members of the Great Assembly all said, "We do not hear it."
Then Rahula struck the bell once again. The Buddha again asked, "Do you hear it
now?" Ananda and the Great Assembly again said, "We hear it."
The Buddha asked Ananda, "What do you hear and what do you not hear?" Ananda
and the members of the Great Assembly all said to the Buddha, "When the bell is
rung, we hear it. Once the sound of the bell ceases, so that even its echo
fades away, we do not hear it."
The Tathagata Thus Come One again instructed Rahula to strike the bell, and he asked
Ananda, "Is there a sound now?" Ananda and the members of the Great Assembly all
said, "There is a sound."
After a short time the sound ceased, and the Buddha again asked, "Is there a
sound now?' now?" Ananda and the Great Assembly answered, "There is no sound."
After a moment, Rahula again struck the bell, and the Buddha again asked, "Is
there a sound now?" Ananda and the Great Assembly said together, "There is a
sound."
The Buddha asked Ananda, `What, "What is meant by `sound,' and what is meant by `no sound?" Everyone in
sound?'" Ananda and the Great Assembly including
Ananda told the Buddha, "When the bell is
struck there is a sound. Once the sound ceases and even the echo fades away,
there is said to be no sound."
The Buddha said to Ananda and the Great Assembly, "Why are you inconsistent in
what you say?" The Great Assembly and Ananda then asked the Buddha, "In what
way have we being been inconsistent?" The Buddha said, "When I asked you if it was
your hearing, you said it was your hearing. Then, when I asked you if it was
sound, you said it was sound. I cannot ascertain from your answers if it is
hearing or if it is sound. How can you not say that this is inconsistent?
"Ananda, when the sound is gone without an echo, you say there is no hearing.
If there were really no hearing, the hearing-nature hearingnature would cease to be extinguished. It
would be just like dead wood. If then the bell were sounded again, how would
you know?
"What you know to be there or not to be there is the defiling object of sound which seems to come into being and cease to be. But
how
could the hearing-nature hearing nature be there or not be there? And there depending on your perception
of its being there or not? If the hearing could really were, as you contend not be there, who, what would know
perceive that it was
not there? not?
"And so, Ananda, the sounds that you hear are what rise are subject to production
and cease.
Your hearing-nature does extinction, not come into being and cease to be based on your hearing. The arising and ceasing cessation of the sounds you hear cause
your hearing-nature to be as if there or not there.
"You are so upside-down that you mistake sound for hearing. No wonder you are
so confused that you take what is eternal to be annihilationism everlasting for what is annihilated.
Ultimately, you cannot say that there is no hearing-nature hearing nature apart from movement
and stillness and from obstruction and penetration and the rest.
"Consider a person who falls into a deep sleep while napping on his bed. While
he is asleep, someone in his household starts beating clothes or pounding rice.
In his dream, the person hears the sound of beating and pounding and takes it
for something else, perhaps for the striking of a drum or the ringing of a
bell. In his the dream he wonders why the bell sounds like stone or wood.
"Suddenly he awakens and immediately recognizes the sound of pounding. He tells
the members of his household, "I, `I was just having a dream in which I mistook the
sound of pounding for the sound of a drum.'
"Ananda, how can this person in the dream-state remember stillness and motion,
opening and closing, and penetrability and obstruction? Yet, although he is
physically asleep, his hearing-nature hearingnature is not unclear drowsy.
"Even when your physical existence melts away body is gone and your life-force
changes light and dwindles life move on, how could that this
nature melt away and be gone from leave you?
"But because living beings, from time without beginning, have pursued forms and
sounds and have followed their thoughts as they turn and flow, they still are
not enlightened to the wonderful eternal pure purity, wonder, and permanence of their nature.
"They do not accord with what is eternal, but chase after things that which are
subject to arising production and ceasing. That is what causes
them to be extinction. Because of this they are born again and
again, flowing and turning in become mixed with defilement as they flow and turn. "But if they
reject arising production and ceasing extinction and uphold the eternal truth true permanence, an enduring everlasting
light will appear, and with that, the sense-organs, defiling objects, and
consciousnesses will disappear. Then you must
maintain your distance from.
"The defilements appearance of thought becomes defilement; the manifestations emotions of
thinking and the emotional states of
consciousness become filth. If you stay far away from these two, then your
Dharma-eye
dharma eye will accordingly become pure and bright. And. How can could you fail to realize
accomplish unsurpassed knowledge and enlightenment?"
Ananda said to the Buddha, "World Honored One, although, the Tathagata Thus Come One has explained this second absolute
the two meanings, yet, as I now regard someone who wants contemplate people in the world, I believe that
if they try to untie a knot, if he and cannot find its center, he, they will never get the
knot undone.
"World Honored One, I and all the other Sound Hearers in the Great Assembly who
are not beyond study are the same way. From time without beginning we have been
accompanied in birth and death by ignorance. We have obtained these good roots
of erudition and are said to have left the home life, yet in fact we act like
someone with a recurrent malaria fever.
"I only hope that you, the Greatly Compassionate One, that you, will take pity on us
who. We
are sinking and drowning. What are the knots in so that to this very day we do not know how our body and mind bodies
and minds are in knots or how do we untie them? to go about untying them. Your explanation will
also enable future living beings who are in suffering and difficulty to avoid
the cycle of
rebirth turning wheel and keep them from falling not fall into the three realms of existence."
After saying that this, he and everyone in the entire Great Assembly made full prostrations. He
wept profusely, and with sincere anticipation awaited the unsurpassed
instruction of the Buddha, the Tathagata Thus Come One.
Then the World Honored One took pity on Ananda and on those in the assembly
with something left to study, as well as on living beings of the future who have the potential, in
order to help them transcend the world and to develop
insight become eyes for the future.
He rubbed the crown of Ananda's head with his hand that shone
with Jambunada purple-golden light bright
hand. Instantaneously all the Buddhalands of in the ten directions quaked in six
ways. Tathagatas.
Thus Come Ones as numerous as fine motes of dust, each dwelling in his
respective world, emitted a precious light from the crowns crown of his head.
At one and the same time their light went from their own countries to the Jeta
Grove and anointed the crown of the Tathagata's Thus Come One's head. All in the that Great
Assembly received unprecedented benefits obtained what they had never had before. Then Ananda and everyone in
the Great Assembly heard the Tathagatas Thus Come Ones as numerous as fine motes of dust
throughout the ten directions speak to Ananda with different mouths but with in a
single voice. "Good indeed, Ananda! You wish to recognize your innate ignorance
that causes you to turn on the wheel. The origin of the knot of birth and death
is simply your six sense-organs and nothing else.
"You also want to understand unsurpassed Bodhi, so that you can quickly realize
bliss, liberation, tranquility, and wonderful permanence. It, too, is your six
sense-organs and nothing else."
Although."
Ananda heard those these sounds of Dharma, but he did not yet understand them in his mind.
Bowing his head, he said to the Buddha, "How can what causes me to revolve in
the cycle of birth and death and what enables me to gain bliss and wonderful eternity
permanence be the six sense-organs in both cases and nothing else?' else?"
The Buddha said to Ananda, "The sense-organs and the objects are of the same
source. The bonds and their the release are not different things two. The nature of the consciousness
consciousnesses is empty and false false; it is like strange flowers in space.
"Ananda, awareness, sense-awareness arises because of defiling the sense objects: the appearance of
objects. Phenomena exist exists because of the sense organs senseorgans. The phenomena appearance and the perception are,
both devoid of their own natures. They a nature, support each other like intertwining reeds.
"Therefore, creating, you now base your knowledge within enlightened perception on awareness and perception; but that
is fundamental ignorance. To be devoid. The absence of perception within enlightened a view regarding awareness and
perception is Nirvana the non-outflow true purity of Nirvana. Why try to put
something no outflows. How could there by
anything else in these? the midst of it?"
Then the World Honored One, wishing to restate that this meaning, spoke verses,
saying:
"In the true nature, conditioned things are empty.
Conditions that arise are like. They spring from causes, as
illusions do. Things unconditioned neither arise rise nor cease. Unreal they are,
like flowers in space.
"To speak of the false is to reveal the true. But both the false and the true
are false themselves.
Since. If there is neither truth nor untruth, How could can there be
perceiver and perceived?
"Between them the two in fact have no real nature exists;. Thus they are likened to
entwining reeds. The knots and their release have a common cause. The sages sages'
and ordinary people's path paths are not two.
"Regard the nature of the intertwined:
They intertwined. Emptiness, existence both are neither empty nor existent naught.
Dark confusion is simply ignorance; Bringing it to light is liberation.
"The knots must be untied successively. When the six are released, even the one
ceases to be. Select an organ preferred for perfect penetration; Enter the flow
and realize proper enlightenment.
"Extremely subtle, the Adana consciousness Makes patterns of habit that flow on
in torrents. Fearing you will confuse the truth with what is not, I rarely tell
you of all this.
"With your own mind, you grasp at your own mind; mind. What is not illusory turns
into illusion.
Do not. If you don't grasp and nothing will not be illusion.
Since, there is no non-illusion. If even
non-illusion does not arise, How can illusory dharmas be established? This is
called the Wonderful Lotus Flower, The Regal Vajra Gem of Enlightenment.
"In this Samapatti that is likened to illusion, Transcend to the level beyond learning all study instantly.
"This Abhidharma, incomparable Is the single pathway through Nirvana's gate,
Taken by Bhagavans in all the ten directions."
When Ananda and the Great Assembly heard the unsurpassed, compassionate
instruction of the Buddha, the Tathagata Thus Come One, this harmonious and brilliant
Geya verse with its clear and penetrating wonderful principles, their hearts
and eyes were opened, and they exclaimed that this Dharma was unprecedented such as this had never
been before.
Ananda put his palms together, bowed, and said to the Buddha, "Having heard the
Buddha's unrestrained unbounded, greatly kind compassionate, pure, everlasting, true and actual
expression of dharma that is pure in nature and wonderfully eternal, I still have not understood the sequence for releasing
the knots so such that when the six are untied, the one is gone also. I only hope
you will be compassionate, and once again empathize with take pity on this assembly and on
those of the future, by offering us explanation of bestowing the sounds of Dharma to on us and wash and rinse
away our deep-rooted heavy defilements."
Then, upon the lion's throne, the Tathagata Thus Come One straightened his Nirvana `Nirvana
robes,' arranged his samghati sash, took hold of the table inlaid with made of the seven gems,
reached out onto the table with his hand and picked up an
exquisitely beautiful a flowered cloth given
him by a god from the Suyama Heaven God.
Then, as the assembly watched, he tied it into a knot and showed it to Ananda,
asking, "What is this called?" Ananda and the great assembly answered together, "It is,
"It's called a knot." Then the Tathagata Thus Come One tied another knot in the beautiful cloth of
layered flowers and asked Ananda again, "What is this called?" Ananda and the
great assembly once again answered together, "It, too, is called a knot." He
continued in this pattern until he had tied six knots in the beautiful cloth of layered
flowers. As he made each knot, he held it up to Ananda and asked, "What is this
called?" And each time Ananda and the great assembly answered the Buddha in the
same way: "It is called a knot."
The Buddha said to Ananda, "When I first tied the cloth, you called it a knot.
Since the beautiful cloth of layered flowers is basically a single strip, how
could can you give the same answer for
call the second and third time? ties knots as well?"
Ananda said to the Buddha, "World Honored One, this beautiful cloth of woven layered
flowers is just one piece, but the way as I understand consider it, when the Tathagata Thus Come One makes
one tie, it is called a knot. If he were to make a hundred ties, they would be
called a hundred knots. And, how much the more so now that with this cloth, which has exactly
six knots-not
five knots, not seven or seven-have been tied in the cloth five. Why does the Tathagata only Thus Come One allow me to speak of one call only
the first tie a knot and not of two the second or three? third ties?"
The Buddha told Ananda, "You know that this precious cloth of flowers is
basically one strip, but when I made six ties in it, you said it had six knots.
As you carefully consider this, you will see that the substance of the cloth: cloth is
the same; it remains
unchanged except for is the knots in it that make the difference.
"What do you think? You
identified The first knot I tied as was called number one. Now. Continuing
until I am ready come to tie the sixth knot. Will you also call, and as I now tie it, is it also number one?"
"No, World Honored One. If there are six knots, the sixth knot can never be
called the
first number one. Even if I exhausted. In all my intelligence and eloquence in
life after life, I lives of learning, with all my understanding, how
could reverse I now confuse the sequence names of these six knots knots?"
The Buddha said, "So it is. The six knots are not identical the same. Consider their origin:
origin. They are created from the one cloth and were tied in a
certain order. It would be impossible. To scramble that sequence confuse their order will not
do.
"Your six sense organs are also like that. From what was identical, decisive this. In the midst or ultimate sameness,
conclusive differences arise."
The Buddha said to Ananda, "Assuming, "You did not
want certainly dislike these six knots and would
like there to be just one cloth. But how
could you achieve can that end? be done?" Ananda said, "As
long as these knots remain, dispute, there will be grounds for argument about what they
are is
and what they are is not will arise. Their very existence will lead to such distinctions as this
knot not being that knot and that knot not being this one. But if the Tathagata were to untie on this day,
the Thus Come One unties them all right
now, so that none remained no knots remain, then there would will be
no `this' or and no `that.' There would will not even be anything something called `one.' How
much the less
`six.' can there be six?" The Buddha said, "That is also what happens when, "`When the six sense organs are freed: even untied,
the one is gone gone' is the same meaning.
"Because from beginningless time your mind and nature have been insane made wild and disturbed
rebellious, you have created produced false knowledge and views. As that. This falseness
continues to arise without respite, perception becomes weary, and defilements arise the wearisomeness of these views brings
about objective `dust.'
"It is just like the
whirling strange flowers that appeared appearing when the your eyes grew tired grow weary of
staring,
these too are disturbances that. They arise at random without a any cause within the tranquil, essential
brightness.
"Everything in the world-the world the mountains, the rivers, and the great earth itself, as
well as birth, death, and Nirvana-is
these flowers that appear because of our being turned Nirvana is all just a strange weariness: the
upside-down by
insanity and weariness appearance of flowers."
Ananda said, "This weariness is the same as these the knots. How do we untie them?"
The Tathagata Thus Come One took hold of the knotted cloth and pulled on its left end and
asked Ananda, "Is this the way to untie them? it?" "No, World Honored One." Then the Buddha with
his hand he pulled on the right end and again asked Ananda, "Is this the way to
untie them? it?" "No, World Honored One." The Buddha said to Ananda, "Now I have
pulled it to the cloth left and right with my hand and still have not been able to
undo the knots them. What method do you propose for untying them?" Ananda said to the
Buddha, "World Honored One, you must untie the knots from their center. Then
they will come undone."
The Buddha said to Ananda, "So it is, so it is, if you want to undo get them undone,
you have to untie them from the center.
"Ananda, the Buddha Dharma Buddhadharma I explain arises from causes and conditions. But that does
is not imply
grasping to grasp at the mixing and uniting of coarse, worldly appearances in the
Tathagata world.
The Thus Come One understands all worldly and world-transcending dharmas and
knows their fundamental causes and what conditions bring them into being.
"This is so to the extent that I know how many drops of rain fall in as many
worlds away from here as there are dust motes in the Ganges. The same is true of
for all the things you can see: why the pine is straight, why the brambles are
twisted, why the goose is white, why the crow is black--I black I understand all these the
reasons.
"Therefore, Ananda, you can select whichever one of the six sense-organs you
wish. If the knots of the sense-organs are removed, then the defiling phenomena
appearances disappear of themselves and. All falseness ceases to be. If what
remains that is not
the truth, then where true, what do you expect in addition to find the truth? it?
"Ananda, I now ask you, can the six knots beautiful in the cloth of layered flowers be
untied simultaneously and released all at once?" "No, World Honored One. As. The
knots were originally made in sequence one at a time, now they must be untied in sequence one at a
time. The substance of the six knots is the same, but they were not made
simultaneously, and so now when they
are undone it is time to release them, how could can they be
untied simultaneously?"
The Buddha said, "Releasing the six sense-organs is the same way. When the
sense-organ begins to be released, one realize realizes the emptiness of people first.
When the nature of that emptiness is fully understood, then one is released
from dharmas. Once one is freed from dharmas, neither kind of emptiness will
arise. That.
"This is called the Patience with Non-Production that attained by the Bodhisattvas attain
by means of samadhi."
Upon receiving the Buddha's instruction, Ananda and the great assembly gained
wisdom and awareness that was perfectly penetrating and free of doubt and
delusion.
All at the same time, they placed their palms together, and, bowed at the Buddha's
feet. Ananda then, and he said to the Buddha, "Today our bodies and minds are illumined, and
we are happily free from obstruction. "We have understood the meaning of the
ending of the six and the one. Still, we have not yet progressed gone through to
fundamental, perfect penetration.
"World Honored One, we who have drifted floated and floundered our way through eon aeon
after eon aeon, homeless and alone orphaned, had no idea, we never imagined that we could
meet with the Buddha in such a close relationship. We are like lost infants who
have suddenly found their compassionate mother. If.
"Because of this encounter, we realize accomplished the way,
[it will not have been in vain]. If we treat these this assembly. Yet, the secret instructions
with
words which we received are the same as our former mode of understanding basic enlightenment, and so it will be is
the same as if we hadn't even heard them.
"We only wish the greatly compassionate one will bestow upon us the profound
secret as the Tathagata's Thus Come One's final instruction." After saying this Ananda he
prostrated himself, withdrew, and silently anticipated held himself ready for the secret opportunity
as he awaited the Buddha's hidden transmission.
Then the World Honored One told all those in the assembly who were great
Bodhisattvas and great Arhats with, their outflows extinguished "All of you
Bodhisattvas and Arhats who are born from within my dharma and have attained
the stage beyond study, I now ask you: When you first brought forth your
resolve and became enlightened to the eighteen realms, which one of these
brought perfect penetration? Through which expedient did you enter samadhi?"
Kaundinya, with the others of the first five Bhikshus, arose from his seat, bowed at
the Buddha's feet, and said to the Buddha, "When I was in the Deer Park and the
Pheasant Garden, I observed the Tathagata Thus Come One immediately after his
accomplishment of the Way. Upon hearing the Buddha's voice, I understood the
Four Truths.
"The Buddha is
questioning asks us Bhikshus. As to speak. I was the first to understand, and the
Tathagata
Thus Come One certified me and named me Ajnata. His wonderful sound was both
secret and all-pervasive allpervasive. It was through sound that I became an Arhat.
"The Buddha asks about perfect penetration. As I have been certified to it,
sound is the foremost superior means."
Upanishad arose from his seat, bowed at the Buddha's feet, and said to the
Buddha, "I also saw the Buddha when he first accomplished the way. I learned to
contemplate the attributes appearance of impurity until I grew to loathe it and came to
understand that the nature of all forms form is unclean. Bare bones and fine subtle dust
all return to emptiness, and so both emptiness and forms form are done away with.
With this realization, I accomplished the Path Beyond Study.
"The Tathagata Thus Come One certified me and named me Upanishad. Objects. The object of form came
to an end, and wonderful form was both secret and all-pervasive. Thus, it was
through the attributes appearance of forms form that I became an Arhat. The Buddha asks about
perfect penetration. As I have been certified to it, forms are, form is the foremost superior
means."
The Pure Youth, Exalted by, Adorned with Fragrance, arose from his seat, bowed at the
Buddha's feet, and said to the Buddha, "I heard the Tathagata Thus Come One teach me to
contemplate attentively all conditioned phenomena appearances.
"After I then
left heard the Buddha and dwelt quietly Buddha's instruction, I sat in repose in the quiet of a pure abode. I observed that
dwelling. When I saw the bhikshus lit `sinking' light sinking incense, its, the fragrant scent
quietly entered my nostrils. I contemplated this fragrance: it did not come
from the wood; it did not come from emptiness; it did not come from the smoke,
and it did not come from the fire. There was no place it came from and no place
it went to. Because of that this, my discriminating mind was dispelled, and I
attained the absence of outflows.
"The
Tathagata Thus Come One certified me and called me Exalted by `Adorned with Fragrance.'
Defiling
scents scent suddenly vanished, and the wonderful fragrance was both secret and all-pervasive
all pervasive. It was through the adornment of fragrance that I became an
Arhat. "The Buddha asks about perfect penetration. As I have been certified to
it, being exalted by fragrances are, the foremost adornment of fragrance is the superior means."
The two Dharma-Princes, Medicine, Physician King and Superior Medicine Physician, and five hundred
Brahma gods in the assembly arose from their seats, bowed at the Buddha's feet,
and said to the Buddha, "From beginningless eons kalpas until now, we have been good
doctors for the world. In our mouths we have tasted many herbs, wood, metals,
and stones of the Saha world, a hundred and eight thousand flavors. We know in
detail the bitter, sour, salty, bland, sweet, and pungent flavors, and the
like, in all their combinations and inherent changes. We have a thorough
knowledge of whether they are be cooling or warming, poisonous or non-poisonous.
"While serving the Tathagata Thus Come One we came to know that the nature of flavors is neither
not empty nor and is not existent, nor of is it the body or of the mind, nor is it apart from
body or the and mind. We became enlightened by discriminating among flavors.
"The Tathagata Thus Come One sealed and certified us brothers and named us as
Bodhisattvas Medicine Physician King and Superior Medicine Physician. Now in the assembly we are
Dharma Princes who have ascended to the Bodhisattva level due to having become because we became
enlightened by means of flavors.
"The Buddha asks about perfect penetration. As we have been certified to it,
the cause of flavors is the foremost superior means."
Bhadrapala and sixteen awakened lords who were his companions, arose from their
seats and bowed at the Buddha's feet, and. He said to the Buddha: "We first heard
the dharma and left the home life home-life under King of Awesome Sound Buddha. Once,
when it was time for the Sangha to bathe, I followed the custom and entered the
bathhouse. Suddenly I awakened to the fact that water does not wash away the
dust, nor does it cleanse the body. And in. At that moment point, between the two, I became
peaceful, and I attained the state of there being nothing at all.
"To this day, I have never forgotten that past experience. Having left home
with the Buddha, I have
advanced gone beyond study. The. That Buddha named me Bhadrapala.
Wonderful touch was revealed, and I reached accomplished the level of being a disciple position of the
Buddha Buddha's
disciple.
"The Buddha asks about perfect penetration. As I have been certified to it,
touch is the foremost superior means."
Mahakashyapa, Bhikshuni, Purple-golden Light Bhikshuni, and others arose from their seats,
bowed at the Buddha's feet, and said to the Buddha:
"In a past eon kalpa in this region, I drew near to the Buddha named Sun, Moon,
and Lamp Sun-Moon-Lamp,
who was then in the world. I heard the dharma from him and cultivated and studied
with him. After that Buddha entered
tranquility Buddha's extinction, I made offerings to his sharira and
lit lamps to continue his light. Bhikshuni Purple-Golden-Light. Purple-Golden Light gilded the Buddha's image.
From that time on, in life after life, my body has always been perfect and has
shone with a purple-golden light. The Bhikshuni, Purple-Golden Light, and
others make up my retinue, and we all brought forth the resolve for Bodhi at
the same time.
"I contemplated that the world's six sense-objects change and decay; they are
but empty stillness. Based on this, I cultivated tranquility extinction. Now my body and
mind can pass through hundreds of thousands of eons kalpas as though they were a
finger-snap
fingersnap.
"Based on the emptiness of Dharmas, I accomplished Arhatship. The World Honored
One says that I am foremost in Dhuta
ascetic practices. Wonderful dharma brought me
awakening and understanding, and I put an end to extinguished all outflows. The Buddha asks
about perfect penetration. As I have been certified to it, dharmas are the
foremost
superior means."
Aniruddha arose from his seat, bowed at the Buddha's feet, and said to the
Buddha, "When I first left home, I was fond of sleeping all the time. The Tathagata Thus
Come One scolded me and said I was no better than an animal. When I heard the
Buddha's scolding, I wept and upbraided myself. For seven days I did not sleep,
and I lost the sight in both my eyes.
"The World Honored One taught me the Vajra Samadhi of the Delightful Seeing,
which illumines and is bright. Without using my. Although I had no eyes, I could contemplate the
ten directions with true and penetrating clarity, just as if I were looking at
a piece of fruit in the palm of my hand. The Tathagata Thus Come One certified me as
having attained Arhatship.
"The Buddha asks about perfect penetration. As I have been certified to it,
returning the seeing back to its source is the foremost means method."
Kshudrapanthaka arose from his seat, bowed at the Buddha's feet, and said to
the Buddha:
"I am deficient in the ability to memorize and do not have much innate
intelligence. When I first met the Buddha, I heard the dharma and left the home life
home-life. But, when I tried to remember one line of a verse by the Tathagata Thus Come
One, I spent went through a hundred days remembering the first part and forgetting
the last, or remembering the last and forgetting the first.
"The Buddha pitied took pity on my dullness stupidity and taught me to relax and to regulate my
breath. I contemplated my breath thoroughly to the subtle point in which
arising, dwelling, decay, change, and
ceasing extinction happen in every moment kshana.
"My mind suddenly attained vast non-obstruction, until my outflows were ended
extinguished and I accomplished Arhatship. Beneath the Buddha's seat I was
sealed and certified as being beyond study.
"The Buddha asks about perfect penetration. As I have been certified to it,
turning the breath back to emptiness is the foremost means method."
Gavampati arose from his seat, bowed at the Buddha's feet, and said to the
Buddha, "I have mouth-karma created an offense that resulted in mouth karma in from a past eon offense. I slighted a Shramana,
and in life after life I've had this cow-cud sickness.
"The Tathagata Thus Come One taught me the mind-ground Dharma-door dharmadoor of the purity of a
single flavor. My thoughts ended thought was extinguished, I entered samadhi, and learned by contemplating flavors-how they have no contemplated
the awareness of flavor as not having a substance and are not things being a thing. As a
result, my mind transcended all worldly outflows.
"Internally my I was freed of body and mind were liberated, and externally I abandoned the world.
I left the three realms of existence existences far behind, just like a bird released from its
cage. I separated from filth and wiped out defilements, and so my Dharma Eye
became pure, and I accomplished Arhatship. The Tathagata personally Thus Come One certified me in
person as having ascended to the stage Path Beyond Study.
"The Buddha asks about perfect penetration. As I have been certified to it,
returning flavor and turning awareness around is the foremost means superior method."
Pilindavatsa arose from his seat, bowed at the Buddha's feet, and said to the
Buddha:
"When I first resolved left home to follow the Buddha and enter the way, I often heard
the Tathagata Thus Come One explain how that there is nothing in this world that brings
happiness. Once, when I was on alms rounds begging in the city, I was reflecting on this
Dharma-door and did not notice a poisonous thorn on the road until it had
pricked my foot. My entire body experienced physical pain, but my mind also had
an awareness: though it was aware of the strong physical pain, but although my awareness
experienced and recognized the feeling of
pain, I was also aware knew that in my pure heart, there was neither pain nor awareness of it
pain.
"I also thought, `Is it possible for one body to have two awarenesses?' Having
reflected on this for a
short while, my body and mind became were suddenly empty. After
twenty-one days, my outflows disappeared and. I accomplished Arhatship. The Buddha
personally certified me and confirmed received
certification in person and a confirmation that I had realized the level beyond
study.
"The Buddha asks about perfect penetration. As I have been certified to it,
purifying the awareness and forgetting the body is the foremost means superior method."
Subhuti arose from his seat, bowed at the Buddha's feet, and said to the
Buddha, "From distant eons kalpas until now, my mind has been unobstructed. I
remember as many of my past lives as there are sand
grains sands in the Ganges River. From
the beginning, in my mother's womb, I knew emptiness and tranquility, to the
extent that the ten directions became empty and I caused living beings to be
certified to the nature of emptiness.
"Having received the Tathagata's Thus Come One's revelation that the enlightened nature is
true emptiness and that the nature of emptiness is perfect and bright I
attained Arhatship. I and suddenly entered into the Tathagata's Thus Come One's sea of
magnificent, bright emptiness. My. With knowledge and views became identical with the Buddhas
Buddha, I was certified as being beyond study. In the liberation of the nature
of emptiness, I am unsurpassed.
"The Buddha asks about perfect penetration. As I have been certified to it, all phenomena
appearances enter into nothingness until nothingness; nothingness and what becomes nothingness
both disappear. Turning dharmas back to the void is the foremost means method."
Shariputra arose from his seat, bowed at the Buddha's feet, and said to the
Buddha, "From distant eons kalpas until the present, my mind and views have been
pure. In this way I have undergone as many births as there are sand grains of sand
in the Ganges. At one glance I am able. As to understand
all the various transformations and changes of both what is worldly the
mundane and what is world-transcending without any obstruction the transcendental, I am able to understand them at one glance and
obtain non-obstruction.
"Once I met the
Kashyapa brothers Kashyapas on the road, and I walked along with them the brothers.
They spoke about causes and conditions, and I awakened to the boundlessness of
my mind.
"I followed the Buddha and left the home life. My
seeing-awareness seeingawareness became bright
and perfect, I obtained great fearlessness and became an Arhat. As one of the
Buddha's elder disciples, I am born from the Buddha's mouth, transformationally
born from the Dharma.
"The Buddha asks about perfect penetration. As I have been certified to it, for
the mind and the seeing to emit light and for the light to radiate reach throughout both
knowing and seeing is the foremost means method."
Universal Worthy Bodhisattva arose from his seat, bowed at the Buddha's feet,
and said to the Buddha, "I have been a Dharma Prince with as many Tathagatas Thus Come
Ones as there are sand grains sands in the Ganges. The
Tathagatas Thus Come Ones of the ten directions
tell their disciples who have the roots of a Bodhisattva to cultivate the
Universal Worthy conduct, which is named after me.
"World Honored One, I use my mind to listen and distinguish the knowledge and
views of living beings. In other regions as many realms away as there are sand grains sands
in the Ganges, for each, if there is any living being who resolves to practice discovers the conduct of
Universal Worthy, I immediately mount my six-tusked elephant and create
hundreds of thousands of reduplicated bodies which go to those places. Although
their obstacles may be so heavy that they cannot do not see me, I secretly rub their
crowns, protect and comfort them, and help them succeed be successful.
"The Buddha asks about perfect penetration. The basic cause I speak of in my
case is listening with the mind, distinguishing to discover and distinguish at ease, and emitting light. This is
the foremost means method."
Sundarananda arose from his seat, bowed at the Buddha's feet, and said to the
Buddha, "When I first left home and followed the Buddha to enter the Way, I
received the complete precepts, but my mind was always too scattered for
samadhi, and I could not attain the state of having no outflows. The World
Honored One taught Kaushthila and me to contemplate the white spot at the tip
of our noses.
"From the first, I contemplated intently. After three weeks, I saw that when I inhaled
and exhaled the
breath in my nostrils looked like smoke. Internally when I inhaled and exhaled. My body and
mind became bright inside, and externally I perfectly understood
that the external world was like crystal, to
the point that everything became empty and pure, like crystal. The smoky
appearance gradually disappeared, and the breath in my nostrils became white.
"My mind opened and my outflows were ended extinguished. Every inhalation and
exhalation of breath was transformed into light which illumined the ten
directions, and I attained Arhatship. The World Honored One predicted that in
the future I would obtain Bodhi.
"The Buddha asks about perfect penetration. I did it by means of the
disappearance of the breath, until eventually the breath emitted light and the
light completely extinguished my outflows. That. This is the foremost means method."
Purnamaitreyaniputra arose from his seat, bowed at the Buddha's feet, and said
to the Buddha, "For vast eons kalpas I have possessed unobstructed eloquence. When I
discuss suffering and emptiness I penetrate deeply into ultimate reality the actual appearance,
and in the same way, I feel no fear as I give subtle, wonderful instruction to the assembly
concerning the secret Dharma doors of as many Tathagatas Thus Come Ones as there are sand grains sands
in the Ganges. I have also obtained fearlessness.
"The World Honored One knew that I had great eloquence, and,
using his sound to turn so he made use of
my voice in turning the Dharma wheel of the Dharma. He taught me how to propagate the
Dharma disseminate
it. I joined the Buddha to help him turn the Dharma wheel. I accomplished Arhatship due to his
through the lion's roar. The World Honored One certified me as being foremost
in speaking Dharma.
"The Buddha asks about perfect penetration. I used the sounds sound of Dharma to
subdue demons and adversaries and to melt away my outflows. That. This is the foremost means
method."
Upali arose from his seat, bowed at the Buddha's feet, and said to the Buddha,
"I followed the Buddha in person when he fled the city and left the home life home-life.
I observed the Tathagata Thus Come One endure six years of diligent asceticism. I watched
the Tathagata Thus Come One subdue all the demons,
and, control adherents of external paths
and become liberated from all outflows which were based on worldly desire and
greed. "I based myself on the Buddha's teaching of precepts, encompassing the
three thousand awesome deportments and the eighty thousand subtle aspects until. Both
my direct karma
of the nature and my contributing karma of restraint became pure. My body and mind became
tranquil, and I accomplished Arhatship.
"In the Tathagata's Thus Come One's assembly, I record am a governor of the rules governing discipline law. The Buddha
himself certified my mind's upholding of the precepts and my genuine
cultivation of them. I am considered a leader of the assembly.
"The Buddha asks about perfect penetration. I disciplined the body until it the
body attained ease and comfort. Then I disciplined the mind until it the mind
attained penetrating clarity. After that, both, the body and mind experienced keen
and thorough absorption. That. This is the foremost means."
Mahamaudgalyayana method."
Great Maudgalyayana arose from his seat, bowed at the Buddha's feet, and said
to the Buddha, "Once when I was out on the road doing alms
rounds begging for food, I met the
three Kashyapa brothers-Uruvilva brothers Uruvilva, Gaya, and Nadi-who Nadi who proclaimed for me the Tathagata's
Thus Come One's profound principle of causes and conditions. I immediately
brought forth the resolve and obtained a great understanding.
"The Tathagata Thus Come One accepted me, I was spontaneously
clad in, and the kashaya was on my body and my hair and beard fell
out by themselves itself. I roamed in the ten directions, having no impeding obstructions.
I discovered my spiritual penetrations, which are esteemed as unsurpassed, and
I accomplished Arhatship.
"Not only the World Honored One, but the
Tathagatas Thus Come Ones of the ten directions
praise my spiritual powers as being perfectly clear and pure, masterful, and
fearless.
"The Buddha asks about perfect penetration. By means of unrelenting a spiral-like attention
to the profound, the light of my mind was revealed, just as muddy water becomes
clear when the mud settles clears.
Eventually my mind it became pure and
lustrous. That dazzling. This is the foremost means method."
Ucchushma came before the Buddha, put his palms together, bowed at the Buddha's
feet, and said to him the Buddha, "I can still remember how many eons kalpas ago I was
filled with excessive greed and desire. The. There was a Buddha in the world named
King of Emptiness was in the world, and. He said that people with too much lustful desire turn into a raging
mass of fire. He taught me to contemplate the coolness and warmth found throughout my
entire body.
"A spiritual light coalesced inside me and transformed my thoughts of excessive
lust into the fire of wisdom. After that, all, when any of the Buddhas
referred to summoned me by,
they used the name Fire-Head. Due to `fire-head.'
"From the strength of this the fire-light samadhi, I accomplished Arhatship. I made
a great vow that
when any Buddha when each of the Buddhas accomplishes the way, I will be a
powerful knight and
personally in person subdue the demons' enmity hatred.
"The Buddha asks about perfect penetration. I used attentive contemplation of
the effects of heat in my body and mind, until it became unobstructed and
penetrating and all my outflows were consumed. I produced a blazing brilliance
and ascended to enlightenment. That. This is the foremost means method." The Bodhisattva,
"Maintaining the Earth Ground," arose from his seat, bowed at the Buddha's feet, and
said to the Buddha, "I remember when Universal Light Tathagata Thus Come One appeared in
the world in the past. I was a Bhikshu who continually worked on making level
the major roads, ferry-landings, and the dangerous spots in the ground, where
the disrepair might hinder or harm horse carriages or horses. I did everything from buildding
building bridges to hauling sand.
"I was diligent in this hard labor throughout the appearance of limitless
Buddhas in the world I was diligent in this hard labor. If there were
people waiting by beings at the walls and gates of the cities
who needed someone to carry their goods, I would carry them all the way to
their destination, set the things down, and leave without taking any
recompense.
"When the Buddha Vipashyin appeared in the world, there was
widespread a world-wide
famine. I would carry people on my back, and no matter how far the distance, I
would accept only accept one small coin. If there was an ox-cart stuck in the mud, I
would use my spiritual strength to push the wheels out and resolve the hardship get it out of
difficulty. "Once a king asked the Buddha to attend accept a vegetarian feast. At that
time, I served the Buddha by leveling the road for him as he went. Vipashyin Tathagata Thus Come
One rubbed my crown and said, `You should level your mind-ground, then
everything else in the world would be level.'
"Immediately my mind opened up and I saw how that the particles of earth composing
my own body were no different from all the particles of earth that made up the
world. These. The nature of those particles of dust do not conflict with our nature, to the point was such that they did not even connect
with one another nor could they be touched by the blade of a sword could harm it.
"Within the dharma-nature I awakened to the patience with the non-production of
dharmas and accomplished Arhatship. I brought my mind has returned and back, to the extent that
I have now entered the ranks of the Bodhisattvas. Hearing that Tathagata the Thus Come One
proclaim the Wonderful Lotus Flower, the level of the Buddha's knowledge and
vision, I have already been certified as having understood and am a leader in
the assembly.
"The Buddha asks about perfect penetration. Upon attentive contemplation of the
body and the environment, I saw that these two defiling dusts are exactly the same
that, fundamentally, everything is the Treasury of the Tathagata Thus Come One, but then that
an empty falseness arises and creates the defiling dust. When the defiling dust is eliminated,
wisdom is perfected, and one accomplishes the unsurpassed Way. That. This is the
foremost means method."
The Pure Youth Moonlight arose from his seat, bowed at the Buddha's feet, and
said to the Buddha, "I remember that long ago, beyond eons kalpas as many as there
are sand grains sands in the Ganges, there was a Buddha in the world named Water-God, who
taught all the Bodhisattvas to cultivate the contemplation of water and enter
samadhi.
"I reflected upon how throughout the body the essence of water is not in
discord. I started with mucus, phlegm, saliva, marrow and blood saliva and went on through digestive juices,
phlegm, semen, blood, to urine and excrement. As it circulated revolved through my body,
the nature of water remained the same was identical. I saw that the water in my body was not at
all different from that in the world outside outside: even that in royal lands of
floating banners with all their seas of fragrant waters.
"At that time, when I first succeeded in the contemplation of water, I could
see only water. I still had not gotten beyond my physical body.
"I was a Bhikshu then, and once when I was in dhyana repose in my room, a
disciple of mine peeked in the window and saw only clear pure water
filling there, which
filled the entire room. He saw nothing else.
"The lad was young, and not knowing any better, he picked up a tile and tossed
it into the water. It hit the water with a `plunk.' He gazed around and then
left. When I came out of concentration, I was suddenly aware of a pain in my
heart, and I felt like Shariputra must have felt when he met that cruel ghost.
"I thought to myself, `I am already an Arhat and have long since abandoned
conditions that bring on illness. Why do is it that today I suddenly have
this a pain
in my heart? Am I about to lose the position of non-retreat?'
"Just then, the young lad came promptly to me and related what had happened. I
quickly said to him, `When you see the water again, you may open the door, wade
into the water, and remove the tile.' The
boy child was obedient, so that when I re-entered
reentered samadhi, he again saw the water and the tile as well. He opened the
door and took it out. When I came out of concentration, my body was as it had
been before. "I encountered limitless Buddhas and cultivated in that this way until
the coming of the
Tathagata Thus Come One, King of Masterful Penetrations of Mountains
and Seas. Then I finally had no body. My nature and the seas of fragrant waters
throughout the ten directions were identical with True Emptiness, without any
duality or difference. Now I am with the Tathagata Thus Come One and am known as a Pure
Youth, and I have joined the assembly of Bodhisattvas.
"The Buddha asks about perfect penetration. By means of the nature of water, I
penetrated through to the flow of a single flavor, and I obtained patience with
the non-production of dharmas and reached the perfection of Bodhi. That. This is the foremost means
method."
The Dharma Prince Vaidurya Light arose from his seat, bowed at the Buddha's
feet, and said to the Buddha, "I can still remember back through eons aeons as many
as sand grains the sands in the Ganges to the time of a Buddha named Limitless `Limitless Sound,' who
instructed the Bodhisattvas that fundamental enlightenment is wonderful and
bright. He taught them to contemplate this world and all the beings' physical bodies beings in it as being
false conditions propelled by the power of wind.
"At that time, I contemplated the position of the world, and I regarded the
passage of time in the world. I reflected on the motion movement and stillness of in my
body. I considered the arising of thoughts in my the mind. There was no
difference among. All these kinds of motion;
movement were nondual; they were all equal and the same.
"I then understood that the nature of movement does not come from anywhere, nor and
does it not go anywhere. Every single material particle throughout the ten
directions and every deluded upside-down living being in it is of the same empty
falseness. Eventually. "And so, throughout the three-thousand-great-thousand worlds, the
living beings in each of the worlds of the
three-thousand-great-thousand world system were like so many mosquitoes confined in a vessel
trap and droning monotonously. Caught in those few square inches, their hum
built to a maddening crescendo. Not long after I encountered the Buddha, I
attained patience with non-existence the non-production of beings and dharmas.
"My mind then opened, and I could see the country of the Buddha Unmoving, 'Unmoving,' in
the east. I became a Dharma Prince and served the Buddhas of the ten
directions. My body and mind emit a light that makes make them completely clear and
translucent.
`The.
"The Buddha asks about perfect penetration. I contemplated the power of wind as
lacking anything to rely on, and I awakened to the Bodhi-mind and. I entered
samadhi, meshing and meshed with the single, wonderful mind transmitted by all the
Buddhas of the ten directions. That. This is the foremost means method."
Treasury of Emptiness Bodhisattva arose from his seat, bowed at to the Buddha's
feet, and said to the Buddha, "The Tathagata Thus Come One and I attained boundless
bodies when with at the place of the Buddha Samadhi-Light, `Samadhi-Light.'
"At that time, I held in my hands four huge precious pearls, which shone on
Buddhalands as many as the motes of dust in the ten directions, transforming and transformed
them into emptiness.
"In my mind there appeared a great, perfect mirror and, which emitted from it issued forth within
ten kinds of subtle, wonderful precious light that poured out into the ten
directions to the farthest bounds of emptiness.
"All the royal lands adorned with of banners were reflected in
this came into the mirror and passed through into my body.
There was no hindrance to this interaction was totally
unhindered, because my body was like emptiness. Because.
"My mind had
become completely compliant, I body could enter with ease as many countries as there are fine motes of
dust and could do the Buddha's work on a wide scale, because it had become
completely compliant. "I achieved this great spiritual power from contemplating
in detail how the four elements lack any reliance; anything to return to; how the arising production
and
ceasing extinction of false thoughts is no different from emptiness; how all the
Buddhalands are basically the same. Once I realized this identity, I obtained
patience with the non-existence nonproduction of beings and Dharmas.
"The Buddha asks about perfect penetration. I used the contemplation of the
boundlessness of emptiness to enter samadhi and attain wonderful power and
perfect clarity. That. This is the foremost means method."
Maitreya Bodhisattva arose from his seat, bowed at the Buddha's feet, and said
to the Buddha, "I remember when, as many eons kalpas ago as there are fine motes of
dust, a Buddha named Light of Sun, Moon, and Lamp appeared in the world. Under
that Buddha I left the home life; yet I was deeply committed to worldly fame
and liked to associate fraternize with people of good families family.
"Then the World Honored One taught me to cultivate consciousness-only
concentration, and I entered that samadhi. For many eons aeons I have made use of
that samadhi as I served performed deeds for as many Buddhas as there are sand grains sands in the
Ganges. My seeking for worldly name and fame ceased completely and never
recurred.
"When Burning Lamp Buddha appeared in the world, I finally accomplished the
unsurpassed, wonderfully perfect Samadhi of Consciousness.
"I went on until, to the ends of empty space emptiness, all the lands of the Tathagata Thus Come One,
whether pure or defiled, existent or non-existent nonexistent, were transformations
appearing from within my own mind.
"World Honored One, because I understand consciousness only, limitless Tathagatas flow forth from
this thus, the nature of
consciousness reveals limitless Thus Come Ones. Now I have received the
prediction that I will be the next to take the Buddha's place.
"The Buddha asks about perfect penetration. I intensely contemplated was intent upon the contemplation
that the ten directions as originating come only from consciousness. When the
consciousness conscious mind
is perfect and bright, one perfects wisdom that
perceives ultimate reality enters the perfection of the real. One leaves behind
reliance on others and attachment to incessant calculating and attains the
patience with the
non-existence non-production of beings and dharmas. That. This is the foremost means."
The method."
Dharma Prince, Great Strength, together with fifty-two fellow Bodhisattvas of similar
rank, arose from their seats his seat, bowed at the Buddha's feet, and said to the Buddha:
"I remember when, as many eons aeons ago as there are
sand grains sands in the Ganges River, a Buddha
called Limitless Light appeared in the world. During. In that same eon aeon there were
twelve successive Tathagatas Thus Come Ones; the last of whom was called Light Surpassing the Sun
and the Moon. That Buddha. Those Buddhas taught me the Buddha-recitation Samadhi: Samadhi.
"Suppose there are two people, one of whom were a person who always remembers someone else, but the other, while the other someone
else he remembers has entirely forgotten about the first one. Even him. If these two such people were to
meet or, even if they were to see each other, it, they would be the same as not meeting or seeing take notice. They
would not recognize each other. On
the other hand.
"If two people develop intense memories for one
another remember each other until the memory of each is deep, then in
life after life they will be together like an object a form and its shadow, and they will
never be separated at odds.
"Out of pity for living beings, the Tathagatas Thus Come Ones of the ten directions are tenderly
mindful of living beings just like them as a mother remembering her son. But remembers her child. If the son child runs away, of
what use is the mother's concern? However regard? But if the son child remembers his mother in the
same way that the mother remembers her son the child, then in life after life the
mother and son child will never not be far apart.
"If living beings remember the Buddha and are mindful of the Buddha, certainly
they will certainly see the Buddha now and or in the future. Being close to the Buddha, even without
the aid of expedients.
"They will awaken by themselves. That is like a
person who, once perfumed by incense, carries the fragrance on his
body. That is called the adornment of fragrance and light. On the
causal ground, I used mindfulness of the Buddha to never be patient with the
non-arising of both beings and dharmas. Now in this world I gather in
all those who are mindful of the Buddha, and I bring them back to the
Pure Land. The Buddha asks about perfect penetration. I would select
none other than gathering in the six sense faculties through
continuous pure mindfulness of the Buddha to obtain samadhi. That is
the foremost means."
"If living beings remember far from the Buddha, and are mindful of the Buddha,
they their minds will certainly see the Buddha now and in the future. Being close
to the Buddha, even awaken by
themselves, without the aid of expedients, they will awaken by
themselves. That is like.
"A person who, once perfumed by has been near incense,
carries the will carry a fragrance on his body. That person; it is called
the same in this case. It is called an adornment of
fragrance and fragrant light. "On the
causal ground I used mindfulness of the Buddha to be patient enter into patience with the non-arising
non-production of both beings and dharmas. Now in this world I gather in all those who are
mindful of the Buddha and I bring them back to the Pure Land.
"The Buddha asks about perfect penetration. I would select none other than
gathering in the six sense
faculties organs through continuous pure mindfulness of the Buddha to obtain
samadhi. That. This is the foremost means."
When Contemplator of the World's Sounds method."
Then Gwan Shr Yin Bodhisattva arose from his seat, bowed at the Buddha's feet
and said to the Buddha:
"World Honored One, I remember when, as many eons kalpas ago as there are
sand grains sands in
the Ganges, there was a Buddha in the world named
Contemplator of Contemplating the World's
Sounds. It was under that Buddha that I brought forth the Bodhi-resolve
while with. That
Buddha, who taught me to enter samadhi through a process of hearing and reflecting.
"Initially, I entered into the flow of through hearing and forgot the place of
entry objective states.
Since both that place and the entry sense-objects and sense-organs were quiet, the two
attributes characteristics of motion
movement and stillness cancelled each other out crystallized and did not arise. After that, gradually
advancing, the hearing and what was heard both disappeared. Once the hearing
was ended, there was nothing to rely on, and both awareness and its the objects of
awareness became empty. When the emptiness of awareness was ultimately perfected reached an ultimate
perfection, emptiness and what was being emptied then also ceased to be. With arising. Since
production and ceasing extinction were gone, tranquility, still extinction was revealed.
"Suddenly I transcended the worldly mundane and transcendental worlds, and a perfect
brightness prevailed throughout
the ten directions a perfect brightness prevailed. I obtained two supreme
states.
"First, I was united above with the fundamental, wonderfully enlightened mind
of all the Buddhas of the ten directions, and I gained a strength of compassion
equal to that of all the Buddhas, Tathagatas, the Thus Come Ones.
"Second, I was united below with all living beings in the six paths, and I
gained a kind regard for all living beings equally.
"World Honored One, because I served and made offerings to the
Tathagata Contemplator of Sounds Thus Come One,
Gwan Yin, I received from that Tathagata Thus Come One a transmission of the Vajra
Samadhi of all being like an illusion, as one becomes permeated with hearing
and cultivates hearing. Because I gained a strength power of compassion equal to identical with
that of all Buddhas, the
Tathagatas Thus Come Ones, I attained became accomplished in thirty-two
response-bodies and entered all lands.
"World Honored One, if there are Bodhisattvas who enter samadhi and progress in
their cultivation until they end outflows and display vigorously
cultivate the perfection extinction of outflows, who have superior understanding and
manifest perfected penetration, I will appear in the body of a Buddha and speak
dharma for them, causing them to attain liberation.
"If there are those who are studying, who are tranquil and have wonderful
clarity, who are superior and
display the miraculous and manifest perfection of superior magnificence, I will appear
before them in the body of a Solitarily Enlightened One and speak Dharma for
them, causing them to attain liberation.
"If there are those who are studying, who have severed the twelve causal
conditions, and, having severed those the conditions, reveal a supreme nature, and
display the
who are superior and wonderful and manifest perfection of magnificence, I will appear before
them in the body of one enlightened to conditions and speak dharma for them,
causing them to attain liberation.
"If there are those who are studying, who have attained the emptiness of the
Four Truths, and, through cultivation of cultivating the Way, can enter tranquility, have entered extinction, and
display the perfection of the magnificent have a
superior nature and manifest perfection, I will appear before them in the body
of a Hearer SoundHearer and speak Dharma for them, causing them to attain liberation.
"If there are living beings who wish to have their minds be clear and awakened minds and so,
who do not indulge engage in mundane desires, wishing and wish to purify their bodies, I will
appear before them in the body of a Brahma King and speak Dharma for them,
causing them to attain liberation.
"If there are living beings who wish to be the Heavenly rulers and lead Lord, leader of
heavenly beings, I will appear before them in the body of Shakra and speak
Dharma for them, enabling them to accomplish their wish.
"If living beings wish to attain physical self mastery self-mastery and to roam throughout
the ten directions, I will appear before them in the body of a god from the
heaven of self-mastery and speak dharma for them, enabling them to accomplish
their wish. "If there are living beings who wish to attain physical self-mastery selfmastery
and fly through space, I will appear before them in the body of a god from the
heaven of great self-mastery and speak dharma for them, enabling them to
accomplish their wish.
"If there are living beings who are fond of ruling over ghosts and spirits in
order to rescue and protect their nations country, I will appear before them in the
body of a great heavenly general and speak Dharma for them, enabling them to
accomplish their wish. "If there are living beings who like to govern the world
in order to protect living beings, I will appear before them in the body of one
of the Four Heavenly Kings and speak Dharma for them, enabling them to
accomplish their wish.
"If there are living beings who enjoy being born in the heavenly palaces and commanding to
command ghosts and spirits, I will appear before them in the body of a prince
from the kingdoms of the Four Heavenly Kings and speak Dharma for them,
enabling them to accomplish their wish.
"If there are living beings who would like to be kings of people, I will appear
before them in the body of a human king and speak Dharma for them, enabling
them to accomplish their wish.
"If there are living beings who enjoy being heads of clans households, whom those of
the world respect venerate and yield to, I will appear before them in the body of an
elder and speak Dharma for them, enabling them to accomplish their wish.
"If there are living beings who delight in discussing the classics and keeping who keep
themselves lofty and pure, I will appear before them in the body of an upasaka
and speak Dharma for them, enabling them to accomplish their wish.
"If there are living beings who enjoy governing the country and handling who can handle
matters of state decisively, I will appear before them in the body of an
official and speak Dharma for them, enabling them then to accomplish their wish.
"If there are living beings who like divination reckoning and incantations incantation and who wish to
guard and protect themselves, I will appear before them in the body of a
Brahman and speak Dharma for them, enabling them to accomplish their wish.
"If there are men who are fond of study and want to leave the home life home-life and uphold the precepts and
rules, I will appear before them in the body of a Bhikshu and speak Dharma for
them, enabling them to accomplish their wish.
"If there are women who are fond of study and would like to leave the home life home-life and hold the pure
precepts, I will appear before them in the body of a Bhikshuni and speak Dharma
for them, enabling them to accomplish their wish.
"If there are men delight in upholding who want to uphold the five precepts, I will appear before
them in the body of an upasaka and speak dharma for them, enabling them to
accomplish their wish. If there are women who wish to hold base themselves in the
five precepts, I will appear before them in the body of an upasika and speak
Dharma for them, enabling them to accomplish their wish.
"If there are women want to who govern internal affairs of household or country, I will
appear before them in the body of a queen, noblewoman, first lady, or a tutor
of court ladies noblewoman and speak
Dharma for them, enabling them to accomplish their wish.
"If young men wish to remain pure there are virgin lads I will appear before them in the body of a virgin pure youth
and speak Dharma for them, enabling them to accomplish their wish.
"If there are maidens who want to remain virgins and do not wish to marry, I
will appear before them in the body of a virgin maiden gracious lady and speak Dharma for
them, enabling them to accomplish their wish.
"If there are heavenly beings who wish to escape their heavenly destiny, I will
appear before them in the body of a god and speak Dharma for them, enabling them to
accomplish their wish.
"If there are dragons who want to quit their lot of being dragons, I will
appear before them in the body of a dragon and speak Dharma for them, enabling
them to accomplish their wish.
"If there are yakshas who want to get out of their present fate, I will appear
before them in the body of a yaksha and speak Dharma for them, enabling them to
accomplish their wish.
"If there are gandharvas who wish to be freed from their destiny, I will appear
before them in the body of a gandharva and speak Dharma for them, enabling them
to accomplish their wish.
"If there are asuras who wish to be liberated from their destiny, I will appear
before them in the body of an asura and speak Dharma for them, enabling them to
accomplish their wish.
"If there are kinnaras who wish to transcend their fate, I will appear before
them in the body of a kinnara and speak Dharma for them, enabling them to
accomplish their wish.
"If there are mahoragas who wish to be freed from their destiny, I will appear
before them in the body of a mahoraga and speak Dharma for them, enabling them
to accomplish their wish.
"If human there are living beings who like being people and cultivating want to continue to be
people, I will appear
before them in a human the body of a person and speak Dharma for them,
enabling them to accomplish their wish.
"If there are non-humans, whether with form or without form, whether with
thought or without thought, who long to be freed from their destiny, I will
appear before them in the a body like theirs and speak Dharma for them, enabling
them to accomplish their wish.
"These are.
"This is called the wonderfully pure wonderful purity of the thirty-two response-bodies that
enter, by
which one enters into all lands. They come into being through the effortless
wonderful strength and accomplishes self-mastery by means of the
Samadhi of Becoming Permeated with Hearing and Cultivating Hearing.
"World Honored One, also due to and by means
of the effortless wonderful miraculous strength of effortlessness.
"Also, World Honored One, using this Vajra Samadhi of Becoming Permeated with
Hearing and Cultivating Hearing, and using the miraculous strength of
effortlessness, because I have a kind empathy regard equally for all living beings in
the six paths, I go throughout the ten directions and the three periods of time. Based on
my physical
and mental accomplishments, I can cause all living beings who encounter bodies of mine to receive the
meritorious virtues virtue of fourteen kinds of fearlessness.
"First: because I do not contemplate sounds themselves for my own sake, but rather listen
to the
contemplator sounds of those whom I contemplate, I can enable living beings
throughout the ten directions who are suffering and in distress to attain
liberation by ccontemplating contemplating their sounds ofreciting my name.
"Second: since I am able to turn my knowledge and views inward have turned around and come back, I can
keep
make it so that if living beings who are caught in a raging fire from being burned, the fire will not
burn them.
"Third: since I am able to turn my contemplation and listening inward have turned around and come back, I
can keep make it so that if living beings who are floundering in deep water from being
drowned.
Fourth, the water
cannot drown them.
"Fourth: since my false thinking is cut off, and my mind is without thoughts of
killing or harming, I can keep make it so that if living beings who enter the territory
of ghosts from being harmed, the ghosts cannot harm them.
"Fifth: since I am permeated with hearing and have realized what brought hearing is to
accomplishment, so that the six sense-organs have dissolved and returned to
become identical with hearing, I can keep make it so that if living beings from being are about
to be wounded, by causing, the knives to will break into pieces. I can cause swords of war to
have no more effect than if they were to slice into water, or if one were to
blow upon light.
"Sixth: since my when the hearing has become permeating permeates and my essential energy the essence is bright, light pervades
the Dharma Realm Dharma-realm, so that absolutely no darkness remains. Then. I can keep beings safe from am then able to
make it so that, though yakshas, rakshasas, kumbhandas, pishachas, and putanas by causing
may draw near to living beings, the ghosts to will not be unable able to see them even if they come close to them.
"Seventh: since when the nature of sound has completely melted melts away and
through contemplation my and
hearing has returned to itself, leaving
involvement with return and enter, so that I am separate from false and defiling
sense-objects, I can free am able to make it so that if living beings
from the locks of are confined by
cangues and fetters, the locks will not hold them.
"Eighth: when sound is gone and the hearing is perfected, an all-pervasive
power of compassion arises, and I keep can make it so that if living beings who are
travelling a dangerous road from being robbed by robbers, thieves will not rob them.
"Ninth: when one is permeated with hearing permeates, a separation, one separates from defiling worldly objects
occurs so that,
and forms no longer act as thieves cannot rob one. Then I can enable make it so that living beings with
lust to a great
deal of desire can leave greed and desire far behind. "Tenth: when sound is so
pure that there is no defiling object, the sense-organ and the external state
are perfectly fused, without any complement and nothing is
matched to without anything else complemented.
Then I can enable make it so that living beings who are full of rage and hate to stop being hateful will
leave all hatred.
"Eleventh: when the defiling objects have dust has gone, a light spirals and has turned to light, the Dharma realm and
the body and mind are like crystal, transparent and unobstructed. Then I can enableall
make it so that all dark and dull-witted beings whose natures are obstructed--all atyantikas--to obstructed
all atyantikas are forever be free from stupidity and darkness.
"Twelfth: when form matter dissipates and returns to the hearing, then unmoving within in
the unmoving Bodhimanda I can travel among beings through worlds without disturbing anything in their destroying the appearance of
those worlds. I can go through the ten
directions making make offerings to as many Buddhas, Tathagatas, Thus Come Ones, as there
are fine motes of dust. Beside throughout the ten directions. At the side of each
Buddha I become a Dharma Prince, and I can enable make it so that childless living
beings throughout the Dharma Realm who wish to have sons to be, are blessed with
meritorious, virtuous, and wise sons.
"Thirteenth: with perfect penetration of the six sense-organs senseorgans, the light and
what is illumined are not two. Encompassing the ten directions, a great perfect
mirror stands in the Empty Treasury of the
Tathagata Thus Come One. I inherit the secret
dharma-doors of as many Tathagatas Thus Come Ones as there are fine motes of dust
throughout the ten directions. Receiving them without loss, I can enable am able to make
it so that childless living beings throughout the Dharma Realm who seek
daughters to be are blessed with lovely daughters who are upright, virtuous, and
compliant and whom everyone cherishes and respects.
"Fourteenth: in this three-thousand-great-thousand world system with its
billions of suns and moons, as many Dharma Princes as there are grains of sands sand
in sixty-two Ganges Rivers appear in the world and cultivate the dharma, and. They
act as models in order to teach and transform living beings. They comply with
living beings by means of expedients and wisdom, in different ways for each.
"However, because I have obtained the perfect penetration of the sense-organ
and have discovered the wonder of the ear-entrance earentrance, after which my body and mind
subtly and miraculously included all of the Dharma Realm, I can enable am able to make it
so that living beings who uphold my name to obtain as much merit and virtue as
would be obtained by a person who upheld the names of all those Dharma Princes
who are as many as the grains of sand in sixty-two Ganges Rivers.
"World Honored One, there is no difference between the merit of my one name is and
the same
as merit of those many other names, because from my cultivation I have obtained
true and perfect penetration.
"These are called the fourteen powers of bestowing fearlessness; with them I
bless living beings. "Moreover, World Honored One, because I obtained perfect
penetration and cultivated to certification of the unsurpassed path to certification, I also
became endowed with four inconceivable and effortless wonderful virtues.
"First: due to my attaining as soon as I obtained the miraculous wonder of hearing the mind, the essence of
mind was liberated from the organ became essential and states of the hearing was forgotten, therefore, there was no
distinction among between seeing, hearing, sensation, knowing, and so forth. The enlightenment became knowing. I achieved a
single, perfect fusion pure and precious enlightenment. For that this reason, I am
able to manifest many wonderful appearances and can proclaim boundless secret
spiritual mantras. Among those.
"For example, I may make appear with one head, three heads, five heads, seven heads,
nine heads, eleven heads, and so forth, including, until there may be a hundred and eight
heads, a thousand heads, ten thousand heads, or eighty-four thousand vajra
heads;
"Two arms, four arms, six arms, eight arms, ten arms, twelve arms, fourteen,
sixteen, eighteen arms, or twenty arms, twenty-four arms, and so forth until
there may be a hundred and eight arms, a thousand arms, ten thousand arms, or eighty-four
eightyfour thousand mudra arms;
"Two eyes, three eyes, four eyes, nine eyes, and so forth including until there may be a
hundred and eight eyes, a thousand eyes, ten thousand eyes, or eighty-four
thousand pure and precious eyes, sometimes compassionate, sometimes awesome,
sometimes in samadhi, sometimes displaying wisdom to rescue and protect living
beings so that they may attain great self-mastery.
"Second: Due to my because of hearing and consideration having, I escaped the six defiling
objects, just as a sound passes leaps over a wall, they could no
longer be hindered. For that reason without hindrance. And so I have the
wonderful ability to manifest shape after shape and to recite mantra upon
mantra. These shapes and these mantras dispel the fears of living beings.
Therefore, throughout the ten directions, in as many lands as there are fine
motes of dust, I am known as one who bestows fearlessness. "Third: due to my cultivation of because I
cultivated fundamental, wonderful, perfect penetration and purification of purified the
sense-organ, anywhere, everywhere I go in any world I can inspire make it so that living beings to offer up
renounce their lives physical and material valuables to seek my sympathy.
"Fourth: Due to my obtaining I obtained the Buddhas' mind and being was certified as having attained the
ultimate end, and so I can make offerings of rare treasures to the Tathagatas Thus Come
Ones of the ten directions and to living beings in the six paths throughout the
Dharma Realm.
"If beings they seek a spouse, they
can obtain a spouse. If they seek children, they can
have children. Seeking samadhi, they obtain samadhi; seeking long life, they
obtain long life, and so forth to the extent that if they seek the great
Nirvana, they obtain great Nirvana.
"The Buddha asks about perfect penetration. From the gateway of the ear, I
obtained a perfect and illumining samadhi that allowed me to
respond. The conditioned mind was at ease to beings' minds. By entering,
and therefore I entered the flow back to appearance of the
nature flow, and obtaining samadhi, I
accomplished Bodhi. That. This is the foremost means method.
"World Honored One, that Buddha, the Tathagata Thus Come One, praised me as having
obtained well the dharma-door of perfect penetration. In the great assembly he
bestowed a prediction upon me and the name Contemplator of
the World's Sounds. Due to, Gwan Shr Yin.
"Because my contemplation and listening being is perfectly clear throughout the ten
directions, the name Contemplator
of the World's Sounds Gwan Shr Yin pervades all the realms of the ten
directions."
Then the World Honored One upon his the Lion's Throne emitted simultaneously from
his five extremities a radiant precious light which shone far throughout the ten
directions to anoint the crowns of as many
Tathagatas Thus Come Ones and Dharma Prince Dharma-Prince
Bodhisattvas as there are motes of dust.
All those Tathagatas Thus Come Ones also emitted from their five extremities radiant precious
lights which were as numerous as motes of dust and which came from the various
directions to anoint the crown of the Buddha as well as the crowns of all the
great Bodhisattvas and Arhats in the assembly.
Groves, trees, pools, and ponds all proclaimed the sound of Dharma. The lights
blended and criss-crossed like a jeweled silken net. It was an unprecedented
event for everyone in the great assembly experienced this unprecedented event, and they all attained the Vajra
Samadhi.
Then the heavens rained down hundreds of precious lotus flowers of variegated
combinations of blue green, yellow, red, and white. All the space in the ten
directions turned the colors of the seven gems.
This Saha world, the great earth itself along with
the its mountains and, rivers, and great earth disappeared
totally, and all that could be seen were lands as numerous as motes of dust
coming together as one realm. Pure praises in song songs and chant were chants spontaneously heard
everywhere
pervaded in celebration. Then the Tathagata Thus Come One said to Dharma Prince Dharma-Prince
Manjushri, "You should now contemplate these twenty-five great Bodhisattvvas Bodhisattvas and
Arhats who are beyond study. "Each has explained the initial expedient in his
accomplishment of the Way. All say they have cultivated to true and actual
perfect penetration. Their cultivation is equal without distinctions of
superior and inferior or earlier and later.
"I now wish to cause Ananda to become enlightened, and so I ask which of these
twenty-five practices is appropriate to his faculties, and which will be, after
my extinction, the easiest expedient door for living beings of this realm to
enter in order to accomplish the Bodhisattva vehicle and seek the unsurpassed
Way."
Dharma Prince, Manjushri, receiving the Buddha's compassionate instruction,
arose from his seat, bowed at the Buddha's feet, and, basing himself on the
Buddha's awesome spirit, spoke verses to the Buddha.
"The sea of enlightenment in its nature is perfect and clear. Complete, distinct
Bodhi is its a miraculous source. But when basic brightness shone so that objects
appeared, With objects' existence, the nature's brilliance faded ceased.
"Confusion about and falseness brings bring about emptiness. Relying on emptiness, worlds coming into being, time and
space take form. Thoughts settle, forming, making countries.
Consciousness and lands. What knows and
feels becomes living beings.
"The emptiness created within Great Enlightenment, Is like a single bubble in
all the sea.
Beings subject to outflows and. Lands like fine dust motes, subject to outflows, All emerge come forth
out of empty space. Just as the bubble bursts, so too, space never existed is no longer there. How
much the less the three states of being!
"Returning to the source, the nature is not two. Many are the entrances through
expedients; none of them does the sagely nature permeates them all.
Whether fail to go through. Compliant
or adverse, all situations are is expedient.
Those who initially. First resolve to enter and entering samadhi,
Progress, come slow or
fast according to the method selected.
Forms as there are defiled objects created from different norms.
"Form and thought.
They cannot be discerned by combined become the `dust.' Their essence of mind.
How can something is not clearly discernible
Be used.
How can one use what lacks clarity, And expect to gain perfect penetration?
"In sounds, language is intermingled. But the meaning in a word, a name, a
phrase,
In, Is such that no single one can included include them all. How can that be used to reach this bring
perfect penetration? "Awareness of smells comes through contact with them.
Apart from them, one does not know that they exist. Since sensation of them is
not constant, How can that be used to one reach perfect penetration?
"Flavors are not to us fundamental by nature. They only exist when there is something to
taste. Since this sensation is not perpetual, How can that be used to reach one derive perfect
penetration? "Touch becomes clear only when something is touched. Without an
object there can be no contact.
Since. With fluctuation between contact and
separation fluctuate, How can that be used to reach one gain perfect penetration?
"Dharmas are know known as internal defiling `internal dust.' Reckoned as defiling dust `dust,' they are certainly
sense objects. Involvement of subject and object cannot be pervasive; How then
can that be used they lead to reach perfect penetration?
"Although seeing itself is lucid clear and penetrating,
Clearly discerning in front, Making bright what is before
one, it cannot discern shine behind. Ever reaching only half the four directions, How
can that be used to reach it manifest perfect penetration?
"The nose's breath penetrates in and out. But in the rests between there is no
air. These interruptions render it inconsistent. How can that be used one use it for perfect
penetration?
"The tongue is not an organ without a function; apart from cause; Flavors form the source of its
sensation. When flavors cease, it knows nothing at all. How can that be used to reach it attain
perfect penetration?
"It is the same for the body as for objects of touch. Neither can be regarded
as a perfect awareness. With defined and limited invisible divisions, How can that
it be used to reach for perfect penetration?
Mental
"The mind's knowledge is a mass of deliberating deliberations. What it perceives is never
profound insight. Unable to get beyond reflection and thought, How can that be used to reach it
reveal perfect penetration?
"The seeing-consciousness combines three aspects. Probe its origin: it has no
appearance. Since its very substance is variable,
How can that be used to reach is variable, How can it bring perfect
penetration?
"The essence heart of hearing penetrates the ten directions,
For those who have already developed. When borne on the strength
of great causes, Those of initial resolve cannot enter this way. How can that be used one
expect to reach gain perfect penetration?
"Reflecting on the nose is a provisional method. It only serves to gather in
and settle the mind. Once settled, the mind is simply still. How can that be used to reach
perfect penetration?
Those of former accomplishment enlightened by
"Speaking Dharma through the medium of language, Is enlightened to by those of
former accomplishment. But since words and phrases are not free of outflows. How can that be used to reach
this make perfect penetration?
"Refraining from transgressions only controls the body.
For one. Lacking a body, there
is nothing to restrain. Since its source is not all-pervasive, How can that be used to reach it bring
perfect penetration?
"Spiritual penetrations are based on past causes. What connection have they
with distinguishing dharmas? Conditioned thought is not apart from things. How
can that be used to reach one attain perfect penetration?
"One may contemplate the nature of earth, But it is firm and solid, not
penetrable.
Whatever. What is conditioned is not the sagely nature. How can that be used to reach one use it
for perfect penetration? "One may contemplate the nature of water, But such
mental reflection is not the true and real. This state of suchness is not an
enlightened view. How can that be used to reach it give perfect penetration?
"One may contemplate the nature of fire, But admitting dislike is not true
renunciation. This expedient cannot be one for beginners. How can that be used to reach one use it
for perfect penetration? "One may contemplate the nature of wind, But movement
and stillness are not non-dual. Duality cannot bring highest enlightenment.
How can that be used to reach one expect perfect penetration?
"One may contemplate the nature of emptiness. But, its aspect is murky and dull, lacking
dull; it lacks awareness.
Whatever. What is unaware is different from Bodhi. How can that be used to reach it
bring perfect penetration? "One may contemplate the nature of consciousness;
Yet
But one is regarding a consciousness that is not eternal. Even the thought of
it is empty and false. How can that be used to reach one get perfect penetration?
"All activities are impermanent; impermanent. So, too, mindfulness has its origin in arising rising
and ceasing. Since at any given time the factors propelling cause and effect
differ go beyond cause and effect, How can that be used to reach we use
it for perfect penetration?
"I now inform the say this, World Honored One,
The, Buddha appearing in, who has revealed the Saha world: In
this land the true substance of teaching Resides in hearing the sounds purely.
If one wants to attain samadhi, hearing is the best way to enter.
"Apart from suffering, liberation is found. How excellent is he who
contemplates the world's sounds!
"Throughout eons kalpas as numerous as Ganges' sands, He enters Buddhalands as many
as fine dust motes. Obtaining great power of self-mastery, He bestows
fearlessness on living beings.
"Wonderful is the sound of Contemplator of the World's Sounds Gwan Shr Yin, A pure sound, like the ocean's roar.
He saves the world and brings peace to all within it. He has transcended the
world, and his attainment is eternal.
"I now evaluate, Tathagata make this report, 0 Thus Come One, regarding what the Contemplator of Sounds Gwan Yin has just
explained:
Consider It is like someone in a quiet place, who When drums are rolled throughout
the ten directions,
Can hear, Hearing at once the sounds from all ten locations.
That places. This, then,
is the actual true perfection.
"The eyes cannot see through solid forms.
The. Mouth and the nose are much the same. The
body registers awareness only through contact.
The mind. Tangled in thoughts, the mind
lacks clear connections.
"Sounds can be heard even through solid walls.
The ears. One can listen to things both
near and far. None of the other five organs can match this. It, then, is penetrating
penetration true and real.
"The nature of sounds is based in motion movement and stillness. One hears according
to whether there is sound. With no sound, there is said to be no hearing. But
this does not mean that the hearing-nature is gone hearing has no nature.
"In the absence of sound, the nature is not ended; gone. Nor does it arise in the
presence of sound. Entirely beyond arising production and ceasing extinction. It is, then,
truly eternal everlasting.
"Ever-present, even in dream-thinking, It does not disappear when conditions
and thought are gone. Enlightened, this contemplation transcends cognition,
Reaching beyond both the body and the mind.
"Now, in the Saha world, the theory of sounds Has been proclaimed and
understood.
Yet.
"Living beings are confused about the source of hearing. They follow sounds and
so they turn and flow. Ananda's power to remember was exceptional;
Yet Nonetheless,
he fell prey to a deviant plot. Was it not from heeding sounds that he was
nearly lost? By turning back the flow, one will be above falseness make no such mistake.
"Ananda, you should listen attentively: I rely upon the Buddha's awesome power,
In describing to you the Vajra King, A samadhi inconceivable that is like an illusion of likeness to
illusions. It is the true mother of all Buddhas.
"You may hear the secret Dharma-doors Of Buddhas as numerous as motes of dust,
But without first renouncing desire and outflows, You may amass learning, and, but
you will still make mistakes.
"You exploit concentrate on learning to uphold the Buddhahood of the Buddhas Buddha's Dharma. Why don't you try
listen to hear your own hearing?
"Hearing does not arise spontaneously; spontaneously arise; Because of sound it gets its name due to sounds. But
when hearing returns and is free of sound, What does one call that which is set
free?
"As soon as one sense-organ returns to the source,
All, The entire six are
liberated.
"Sight and hearing are like an illusory covering. The Triple Realm, a vision of
flowers in space. When hearing reverts, the covering of the sense-organs cataract is gone. The defiling dust `dust' gives
way to pure and perfect insight.
With ultimate.
"When purity is ultimate, the light is penetrating. A stillness shines and
includes within it all of emptiness. Looking at the world from this point of
view, Everything that happens is just like a dream. Matangi's daughter, too, is
part of the dream. Who was able, then, to physically detain you?
Consider
"It is like a shadow puppeteer at work,
Making who plays with shadows And works the dolls to seem as
real as people. Although one sees them move about freely, They are really
governed by a set of strings. Cease operating the controls and they become still return to
stillness. The entire illusion was never really there is without a nature.
"The six sense-organs are also thus. At first there was one essential
brightness. Which split into a six-fold combination. If but one part ceases and
returns, All six functions will stop as well.
Responding. In response to a thought,
defiling objects vanish, Becoming pure and wonderful perfect brightness.
"If there is residual defilement, one must still study. When the brightness is
ultimate, one becomes a, that is the Tathagata.
"Ananda, and everyone in the great assembly, Turn yourselves around your mechanism for and revert
the hearing. Return the hearing and listen to hear your own the self nature Till the nature will become
reaches the supreme way. That is what perfect penetration really means.
That.
"It is the gateway entered by Buddhas as many as dust motes.
That. It is the one path leading
to Nirvana.
Tathagatas. Thus Come Ones of the past perfected this method. Bodhisattvas now
merge with this total brightness. People of the future who study and practice
Will also rely on this Dharma. Through this method I, too, have been certified.
Contemplator of the World's Sounds.
Gwan Shr Yin Bodhisattva was not the only one alone in using it.
"As the Buddha, the World Honored One,
Inquired of me which expedient,
Would, requested, I choose sincerely a
skill-in-means, One to save those in the final eon aeon Who seek to escape the
mundane world, And perfect the mind heart of Nirvana: The best way is to contemplate
the sounds of the world.
"All the other kinds of expedients Require the awesome spirit of the Buddha. In
some cases they bring immediate transcendence, But they are not the customary
means of practice, Spoken for those of shallow and deep roots alike.
"I bow to the Tathagatas Ones Come Thus and the Tripitaka, And to those inconceivable ones
with no outflows, Trusting they will aid those in the future, So that no one
will doubt this method dharma-door. It is an expedient easy to master; An appropriate
teaching for Ananda And for those floundering immersed in the final age. They should use the ear organ to
cultivate this organ of hearing, A perfect penetration surpassing that surpasses all
others
That. It is the way to the true mind."
Thereupon, Ananda and all in the great assembly experienced a clarity of body
and mind upon receiving. Having attained such profound instruction, they contemplated the
Buddha's Bodhi and Parinirvana like someone who, having travelled traveled far on
business, knows that he is on the road home,
although, though he has not yet returned
completely.
Throughout the entire assembly, the gods, dragons, and all the eightfold
division, those of the two vehicles who were not yet beyond study, as well as
all the Bodhisattvas of initial resolve, as numerous as the sands in ten Ganges
Rivers, found their fundamental mind and, far removed from dust and defilement,
attained the purity of the Dharma Eye.
The Bhikshuni named "Nature" attained Arhatship after hearing this verse. And
limitless beings brought forth a matchless, unequaled, unequalled resolve for
anuttarasamyaksambodhi.
Chapter Five
Annuttarasamyaksambodhi.
Ananda straightened his robes and then bowed in the midst of the assembly and
placed his palms together and bowed. The tracks of his mind was were perfectly clear, and he
felt a mixture of joy and sorrow. His intent was to benefit beings
of in the
future as he made obeisance and said to the Buddha, "Greatly Compassionate
World Honored One, I have already awakened and attained this Dharma-door for
becoming a Buddha, and I can cultivate it without the slightest doubt. I have
often heard the Tathagata Thus Come One say, `Save others first; first then save yourself. That
is the aspiration of a Bodhisattva. Once your own enlightenment is perfected,
then you can enlighten others. That is the way the Tathagatas respond Thus Come One responds to
the world.' Although I am not yet saved, I vow to save all living beings of in the
Dharma-ending Age.
"World Honored One, those living beings are will gradually drift away from the Buddha's time
Buddha, and there will be as many deviant teachers propounding their teachings methods as
there are sand grains sands in the Ganges. I want to enable those beings to collect their
thoughts and enter samadhi. How can I cause them to reside peacefully in a Way-place
bodhimanda, far away from the exploits of demons, and be irreversible in their
resolve for Bodhi?"
At that time, the World Honored One praised Ananda in front of the whole
assembly, saying, "Good indeed! How good it is that you have asked how to
establish a Way-place Bodhimanda and to rescue and protect living beings who are sunk in
the morass of the final age. Listen well, now, and I will tell you." Ananda and
the great assembly agreed to uphold the teaching.
The Buddha told Ananda, "You constantly hear me explain in the Vinaya that
there are three decisive unalterable aspects to cultivation. That is, collecting one's
thoughts constitutes the precepts; from the precepts comes samadhi; and out of
samadhi arises wisdom. Samadhi arises from precepts, and wisdom is revealed out
of samadhi. These are called the
Three Non-Outflow `Three NonOutflow Studies.'
"Ananda, why do I call collecting one's thoughts the precepts? If living beings
in the six paths of any mundane world had no thought thoughts of lust, they would not
have to undergo follow a continual succession of births and deaths.
"Your basic purpose in cultivating samadhi is to transcend the wearisome defilements.
But if you do not don't renounce your lustful thoughts, you will not be able to get
out of the dust.
"Even though people one may have some wisdom and the manifestation of chan Ch'an samadhi, if they do not
cut off lust, they are,
one is certain to enter demonic paths if one does not cut off lust. At best, they,
one will become be a demon kings; king; on the average, they, one will become members of be in the retinue of demons;
at the lowest level, they, one will become be a female
demons demon.
"These demons all have their groups of disciples. Each claims says of himself that he has
accomplished the Unsurpassed Way.
"After my tranquility extinction, in the Dharma-ending Age, these hordes of demons will
abound, spreading like wildfire as they openly practice greed and lust, while.
Claiming to be good knowing advisors, they will cause living beings to fall
into the pit of love and views and lose the way to Bodhi.
"When you teach people of in the world to cultivate samadhi, they must first of
all sever the mind of lust. This is the first clear and
decisive unalterable instruction
on purity given by the Tathagatas Thus Come Ones and the Buddhas of the past, World
Honored Ones.
"Therefore, Ananda, if cultivators of
chan Ch'an samadhi do not cut off lust, they are
will be like someone who cooks sand
hoping to get in the hope of getting rice. After hundreds
of thousands of eons aeons, it will still
just be just hot sand. Why? It wasn't rice to
begin with; it was only sand.
"If you seek the Buddha's wonderful fruition and still have physical lust, then
even if you attain a wonderful awakening, it will be based
on in lust. With lust
at the source, you will revolve in the three paths and not be able to get out.
Which road will you take to cultivate and be certified to the Tathagata's Thus Come One's
Nirvana?
"You must cut off the lust which is intrinsic to in both body and mind. Then get
rid of even the aspect of cutting it off. At that point you have some hope of
attaining the Buddha's Bodhi.
"What I have said here is the Buddhas' Buddha's teaching. Any explanation counter to it
is the teaching of Papiyan.
"Further, Ananda, if living beings in the six paths of any mundane world had no
thoughts of killing, they would not have to a undergo follow a continual succession of
births and deaths.
"Your basic purpose in cultivating samadhi is to transcend the wearisome
defilements. But if you do not renounce your thoughts of killing, you will not
be able to get out of the dust. "Even though people one may have some wisdom and the
manifestation of chan Ch'an samadhi, they are, one is certain to enter the path of spirits if they do
one does not cease killing. At best, they, a person will become ghosts
of great strength; a mighty ghost; on
the average, they, one will become a flying yakshas yaksha, a ghost leaders leader, or the like; at
the lowest level, they, one will become an earth-bound rakshasas rakshasa.
"These ghosts and spirits all have their
followers groups of disciples. Each claims says of himself
that he has accomplished the Unsurpassed Way.
"After my tranquility extinction, in the Dharma-ending Age, these hordes of ghosts and
spirits will abound, spreading like wildfire as they argue that eating meat
will bring one to the Bodhi Way.
"Ananda, I permit the Bhikshus to eat five kinds of pure meat. This meat is
actually a transformation brought into being by my spiritual powers. It
basically has no life-force. You Brahmans live in a climate so hot and humid,
and on such sandy and rocky land, that vegetables will not grow; therefore, I
have had to assist you with spiritual powers and compassion. Because of the
magnitude of this magnanimous kindness and compassion, this
so-called, what you eat that tastes like meat suits your taste
is merely said to be meat; in fact, however, it is not. After my extinction,
how can those who eat the flesh of living beings be called the disciples of
Shakya?
"You should know that these people who eat meat may gain some awareness and may
seem to be in samadhi, but they are all great rakshasas. When their retribution
ends, they are bound to sink into the bitter sea of birth and death. They are
not disciples of the Buddha. Such people as these kill and eat one another in a
never-ending cycle. How can such people transcend the Triple Realm?
"When you teach people of in the world to cultivate samadhi, they must also cut
off killing. This is the second clear and decisive unalterable instruction on purity
given by the Tathagatas Thus Come Ones and the Buddhas of the past, World Honored Ones.
"Therefore, Ananda, if cultivators of chan Ch'an samadhi do not cut off killing,
they are like one who stops up his ears and calls out in a loud voice, thinking that,
expecting no one hears him..
He tries to cover up the sound, but only makes hear him. It greater. Pure
Bhikshus and is to wish to hide what is completely evident.
"Bodhisattvas and bhikshus who practice purity will not even step on grass in
the pathway; even less would will they pull it up with their
hands hand. How could anyone can one with
great compassion consume pick up the flesh and blood of beings? living beings and proceed to
eat his fill?
"Bhikshus who do not wear silk, leather boots, furs, or down, whether imported from this country
or found locally, and who do not consume milk, cream, or butter can truly transcend this world. When they
have paid back their past debts, they will not have to re-enter the Triple
Realm. Why not?.
"Why? It is because when someone one wears anything something taken from a living creature, he, one
creates conditions with the creature it, just as when people
ate eat the hundred grains, their
feet could not cannot leave the earth. Both physically and mentally one must avoid the
bodies and the by-products of living beings, by neither wearing them nor eating
them. I say that such people have true liberation.
"What I have said here is the Buddhas' Buddha's teaching. Any explanation counter to it
is the teaching of Papiyan. "Further, Ananda, if living beings in the six paths
of any mundane world had no thoughts of stealing, they would not have to undergo follow
a continuous succession of births and deaths.
"Your basic purpose in cultivating samadhi is to transcend the wearisome
defilements. But if you do not renounce your thoughts of stealing, you will not
be able to get out of the dust.
"Even though people one may have some wisdom and the manifestation of chan Ch'an samadhi, they are,
one is certain to enter a deviant devious path if they do one does not cease stealing. At best, they,
one will become clever
apparitions; be an apparition; on the average, they, one will become vampire ghosts; a phantom; at the
lowest level, they, one will become deviant people be a devious person who are is possessed by
river sprites a mei ghost.
"These deviant devious hordes all have their followers groups of disciples. Each
claims says of himself that
he has accomplished the Unsurpassed Way.
"After my
tranquility extinction, in the Dharma-ending Age, these vampires phantoms and deviant
entities apparitions
will abound, spreading like wildfire as they surreptitiously cheat others.
Calling themselves good knowing advisors, they will each
claim say that they have
attained the Unsurpassed Dharma superhuman dharmas. Enticing and deceiving the ignorant, or
frightening them out of their wits, they disrupt and lay waste to households
wherever they go.
"I teach the bhikshus to beg for their food according to where they
are in an assigned place, in order to
help them renounce greed and accomplish the Bodhi Way. The bhikshus do not
prepare their own food, so that, at the end of this life of transitory
existence in the triple realm, they can show themselves to be once-returners
who go and do not return come back.
"How
could can thieves put on my robes and sell the Tathagata Thus Come One, saying that all
manner of karma one creates is just the Buddhadharma? They slander
Bhikshus those who
have left the home life homelife and regard bhikshus who have taken the complete precepts,
saying that they belong as
belonging to the path of the Small Vehicle. In this way,
they confuse. Because of such doubts and
misjudgments, limitless living beings, causing them to go astray, until they fall into the Unintermittent Hell.
"After my tranquility.
"I affirm say that bhikshus who after my extinction have a decisive resolve to cultivate
samadhi, and who before the images of Tathagatas Thus Come Ones can light an oil lamp in burn a candle on their
bodies, or burn off a finger, or burn even one incense stick on their bodies,
will, in that moment, repay their debts from beginningless time past. They can
depart from the world and be forever be free of outflows. Though they may not have
instantly understood the Unsurpassed Enlightenment, they will already have
firmly set their minds mind on the Dharma it. "If one does not practice any of these token
renunciations of the body on the causal level, then even if one realizes the
unconditioned, one will still have to come back as a person to repay one's past
debts exactly as I had to undergo the retribution of having to eat the grain
meant for horses.
"When you teach people of in the world to cultivate samadhi, they must also cease
stealing. This is the third clear and decisive unalterable instruction on purity given
by the Tathagatas Thus Come One and the Buddhas of the past, World Honored Ones.
"Therefore, Ananda, if cultivators of chan Ch'an samadhi do not cease stealing, they
are like someone who pours water into a leaking cup hoping and hopes to fill it. He
may continue for as many eons aeons as there are fine motes of dust, but, in the end, the cup it still
will not be full in the end.
"If bhikshus do not store away anything else than but their robes and bowls; if they give
what is left over from their food-offerings to hungry living beings; if they
put their palms together and make obeisance to the entire great assembly; if
when people scold them they can treat it as praise; praise: if they can sacrifice their
very bodies and minds, giving their flesh, bones, and blood to living
creatures; and if they do not repeat the non-ultimate teachings of the Tathagata Thus
Come One as though they were their own explanations, misleading, misrepresenting them to
those who have just begun to study; study, then the Buddha gives them his seal as
having attained true samadhi.
"What I have said here is the Buddhas' teaching. Any explanation counter to it
is the teaching of Papiyan.
"Ananda, although, though living beings in the six paths of any mundane world may not
kill, steal, or lust either physically or mentally, these three aspects of
their conduct thus being perfect. Yet if they tell various
major lies, then, the samadhi they
attain will not be pure. They will become demons of love and views and will
lose the seed of the
Tathagata Thus Come One.
"They claim say that they have attained what they have not attained, and that they
have been certified when they have not been certified. Perhaps they seek to be
foremost in the world, the most venerated and superior people. They announce person. To their
audiences they say that they have attained the fruition of a Shrotaapanna, the
fruition of a Sakridagamin, the fruition of an Anagamin, the fruition of
Arhatship, of, the Pratyekabuddha vehicle, or the various levels of Bodhisattvahood
up to and including the Ten Grounds. In order to cause be revered by others to revere and repent in front of them and
because they are greedy for offerings.
"These icchantikas destroy the seeds of Buddhahood just as surely as a tala
tree is destroyed if it is chopped down. The Buddha predicts that such people
sever their good roots forever and lose their knowledge and vision. Immersed in
the sea of the Three Sufferings, they cannot attain samadhi.
"I command that after my tranquility the Bodhisattvas and Arhats to appear after my extinction in
response-bodies in the Dharma-ending Age, and to take various forms in order to
rescue those in the cycle of rebirth.
"They should either become Shramanas, white-robed laypeople, kings, ministers
or officials, virgin youths or maidens, and so forth, even prostitutes, widows,
profligates, thieves, butchers, or dealers in contraband, doing the same things
as these kinds of people while they praise the Buddha vehicle and cause them to
enter samadhi in body and mind.
"But they should never say of themselves, `I am truly a Bodhisattva'; or `I am
truly an Arhat,' or let the Buddhas' Buddha's secret cause leak out by speaking casually
to those who have not yet studied.
"How can people who make such claims, other than at the end of their lives and
then only to those who inherit the teaching.
Otherwise, aren't such people, be doing anything but deluding and
confusing living beings and indulging in a gross false claims? claim?
"When you teach people in the world to cultivate samadhi, they must also cease
all lying. This is the fourth clear and decisive unalterable instruction on purity given
by the Tathagatas Thus Come Ones and the Buddhas of the past, World Honored Ones.
"Therefore, Ananda, one who does not cut off lying is like a person who carves
a piece of human excrement to look like chandana, hoping to make it fragrant.
He is attempting the impossible.
"I teach the bhikshus that the straight mind is the
Way-place Bodhimanda and that in all aspects of their they
should practice of the four awesome deportments in all their activities. Since
they should avoid be devoid of all falseness, how could can they claim to have themselves
attained the Dharmas of a superior person?
"That would be like a poor person falsely caalling calling himself an emperor
andthereby bringing about his own execution emperor; for that,
he would be taken and executed. Much less should one attempt to usurp the title
of the Dharma King. When the cause-ground is not true, the effects will be
distorted. One who seeks the Buddha's Bodhi in that this way is like a person who
tries to bite his own navel. Who could possibly succeed in that? succeed?
"If the bhikshus' minds are as straight as bow-strings, and they are lute strings, true and real in
everything they do, then they can enter samadhi and never be involved in the
deeds of demons. I certify that such people will accomplish the Bodhisattvas'
Unsurpassed Knowledge and Enlightenment.
"What I have said here is the Buddhas' Buddha's teaching. Any explanation counter to it
is the teaching of Papiyan.
"Ananda, you asked about collecting one's thoughts; I have now begun to explain
the wonderful method of cultivation for entrance into samadhi in order to. Those who seek
the Bodhisattva Way. First one must first be as pure as glistening frost in keeping these
four rules of deportment. If one must refrain from all is able to never give rise to anything
superfluous behavior and, then the three evils of the mind and the four of the mouth will
have no cause to come forth. "Ananda, if one does not neglect these four
matters, and, further, if one does not pursue forms, fragrances, tastes, or
objects of touch,
and the like, then how can any demonic deeds arise?
"If there are people who cannot put an end to their habits from the past, you
should teach them to singlemindedly single-mindedly recite my Light `light atop the Buddha's Crown summit'
unsurpassed spiritual Mantra: mantra, mwo he sa dan dwo bwo da la.
"It is the invisible appearance atop the crown summit of the Tathagatas' heads Thus Come One. It is the mantra-heart
spiritual mantra proclaimed by the Buddhas Buddha of the unconditioned mind who come comes
forth from the crowns summit in a blaze of light and sit sits upon a jeweled lotus flowers flower.
"What is more, your past lives with Matangi's daughter have created accumulated eons
kalpas of causes and conditions. Your habits of fondness and emotional love go
back not just one life, nor even just one eon kalpa. Yet, as soon as I proclaimed
it, she was freed forever from the love in her heart and accomplished
Arhatship. Even.
"That prostitute, who had no intention of cultivating, was imperceptibly aided
by that spiritual power and was swiftly certified to the position beyond study;
then what about you Hearers Sound-Hearers in the assembly, who seek the most supreme
vehicle and are resolved to realize accomplish Buddhahood? For you it should be as easy
as tossing dust into a favorable wind. What, then, is the problem?
"Those in the final age who wish to sit in a Way-place Bodhimanda must first hold the
pure precepts of a bhikshu. To do so, they must find as their teacher a
foremost Shramana who is pure in the precepts. If they do not encounter a
member of the Sangha who is truly pure, then it is absolutely certain that
their deportment in precepts and rules cannot can not be accomplished. Having kept.
"After accomplishing the precepts well, they should put on fresh, clean clothes,
light incense in a place where they are alone, and recite the spiritual mantra
spoken by the Buddhas Buddha of the Mind one hundred and eight times. After that, they
should secure the boundaries and establish the Way-place.
"Then Bodhimanda. "In the countries
within them, they should beseech seek for the unsurpassed Tathagatas abiding in their
lands Thus Come Ones throughout the
ten directions to emit a light of great compassion that anoints and anoint the crowns of the cultivators'
their heads.
"Ananda, when any such pure bhikshus, bhikshunis, or white-robed donors in the Dharma ending
Dharma-ending Age who can get rid their minds of greed and lust even
at the mental level hold the Buddhas' Buddha's
pure precepts, and in a
Way-place bodhimanda make the vows of a Bodhisattva and can bathe
upon entering
and exiting each time, continuing that practice of the Way, and day and night for three weeks without sleep
continue this practice of the Way, I will appear before these people in a
physical form and rub the crowns of their heads to comfort them and enable them
to become enlightened."
Ananda said to the Buddha, "World Honored One, enveloped in the
Tathagata's Thus Come One's
unsurpassed, compassionate instruction, my mind has already gained an awakening become enlightened,
and I know how to cultivate and be certified to the Way Beyond Study. But how do for
those who cultivate in the final age and want to establish a Way-place bodhimanda: how do
they secure the boundaries in accord with the rules of purity of the Buddhas Buddha,
the World Honored
Ones? One?"
The Buddha said to Ananda, "If there are people in the Dharma-ending Age who
wish to establish a Way-place bodhimanda, they should first find a powerful white cow ox in the
snowy mountains, one which eats the lush and fertile sweet-smelling grasses of
the mountains mountain. Since such a cow an ox also drinks only the pure water of the snowy
mountains, its dung excrement will be very fine. They can take that cow dung excrement, mix
it with chandana, and plaster the ground with it.
"If it is not from in the snowy mountains, the cow
dung ox's excrement will smell bad stink and cannot
be used to smear on the ground. In that case, select a level place, dig down
five feet or so, and use that yellow earth.
"Mix it with chandana incense, `sinking-in-water', sinking-in water incense, jasmine incense,
continuously permeating incense, tulip, burnished gold incense, white paste incense,
green wood incense, fragrant mound incense, sweet pine incense, and `chicken-tongue'
chicken-tongue incense. Grind these ten ingredients to a fine powder, make a
paste, and smear it on the ground of the platform. The area should be sixteen
feet wide and octagonal in shape.
"In the center of the platform, place a lotus flower made of gold, silver,
copper, or wood. In the middle of the flower set a bowl filled
with in which dew that has
collected in the eighth lunar month. Float has been poured. Let an abundance of flower
petals float on the water. Arrange eight circular mirrors at measured
intervals in each direction
around the flower and the bowl. Outside the mirrors place
sixteeen sixteen lotus flowers
and sixteencensers sixteen censers, so that the incense-burners are adorned and arranged
between the flowers. Burn only
sinking-in-water sinkingin-water incense, lighting it with an ember, and do not an open
flame let the fire
be `seen.'
"Place the milk of a white cow ox in sixteen vessels, along with cakes made with
the same kind of milk, granulated sugar, oil cakes milk, rock-candy, oil-cakes, porridge, turushka, honeyed ginger, clarified
butter, and filtered honey. These sixteen are set around the outside of the
sixteen flowers as an offering to the Buddhas and great Bodhisattvas. "At every
mealtime and at midnight, prepare a half-pint of honey and three tenths of a
pint of clarified butter. Set up a small incense burner in front of the
platform. Decoct the fragrant liquid from the turushka incense and use it to
cleanse the coals. Light them so that a blaze bursts forth, and toss the
clarified butter and honey into the flaming censer. Let it burn until the smoke
disappears, and present it to the Buddhas and Bodhisattvas.
"Drape flags and flower garlands on.
"About the four outer outside walls one should suspend flags and flowers, and within
the room where the platform is located, one should arrange on the four walls
images of the
Tathagatas Thus Come Ones and Bodhisattvas of the ten directions on the four walls.
"In the most prominent place, display images of Vairocana Buddha, Shakyamuni
Buddha, Maitreya Bodhisattva, Akshobhya Buddha, Amitabha Buddha, and all the
magnificent transformations of Guanyin
(Contemplator of the World's Sounds) Gwan Yin Bodhisattva. To the left and right,
place the Vajra-Treasury Bodhisattvas. Beside them display the lords Shakra and
Brahma, Ucchushma, and the Blue Dirgha, as well as Kundalin and Bhrukuti and
all Four Heavenly Kings, with Vinayaka to the left and right of the door.
"Then suspend eight mirrors in the space around the platform so that they are
exactly opposite the mirrors on the platform. This will allow the reflections
in them to interpenetrate infinitely ad infinitum.
"During the first seven days, bow sincerely to the names of the
Tathagatas Thus Come Ones of the ten
directions, to the great Bodhisattvas, and to the names of the Arhats.
Throughout the six periods of the day and night, continually recite the mantra while circumambulating
as you circumambulate the platform. Practice the way with a sincere mind,
reciting the mantra one hundred and eight times in each session at a stretch.
"During the second week, make, direct your intent by making the vows of a
Bodhisattva with
unwavering ceaseless intent. The mind should never be cut off from them. In my vinaya, I have
already taught about vows.
"During the third week, hold, one holds the Buddha's mantra: mantra, Bwo Da La, for twelve
hours at a time, with a single intent; and on the seventh day, the
Tathagatas Thus Come
Ones of the ten directions will appear simultaneously. Their light will inter-reflect be
mutually reflected in the mirrors, illumining and will illumine the entire area; place; and they
will rub one on the crowns crown of the practitioners' heads.
"Cultivating samadhi like one's head.
"If one cultivates this samadhi in a Way-place the Bodhimanda, then even in the
Dharma-ending Age one can study and practice until one's body and mind are as
pure and clear as Vaidurya.
"Ananda, if any one of the bhikshu's
precept-transmitting precept transmitting masters or any one of ten Bhikshus in
the same
assembly other bhikshus practicing with him is not pure, the Way-place Bodhimanda as described
will not be successful.
"After three weeks, sit, one sits upright and still for a hundred days. Those with
sharp roots faculties will not arise from their seats and will become Shrotaapannas.
Although their bodies and minds have not yet attained the ultimate fruition of
sagehood, they know for certain, beyond
question exaggeration, that they will eventually realize
accomplish Buddhahood.
"You have asked how the Way-place Bodhimanda is established. That. This is the way it is done."
Ananda bowed at the Buddha's feet and said, "After I left the home
life home-life, I
relied on the Buddha's affectionate regard. Because I sought erudition, I still
have not been certified to the unconditioned.
"When I encountered that Brahma Heaven Mantra, I was captured by the deviant
spell; though my mind was aware, I had no strength power to free myself. I had to rely
on Manjushri Bodhisattva to liberate me. Although I was blessed by the Tathagata's Thus
Come One's spiritual mantra of the Buddha's crown summit and imperceptibly received
its strength, I still have not heard it myself.
"I only hope that the greatly compassionate one will proclaim it again to
kindly rescue all the cultivators in this assembly and those of the future in who
undergo the paths of rebirth turning wheel, so that they may become liberated in body and mind
by relying on the Buddha's secret sounds."
At that moment, everyone in the great assembly bowed as one and stood waiting
to hear the Tathagata's Thus Come One's secret compilation of divisions and phrases.
At that time, hundreds of, a hundred brilliant rays of light welled forth sprang from the flesh mound at of the flesh on
the crown of the World Honored One's head. A thousand-petaled thousand-petalled precious lotus then welled forth
arose from amidst those rays. Upon the precious flowers flower sat a the Thus Come One's
transformation Tathagata.
From the crown of his its head, in turn, he emitted ten beams of light radiated forth, each composed of hundreds of a
hundred rays of subtle precious light. Every one of those glowing rays shone on lands
as many as the sand grains sands of ten Ganges Rivers, while throughout empty space there
were Vajra Secret-Trace Secret-Traces Spirits appeared, each holding aloft a mountain and wielding a
pestle.
The great assembly, gazing upward, felt fearful admiration and sought the
Buddha's kind protection. Single-mindedly they listened as the
Tathagata Thus Come One in
the light at the Hallmark of the invisible appearance on the crown of the Buddha's head
proclaimed this the spiritual mantra:
First Assembly
1
I.
na mo mwo sa dan to
2 two su chye do dwo ye
3 e la he di
4 san myau san pu to two sye
5 na mo mwo sa
dan to
6 fo to two fwo two jyu jr shai ni shan
7 na mo mwo sa pe
8 bo to bo bwo two bwo di
9 sa do dwo pi bi
10 na mo
mwo sa do dwo nan
11 san myau san pu to two jyu jr nan
12 so swo she la pe jya
13 seng chye nan
14
na mo mwo lu ji e lo lwo han do dwo nan
15 na mo mwo su lu do bo no dwo bwo nwo nan
16 na mo so mwo swo jye li to
two chye mi nan
17 na mo mwo lu ji san myau chye do dwo nan
18 san myau chye be la di bo do no bwo
dwo nwo nan
19 na mo mwo ti pe li shai nan
20 na mo mwo syi to two ye
21 pi di ye
22 to two la li shai
nan
23 she po pwo nu
24 jya la he
25 so swo he so swo la mo to mwo two nan
26 na mo mwo ba la he mo mwo ni
27 na mo
mwo yin to two la ye
28 na mo mwo pe chye pe di
29 lu to two la ye
30 wu mo bo bwo be di
31 so swo syi ye ye
32
na mo mwo pe chye pe di
33 no nwo la ye
34 na ye
35 pan je mo mwo he san mo to mwo two la
36 na mo mwo syi
jye li do dwo ye
37 na mo mwo pe chye pe di
38 mo mwo he jya la ye
39 di li bo bwo la na
40 chye la pi to
two la
41 bo bwo na jya la ye
42 e di mu di
43 shr mo mwo she no nwo ni
44 pe syi ni
45 mo mwo dan li chye
na
46 na mo mwo syi jye li do dwo ye
47 na mo mwo pe chye pe di
48 do to dwo two chye do dwo jyu la ye
49 na mo
mwo be tou mo mwo jyu la ye
50 na mo mwo ba she la jyu la ye
51 na mo mo mwo mwo ni jyu la ye
52 na mo
mwo chye she jyu la ye
53 na mo mwo pe chye pe di
54 di li cha
55 shu la syi na
56 bo bwo la he
la na la she ye
57 do to dwo two chye do dwo ye
58 na mo mwo pe chye pe di
59 na mo mwo e mi do dwo pe ye
60 do to
dwo two chye do dwo ye
61 e la he di
62 san myau san pu to two ye
63 na mo mwo pe chye pe di
64 e
chu pi ye
65 do to ye dwo two chye do dwo ye
66 e la he di
67 san myau san pu to two ye
68 na mo mwo pe chye
pe di
69 bi sha she ye
70 jyu lu fei ju li ye
71 bo bwo la pe la she ye
72 do to dwo two chye do dwo ye
73
na mo mwo pe chye pe di
74 san bu shr bi do
75 dwo sa lyan nai la la she ye
76 do to dwo two chye do
dwo ye
77 e la he di
78 san myau san pu to two ye
79 na mo mwo pe chye pe di
80 she ji ye mu no nwo
ye
81 do to dwo two chye do dwo ye
82 e la he di
83 san myau san pu to two ye
84 na mo mwo pe chye pe di
85
la dan na ji du la she ye
86 do to dwo two chye do dwo ye
87 e la he di
88 san myau san pu two ye
89
di pyau
90 na mo mwo sa jye li do
91 dwo yi tan pe chye pe do
92 dwo sa dan to two chye du shai ni
shan
93 sa dan do bo dwo bwo da lan
94 na mo mwo e pe la shr dan
95 bo bwo la di
96 yang chi la
97 sa la
pe
98 bo do bwo dwo jye la he
99 ni jye la he
100 jye jya la he ni
101 ba la bi do di ye
102 chr to two ni
103 e jye
jya la
104 mi li ju
105 bo la bwo li dan la ye
106 ning jye li
107 sa la pe
108 pan to no
109 two nwo mu cha ni
110 sa
la pe
111 tu shai jya
112 tu syi fa
113 bo bwo na ni
114 fa la ni
115 je du la
116 shr di nan
117 jye la he
118 so ha
swo he sa la rau she
119 pi do dwo beng so swo na jye li
120 e shai je bingshe ja bing she di nan
121 na cha
cha dan le la rau she
122 bo bwo la sa to two na jye li
123 e shai ja nan
124 mo mwo he jye la he rau
she
125 pi do dwo beng sa na jye li
126 sa pe she du lu
127 ni pe la rau she
128 hu lan tu syi fa
129
nan je na she ni
130 pe pi sha she
131 syi dan la
132 e ji ni
133 wu to two jya la rau she
134 e bo bwo la
shr do dwo jyu la
135 mo mwo he bo bwo la jan chr
136 mo mwo he dye do
137 mo dwo mwo he di she
138 mo mwo he shwei do
dwo she pe la
139 mo mwo he ba la pan two la
140 pe syi ni
141 e li ye do dwo la
142 pe pi li jyu jr
143 she shr
pe pi she ye
144 ba she la mo mwo li di
145 pi she lu do
146 bo dwo bwo teng wang jya
147 ba she la jr
he no nwo e je
148 mo mwo la jr pe
149 bo bwo la jr do
150 dwo ba she la shan chr
151 pi she la je
152 shan do dwo
she pi ti pe bu shr do
153 dwo su mo mwo lu bo
154 mo bwo mwo he shwei do
155 dwo e li ye do dwo la
156 mo mwo he pe
la e bo bwo la
157 ba she la shang jye la jr pe
158 ba she la
159 jyu mo mwo li
160 jyu lan to two li
161 ba
she la he sa do dwo je
162 pi di ye
163 chyan je no
164 mo nwo mwo li jya
165 ku su mu pe
166 jye la do no
167 dwo nwo
pi lu je na
168 jyu li ye
169 ye la tu
170 shai ni shan
171 pi ju je lan pe mo mwo ni je
172 be ba she la
jya na jya bo bwo la pe
173 lu she na
174 ba she la dwun jr je
175 shwei do dwo je
176 jya mo mwo la
177 cha
che shr
178 bo bwo la pe
179 yi di yi di
180 mu to two la
181 jye na
182 so pe swo pi la chan
183 jywe fan du
184 yin
tu na mo mo mwo mwo sye
Second Assembly
185 II. wu syin
186 li shai jye na
187 bo bwo la she syi do
188 dwo sa dan to
189 two chye
du shai ni shan
190 hu syin du lu yung
191 jan pe na
192 hu syin du lu yung
193 syi dan pe na
194
hu syin du lu yung
195 bo bwo la shai di ye
196 san bo bwo cha
197 na jye la
198 hu syin du lu yung
199
sa pe yau cha
200 he la cha so
201 swo jye la he rau she
202 pi teng beng sa na jye la
203 hu syin
du lu yung
204 je du la
205 shr di nan
206 jye la he
207 so swo he sa la nan pi teng beng sa na la
208
hu syin du lu yung
209 la cha
210 pe chye fan
211 sa dan to
212 two chye du shai ni shan
213 bo bwo la
dyan
214 she ji li
215 mo mwo he so swo he sa la
216 bo she so bwo shu swo he sa la
217 shr li sha
218 jyu jr so ha swo
he sa ni
219 di li e be bi ti shr pe li do
220 dwo ja ja ying jya
221 mo mwo he ba she lu to two la
222 di
li pu pe na
223 man cha la
224 wu syin
225 so swo syi di
226 bo bwo pe du
227 mo moj
228 mwo mwo yin to tu na mo mo mwo mwo
sye
Third Assembly
229 III. la shr she pe ye
230 ju la be ye
231 e chi ni pe ye
232 wu to two jya pe ye
233 pi sha pe ye
234
she sa do dwo la pe ye
235 pe la jau jye la pe ye
236 tu shai cha pe ye
237 e she ni pe ye
238 e
jya la
239 mi li ju pe ye
240 to two la ni bu mi jyan
241 bo bwo chye bo to bwo two pe he
242 ye wu la jya pe do
dwo pe ye
243 la she tan cha pe ye
244 no nwo chye pe ye
245 pi tyau dan pe ye
246 su bo bwo la na pe
ye
247 yau cha jye la he
248 la cha sz jye la he
249 bi li do dwo jye la he
250 pi she je jye la
he
251 bu do dwo jye la he
252 jyou pan cha jye la he
253 bu dan na jye la he
254 jya ja bu dan na
jye la he
255 syi chan chyan du jye la he
256 e bo bwo syi mo mwo la jye la he
257 wu tan mo to mwo two jye
la he
258 che ye jye la he
259 syi li pe di jye la he
260 she do dwo he li nan
261 jye pe he li
nan
262 lu di la he li nan
263 mang so swo he li nan
264 mi to two he li nan
265 mo mwo she he li nan
266
she do dwo he li jyu
267 nyu shr be do bi dwo he li nan
268 pi do dwo he li nan
269 pe do dwo he li nan
270 e shu
je he li nan
271 nyu jr do dwo he li nyu
272 di shan sa pi shan
273 sa pe jye la he nan
274 pi to two ye
she
275 chen to two ye mi
276 ji la ye mi
277 bo bwo li ba la je jya
278 chi li dan
279 pi to two ye she
280
chen to two ye mi
281 ji la ye mi
282 cha yan ni
283 chi li dan
284 pi to two ye she
285 chen to two ye mi
286
ji la ye mi
287 mo mwo he bo bwo su bo bwo dan ye
288 lu to two la
289 chi li dan
290 pi to two ye she
291 chen to
two ye mi
292 ji la ye mi
293 mo nwo la ye na
294 chi li dan
295 pi to two ye she
296 chen to two ye mi
297 ji
la ye mi
298 dan to two chye lu cha syi
299 chi li dan
300 pi to two ye she
301 chen to two ye mi
302 ji la
ye mi
303 mo mwo he jya la
304 mo mwo dan li chye na
305 chi li dan
306 pi to two ye she
307 chen to two ye mi
308
ji la ye mi
309 jya bo bwo li jya
310 chi li dan
311 pi to two ye she
312 chen to two ye mi
3131 ji la ye mi
314
she ye jye la
315 mo mwo du jya jye la
316 s ape sa pe la to so two swo da na
317 chi li dan
318 pi to two ye she
319
chen to two ye mi
320 ji la ye mi
321 je du la
322 pe chi ni
323 chi li dan
324 pi to two ye she
325 chen to two
ye mi
326 ji la ye mi
327 pi li yang chi li jr
328 nan to two ji sha la
329 chye na bo bwo di
330 so swo syi
ye
331 chi li dan
332 pi to two ye she
333 chen to two ye mi
334 ji la ye mi
335 na jye na she la pe na
336
chi li dan
337 pi to two ye she
338 chen to two ye mi
339 ji la ye mi
340 e lo lwo han
341 chi li dan
342 pi to two
ye she
343 chen to two ye mi
344 ji la ye mi
345 pi do dwo la chye
346 chi li dan
347 pi to two ye she
348 chen to
two ye mi
349 ji la ye mi
350 ba she la bo bwo ni
351 jyu syi ye jyu syi ye
352 jya di bo bwo di chi
li dan
353 pi to two ye she
354 chen to two ye mi
355 ji la ye mi
356 la cha wang
357 pe chye fan
358 yin tu
na mo mo mwo mwo sye
Fourth Assembly
359 IV. pe chye fan
360 sa dan do bo dwo bwo da la
361 na mo mwo tswei du di
362 e syi do
dwo na la la jya
363 bo bwo la pe syi pu ja
364 pi jya sa dan do dwo be de di li
365 shr fo fwo la shr fo
fwo la
366 to two la to two la
367 pin to two la pin to two la
368 chen to two chen to
369 two hu syin hu syin
370
pan ja pan ja pan ja pan ja pan ja
371 so ha
372 swo he syi syi pan
373 e mu jya jye ye pan
374 e bo bwo la
ti he do dwo pan
375 pe le bo la to bwo la two pan
376 e su la
377 pi to two la
378 bo bwo jya pan
379 sa pe ti pi bi
pan
380 sa pe na chye bi pan
381 sa pe yau cha bi pan
382 sa pe chyan to ta pe bi pan
383 sa pe bu
dan na bi pan
384 jya ja bu dan na bi pan
385 sa pe tu lang jr di bi pan
386 sa pe tu sz bi
li
287 chi shai di bi pan
388 sa pe shr pe li bi pan
389 sa pe e bo bwo syi mo mwo li bi pan
390 sa
pe che la pe na bi pan
391 sa pe di di ji bi pan
392 sa pe dan mo to mwo two ji bi pan
393 sa pe
pi to two ye
394 la shr je li bi pan
395 she ye jye la
396 mo mwo du jya jye la
397 sa pe la to so to two swo two
ji bi pan
398 pi di ye
399 je li bi pan
400 je du la
401 fu chi ni bi pan
402 ba she la
403 jyu mo mwo li
404
pi to two ye
405 la shr bi pan
406 mo mwo he bo bwo la ding yang yi
407 chi li bi pan
408 ba she la
shang jye la ye
409 bo bwo la jang chi la she ye pan
410 mo mwo he jya la ye
411 mo mwo he mo mwo dan
li jya na
412 na mo so mwo swo jye li do dwo ye pan
413 bi shai na bei ye pan
414 bo bwo la he mo mwo ni
ye pan
415 e chi ni ye pan
416 mo mwo he jye li ye pan
417 jye la tan chr ye pan
418 mye dan li ye
pan
419 lau dan li ye pan
420 je wen cha ye pan
421 jye lo lwo la dan li ye pan
422 jya bo bwo li ya ye
pan
423 e di mu jr do
424 dwo jya shr mo mwo she no
425 nwo pe sz ni ye pan
426 yan ji jr
427 sa to two pe sye
428 mo mo
mwo mwo yin tu la mo mo na mwo mwo sye
Fifth Assembly
429 V. tu shai ja jr do
430 dwo e mo mwo dan li jr do
431 dwo wu she
he la
432 chye pe he la
433 lu di la he la
434 pe so swo he la
435 mo mwo she he la
436 she do dwo he la
437 shr
bi do dwo he la
438 ba lyau ye ha he la
439 chyan to two he l
440 la bu shr bwo he la
441 po pwo la he la
442 pe
sye he la
443 be bo bwo jr do
444 dwo tu shai ja jr do
445 dwo lau to two la jr do
446 jau dwo yau cha jye la he
447
la cha so swo jye la he
448 bi li do jya dwo jye la he
449 pi she je jye la he
450 bu dwo jye la he
451
jyou pan cha jye la he
452 syi chyan to two jye la he
453 wu dan mo to mwo two jye la he
454 che je ye
jye la he
455 e bo bwo sa mo mwo la jye la he
456 jai chywe gu
457 ge cha chi ni jye la he
458 li fo fwo di
jye la he
459 she mi j6ya jya jye la he
460 she jyu ni jye la he
461 mu two la
462 na di jya jye la
he
463 e lan pe jye la he
464 chyan du bwo ni jye la he
465 shr fo fwo la
466 yin jya syi jya
467 jywe
di jau yau jya
468 dan li di yau jya
469 je tu to two jya
470 ni ti shr fa la
471 bi shan mo mwo shr fa
la
472 bo do bwo di jya bi di jya
473 shr li shai mi jya
474 so swo ni bo bwo di jya
475 sa pe shr fa la
476
shr lu ji di
477 mo to mwo two pi da lu jr chyan
478 e chi lu chyan
479 mu chywe lu chyan
480 jye li
tu lu shyan
481 jye chyan jya la he
482 jye lan jye na shu lan
483 dan do dwo shu lan
484 chi li ye shu lan
485 mo mo
mwo mwo shu lan
486 ba li shr pe shu lan
487 bi li shai ja shu lan
488 wu to two la shu lan
489
jye jr shu lan
490 ba syi di shu lan
491 wu lu shu lan
492 chang chye shu lan
493 he syi do dwo
shu lan
494 ba to two shu lan
495 so fang swo fan ang chye
496 bo bwo la jang chye shu lan
497 bu do dwo bi do dwo
cha
498 cha chi ni
499 shr pe la
500 to two tu lu jya
501 jyan du lu ji jr
502 pe lu dwo pi sa bwo lu
503
he ling chye
504 shu sha dan la
505 so swo na jye la
506 pi sha yu jya
507 e chi ni
508 wu to two jya
509 mo mwo
la pi la
510 jyan do dwo la
511 e jya la
512 mi li du
513 da lyan bu jya
514 di li la ja
515 bi li shai jr
jya
516 sa pe na jyu la
517 sz yin chye bi
518 jye la li yau cha
519 dan la chu
520 mo mwo la shr
521 fei
di shan
522 so swo pi shan
523 syi dan do bo dwo bwo da la
524 mo mwo he bo lai jang chi lan
525 mo ba she lu shai ni shan mwo he bo
bwo lai jang chi lan
526 ye bwo tu two
527 she yu she now
528 nwo byan da li na
529 pi two ye
530 pan
tan jya lu mi
531 di shu
532 pan tan jya lu mi
533 bo bwo la pi to
534 two pan tan jya lu mi
535 do dwo jr to
536
two nan
537 e na li
538 pi she ti
539 pi la ba she la
540 to two li
541 pan to two pan to two ni
542 ba she la
bang ni pan
543 hu syin du lu yung pan
544 so swo pe he.
He speaks of the benefits of the mantra. The important tool of all Buddhas. He
explains the entire name.
"Ananda, it is from, this cluster of light atop the crown of the Buddha's head, the secret chant
gatha, Syi Dan Dwo Bwo Da La, with its subtle, wonderful compilation of divisions and phrases, that,
gives birth to all the Buddhasof Buddhas of the ten directions come forth. Because the Tathagatas Thus Come
Ones of the ten directions use this mantra-heart, they realize unsurpassed,
proper, and all-pervading knowledge and enlightenment.
"Because the Tathagatas Thus Come Ones of the ten directions take up this mantra-heart,
they subdue all demons and control all adherents of externalist outside ways.
"Because the Tathagatas Thus Come Ones of the ten directions avail themselves of this
mantra-heart, they sit upon jeweled lotus-flowers lotusflowers and respond throughout
countries as numerous as motes of dust. "Because the Tathagatas Thus Come Ones of the ten
directions embody this mantra-heart, they turn the great dharma wheel in lands
as numerous as fine motes of dust.
"Because the Tathagatas Thus Come Ones of the ten directions hold this mantra-heart, they
are able to go throughout the ten directions to rub beings on the crowns of
beings'
their heads and bestow predictions upon them. Also, anyone in the ten
directions who has not yet realized the levels of sagely fruition, can receive predictions from these Buddhas a Buddha's
prediction.
"Because the Tathagatas Thus Come Ones of the ten directions are based in this
mantra-heart, they can go throughout the ten directions to rescue beings from
such sufferings experienced as being in the hells, as, being hungry ghosts, as, being animals, or by
being blind, deaf, or mute, as well as from the suffering of being together
with those one hates, from the suffering of being apart from those one loves,
from the suffering of not obtaining what one seeks, and the suffering of from the raging blaze
of the five skandhas. They can simultaneously liberate beings from both major large and minor small accidents.
In response to their recitation, dangers involving bandits, difficulty with thieves, difficulty with
armies, difficulty with the law, or imprisonment; dangers involving, difficulty with imprisonment, difficulty with
wind, fire, and
water; water, and dangers of starvation difficulty with hunger, thirst, or, and impoverishment
are all eradicated.
"Because the Tathagatas Thus Come Ones of the ten directions are in accord with this
mantra-heart, they can serve good and wise advisors throughout the ten
directions. Abiding. In the four aspects of awesome deportment, they make absolutely appropriate
wish-fulfilling offerings. In the assemblies of as many
Tathagatas Thus Come Ones as there
are sand grains sands in the Ganges, they are considered to be great Dharma Princes.
"Because the Tathagatas Thus Come Ones of the ten directions practice this mantra-heart,
they can gather in and teach their relatives in the ten directions and keep. Causing
those of the Small Vehicle from being not to be frightened when they hear this the secret
treasury. "Because the Tathagatas Thus Come Ones of the ten directions recite this
mantra-heart, they realize unsurpassed enlightenment while sitting beneath the
Bodhi trees tree, and they enter Parinirvana.
"Because the Tathagatas Thus Come Ones of the ten directions transmit this mantra-heart, after their Nirvana,
those to whom they have bequeathed the Buddhadharma can, after their Nirvana,
dwell in it completely and support uphold it to an ultimate degree. Being strict and pure in about the precepts
and rules, they can attain total all obtain purity.
"If I were to explain this mantra, Bwo Da La, of the cluster of light atop the
crown of the Buddha's head Bwo Da La Mantra from morning till night unceasingly in an unceasing sound,
without ever repeating any syllable or phrase, I could go on for as many eons kalpas
as there are sand grains sands in the Ganges and still never finish.
"I also will tell you that this mantra is called The `The crown of the Tathagata. Unless you hold this mantra Thus Come
One.'
"All of you with something left to study who have not yet put an end to the
cycle of rebirth and yet have brought forth sincere resolve to become Arhats,
will find it impossible to sit in a Way-place Bodhimanda and be far removed in body and
mind from all demonic deeds if you do not hold this Mantra.
"Ananda, let any living being of any country in any world copy out this mantra
in writing on materials native to his region, such as birch bark, pattra, plain
paper, or white cotton cloth, and store it in a pouch containing incense. If
that person wears the pouch on his body, or if he keeps a copy of the mantra in his home,
then you should know that even if he understands so little that he cannot
recite the mantra it from memory, he will not be harmed by any poison during his entire
life.
"Ananda, I will now tell you more about how this mantra can rescue and protect
the world, help people obtain great fearlessness, and bring to accomplishment
living beings' transcendental wisdom.
"You should know that, after my extinction, if there are beings in the
Dharma-ending Age who can recite the mantra themselves or teach others to
recite it, such people who recite and uphold it will not cannot be burned by fire, will
not,
cannot be drowned by water, and will not cannot be harmed by mild or potent poisons.
"And so it is in every other case, such things will not happen to them either, including not being that they cannot be possessed by any
evil mantra or any heavenly dragon, gods, ghost, spirits, or spirit, or by any essence, weird entities, demonic
ghosts
creature, or evil mantras demonic ghost. These people's minds will attain proper reception,
so that any spell; spell, any paralyzing sorcery; sorcery, any poison made
of herbs or poisoning gold, silver;, any
poisoning silver, any plant, tree, insect, or snake; snake, and any of
the a myriad kinds
of poisonous vapors will turn into sweet dew when
encountered or ingested it enters their mouths.
"No evil stars, nor any, and no ghost or spirit that harbors malice in its heart and
that poisons others people can work its evil on these people. Vinayaka as well as all
the evil ghost kings and their retinues will be led by deep kindness to always
guard and protect them.
"Ananda, you should know that eighty-four thousand nayutas of Ganges' sands of
kotis of Vajra-Treasury King Vajra Treasury-King Bodhisattvas and their descendants, each with
vajra multitudes in their retinues as retinue, are ever in attendance, day and night, upon this
mantra.
"If living beings whose minds are scattered and who have no samadhi remember
and recite the mantra, the vajra kings will always surround such them. Therefore,
good
people men, that is even more true for those who are decisively resolved upon
Bodhi. All the Vajra Treasury-King Bodhisattvas will regard them attentively
and secretly hasten the opening of their spiritual
awareness consciousness.
"When that response occurs, those people will be able to remember the events of
as many eons kalpas as there are sand grains of sand in eighty-four thousand Ganges
Rivers, knowing them all beyond any doubt
or delusion.
"From that eon kalpa onward, through every life until the time they take their last
body, they will not be born where there are yakshas, rakshasas, putanas,
kataputanas, kumbhandas, pishachas and so forth; where there is any kinds kind of
hungry ghost, or any being possessing, whether with form or lacking form, possessing, or with thought or lacking
thought, or in any other such evil place.
"If these good men read, recite, copy, or write out the mantra, if they carry
it or treasure it, or, if they make offerings to it, then through eon kalpa after eon kalpa
they will not be poor or lowly, nor will they be born in unpleasant places.
"If these living beings have never done accumulated any deeds
that generate blessings, the Tathagatas Thus Come
Ones of the ten directions will bestow their own merit and virtue upon these
people.
"Because of that, throughout asamkhyeyas of ineffable, unspeakable numbers of eons
kalpas, as many as sand grains in the Ganges Ganges' sands, they will are always be together with the
Buddhas. They are born in places
where there are Buddhas the same place, due to their limitless merit and
virtue will be
three-fold, and, like the amala fruit-cluster, for, they stay in the same place, become
permeated with cultivation, and are never part from the
Buddhas parted.
"Therefore, The mantra, it can enable those who have broken the precepts to regain the
purity of the precept source precept-source. It can enable those who have not received the
precepts to receive them. It can cause those who are not vigorous to become
vigorous. This mantra. It can enable those who lack wisdom to gain wisdom. It can cause
those who are not pure to quickly become be come pure. It can cause those who are do not vegetarians
hold to vegetarianism to become vegetarians naturally.
"Ananda, if good men who uphold this mantra violate violated the pure precepts before having
they received them the mantra, their multitude of offenses incurred by
such violations violating the
precepts, whether major or minor, can simultaneously be eradicated after they
begin to uphold the mantra.
"Even if they drank intoxicants or ate the five kinds of pungent plants and various
other impure things in the past, the Buddhas, Bodhisattvas, Vajra spirits, vajras, gods,
immortals, ghosts, and spirits will not hold it against them.
"If they are unclean and wear tattered, old clothes to carry out the single
practice alone in a place by themselves and single dwelling, they can be equally pure. Even if they do not set
up a the platform, do not enter a Way-place the Bodhimanda, and do not practice the Way, but
recite and uphold this mantra, their merit and virtue can still will be identical with
that derived from entering the platform and practicing the Way.
"If they have committed the five rebellious acts, grave offenses warranting
unintermittent retribution, or if they are bhikshus or bhikshunis who have
violated the four parajikas or the eight parajikas, after they recite this
mantra, even, such heavy karma can dispense as this
will disperse after they recite this mantra, like a sand dune that is scattered
in a gale, so that not a particle of it remains.
"Ananda, if living beings who have never repented and reformed any of the
obstructive offenses, either heavy or light, that they have committed
throughout infinite countless eons kalpas past, up to and including those of this very life,
can nevertheless read, recite, copy, or write out this mantra or wear it on
their bodies or place it in their homes or in their garden houses, then all
that accumulated karma will melt away like snow in hot water. Before long they
will obtain awakening to patience with the Non-existence non-production of Both Beings and dharmas.
"Moreover, Ananda, if women who do not have children and want to conceive can
sincerely memorize and recite this mantra or carry the
mantra: mantra, Syi Dan Dwo Bwo
Da La, on their bodies, they can give birth to sons or daughters endowed with
blessings, virtue, and wisdom.
"Those who seek long life will obtain long life. Those who seek to quickly
perfect their reward will quickly be able to do so gain perfection. The same is true for those
who seek something regarding their bodies, their lives, their appearance, or
their strength.
"At the end of their lives, they will gain the rebirth they hope for in
whichever of the lands countries of the ten directions they wish. They certainly will
not be born in poorly endowed places, or as inferior people; even less will
they be reborn in some odd form.
"Ananda, if there is famine of or plague in a country, province, or village, or if
perhaps there are armies armed troops, brigands, invasions, war, or any other kind of
local threat of or danger, then by writing, one can write out this spiritual mantra and placing place it on
the four city gates, or on a chaitya or on a dhvaja, by instructing dhvaja, and instruct all the
people of the country to venerate gaze upon the mantra, to make obeisance to it, to
revere it, and
singlemindedly to single-mindedly make offerings to it; by instructing one can instruct all
the citizens to wear it on their bodies or to place it in their homes homes; and then
all such disasters and calamities will completely disappear.
"Ananda, in each and every country where the people accord with this mantra,
the heavenly dragons are delighted, the winds and rains are seasonal, the five kinds of crops
are abundant, and the people are peaceful and happy.
"It can also suppress all evil stars which may appear in any of the directions
and transform themselves in uncanny ways. Calamities and obstructions will not
arise. People will not die accidentally or unexpectedly, nor will they be bound
by fetters, cangues, or locks. Day and night they will be at peace, and no evil
dreams will disturb their sleep.
"Ananda, this Saha World has eighty-four thousand changeable and
potentially devastating disastrous
evil stars. Twenty-eight great evil stars are the leader leaders, and another of these, eight
great evil stars are the rulers. They take various shape shapes, and when they appear
in the world they bring disaster and unexpected calamities down weird happenings upon living beings.
"But wherever this
the mantra is kept they will all be eradicated. A boundary wherever there is the mantra. The boundaries
will be secured for twelve yojanas around, and not no evil calamity or misfortune
will ever encroach upon it enter in.
"Therefore, the Tathagata Thus Come One proclaims this mantra to be as one which will protect all cultivators
those of the future who have just begun to study, as well as all cultivators,
so that they can enter samadhi, be peaceful in body and mind, and attain great
tranquility.
"Even less will any demon, ghost, or spirit, or any enemy, calamity, or
misfortune due from former lives that reach back to beginningless time, or any
old karma or past debts come to vex and harm them.
"As to you and everyone in the assembly who is still studying, and as to
cultivators of the future who rely on my platform and, hold the precepts in accord
with the Dharma; who received dharma, receive the precepts from pure members of the Sangha; Sangha, and who hold
this mantra-heart without giving rise to doubts: should such good men as these
not comprehend
their minds obtain mind-penetration in that very body born of their parents, then the Tathagatas
Thus Come Ones of the ten directions have lied!"
When he finished this explanation, measureless hundreds of thousands of vajra
power-knights in the assembly came before the Buddha, placed their palms
together, bowed, and said to the Buddha, "With sincere
minds hearts we will protect those who
cultivate Bodhi in this way, according to what the Buddha has said."
Then the Brahma King, the God Shakra, and the four great heavenly kings all
came before the Buddha, made obeisance together, and said to the Buddha, "If
indeed there are be good men who cultivate and study in this way, we will do all we
can to earnestly protect them and cause everything to be as they would wish
throughout their entire lives."
Moreover measureless great yaksha generals, rakshasa kings, putana kings,
kumbhanda kings, pishacha kings, vinayaka, the great ghost kings, and all the
ghost commanders came before the Buddha, put their palms together, and made
obeisance. "We also have vowed to protect these people and cause their resolve
for Bodhi to be quickly perfected."
Further, measureless numbers of gods of the sun and moon, lords of the rain,
lords of the clouds, lords of the thunder, lords of lightning who patrol throughout
the year, and all the retinues of stars which were also in the assembly bowed
at the Buddha's feet and said to the Buddha, "We also protect all cultivators,
so that their Way-places Bodhimandas are peaceful and they can attain fearlessness." Moreover,
measureless numbers of mountain spirits, sea spirits, seaspirits, and all those of the earth-the earth
the myriad creatures and entities essences of water, land, and the air-as air as well as
the king of wind-spirits wind spirits and the gods of the Formless Heavens, came before the Tathagata
Thus Come One, bowed their heads, and said to the Buddha, "We also will protect
these cultivators until they attain Bodhi and will never let any demons have
their way with them."
Then Vajra Treasury King Vajra-Treasury-King Bodhisattvas in the great assembly, numbering as many
as eighty-four thousand nayutas of kotis' worth of sand grains sands in the Ganges, arose
from their seats, bowed at the Buddha's feet, and said to the Buddha, "World
Honored One, the nature of our deeds in cultivation is such that, although we
have long since accomplished Bodhi, we do not grasp at Nirvana, but always
accompany those who hold this mantra, rescuing and protecting those in the
final age who cultivate samadhi properly.
"World Honored One, such people as this, who cultivate their minds and seek
proper concentration, whether in the Way-place bodhimanda or walking about, and even such
people who with scattered minds roam and amuse themselves play in the villages, will be
accomplished
accompanied and protected by us and our retinue of followers.
"Although the demon kings and the gods god of great comfort will seek to get at
them, they will never be able to do so. The smaller ghosts will have to stay
ten yojanas' distance from these good people, except for those beings who have
decided they want to cultivate dhyana. "World Honored One, if such evil demons
or their retinues want to harm or disturb these good people, we will smash
their heads to smithereens with our Vajra-pestles vajra pestles. We will always help these
people to accomplish
that.
Chapter Six what they want."
Then Ananda arose from his seat, bowed at the Buddha's feet, and said to the
Buddha, "Now that we who are dull stupid and slow, who are fond of erudition but
have not sought to stop cease the outflows of our minds, have received the Buddha's
compassionate instructions and have attained the proper means to become infused
with cultivation, we experience joy in body and mind and obtain tremendous
benefit.
"World Honored One, for one who cultivates in this way and is certified as
having attained the Buddha's samadhi, but who has not yet reached Nirvana, what
is meant by the level of Dry Wisdom? `dry wisdom'? What are the Forty-four Minds? `forty-four minds'? What is
the sequence in which one cultivates to reach till one reaches one's goal? What place
must one reach to be said to have entered `entered the grounds? grounds'? And what is meant by a
Bodhisattva of Equal Enlightenment? `equal enlightenment'?"
Having said this, he made a full prostration, and then the great assembly singlemindedly
single-mindedly awaited the sound of the Buddha's compassionate voice as they
gazed up unblinkingly unblinking with respectful admiration.
At that time the World Honored One praised Ananda, saying, "Good indeed, good
indeed, that you can for the sake of the entire great assembly and those beings
in the final age who cultivate samadhi and seek the great vehicle, you, ask to have
explained and revealed the unsurpassed proper path of cultivation that takes
one from the level of an ordinary person to final Parinirvana explained and revealed. Listen
attentively, and I will speak about it for you." Ananda and everyone in the
assembly placed their palms together, cleansed their minds, and silently waited
to receive the teaching.
The Buddha said, "Ananda, you should know that the wonderful nature is perfect
and bright, apart from all names and attributes appearances. Basically there is no world,
nor are there any living beings.
"Because of falseness,
phenomena come into being, there is production. Because phenomena come into being, they
also cease to be. Even of production, there is
extinction. The terms `coming into being' names `production' and `ceasing to
be' `extinction' are false.
"When the false ceases to be, that is known as extinguished, there is truth.
This, which is called the Tathagata's Thus Come
One's Unsurpassed Bodhi and Great Nirvana:
These those are names refer to for two kinds of
turning around.
"Ananda, you now wish to cultivate true samadhi and arrive directly at the Tathagata's Thus
Come One's parinirvana. First, you should recognize the two upside-down causes
of living beings and the world. The non-arising of upside-downness. If this upside-down state is not produced, then
there is the
Tathagata's Thus Come One's true samadhi.
"Ananda, what is meant by the upside-downness upside-down state of living beings? Ananda, our, the
reason that the nature endows of the mind with understanding because is bright is that the nature itself is the
perfection of understanding brightness. By adding understanding brightness, another nature comes into being arises, and from
that false nature, views arise are produced, so that from absolute nothingness comes
ultimate existence.
"All that exists comes
about in that way.
The from this; every cause is not an actual in fact has no cause. Subjective
reliance on objective appearances is basically groundless. Thus, the very
basis for the existence of, upon what is
fundamentally unreliable, one sets up the world and living beings is fundamentally
unreliable. "Confusion
about one's basic, perfect understanding results in the arising of falseness.
The nature of falseness itself is devoid of substance; it is not something which can
be relied upon. "One may wish to return to the truth, but that wish for the
truth is already a falseness. The real nature of true suchness is not a truth
that one can seek to return to. By doing so one misses the mark.
"What basically does is not arise produced, what basically does not dwell, what basically
is not the mind, and what basically are not dharmas come into being in turn arise through interaction.
As they arise more and more strongly, they form the propensity to create karma.
Similar karma sets up a mutual stimulus. Because of the karma thus generated,
there is mutual production and mutual extinction. That is the reason for the upside-downness
upside-down state of living beings.
"Ananda, what is meant by the upside-downness upside-down state of the world? All that exists and
pertains to existence falsely arises in sections and shares
comes from this; the world is based on that, but this cause is not an actual set up because of the false arising of sections
and shares. Every cause in fact has no cause; everything that is dependent has
nothing on which it is dependent, and so it shifts and slides ceaselessly and is
unreliable. Because of this, the world of the three periods of time and four
directions come comes into being. Their union and interaction bring about changes
which result in the twelve categories of living beings.
"That is why, in this world, movement brings about sounds, sounds bring about
forms, forms bring about smells, smells bring about contact, contact brings
about tastes, and tastes brings bring about awareness of dharmas. The random false
thinking resulting from those these six creates karma, and this continuous revolving
becomes the cause of twelve different categeories categories.
"And so, in the world, sounds, smells, tastes, contact, and the like, are each
transformed throughout through out the twelve categories to make one complete cycle.
"The appearance of being upside down is based on that continuously revolving this continuous process involving upside-down
phenomena.
Therefore, in the world there are those born from eggs, those born from wombs,
those born from moisture, and, those born by transformation; beings transformation, those with form, those
without form, those with thought, and, those without thoughtt;
beings thought, those not totally endowedwith
endowed with form, those not totally lacking form, those not totally endowed
with thought, and those not totally lacking thought come into being in this world.
"Ananda, through a continuous process of falseness, the upside-down state of
movement occurs in this world. It unites with energy to become eighty-four eighty four
thousand kinds of random thoughts that either fly
up or dive down sink. From that eggs this there come
into being and transmigrate the egg kalalas which multiply throughout the lands as in the form of
fish, birds, amphibians, and reptiles, so that their kinds abound.
"Through a continuous process of defilement, the upside-down upsidedown state of desire
occurs in this world. It unites with stimulation to become
eighty-four eighty four thousand
kinds of random thoughts that are either erect upright or
horizontal perverse. From that embroyos in wombs this there
come into being and
transmigrate the womb arbudas, which multiply throughout the lands as human beings world in the
form of humans, animals, dragons, and immortals until their kinds abound.
"Through a continuous process of attachment, the upside-down upsidedown state of
inclination occurs in this world. It unites with warmth to become eighty-four
thousand kinds of random thoughts that are vacillating and inverted. From that organisms in moisture this
there come into being and
transmigrate through moisture the appearance of peshis, which multiply
throughout the lands as in the form of insects and crawling invertebrates, until
their kinds abound.
"Through a continuous process of change, the upside-down state of borrowing
occurs in this world. Based on upside-downness. It unites with contact to become eighty-four thousand
kinds of random thoughts of new and old. From that, organisms that undergo transformations this there come into being and transmigrate
through transformation the appearance of ghanas, which multiply throughout the
lands as forms in the form of metamorphic flying and crawling creatures, until their
kinds abound.
"Through a continuous process of restraint, the upside-down upsidedown state of obstruction
occurs in this world. It unites with attachment to become eighty-four thousand
kinds of random thoughts of refinement and brilliance. From that animate entities that possess form this there come
into being and transmigrate the ghanas of appearance that possess form, which multiply
throughout the lands as in the form of auspicious and inauspicious creatures essences, until
their kinds abound.
"Through a continuous process of annihilation and dispersion, the upside-down
state of delusion occurs in this world. It unites with darkness to become
eighty-four thousand kinds of random thoughts of obscurity and hiding. From that, animate entities that are formless
this there come into being and transmigrate the ghanas of formless beings, which multiply
throughout the lands as those that are empty, dispersed, annihilated, and
submerged beings until their kinds abound.
"Through a continuous process of illusory imaginings, the upside-down state of
shadows occurs in this world. It unites with memory to become eighty-four
thousand kinds of random thoughts that are hidden and bound up. From that, animate entities endowed with thought this there
come into being and transmigrate the ghanas of those with thought, which multiply throughout the
lands as in the form of spirits, ghosts, and
devious beings weird essences, until their kinds
abound.
"Through a continuous process of dullness and slowness, the upside-down state
of stupidity occurs in this world. It unites with obstinacy to become
eighty-four thousand kinds of random thoughts that are dry and attenuated. From that, animate entities lacking thought
this there come into being and transmigrate the ghanas of those without thought, which multiply
throughout the lands as their
vitality essence and spirit change into earth, wood,
metal, or stone, until their kinds abound.
"Through a continuous process of parasitic interaction, the upside-down state
of simulation occurs in this world. It unites with defilement to become
eighty-four thousand kinds of random thoughts of according and relying. From that, animate entities
this there come into being those not actually totally endowed with form, take on embryonic forms and transmigrate, who become
ghanas of form which multiply throughout the lands until their kinds abound, in
such ways as jellyfish that use shrimp for eyes and the like.
"Through a continuous process of mutual enticement, an upside-down state of the
nature occurs in this world. It unites with mantras to become eighty-four
thousand kinds of random thoughts of reckoning beckoning and summoning. From that animate entities this there
come into being those not actually totally lacking form become, who take ghanas which are
formless beings and transmigrate throughout multiply through out the lands, until their kinds abound, as the
hidden beings of mantras and incantations, until their kinds abound.
"Through a continuous process of false unity, the upside-down upsidedown state of
transgression occurs in this world. It unites with unlike formations to become
eighty-four thousand kinds of random thoughts of reciprocal interchange. From that animate entities
this there come into being those not actually totally endowed with thought, which become beings endowed with
ghanas possessing thought and transmigrate which multiply throughout the lands until their
kinds abound in such forms as a wasp that the varata, which turns a different creature into
its own species and the like, until their kinds abound.
"Through a continuous process of enmity and harm the upside-down state of
killing occurs in this world. It unites with monstrosities to become
eighty-four thousand kinds of random thoughts of devouring one's father and
mother. From that, animate entities this there come into being those not actually totally lacking thought become beings that lack, who
take ghanas with no thought and transmigrate
throughout multiply through out the lands, until their
kinds abound in such forms as the dirt owl, which hatches its young from clods
of dirt, and the pou jing P'ou Ching bird, which incubates a poisonous fruit to create
its young whereupon. In each case, the young of each thereupon eat the parents and the like, until their kinds abound.
"These are the twelve categories of living beings."
"Ananda, each of these categories of beings is replete with all twelve kinds of
upside-down states, just as pressing on one's eye produces a variety of
flower-like images.
"With the inversion of wonderful perfection, pure understanding of, the true truly pure, bright mind
becomes glutted with false and random thoughts.
"Now, as you cultivate towards certification to the samadhi of the Buddha, you
will go through three gradual stages in order to get rid of the basic cause of
these random thoughts.
"They work in just the way that poisonous honey is removed from a pure vessel
that is washed with hot water mixed with the ashes of incense
clease a vessel that has held poisonous honey. Afterwards, such a
vessel it
can be used to store sweet dew. "What are the three gradual stages? The first
is to correct one's habits by getting rid of the aiding causes; the second is
to truly cultivate to cut out the very essence of karmic offenses; the third is
to increase one's vigor to prevent the manifestation of karma.
"What are aiding causes? Ananda, the twelve categories of living beings in this
world are not in complete in themselves, but depend on four kinds of eating; that
is, eating by portions, eating by contact, eating by thought, and eating by
consciousness. Therefore, the Buddha said that all living beings must eat to
live.
"Ananda, all living beings can live if they eat what is fresh sweet, and they will
die if they take poison. Beings who seek samadhi should refrain from eating
five pungent plants of this world.
"If these five are eaten cooked, they increase one's sexual desire; if they are
eaten raw, they increase one's anger. "Therefore, even if people in this world
who eat pungent plants can expound the twelve divisions of the sutra canon, the
gods and immortals of the ten directions will stay far away from them because
they smell so bad. However, after they eat these things the hungry ghosts will
hover around and kiss their lips. Being always in the presence of ghosts, their
blessings and virtue will dissolve as the days go by, and they will experience no lasting
benefit.
"People who eat pungent plants and also cultivate samadhi will not be protected
by the Bodhisattvas, gods, immortals, or good spirits of the ten directions;
therefore, the tremendously powerful demon kings, able to do as they please,
will appear in the body of a Buddha and speak dharma for them, denouncing the
prohibitive precepts and praising lust, rage, and delusion.
"When their lives end, these people will join the retinue of demon kings. When
they use up their blessings as demons, they will fall into the Unintermittent
Hell. "Ananda, those who cultivate for Bodhi should never eat the five pungent
plants. This is the first of the gradual stages of cultivation.
"What is the essence of karmic offenses? Ananda, beings who want to enter
samadhi must first firmly uphold the pure precepts.
"They must sever thoughts of lust, not partake of wine or meat, and eat cooked
rather than raw foods. Ananda, if cultivators do not sever lust and killing, it
will be impossible for them to transcend the triple realm.
"You should look upon lustful desire as upon a poisonous snake or a resentful
bandit. First hold to the Hearers' Sound-Hearer's four or eight parajikas in order to
control your physical activity; then cultivate the Bodhisattva's pure
regulations in order to control your mental activity.
"When the prohibitive precepts are successfully upheld, one will not create
karma that leads to mutual trading places in rebirth and mutual to killing one another in
this world. If one does not steal, one will not be indebted, and one will not
have to pay back past debts in this world.
"If people who are pure in this way cultivate samadhi, they will naturally be
able to contemplate the extent of the worlds of the ten directions with the
physical body given them by their parents; without need of the heavenly eye,
they will perceive see the Buddhas speaking dharma and receive in person the sagely
instruction. Obtaining great spiritual penetrations, they will roam through the ten
directions, gain clarity regarding past lives, and will not encounter
difficulties and dangers. "This is the second of the gradual stages of
cultivation.
"What is the manifestation of karma? Ananda, such people as these, who are pure
and who uphold the prohibitive precepts, do not have thoughts of greed and
lust, and so they do not become dissipated in the pursuit of the six external
defiling sense-objects.
"Because they do not pursue them, they turn around to their own source. Without
the conditions of the defiling objects, there is nothing for the sense-organs
to match themselves with, and so they reverse their flow, become one unit, and
are
no longer confined to function in six individual functions ways. "All the lands of the ten directions then become are as
brilliantly clear and pure as a moon
suspended moonlight reflected in crystal.
"Their bodies and minds are blissful as they experience the equality of
wonderful perfection, and they attain great peace.
"The secret perfection and pure wonder of all the Tathagatas Thus Come Ones appear before
them.
"These people then obtain patience with the
Non-existence non-production of Beings and dharmas. They
thereupon gradually cultivate according to their practices, until they reside
securely in the sagely positions.
"This is the third of the gradual stages of cultivation.
"Ananda, these good people's emotional love and desire are withered and dry,
the sense-organs and sense objects no longer mesh match, and so the residual habits
do not continue to arise. Recognizing.
"By means of their complete wisdom, they understand that the attachments of the
mind are false, they use only wisdom. That wisdom. The bright perfection of their wisdom-nature shines throughout
the ten directions, and this initial wisdom is called the Stage `stage of dry
wisdom.'
"Although the habits of desire are initially dried up, they still have not
merged with Dharma-water that
flows from the Tathagatas Thus Come One's flow of Dharma-water.
"Then, with this mind centered on the middle, they enter the flow where
wonderful perfection reveals itself. From the truth of that wonderful
perfection there repeatedly arise wonders of truth. They always dwell in the
wonder of faith, until all false thinking is completely eliminated and the
middle way is totally true. This is called the `the Mind that Resides in Faith.'
"When true faith is clearly understood, then perfect penetration is total, and
the three aspects of skandhas, places, and realms are no longer obstructions.
Then all their habits throughout innumerable eons kalpas of past and future, during
which they abandon bodies and receive bodies, appear to them now in the present
moment. These good people can remember everything and forget nothing. This is
called the `the Mind that Resides in Mindfulness Mindfulness'.
"When the wonderful perfection is completely true, that essential true truth brings
about a transformation. They go beyond the beginningless habits to reach the
one essential brightness. Relying solely on this essential brightness, they
progress toward true purity. This is called the Mind of Vigor.
"The essence of the mind reveals itself as total wisdom; this is called the
Mind that Resides in Wisdom.
"As the wisdom and brightness are held steadfast, a profound stillness
pervades everywhere. The stage at which the majesty of this stillness becomes constant and
solid is called the Mind that Resides in Samadhi.
"The light of samadhi emits brightness. When the essence of the brightness
enters deeply within, they only advance and never retreat. This is called the
Mind that is Irreversible of Irreversibility.
"When the progress of their minds is secure, and they hold their minds and
protect them without loss, they connect with the life-breath of the Tathagatas Thus Come
Ones of the ten directions. This is called the Mind that Protects the Dharma.
"Protecting their light of enlightenment, they can use this wonderful force to
return to the Buddha's light of compassion and to come back to stand firm with
the Buddha. It is like two mirrors that are set facing one another, so that
between them the exquisite images
inter-reflect interreflect and enter into one another layer
upon layer. This is called the Mind that Makes Transferences of Transference.
"With this secret interplay of light, they obtain the Buddha's eternal solidity
and unsurpassed wonderful purity. Dwelling in the unconditioned, they know no
loss or dissipation. This is called the Mind that Resides in Precepts.
"Abiding in the precepts with self-mastery, they can roam throughout the ten
directions, going anywhere they wish. This is called the Mind that Resides in
Vows.
"Ananda, these good people use proper honest expedients to bring forth those ten
minds. When the essence of these minds becomes dazzling, and their the ten functions
interconnect to, then a point of single-mindedness. That single mind is perfectly accomplished. This is called the Dwelling
Dwellings of Bringing Forth the Resolve.
"The discoveries made by that.
"From within this mind are light comes forth like pure crystal within, which
can be seen reveals pure
gold. Based on those inside. Treading upon the previous wonderful minds, they
step up to this level mind as a ground is called
the Dwelling of the Ground of Regulation.
"When the mind on that ground mind-ground connects with wisdom, both become bright and
comprehensive. Traversing the ten directions then without obstruction is called
the Dwelling of Cultivation.
"When their conduct is the same as the Buddhas' and they connect with take on the Buddha's spirit demeanor
of a Buddha, then, like the body-between-skandhas intermediate skandha body searching for a father
and mother, they penetrate the darkness with a hidden
communication trust and enter the
lineage of the Tathagata. That Thus Come One. This is called the Dwelling of Noble Birth.
"Since they ride in the womb of the Way, they are and will themselves become enlightened
heirs to
enlightenment just as a mature fetus has developed all, their human features.
That are in no way deficient. This is called the
Dwelling that is Endowed of Endowment with Skill-in-Means.
"Their Skillin-Means.
"With a physical appearances become those appearance like that of Buddhas a Buddha and their minds a mind that is the same
as well. That is called, they are said to be Dwelling in the Proper Rectification of the Mind.
"United in body and mind, they easily grow and mature day by day. That. This is
called the Dwelling in of Irreversibility.
"With the efficacious appearance of ten bodies, which are simultaneously
perfected, they are said to be at the Dwelling as of a Pure Youth.
"Completely developed, they leave the womb and become sons of the Buddha. That. This
is called the Dwelling as of a Dharma Prince.
"Reaching the fullness of adulthood, they are like a the chosen prince to whom a mighty
the great king of a country turns over the affairs of state. Eventually that. When this
Kshatriya king's eldest son of the kshatriya
king will be is ceremoniously anointed on the crown of the head. That,
he has reached what is called the Dwelling in of Anointing the Crown of the Head.
"Ananda, after these good men have become sons of the Buddha, they are replete
with the limitlessly many wonderful virtues of the Tathagatas Thus Come Ones, and they
comply and accord with beings throughout the ten directions.
That. This is called the
Conduct of Happiness.
"Being well able to accommodate all living beings is called the Conduct of
Benefiting.
"Enlightening themselves oneself and enlightening others without putting forth any
resistance is called the Conduct Free of Anger.
"Then they NonOpposition.
"To undergo birth in various forms continuously to the bounds of the future. Practicing that,
equally throughout the three periods of time and pervading the ten directions,
is called the Conduct Continued
Endlessly of Endlessness.
"When everything is equally in accord, one never makes mistakes among the
various Dharma doors. That. This is called `he the Conduct of Freedom from Deluded
Confusion.
"Then within what is identical, myriad differences appear.
Yet within appear; the different appearances, an characteristics
of every difference are seen, one and all, in identity can be perceived.
That. This is called the
Conduct of Wholesome Manifestation.
"That.
"This continues until it includes all particles of the dust motes that fill up empty space
throughout the ten directions. In each and every mote of dust there appear the
worlds of the ten directions. And yet the appearance of dust motes and the
appearance of worlds do not interfere with one another. That. This is called the
Conduct of Non-Attachment. "Everything that appears before one becomes a is the foremost
paramita. That. This is called the Conduct of Veneration.
"With such perfect fusion, one can model oneself one-self after all the Buddhas of the
ten directions. That. This is called the Conduct Based on Wholesome
Dharmas.
"As each and every one of those becomes Wholesome Dharma.
"To then be pure and without outflows,
they merge into a singular in each and every way is the primary
truth, unconditioned, that, which is unconditioned, the essence of the nature. That. This is called the
Conduct of Reality True Actuality.
"Ananda, when these good men replete with spiritual penetrations, have done the Buddha's
Buddhas' work and, are totally pure and absolutely true, they
can, and remain distant from
obstacles and calamities, then they take living beings across without being attached to while casting
aside the idea appearance of taking them across. They direct transform the unconditioned
mind and go toward the path of Nirvana.
That. This is called the Transference of
Saving and Protecting Living Beings, while apart from the Appearance of Living
Beings.
"Destroying.
"To destroy what should be destroyed and remaining to remain far removed from what should
be left behind is called the Transference of Indestructibility.
"Fundamental enlightenment is profound indeed, an enlightenment on a
level with equal to the
Buddhas' enlightenment. That. This is called the Transference of Sameness with All
Buddhas.
"When absolute truth is discovered, their, one's level is like the same as the level of all
Buddhas. That. This is called the Transference of Reaching All Places.
"Worlds and Tathagatas Thus Come Ones include one another without any obstruction.
That. This is
called the Transference of a Treasury of Inexhaustible Merit and Virtue. "Since their level is like
they are identical with the Buddhas', each and every cause Buddha-ground, they create causes which are pure at that
each and every level is pure. Based. Brilliance emanates from them as they rely on the dispersing of such these
causes, and they go straight down the path to Nirvana. That. This is called the
Transference of Following in Accord with the Identity of All Good Roots of Following what is Basically
Identical.
"When the true roots are set down, then all living beings in the ten directions
are my own nature. Not a single being is lost, as this nature is successfully
perfected. That. This is called the Transference of Following
the Impartial Contemplation of or Contemplating All Living Beings.
"Being identical with
Equally.
"All dharmas yet are themselves apart from all phenomena, they
are not attached to appearances, and yet there is no
attachment either the identity to their existence or the to separation. That from them. This is called
the Transference of the Appearance of True Suchness.
"That which is thus is truly obtained, and there is no obstruction throughout
the ten directions. That. This is called the Transference of Unfettered Liberation.
"When the virtue of the nature is perfectly realized accomplished, the boundaries of the
dharma realm are destroyed. That. This is called the Transference of the
Limitlessness of the Dharma Realm.
"Ananda, when these good men have completely purified these forty-one minds,
they further accomplish four kinds of wonderfully perfect
Aiding additional practices.
"When the enlightenment of a Buddha is just about to become a function of
their his
own minds mind, it is on the verge of emerging but has not yet emerged, and so it can
be compared to the point just before wood ignites when it is drilled to produce
fire. That. Therefore it is called the Level of Heat.
"They continue.
"He continues on with their own minds to tread his mind, treading where the Buddhas tread, as if relying
and yet not. It is as if they he were climbing a lofty mountain, to the point where their bodies are
his body is in space but there remains a slight obstruction beneath them. That him.
Therefore it is called the Level of the Summit. "When the mind and the Buddha
are two and yet the same, they have, he has well obtained the Middle Way. They are. He is like
someone who endures something when it seems impossible to either hold it in or
let it go. That out. Therefore it is called the Level of Patience.
"When numbers and limits are gone destroyed, there are no such designations as the Middle Way
or as confusion and enlightenment are made. That enlightenment; this is called the Level of Being First in
the World.
"Ananda, these good men have successfully penetrated through to Great Bodhi.
Their enlightenment reaches through to is entirely like the Tathagatas' Thus Come One's. They have fathomed
the state of Buddhahood. That. This is called the Ground of Happiness.
"The differences enter into identity; even the notion of identity is
gone. That destroyed. This is called
the Ground of Leaving Filth.
"At the point of ultimate purity, brightness comes forth. That. This is called the
Ground of Emitting Light.
"When the brightness becomes ultimate, enlightenment is full.
That. This is called
the Ground of Blazing Wisdom.
"No identity or difference can be attained. That. This is called the Ground of
Invincibility.'. "With unconditioned True Suchness, the nature is spotless, and
brightness is revealed. That. This is called the Ground of Manifestation.
"Coming to the farthest limits of True Suchness is called the Ground of
Traveling Far.
"The single mind of True Suchness is called the Ground of Immovability.
"Bringing forth the function of True Suchness is called the Ground of Good
Wisdom.
"Ananda, all Bodhisattvas beyond at this point and beyond have completed reached the effortless
way in their cultivation and have perfected. Their merit and virtue are perfected, and so this
Ground is all the
previous positions are also called the Level of Cultivation.
"Then with a wonderful cloud of compassion hovers over compassionate protection one covers the Sea of
Nirvana.
That. This is called `the the Ground of the Dharma Cloud.
"The Tathagatas Thus Come Ones counter the flow as the Bodhisattvas thus reach this point
through compliance with practice. Their enlightenment is about
to meet that of the Buddhas; enlightenments intermingle; it is
therefore called Equal Enlightenment.
"Ananda, the enlightenment which encompasses the mind of dry wisdom through to
the culmination of Equal Enlightenment is awakening within the Varja initial attainment of the Vajra
Mind. That. This constitutes the level of Initial Dry Wisdom.
"Thus there are totals of twelve single and grouped levels. At last they reach
Wonderful Enlightenment and accomplish the Unsurpassed Way.
"At all these levels they use vajra contemplation of the ten profound analogies
for the ways in which things are like an illusion. In Shamatha they use the Tathagatas'
Thus Come Ones' Vipashyana to cultivate them purely, to be certified to them,
and to gradually enter them more and more deeply.
"Ananda, because they put to use the three means of advancement throughout all
of them, they are well able to accomplish the fifty-five stages of the True
Bodhi Path.
"This manner of contemplation is called proper `proper contemplation.' Contemplation
other than this is called deviant `deviant contemplation.'" Then Dharma Prince
Manjushri arose from his seat, and in the midst of the assembly he bowed at the
Buddha's feet and said to the Buddha, "What is the name of this sutra and how
should we and all living beings uphold it?"
The Buddha told Manjushri, "This Sutra is called Great Buddha at the
Crown `The Summit, Syi Dan Dwo Bwo
Da La, the, and Unsurpassed Precious Seal of the Seal of the Great Buddha, and the
Pure, Clear, Ocean-Like Eye of the Tathagatas Thus Comes Ones of the Ten Directions.'
"It is also called The `The Cause for Saving a Relative, the Relative': to rescue of Ananda and the
Bhikshuni Nature, and the Attaining of, who is now in this assembly, so that they obtain the Bodhi
mind and Entry into enter the sea of pervasive knowledge.
"It is also called The Tathagatas' `The Tathagata's Secret Cause of Cultivation that
Brings, His
Certification to the Complete Meaning.'
"It is also called The `The Great Expansive Means Pervasive Method, the Wonderful Lotus Flower
King, the Dharani Mantra which is the Mother Of All Buddhas Of the Ten
Directions.'
"It is also called The `The Foremost Shurangama, Sections and Phrases for Anointing
the Crown of the Head, and All Bodhisattvas' Myriad Practices.'
"Thus should you respectfully uphold it."
Chapter Seven."
After that this was said, Ananda and all in the great assembly immediately received
the Tathagata's Thus Come One's instruction in the secret seal, the meaning of Bwo Da La,
and heard these names for the complete meaning of this Sutra.
They were suddenly enlightened to dhyana, advanced in their cultivation to the
sagely position, and increased their understanding of the wonderful principle.
Their minds were focused and serene.
Ananda cut off and cast aside six sections of subtle afflictions in his
cultivation of the mind in the Triple Realm.
He arose from his seat, bowed at the Buddha's feet, places, placed his palms together
respectfully, and said to the Buddha. "The Great, Awesome and Virtuous World
Honored One, whose compassionate sound knows no limit, has well instructed
living beings as to their extremely subtle submersion in delusion and has
caused me on this day to become blissful in body and mind and to obtain
enormous benefit.
"World Honored One, if the wonderful brightness, of this truly pure and
wonderful mind is basically all-pervading, then everything on the great earth,
including the grasses and trees, the wriggling worms and tiny forms of life are
originally True Suchness and are themselves the Tathagata- Thus Come One-the Buddha's true
embodiments of Buddhahood
body.
"Since the Buddhas' embodiments are Buddha's body is true and real, how can there also be hells, hungry
ghosts, animals, asuras, humans, gods, and other paths of rebirth? World
Honored One, do these paths exist naturally of themselves, or are they created
by living beings' falseness and habits?
"World Honored One, the bhikshuni Precious Lotus Fragrance, for example,
received the Bodhisattva Precepts and then indulged in lustful desire, recklessly, saying
that sexual acts did not involve killing or stealing and that they carried no
karmic retribution. But after saying that this, her female organs caught fire, and
then the raging blaze spread throughout all her joints as she fell into the
Unintermittent Hell alive. "And there were the Mighty King Crystal and the
Bhikshu Good Stars. Crystal exterminated the Gautama clan and Good Stars
recklessly lied
and said that all dharmas are empty. They both sank into the Unintermittent
Hell alive.
"Are these hells fixed places, or do they arise spontaneously? Is it that each
individual undergoes whatever kind of karma he or she creates? I only hope the
Buddha will be compassionate and instruct those of us who do not understand
this. May he cause all beings who uphold the precepts to positively and
respectfully receive this definitive
instruction with joyful respect determination upon hearing it and be careful not to
transgress it and
clear, free from any violations."
The Buddha said to Ananda, "What a good question! You want to keep all living
beings from adopting entering into deviant views. You should listen attentively now and
I will explain this matter for you.
"Actually, Ananda, all living beings are fundamentally true and pure, but
because of their false views they give rise to the falseness of habits, which
are divided into an internal aspect and an external aspect. "Ananda, the
internal aspect refers to what occurs inside living beings. Because of love and
defilement, they produce the falseness of emotions. When these emotions
accumulate without cease, they can create the fluids of love.
"That is why living beings' mouths water when they think about delicious food.
When they think about a deceased person, either with fondness or with anger,
tears will flow from their eyes. When they are greedy for wealth and jewels, a
current of lust will course through their hearts and their skin will become lustrous. When confronted with a smooth
and supple body, their minds dwell on become attached to lustful conduct, spontaneous secretions will come and from
the both
male or and female organ organs will come spontaneous secretions.
"Ananda, although the kinds of love differ, their flow and formation oppression is the
same. With this moisture, one cannot ascend, but will naturally fall. This is
called the Internal `internal aspect.'
"Ananda, the External Aspect, the `external aspect' refers to what happens outside living beings.
Because of longing and yearning, they give rise to fantasies invent the fallacy of discursive thought.
When these fantasies persist this reasoning accumulates without cease, they, it can create an
uplifting energy ascending vapors.
"That is why when living beings uphold the prohibitive precepts in their minds,
their bodies will be buoyant and feel light and clear. When they uphold mantra
seals in their minds, they will command a heroic and resolute perspective. When
they have the desire in their minds to be born in the heavens, in their dreams
they will have thoughts of flying and ascending. When they cherish the
Buddhalands in their minds, then the sagely realms will appear in a shimmering
vision, and they will serve the good and wise advisors with little thought for
their own lives. "Ananda, although the thought varies, the lightness and
uplifting is the same. With flight and ascension, one will not sink, but will
naturally become transcendent. This is called the External Aspect.
"Ananda, all beings in the world are caught up in the continuity of birth and
death. Birth happens because of their habitual tendencies; death results inflow comes through
flow and change. When they are on the verge of dying, but when the final warmth
has not left their bodies, all the good and evil they have done in that life
suddenly and simultaneously manifest manifests. They experience the intermingling of two
habits: an abhorrence of death and an attraction to life.
"Endowed solely with thought, they will fly and can certainly be reborn in the
heavens above. If they fly from the heart, and if in their minds they have blessings and
wisdom, as well as pure vows, then their hearts will spontaneously open and
they will see the Buddhas of the ten directions and all their pure lands and
they will be reborn in whichever one they wish.
"When they have more thought than emotion, they are not
quite as ethereal and so they become flying immortals, great
mighty ghost kings, space traveling-yakshas, or earth-traveling
rakshasas who roam the Heaven of the Four Kings form heavens, going where they please
without obstruction.
"Among them may be some with good vows and good hearts who
will protect and uphold
my Dharma. Perhaps they protect the pure precepts by following and supporting
those who hold precepts. Perhaps they protect spiritual mantras by following
and supporting those who hold mantras. Perhaps they protect Ch'an samadhi by
guarding and comforting those who practice Chan Samadhi so
they can cultivate patience are patient with dharmas. These beings will be are
close
to the Tathagata at hand beneath his the Thus Come One's seat.
"When their thought and emotion are of equal proportions, they neither cannot fly nor and
they do not fall, but are born in the human realm, where the brightness of. If their thought leads to intelligence and the darkness of is bright,
their wits are keen. If their emotion leads to
dullness is dark, their wits are dull.
"When they have more emotion than thought, they enter the animal realm. With
heavier emotion, they become fur-bearing beasts; with lighter emotion, they
become winged creatures.
"When they have seventy percent emotion and thirty percent thought, they fall
beneath the wheel of water and are bordering on into the wheel regions of fire, where they experience the full force of the raging come into
contact with steam which is itself like a terrible blaze. In the bodies of
hungry ghosts, they are constantly burned to a crisp by that fire. Even water harms them,
and they have nothing to eat or drink for hundreds of thousands of eons kalpas.
"When they have ninety percent emotion and ten percent thought, they fall
through the wheel of fire until their bodies enter a region where wind and fire, in a region
where the two interact. With lighter emotion they are born in the intermittent
hell; with heavier emotion they are born in the Unintermittent Hell.
"When they are possessed entirely of emotion, they sink into the Avici Hell. If in
the emotion has gone into their minds hearts so that they slander the Great Vehicle,
defame the Buddha's pure precepts, irrationally, speak crazy and false dharma, are greedy for
offerings from the faithful, recklessly accept the respect of others, commit
the five rebellious acts and the ten major offenses, then they are further
reborn in Avici Hell Hells throughout the ten directions. "Although one receives
one's due according to the evil karma one has created, a group can undergo an
identical lot, and there are definite places where it occurs.
"Ananda, it all comes from the karmic responses which living beings themselves
invoke. They create ten habitual causes and undergo six interacting
retributions.
"What are the ten causes? Ananda, the first consists the habit of lustful intercourse habits of lust and
reciprocal interactions which gives give rise to mutual rubbing. When this rubbing
continues without cease, it activates produces a tremendous raging fire within which
movement occurs, just as warmth arises between a person's hands when he rubs
them together. "Because these two habits set each other ablaze, there come into
being the iron bed, the copper pillar, and other such experiences.
"Therefore the Tathagatas Thus Come Ones of the ten directions look upon the act practice of
lust and name it the "fire `fire of desire.' Bodhisattvas avoid desire as they would
a fiery pit.
"The second consists of the habit habits of greedy greed and intermingled scheming which gives give
rise to a suction. When this suction continues without cease becomes dominant and incessant, it
produces intense cold and solid ice where freezing occurs, just as a sensation
of cold is experienced when a person draws in a blast of wind through his
mouth.
"Because these two habits clash together, there come into being Cold Hells such as chattering,
whimpering and shuddering; blue, red, and white lotuses; cold and ice; and
other such experiences. Therefore the
Tathagatas Thus Come Ones of the ten directions look
upon excessive seeking and name it "the water of greed". Bodhisattvas avoid
greed as they would a sea of pestilence.
"The third consists of habits of arrogance and resulting friction which give
rise to mutual intimidation. When it accelerates without cease, it produces
torrents and rapids which create restless waves of water, just as water is
produced when a person continuously works his tongue in an effort to taste
flavors.
"Because these two habits incite one another, there come into being the River
of Blood, the River of Ashes, the Burning Sand, the Poisonous Sea, the Molten
Copper which is
forced down one's throat poured over one or which must be swallowed, and other such
experiences.
"Therefore, the
Tathagatas Thus Come Ones of the ten directions look upon
self-satisfaction and name it `drinking the water of stupidity.' Bodhisattvas
avoid arrogance as they would a huge deluge.
"The fourth consists of habits of hatred which give rise to mutual defiance.
When this defiance binds one without cease, one's heart becomes so hot that it
catches fire, and the molten vapors turn vapor turns into metal. "From it is produced the
Mountain of Knives, the Iron Cudgel, the Tree of Swords, the wheels Wheel of Swords,
Axes and Halberds, and Spears and Saws. It is like the intent to kill surging
forth when a person harbors meets a grudge and the
urge mortal enemy, so that he is roused to kill surges forth action.
"Because these two habits clash with one another, there come into being
castration and hacking, beheading and mutilation, filing and sticking, flogging
and beating, and other such experiences.
"Therefore, the Tathagatas Thus Come Ones of the ten directions look upon hatred and name
it `sharp knives and swords.' Bodhisattvas avoid hatred as they would a massacre their own
execution.
"The fifth consists of habits of deception and misleading involvements which
give rise to mutual guile. When such maneuvering continues without cease, it
produces the ropes for strangling and wood of a gallows for
imprisoning. It is hanging, like how the grass and trees
that grow in an irrigated when water saturates a field.
"Because the two habits perpetuate one another, there come into being handcuffs
and fetters, cangues and locks, whips and clubs, sticks and cudgels, and other
such experiences.
"Therefore, the
Tathagatas Thus Come Ones of the ten directions look upon deception and
name it a `treacherous crook.' Bodhisattvas fear deception as they would a
savage wolf.
"The sixth consists of the habit habits of lying and combined with continual fraudulence which give rise
to mutual cheating. When false accusations continue without cease, one becomes
adept at corruption. "From this there come into being such filthy impurities as Dust and Dirt, Excrement
and Urine, filth, stench, and impurities. It is like the obscuring of one's
everyone's vision when the dust is stirred up by the wind.
"Because these two habits augment one another, there come into being Sinking
and Drowning, Tossing and Pitching, Flying and Falling, Floating and
Submerging, and other such experiences.
"Therefore, the Tathagatas Thus Come Ones of the ten directions look upon lying and name
it `robbery and murder.' Bodhisattvas regard lying as they would treading on a
venomous snake.
"The seventh consists of the habits of enmity animosity and mutual suspicion interconnected enmity which
give rise to grievances. From this there come into being the
experiences of being pelted by Flying Rocks or gravel, being
imprisoned in a box, car, or urn;, Thrown
Stones, Caskets and being bagged Closets, Cages on Wheels, Jars and struck Containers, and Bags and
Rods. It is like a treacherous person who someone harming others secretly he harbors, cherishes, and
nurtures evil in his mind.
"Because these two habits swallow one another up, there come into being Tossing
and Pitching, Seizing and Apprehending, Striking and banging Shooting, Casting Away and
Pinching, and other such experiences.
"Therefore, the Tathagatas Thus Come Ones of the ten directions look upon animosity and
name it a `perverse `disobedient and harmful ghost.' Bodhisattvas regard animosity as
they would drinking poisonous wine.
"The eighth consists of the habit habits of expressing (wrong) views and the admixture of understandings,
such as
those of satkayadrishti, views, moral prohibitions, grasping, and other deviant
insights and the
insight into various kinds of karma involved in these, which result from
contradiction and bring about opposition and produce
mutual antagonism. From these them there come into being court officials and, deputies holding documents, whom one meets as if,
certifiers, and registrars. They
were are like people traveling on a road, who meet
each other coming and going on the road.
"Because these two habits influence one another, there come into being official
inquiries, baited questions, examinations, interrogations, public
investigations, exposure, the youths who record good and evil, carrying the
record books of the offenders' arguments and rationalizations, and other such
experiences.
"Therefore, the Tathagatas Thus Come Ones of the ten directions look upon evil views and
name them the `pit of views.' Bodhisattvas regard having false and one-sided
views as they would standing on the edge of a steep ravine full of poison.
"The ninth consists of the habit habits of injustice that comes from and their interconnected support
of one another; they result in instigating false charges and libeling. From
them are produced crushing between mountains, crushing between rocks, stone
rollers, stone grinders, plowing, and grinding pulverizing. It is like a slanderous
villain who engages in persecuting good people unjustly.
"Because these two habits join ranks, there come into being pressing and
pushing, bludgeons and compulsion, squeezing and straining, weighing and
measuring, and other such experiences.
"Therefore, there Tathagatas, the Thus Come Ones of the ten directions look upon harmful
accusations and name them `a treacherous tiger.' Bodhisattvas regard injustice
as they would a bolt of lightning.
"The tenth consists of the habits of litigation and the mutual disputations
which give rise to covering. From them there are produced a look in the mirror that reflects
and illumination by the lamp that shines, exposing one just as if
one were. It is like being in direct sunlight and had sunlight: there is no
way to one can hide one's shadow.
"Because these two habits bicker back and forth, there come into being evil
companions, the mirror of karma, the fiery pearl, exposure of past karma,
inquests, and other such experiences. "Therefore, all the
Tathagatas Thus Come Ones of the
ten directions look upon covering and name it a
`hidden `yin villain.' Bodhisattvas
regard covering as they would having to carry a mountain atop their heads while
walking upon the sea.
"What are the six retributions? Ananda, all, living beings create karma with their
six consciousnesses. The evil retributions they call down upon themselves come
from the six sense organs.
"What are the evil retributions that arise from the six sense organs? The first
is the retribution of seeing, which brings an beckons one and leads one to evil result ends. The
karma of seeing intermingles, so that at the time of death one first sees a
raging conflagration which fills the ten directions. The deceased one's
spiritual consciousness takes flight, but then falls. Riding on a wisp of
smoke, it enters the Unintermittent Hell.
"There,
two kinds, it is aware of phenomena may occur. The first two appearances. One is clear a perception of brightness in
which one sees can be seen all sorts of evil things. This causes one, and it gives rise to experience boundless
fear. The second is obscure perception, which other is a stillness
devoid perception of seeing. This causes one to experience darkness in which there is total stillness
and no sight, and it experiences boundless terror.
"When the fire that comes from seeing burns the sense of hearing, it becomes
cauldrons of boiling water and molten copper. When it burns the breath, it
becomes black smoke and purple fumes. When it burns the sense of taste, it
becomes scorching hot pellets and molten iron gruel. When it burns the sense of
touch, it become becomes white-hot embers and glowing coals. When it burns the mind,
it becomes sparks stars of fire that shower everywhere and whip up and inflame the
entire realm of space.
"The second is the retribution of hearing, which brings an beckons one and leads one to
evil
result ends. The karma of hearing intermingles, and thus at the time of death one
first sees gigantic waves that drown the whole world heaven and earth. The deceased one's
spiritual consciousness falls into the water and rides the current into the
Unintermittent Hell.
"There, two kinds, it is aware of
phenomena may occur two sensations. One is open hearing, in which it hears
all sorts of noise and its essential spirit becomes confused. The other is
closed hearing, in which there is a total stillness devoid of and no hearing, and its soul
sinks into oblivion. "When the waves from hearing flow into the hearing, they
become scolding and interrogation. When they flow into the seeing, they become
thunder and roaring and evil poisonous vapors. When they flow into the breath,
they become rain and fog that is permeated with poisonous organisms that
entirely fill up the body. When they flow into the sense of taste, they become
pus a nd and blood and every kind of filth. When they flow into the sense of touch,
they become animals and ghosts, and excrement and urine. When they flow into
the mind, they become lightning and hail which ravage the heart and soul. "The
third is the retribution of smelling, which brings an beckons one and leads one to evil
result
ends. The karma of smelling intermingles, and thus at the time of death one
first sees a poisonous vapor smoke that permeates the atmosphere near and far. The
deceased one's spiritual consciousness wells up out of the earth and enters the
Unintermittent Hell.
"There, two kinds, it is aware of
phenomena may occur two sensations. One is penetrating unobstructed smelling, in which one
it is thoroughly infused with the evil vapors and one's its mind becomes distressed.
The other is blocked obstructed smelling, in which one's its breath is cut off and there is
no passage, and one it lies stifled and suffocating on the ground.
"When the vapor of smelling invades the breath, it becomes cross-examination
and torture bearing witness. When it invades the seeing, it becomes fire and torches.
When it invades the hearing, it becomes sinking and drowning, molten metal, oceans, and boiling liquids
bubbling cauldrons. When it invades the sense of taste, it becomes putrid or
rancid foods. When it invades the sense of touch, it becomes the actions of ripping apart and
beating to a pulp. It also becomes a huge mountain of flesh which has hundreds and thousands of a hundred
thousand eyes and which is sucked and fed upon by numberless worms. When it
invades the mind, it becomes ashes, pestilent air airs, and flying sand and gravel
which cut the body to ribbons.
"The fourth is the retribution of tasting, which brings an beckons one and leads one to
evil
result ends. This karma of tasting intermingles, and thus at the time of death
one first sees an iron net ablaze with a raging fire that covers over the
entire world. The deceased one's spiritual consciousness passes down through
this hanging net, and suspended upside down it enters the Unintermittent Hell.
"There, two kinds, it is aware of phenomena may
occur two sensations. One is a sucking air which congeals into
ice so that it freezes the flesh of his body until it bursts open. The other is a spitting blast of
air which spews out a raging fire that roasts his bones and marrow to a crisp pulp.
"When the tasting of flavors passes through the sense of taste, it becomes what
must be acknowledged and what must be endured. When it passes through the
seeing, it becomes burning metal and stones. When it passes through the
hearing, it becomes sharp weapons and knives. When it passes through the sense
of smell, it becomes a vast iron cage that encloses the entire land. When it
passes through the sense of touch, it becomes bows and arrows, crossbows, and
darts. When it passes through the mind, it becomes flying pieces of molten iron
that rain down from out of space.
"The fifth is the retribution of touching, which brings an beckons one and leads one to
evil
result ends. The karma of touching intermingles, and thus at the time of death
one first sees huge mountains closing in on one from four sides, leaving no
path of escape. The deceased one's spiritual consciousness then sees a vast
iron city. Fiery snakes and fiery dogs, wolves, lions, ox-headed jail keepers,
and horse-headed rakshasas brandishing spears and lances drive it into the iron
city toward the Unintermittent Hell.
"There, two kinds, it is aware of phenomena may occur two sensations. One is touch that involves coming
together, in which mountains come together to squeeze its body until its flesh,
bones, and blood are totally dispersed. The other is touch that involves
separation, in which knives and swords attack the body, ripping the heart and
liver to shreds.
"When this touching passes through the sensation of touch, it becomes colliding striking,
binding, stabbing, and piercing. When it passes through the seeing, it becomes
burning and scorching. When it passes through the hearing, one hears the sounds on the path to the hells, at
the gate to the hells, it becomes
questioning, investigating, court examinations, and in the courts of trial interrogation. When it
passes through the sense of smell, it becomes enclosures, bags,
interrogation, beating, and
binding up. When it passes through the sense of taste, it become becomes plowing,
pinching, chopping, and severing. When it passes through the mind, it becomes
falling, flying, frying, and broiling.
"The sixth is the retribution of thinking, which brings an beckons one and leads one to
evil
result ends. The karma of thinking intermingles, and thus at the time of death
one first sees a foul wind which devastates the land. The deceased one's
spiritual consciousness is blown up into space, and then, spiraling downward,
it rides that wind straight into the Unintermittent Hell.
"There, two kinds, it is aware of phenomena may occur two sensations. One is extreme confusion, which causes
it to be frantic and to race about ceaselessly. The other is not confusion, but
rather an acute awareness which causes it to suffer from endless roasting and
burning, the extreme pain of which is difficult to bear.
"When this deviant thought combines with thinking, it becomes locations and
places. When it combines with seeing, it becomes inspection and testimonies.
When it combines with hearing, it becomes huge crushing rocks, ice and frost,
dirt and fog. When it combines with smelling, it becomes a great fiery car, a
fiery boat, and a fiery jail. When it combines with tasting, it becomes loud
calling, wailing, and regretful weeping crying. When it combines with touch, it becomes
sensations of large and small, where ten thousand births and ten thousands
deaths are endured every day, and of lying with one's face to the ground.
"Ananda, these are called the ten causes and six retributions of the hells,
which are all created by the confusion and falseness of living beings.
"If living beings create this evil karma simultaneously, they enter the Avici
Hell and endure limitless suffering, passing through limitless kalpas.
"If each of the six sense organs creates them and if what is done includes each
state and each sense organ, then the person will enter the Eight Unintermittent
Hells.
"If the three karmas of body, mouth, and mind commit acts of killing, stealing,
and lust, the person will enter the eighteen hells.
"If the three karmas are not all involved, and there is perhaps just one act of
killing and one and/or of stealing, then the person must enter the Thirty-six Hells.
"If the sense organ of sight alone commits just one karmic offense, then the
person must enter the one hundred and eight hells.
"Because of this, living beings who do certain things create certain karma, and
so in the world they enter collective hells, which arise from false thinking
and which originally are not there at all.
"And then, Ananda, after the living beings who have slandered and
broken the precepts destroyed
rules and deportment, violated the Bodhisattva precepts, slandered the Buddha's
Nirvana, and created various other kinds of karma, pass through many kalpas of
being burned in the inferno, they finally finish paying for their offenses and
are reborn as ghosts.
"If greed for material objects was the original cause that made the person
commit offenses, then, after he has finished paying for his crimes, he will take takes
shape when he encounters material objects, and
will become he is called a strange ghost.
"If it was indulgence in greed for lust that made the person commit offenses, then, after he
has finished paying for his crimes, he will take takes shape when he encounters the wind,
and will become he is called a drought ghost drought-ghost.
"If it was indulgence in lying greed to lie that made the person commit offenses, then, after he
has finished paying for his crimes, he will take takes shape when he encounters animals an
animal, and will become he is called a mei ghost.
"If it was greed for hatred that made the person commit offenses, then, after
he has finished paying for his crimes, he will take takes shape when he encounters worms,
and insects, and will become he is called a gu ku poison ghost.
"If it was the harboring of grudges greed for animosity that made the person commit offenses, then,
after he has finished paying for his crimes, he will
take takes shape when he encounters
degeneration, and will become he is called a pestilence ghost.
"If it was arrogance greed to be arrogant that made the person commit offenses, then
after he has finished paying for his crimes, he will take takes shape when he encounters
gases, and will become he is called a hungry ghost. "If it was injustice greed to be unjust to others
that made the person commit offenses, then after he has finished paying for his
crimes, he will take takes shape when he encounters darkness, and will become he is called a
paralysis ghost.
"If it was attachment to wrong greed for views that made the person commit offenses, then, after he
has finished paying for his crimes, he will
take takes shape when he encounters essential
energy, and will become he is called a wang
liang wang-liang ghost.
"If it was greed for deception that made the person commit offenses, then,
after he has finished paying for his crimes, he will take takes shape when he encounters
brightness, and will become he is called a servant ghost.
"If it was the practice of forming factions greed to be litigious that made the person commit offenses, then,
after he has finished paying for his crimes, he
will take takes shape when he encounters
people, and will become he is called a messenger ghost.
"Ananda, such a person's fall is due to his totally emotional level of
functioning. When his karmic fire has burned out, he will rise up to be reborn
as a ghost. This is occasioned by his own karma of false thinking. If he
awakens to Bodhi, then in the wonderful perfect brightness there isn't anything
at all.
"Moreover, Ananda, when his karma as a ghost is ended and, the
consequences problem of his emotion and
as opposed to discursive thought are over is resolved. At that point he comes into the
world must pay back in
kind what he borrowed from others to meet his creditors and settle his accounts with them resolve those grievances. He is born as into
the body of an animal to repay his debts from past lives.
"The retribution of the strange ghost of material objects is finished when the
object is destroyed and it is reborn in the world, usually as a species of owl.
"The retribution of the drought ghost of the wind is finished when the wind
subsides, and it is reborn in the world, usually as a species of
uncanny weird creature
which gives inauspicious prognostications.
"The retribution of the mei ghost of an animal is finished when the animal
dies, and it is reborn in the world, usually as a species of fox.
"The retribution of the gu ku ghost in the form of worms and insects is finished when the gu ku
is exhausted, and it is reborn in the world, usually as a species of venomous
creature.
"The retribution of a pestilence ghost found in degeneration is finished when
the degeneration is complete, and it is reborn in the world, usually as a
species of tapeworm.
"The retribution of the ghost which takes shape in gases is finished when the
gases are gone, and it is then reborn in the world, usually as a species of
eating animal used for food.
"The retribution of the ghost of prolonged darkness is finished when the
darkness ends, and it is then reborn in the world, usually as a species of
animal used for clothing or service.
"The retribution of the ghost which unites with energy is finished when the
union dissolves, and it is then reborn in the world, usually as a species of
migratory creature.
"The retribution of the ghost of brightness and intellect is finished when the
brightness disappears, and it is then reborn in the world, usually as a species
of efficacious auspicious creature.
"The retribution of the ghost that relies on a person is finished when the
person dies, and it is then reborn in the world, usually as a species of
domestic animal.
"Ananda, all this is due to the burning out of his karmic fire in payment for
his debts from past lives. The rebirth as an animal is also occasioned by his
own false and empty karma. If he awakens to Bodhi, then fundamentally none of
these false conditions will exist at all.
"You mentioned Precious Lotus Fragrance, King Crystal, and Bhikshu Good Stars.
Evil karma such as theirs was created by them alone. It did not fall down out
of the heavens or well up from the earth, nor was it imposed upon them by some
person. Their own falseness brought it into being, and so they themselves have
to undergo it. In the Bodhi mind, it is empty and false--a false a cohesion of false
thoughts.
"Moreover, Ananda, if while repaying his past debts by undergoing rebirth as an
animal, such a living being pays back more than he owed, he will then be reborn
as a human to rectify the excess.
"If the
creditor he is a person with strength, blessings, and virtue, then once he can
pay what he collected is in excess without having the
human realm, he will not have to lose his human form rebirth after what is owed him
is restored. But if he lacks blessings, then he will be reborn as an animal return to pay the outstanding balance animal realm
to continue repaying his debts.
"Ananda, if, you should know that once the debt involves is paid, whether with money,
material goods, or manual labor,
then once it is paid, the debt is resolved process of repayment naturally comes to an
end.
"But if in the process of
repayment he took the lives of other beings were taken or ate their flesh eaten,
then it will start a cycle he continues in the same way, passing through kalpas as many as motes of mutual
fine dust, taking turns devouring and slaughtering being slaughtered in a cycle that
will send the debtors and creditors sends
him up and down endlessly for as many
eons as there are motes of dust.
"There is no way to put a stop to it, except through Shamatha or through a
Buddha's coming to the world.
"You should know that when owls and their kind have paid back their debts, they
regain their original form and are born as born as people, but among those who are
corrupt and obstinate
people.
"When creatures that are inauspicious have paid back their debts, they regain
their original form and are born as abnormal people, but among those who are abnormal.
"When foxes have paid back their debts, they regain their original
form forms and
are born as people, but among those who are simpletons.
"When creatures of the venomous category have paid back their debts, they
regain their original form and are born as malicious people, but among those who are
hateful.
"When tapeworms and their like have paid back their debts, they regain their
original form and are born as lowly people, but among those who are lowly.
"When the edible types of creatures have paid back their debts, they regain
their original form and are reborn as weak people, but among those who are weak.
"When creatures that are used for clothing or service have paid back their
debts, they regain their original form and are reborn as people, but among
those who do hard labor.
"When creatures that migrate have paid back their debts, they regain their
original form and are reborn as literary people among those who are literate.
"When efficacious auspicious creatures have paid back their debts, they regain their
original form and are reborn as intelligent people among those who are intelligent.
"When domestic animals have paid back their debts, they regain their original
form and are reborn as sophisticated people among those who are well-informed.
"Ananda, these are all beings that have finished paying back former debts and
are born again in the human realm. They are involved in a beginningless scheme
of karma and delusion and spend being upside down in which their lives are spent killing one
another and being killed by one another. They do not get to meet the
Tathagata Thus Come
One or hear the Proper Dharma. They just abide in the wearisome dust, passing
through a repetitive cycle. Such people can truly be called pitiful.
"Furthermore, Ananda, there are people who do not rely on proper enlightenment
to cultivate samadhi, but cultivate in some special way that is based on their
false thinking. Holding to the idea of perpetuating their physical bodies, they
roam in the mountains and forests in places people do not go and become ten
kinds of immortals.
"Ananda, some living beings with unflagging resolution make themselves strong
with specially prepared foods doses of medicine. When they have perfected this method of dieting ingestion, they
are known as earth-traveling immortals.
"Some of these beings with unflagging resolution make themselves strong through
the use of grasses and herbs. When they have perfected this method of taking
herbs, they are known as flying immortals.
"Some of these beings with unflagging resolution make themselves strong through
the use of metal and stone. When they have perfected this method of
transformation, they are known as roaming immortals.
"Some of these beings with unflagging resolution make themselves strong through
movement and stillness cessation. When they have perfected their
energy breath and essence, they
are known as space-traveling immortals.
"Some of these beings with unflagging resolution make themselves strong by using the
flow of saliva. When they have perfected the virtues of this moisture, they are
known as heaven-traveling immortals.
"Some of these beings with unflagging resolution make themselves strong with the essence
of sun and moon. When they have perfected the inhalation of this essence purity, they
are known as all-penetrating immortals.
"Some of these penetrating conduct. "Some beings with unflagging
resolution make themselves strong through mantras and precepts prohibitions. When they
have perfected these
skills spells and dharmas, they are known as immortals of the Way with
Way-conduct.
"Some of these beings with unflagging resolution make themselves strong through the use
of thought processes thought-processes. When they have perfected thought and memory, they are
known as illuminating immortals with illumining conduct.
"Some of these beings with unflagging resolution make themselves strong through internal union
intercourse. When they have perfected the response, they are known as immortals of essence
with essential conduct.
"Some of these beings with unflagging resolution make themselves strong through
transformations and changes. When they have perfected their awakening, they are
known as immortals of the ultimate level absolute conduct.
"Ananda, these are all people who smelt their minds but do not cultivate proper
enlightenment. They obtain some special principle of life and can live for
thousands or tens of thousands of years. They retire deep into the mountains or
onto islands in the sea and cut themselves off from the human realm. However,
they are still part of the turning wheel, because they flow and turn according
to their false thinking and do not cultivate samadhi. When their reward is
finished, they must still return and enter the various destinies.
"Ananda, there are many people in the world who do not seek what is eternal and
who cannot yet renounce the love that exists between
themselves kindness and love they feel for their wives.
"But they have no interest in deviant sexual
misconduct activity and so their develop a purity develops
and their produce light is revealed. When their life ends, they draw near the sun and moon and
are among those born in the Heaven of the Four Kings
next to the sun and moon. "Those whose sexual love
for their wives is slight, but who have not yet obtained complete purity when the entire flavor of
dwelling in solitude purity, transcend the light of sun and moon at the end of their
lives, and reside at the summit of the human realm. Such people. They are among those born
in the Trayastrimsha Heaven.
"Those who become temporarily involved when they meet with desire but who do not dwell upon
forget about it when it is finished, and who, while in the human realm, are
active less and quiet more, abide at the end of their lives in light and
emptiness where the illumination of sun and moon does not reach. These beings
have their own light, and they are among those born in the Suyama Heaven.
"Those who are quiet all the time, but who are not yet able to resist when
stimulated by contact, ascend at the end of their lives to a subtle and
ethereal place; they will not be drawn into the lower realms. The destruction
of the realms of humans and gods and the obliteration of kalpas by the three
disasters at the end of a kalpa will not reach them, for they are among those born in the Tushita
Heaven.
"Those who are devoid of desire, but who will engage in it for the sake of
their partner, even though to them the experience flavor of doing so is as
flavorless as like the flavor of chewing
wax, are born at the end of their lives in a
transcendental place of transcending
transformations. They are among those born in the Heaven of Bliss by
Transformation.
"Those who have no kind of worldly thoughts while doing what worldly people do,
who are lucid and beyond such activity while involved in it, are capable at the
end of their lives of entirely transcending states where transformations may be
present or absent and may be lacking. They are among those born in the Heaven of the
Comfort from Others' Transformations.
"Ananda, thus it is that although they have transcended the beings physical in these
six heavens have physically
transcended desire physically, the traces of it still remain in their minds. The levels of existence so far discussed still become involved. For that they
will have to pay in person. These are known as called the Realm
of Six Desire Heavens.
"Ananda, all those in the world who cultivate their minds but do not avail
themselves of dhyana and so have no wisdom, can only control their bodies so as
to not engage in sexual desire. Whether walking or sitting, or in their
thoughts, they are totally devoid of it. Since they do not give rise to
defiling love, they do not remain in the realm of desire. These people can, in
response to their thought, take on the bodies of Brahma beings. Such beings. They are among
those in the Heaven of the Multitudes of Brahma.
"In those whose hearts of desire have already been cast aside, the mind apart
from desire manifests. They have a fond regard for the rules of discipline and
delight in following being in accord with them. These people can practice the
precepts. Practicing Brahma
virtue at all times, such beings, and they are among those in the Heaven of the Ministers of
Brahma.
"Those whose bodies and minds are wonderfully perfect, and whose awesome
deportment is not in the least deficient, are pure in the prohibitive precepts
and have a thorough understanding of them as well. Governing. At all times these people
can govern the Brahma multitudes as great Brahma lords, such beings, and they are among
those in the Great Brahma Heaven. "Ananda, those who flow to these three
superior levels will not be oppressed by any suffering or affliction. Although
they have not developed proper samadhi, their minds are pure to the point that all outflows
they are
stilled not moved by outflows. This is called the First Dhyana.
"Ananda, those beyond the Brahma heavens gather in and govern the Brahma
beings, for their Brahma conduct is perfected. With their minds tranquil perfect and fulfilled. Unmoving and with
settled minds, they emit produce light in profound stillness. Such beings, and they are among
those in the Heaven of Lesser Light.
"Those whose lights illumine each other in an endless dazzling blaze shine
throughout the realms of the ten directions so that everything becomes like
crystal. Such beings. They are among those in the Heaven of Limitless Light.
"Those who sustain take in and hold the light to perfection accomplish the substance of
the teaching. Creating and transforming the purity into endless responses and
functions, such beings, they are among those in the Light-Sound Heaven.
"Ananda, those who flow to these three superior levels will not be oppressed by
worries or vexations. Although they have not developed proper samadhi, their
minds are pure to the point that they have subdued their coarser outflows. This
is called the Second Dhyana.
"Ananda, heavenly beings for whom the perfection of light has become sound and
who further open out the sound to disclose its wonder arrive
at discover a more vigorous subtler level
of practice. Arriving at. They penetrate to the bliss of still extinction, such beings and are among
those in the Heaven of Lesser Purity. "Those in whom the state emptiness of purity is emptied experience the
manifests are led to discover its boundlessness of light ease in. Their bodies and minds
experience light ease, and they accomplish the bliss of still extinction. Such beings. They
are among those in the Heaven of Limitless Purity.
"Those for whom the world, the body, and the mind are all perfectly pure have
accomplished the virtue of purity, and they consider this to
be a superior abode in which level emerges. They can return to
the bliss of still extinction. Such beings, and they are among those in the Heaven of
Pervasive Purity.
"Ananda, those who flow to these three superior levels will be replete with
great compliance. Their bodies and minds are at peace, and they obtain
limitless bliss. Although they have not obtained genuine proper samadhi, the joy within
the tranquillity tranquility of their minds is total. This is called the Third Dhyana.
"Moreover, Ananda, heavenly beings whose bodies and minds are not oppressed put
an end to the cause of suffering and realize that bliss is not permanent--that permanent that
sooner or later it will come to an end. Suddenly they
resolutely simultaneously renounce
both thoughts of suffering and thoughts of bliss. Their coarse afflictions vanish and pure heavy
thoughts are extinguished, and they give rise to the nature of purity and
blessings arise. Such beings. They are among those in the heaven of the birth of blessings.
"Those whose renunciation of these thoughts is perfected in perfect fusion gain a purity
of superior understanding. Within these unimpeded blessings they obtain a
wonderful compliance that extends to the bounds of the future. Such beings. They are among
those in the Blessed Love Heaven.
"Ananda, from that heaven there are two ways to go. Those who extend the
previous thought into limitless pure light, and who perfect and clarify their
blessings and virtue, cultivate and are certified to one of these dwellings. Such beings.
They are among those in the Vast Abundant Fruit Heaven.
"Those who extend the previous thought into a dislike of both suffering and
bliss unceasingly intensify their renunciation until
they perfect, so that the path intensity of renunciation their thought to renounce them continues
without cease, will end up by totally renouncing the way. Their bodies and
minds will become extinct; their thoughts will become like dead ashes. For five
hundred eons aeons these beings will perpetuate the cause for production and
extinction, being unable to uncover discover the nature which is neither produced nor
extinguished. During the first half of these eons aeons they will undergo
extinction; during the second half they will experience production. Such beings. They are
among those in the Heaven of No Thought.
"Ananda, those who flow to these four superior levels will not be
affected moved by any
suffering or bliss in any world. Although this is not the unconditioned of or the
true ground of non-moving, because they still have the thought of obtaining
something, their functioning is nonetheless quite advanced. This is called the
Fourth Dhyana.
"Beyond these, Ananda, are the five heavens of no return. For those who have
completely cut off the nine categories of habits in the lower realms, neither
suffering nor bliss exist, and there is no regression to the lower levels. All
whose minds have achieved this renunciation dwell in these heavens together.
"Ananda, those who have put an end to suffering and bliss and who do not get
involved in the contention between such thoughts are in the
Heaven of No Affliction.
"When the mind and states are disengaged, even among those in the thought Heaven
of No Affliction. "Those who isolate their practice, whether in movement or in
restraint, investigating the baselessness of that involvement is gone. Such beings, are among those
in the Heaven of No Heat.
"Those whose vision is wonderfully perfect and clear, view the realms of the
ten directions as free of defiling appearances and devoid of all dirt and
filth. Such beings. They are among those in the Heaven of Good View.
"Those whose essence of seeing has manifested subtle vision manifests as all their obstructions are able to transform at
will without obstruction. Such beings refined away
are among those in the Heaven of Good Manifestation.
"Those who exhaustively fathom reach the ultimate principle and ultimately subtle level come to the nature end of form reach the border nature of
form and emptiness. Such beings and enter into a boundless realm. They are among those in
the Highest Heaven of the Ultimate Form Realm. "Ananda, those in the Four Dhyanas, and even the
rulers of the gods at those four levels, can only pay their respects through
having heard of the beings in the Heavens of No Return; they cannot know them
or see them, just as ordinary the coarse people of the world cannot see the places where
the Arhats abide in holy Way-places deep in the wilderness wild and the
mountains mountainous areas.
"Ananda, in these eighteen heavens are those who remain solitary practice only non-involvement,
and
uninvolved but who have not yet gotten rid of their form. These
heavens are shapes, as well as those who have reached
the level of no return. This is called the Form Realm.
"Furthermore, Ananda, from this summit of the form realm there are also two
roads. Those who are intent upon renunciation bring forth discover wisdom. The light of
their wisdom becomes perfect and penetrating, so that they can transcend the
defiling realms, accomplish Arhatship, and enter the Bodhisattva Vehicle. They
are among those called Great Arhats who have turned their minds around. "Those
who dwell in the thought of renunciation and who succeed in renunciation and
rejection, realize that their bodies are an obstacle. If they thereupon
obliterate the obstacle and enter into emptiness, they are among those at the
Station of Emptiness.
"For those who have eradicated all obstacles, there is neither obstruction nor
extinction. Then there remains only the alaya consciousness and half of the
subtle functions of the manas. These beings are among those at the Station of
Boundless Consciousness.
"Those who have already done away with emptiness and form eradicate the
conscious mind as well. In the extensive tranquillity tranquility of the ten directions
there is nowhere at all to go. These beings are among those at the Station of
Nothing Whatsoever.
"When the nature of their consciousness is unmoving, yet does not move, within extinction they
exhaustively investigate it, attempting to put an end to what is, within the endless. Thus they discern the end of the
nature. It is as if it existed were there and yet did not exist there, as if it were ended and
yet not ended. Such beings. They are among those at the Station of Neither Thought nor Non-Thought
NonThought.
"These beings who cultivate the path of sagehood from the heavens of
no return by delving delve exhaustively into emptiness without fathoming, but never fathom the
principle of emptiness, go from the heaven of no return down this road which is
a dead end to sagehood. They are among those known as dull Arhats who do not
turn their minds around. Just like those in the heaven of Non-Thought no thought and other
externalist the
heavens of externalists who exhaustively investigate become engrossed in emptiness without
knowing and do not want to turn around
come back, these beings are ignorant and lost in (the
heavens with) confused, prone to outflows, and ignorant. They
will accordingly enter the cycle of rebirth again. "Ananda, the beings, each and every
being in all these heavens are is ordinary beings receiving
the fruits of. They are still answerable for their
karmic rewards. Once retribution. When they have answered for their rewards are exhausted debts, they must once
again enter rebirth. The lords of these heavens,
however, how ever, are all Bodhisattvas
who roam in samadhi. They gradually progress in their practice and make transference
transferences to the way cultivated by all sages. "Ananda, these are the Four
Heavens of Emptiness, where the bodies and minds of the inhabitants are
extinguished. The nature of concentration emerges, and they are free of the
karmic retribution of form. This final group is called the Formless Realm.
"The beings in all of them have not understood the wonderfully
enlightened wonderful enlightenment of
the bright mind. Their accumulation of falseness brings into being false
existence in the Triple Realm Three Realms. Within this them they falsely follow along and become
submerged in the seven destinies. As pudgalas, they gather together with their
own species or kind.
"Furthermore, Ananda, there are four categories of asuras in the Triple Realm.
"Those in the path of ghosts who, by means of use their strength of
protecting to protect the Dharma and
who can ride their spiritual penetrations to enter into emptiness are asuras
born from eggs; they belong to the destiny of ghosts.
"Those who have fallen in virtue and have been dismissed from the heavens dwell
in places near the sun and moon. They are asuras born from wombs and belong to
the destiny of humans.
"There are asura kings who uphold the world with a penetrating power and
fearlessness. They are able to contend fight for position with the Brahma Lord, the God Shakra, and
the Four Heavenly Kings. These asuras come into being by transformation and
belong to the destiny of gods. "Ananda, there is another, baser category of
asuras. They are born in
the center have thoughts of the great seas and live submerged in underwater
caves. During the day they roam in emptiness; at night they return to their
watery realm. These asuras come into being because of moisture and belong to
the destiny of animals.
"Ananda, so it is that when the seven destinies of hell-dwellers helldwellers, hungry ghosts,
animals, people, spiritual immortals, gods, and asuras are investigated in
detail, they are all found to be murky and embroiled in conditioned existence.
Their births come from false thoughts. Their subsequent karma comes from false
thoughts. Within the wonderful perfection of the fundamental mind that is
without any doing, they are like strange flowers in space, for there is
basically nothing to be attached to; they are entirely vain and false, and they
have no source or beginning.
"Ananda, these living beings, who do not recognize the fundamental mind, all
undergo rebirth for limitless kalpas. They do not attain true purity, because
they keep getting involved in killing, stealing, and lust, or because they
counter them and are born according to their not killing, not stealing, and
lack of lust. If these three karmas are present in them, they are born among
the troops of ghosts. If they are free of these three karmas, they are born in
the destiny of gods. The incessant fluctuation between the presence and absence
of these karmas gives rise to the cycle of rebirth.
"For those who are able bring forth make the wonderful discovery of samadhi, neither the presence
nor the absence of these karmas exists in that magnificent, eternal stillness;
even their non-existence is done away with. Since the lack of killing,
stealing, and lust is non-existent, how could there be actual involvement in
deeds of killing, stealing, and lust?
"Ananda, those who do not cut off the three karmas each have their own private
share. Because each has a private share, private shares come to be accumulated,
making collective portions. They are. Their location is not without a
fixed source, for arbitrary, yet they arise from falseness
themselves are falsely produced. Since they arise are produced from falseness, they
are basically without a cause, and thus they cannot be traced precisely.
"You should warn cultivators that they must get rid of these three delusions if
they want to cultivate Bodhi. If they do not put an end to these three
delusions, then even the spiritual penetrations they may attain are merely a
worldly, conditioned function. If they do not extinguish these habits, they
will fall into the path of demons.
"Although they wish to cast out the false, they become doubly deceptive
instead. The Tathagata Thus Come One says that such beings are pitiful. You have created
this falseness yourself; it is not the fault of Bodhi. "An explanation such as
this is proper speech. Any other explanation is the speech of demon kings."
Chapter Eight."
At that time, the Tathagata was preparing to leave the Dharma-seat Dharma seat. From the
lion throne, he extended his hand out and placed it on a small table wrought of the
seven precious things. But then he turned his body, which was the color of purple-golden
purple golden mountains, and leaned back, saying to everyone in the assembly
and to Ananda Ananda: "Those of you with More to Learn, those Enlightened by
Conditions, and those who are Hearers have now turned your minds to pursue the
attainment of supreme
Bodhi; Bodhi the unsurpassed, wonderful enlightenment. I have
already taught you the true method of cultivation.
"You are still not aware of the subtle demonic events that can occur when you
cultivate
Shamatha-Vipashyana shamatha and vipashyana. If you cannot recognize a demonic state when
it appears, it is because the cleansing of your mind has not been proper. You
will then be engulfed by deviant views.
"You may be troubled by a demon from your own skandhas or a demon from the
heavens. Or you may be possessed by a ghost or spirit, or you may encounter a mountain
spirit (li mei)
li ghost or a mei ghost. If your mind is not clear, you will mistake a thief
for your own son.
"It is also possible to feel satisfied after a small accomplishment, like the
Unlearned Bhikshu who reached the Fourth Dhyana and claimed that he had
realized sagehood. When his celestial reward ended and the signs of decay
appeared, he slandered Arhatship as being subject to birth and death, and thus
he fell into the Avichi Hell.
"You should pay attention. I will now explain this for you in detail."
Ananda stood up and, with the others in the assembly who had More to Learn,
bowed joyfully. They quieted themselves in order to listen to the compassionate instructions
instruction. The Buddha told Ananda and the whole assembly, "You should know
that the twelve classes categories of living beings in this world of outflows are endowed with
a wonderfully bright, fundamental enlightenment--the enlightenment the enlightened, perfect
substance of the mind which is not different from that of the Buddhas of the
ten directions.
"Due to the fault of false thinking and confusion about the truth, infatuation
arises and makes your confusion all-pervasive all pervasive. Consequently, an emptiness arises
appears. Worlds come into being as that confusion is ceaselessly transformed.
Therefore, the lands that are not without outflows, as numerous as motes of
dust throughout the ten directions, are all created as a result of confusion,
dullness, and false thinking.
"You should know that the space created in your mind is like a wisp of cloud
that dots the vast sky. How much smaller must all the worlds within that space
be! "If even one person among you finds the truth and returns to the source,
then all the of space in the ten directions is obliterated. How could the worlds
within that space fail to be destroyed as well?
"When you cultivate dhyana and attain samadhi, your mind tallies with the minds
of the Bodhisattvas and the great Arhats of the ten directions who are free of
outflows, and you abide in a state of profound purity.
"All the kings of demons, the ghosts and spirits, and the ordinary gods see
their palaces collapse for no apparent reason. The earth quakes, and all the
creatures in the water, on the land, and in the air, without exception, are
frightened. Yet ordinary people who are sunk in dim confusion remain unaware of
these changes.
"All these beings have five kinds of spiritual powers; they still lack the
elimination of only freedom
from outflows, because they are still attached to worldly passions. How could
they allow you to destroy their palaces? That is why the ghosts, spirits,
celestial demons, sprites, and goblins come to disturb you when you are in
samadhi.
"Although these demons possess tremendous enmity, they are in the grip of their
worldly passions, while you are within wonderful enlightenment. They cannot
affect you any more than a blowing wind can affect light or a knife can cut
through water. You are like boiling water, while the demons are like solid ice
which, in the presence of heat, soon melts away. Since they rely exclusively on
spiritual powers, they are like mere guests. "They can succeed in their
destructiveness through your mind, which is the host of the five skandhas. If
the host becomes confused, the guests will be able to do as they please.
"When you are in dhyana, awakened, aware, and free of delusion, their demonic
deeds can do nothing to you. As the skandhas dissolve, you enter the light. All
those deviant hordes depend upon dark energy. Since light can destroy darkness,
they would be destroyed if they drew near you. How could they dare linger and
try to disrupt your dhyana-samadhi?
"If you were not clear and aware, but were confused by the skandhas, then you,
Ananda, would surely become one of the demons demons; you would turn into a demonic
being.
"Your encounter with Matangi's daughter was a minor incident. She cast a spell
on you to make you break the Buddha's moral precepts. Still, among the eighty
thousand modes of conduct, you violated only one precept. Because your mind was
pure, all was not lost. That. "This would be an attempt to completely destroy your
precious enlightenment. Had. Were it succeeded to succeed, you would have become like the family of
a senior government official who is suddenly exiled; his family wanders, bereft
and alone, with no one to pity or rescue them.
"Ananda, you should know that as a cultivator sits in the Bodhimanda, he is
doing away with all thoughts. When his thoughts come to an end, there will be
nothing on his mind. This state of pure clarity will stay the same whether in
movement or stillness, in remembrance or forgetfulness.
"When he dwells in this place and enters samadhi, he is like a person with
clear vision who finds himself in total darkness. Although his nature is
wonderfully pure, his mind is not yet illuminated. This is the region of the
form skandha.
"If his eyes become clear, he will then experience the ten directions as an
open expanse, and the darkness will be gone. This is the end of the form
skandha. He will then be able to transcend the turbidity of time kalpas.
Contemplating the cause of the form skandha, one sees that false thoughts of
solidity are its source.
"Ananda, at this point, as the person intently investigates that wondrous
brightness, the four elements will no longer function together, and soon the
body will be able to transcend obstructions. This state is called `the pure
brightness merging into the
environment' environment.' It is a temporary state in the course
of cultivation and does not indicate sagehood. If he does not think he has
become a sage, then this will be a good state. But if he considers himself a
sage, then he will be vulnerable to the demons' influence. "Further, Ananda, as
the person uses his mind to intently investigate that wondrous light, the light
will pervade his body. Suddenly he will be able extract intestinal worms from
his own body, yet his body will remain intact and unharmed. This state is
called `the pure light surging through one's physical body' body.' It is a temporary
state in the course of intense practice, and does not indicate sagehood. If he
does not think he has become a sage, then this will be a good state. But if he
considers himself a sage, then he will be vulnerable to the demons' influence.
"Further, as the person uses his mind to intently investigate inside and
outside, his physical and spiritual souls, intellect, will, essence, and spirit
will be able to interact with one another without affecting his body. They will
take turns as host and guests. Then he may suddenly hear the sounds of Dharma being
spoken in space, or perhaps he will hear esoteric truths being pronounced
simultaneously throughout the ten directions. This state is called `the essence
and souls alternately separating and uniting, and the planting of good
seeds' seeds.'
It is a temporary state and does not indicate sagehood. If he does not think he
has become a sage, then this will be a good state. But if he considers himself
a sage, then he will be vulnerable to the demons' influence.
"Further, when the person's mind becomes clear, unveiled, bright, and
penetrating, an internal light will shine forth and turn everything in the ten
directions into the color of Jambunada Jamburiver gold. All the various species of beings
will be transformed into Tathagatas. Suddenly he will see Vairochana Buddha
seated upon a platform of celestial light, surrounded by a thousand Buddhas,
who simultaneously appear upon lotus blossoms in a hundred million lands. This
state is called `the mind and soul being instilled with spiritual awareness' awareness.'
When he has investigated to the point of clarity, the light of his mind will
shine upon all worlds. This is a temporary state and does not indicate
sagehood. If he does not think he has become a sage, then this will be a good
state. But if he considers himself a sage, then he will be vulnerable to the
demons' influence.
"Further, as the person uses his mind to intently investigate that wondrous
light, he will contemplate without pause, restraining and subduing his mind so
that it does not go to extremes. Suddenly the space in the ten directions may
take on the colors of the seven precious things or the colors of a hundred
precious things, which simultaneously pervade everywhere without hindering one
another. The blues, yellows, reds, and whites will each be clearly apparent.
This state is called `trying too hard to subdue `excessively subduing the mind' mind.' It is a temporary state
and does not indicate sagehood. If he does not think he has become a sage, then
this will be a good state. But if he considers himself a sage, then he will be
vulnerable to the demons' influence. "Further, as the person uses his mind to
investigate with clear discernment until the pure light no longer scatters disperses, he
will suddenly be able to see various objects things appear in a dark room at night,
just as if it were daytime. Yet, while the things which objects that were already in the dark room do
not disappear. This state is called `refining the mind and purifying the vision
until one is able to see in the dark' dark.' It is a temporary state and does not
indicate sagehood. If he does not think he has become a sage, then this will be
a good state. But if he considers himself a sage, then he will be vulnerable to
the demons' influence.
"Further, when his mind completely merges with emptiness, his four limbs will
suddenly become like grass or wood, devoid of sensation even when burned by
fire or cut with a knife. The burning of fire will not make his limbs hot and
even when his flesh is cut, it will be like wood being whittled. This state is
called `the merging of external states and the blending of the four elements
into a uniform
substance' substance.' It is a temporary state and does not indicate
sagehood. If he does not think he has become a sage, then this will be a good
state. But if he considers himself a sage, then he will be vulnerable to the
demons' influence. "Further, when his mind accomplishes such purity that his
skill in purifying the mind has reached its ultimate, he will suddenly see the
earth, the mountains, and the rivers in the ten directions turn into
Buddhalands replete with the seven precious things, their light shining
everywhere. He will also see Buddhas, Tathagatas, as many as the sands of the
Ganges, filling all of space. He will also see pavilions and palaces that are
resplendent and beautiful. He will see the hells below and the celestial
palaces above, all without obstruction. This state is called `the gradual
transformation of concentrated thoughts of like fondness and dislike' loathing.' It does not
indicate sagehood. If he does not think he has become a sage, then this will be
a good state. But if he considers himself a sage, then he will be vulnerable to
the demons' influence.
"Further, as the person uses his mind to investigate what is profound and far
away, he will suddenly be able to see distant places in the middle of the
night. He will see city markets and community wells, streets and alleys, and
relatives and friends, and he may hear their conversations. This state is
called `having been suppressed to the utmost, the mind flies out and sees much
that had been blocked from
view' view.' It does not indicate sagehood. If he does not
think he has become a sage, then this will be a good state. But if he considers
himself a sage, then he will be vulnerable to the demons' influence.
"Further, as the person uses his mind to investigate to the utmost point, he
may see a Good and Wise Advisor whose body undergoes changes. Within a brief
interval, various transformations will occur which cannot be explained. This
state is called `having an improper mind which is possessed by a mountain sprite lighost, a
mei-ghost, or a celestial demon, and without reason speaking Dharma that
fathoms wondrous truths' truths.' It does not indicate sagehood. If he does not think
he has become a sage, then the demonic activities formations will subside. But if he
considers himself a sage, then he will be vulnerable to the demons' influence.
"Ananda, all, these ten of those states may occur in Dhyana as one's mental effort interacts
with the form skandha.
"Dull and confused living beings do not evaluate themselves. Encountering such
situations, in their confusion they fail to recognize them and say that they
have become sages, thereby uttering a great lie. They will fall into the
Relentless Hells.
"In the Dharma Ending Dharma-ending Age, after the Tathagata's Tathagata enters Nirvana, all of you
should rely on and proclaim this teaching. Do not let the demons of the heavens
have their way. Offer protection so all can realize the unsurpassed Way.
"Ananda, when the good person who is cultivating samadhi and shamatha has put
an end to the form skandha, he can see the mind of all Buddhas as if seeing an
image reflected in a bright clear mirror.
"He seems to have obtained something, but he cannot use it. In this he
resembles a paralyzed person. His hands and feet are intact, his seeing and
hearing are not distorted, and yet his mind has come under a deviant influence,
so that he is unable to move. This is the region of the feeling skandha.
"Once the problem of paralysis subsides, his mind can then leave his body and
look back upon his face. It can go or stay as it pleases without further
hindrance. This is the end of the feeling skandha. This person can then
transcend the turbidity of views. Contemplating the cause of the feeling
skandha, one sees that false thoughts of illusory clarity are its source.
"Ananda, in this situation the good person experiences a brilliant light. A feeling arises in his mind. As a
result of the excessive internal pressure. At this point in his mind, he is suddenly feels
overwhelmed with such boundless sadness that he looks upon even mosquitoes and
gadflies as newborn children. He is
overwhelmed filled with pity and unconsciously bursts
into tears without knowing it.
"This is called `trying too hard to suppress `overexertion in suppressing the mind in the course of
cultivation'
cultivation.' If he understands, then there is no error. This experience does
not indicate sagehood sage-hood. If he realizes that and remains unconfused, then after
a time it will disappear.
"But if he considers himself a sage, then a demon of sadness will enter his
mind. Then, as soon as he sees someone, he will feel sad and cry
uncontrollably. Lacking proper samadhi, he will certainly fall.
"Further, Ananda, in this state of samadhi, the good person sees the
disintegration of the form skandha and understands the feeling skandha. At that
time he has a sublime vision and is overwhelmed with gratitude. In this
situation, he suddenly evinces tremendous courage. His mind is bold and keen.
He resolves to equal all Buddhas and says he can transcend three asamkhyeyas of
eons in a single thought.
"This is called `being too anxious to excel in cultivation' cultivation.' If he understands,
then there is no error. This experience does not indicate sagehood.
"If he realizes that and remains unconfused, then after a time it will
disappear. But if he considers himself a sage, then a demon of insanity will
enter his mind. As soon as he sees someone, he will boast about himself. He
will become extraordinarily haughty, to the point that he recognizes no Buddha
above him and no people below him. Lacking proper samadhi, he will certainly
fall.
"Further, in this state of samadhi the good person sees the disintegration of
the form skandha and understands the feeling skandha. With no new realization
immediately ahead of him, and having lost his former status as well, his power
of wisdom weakens, and he enters an impasse in which he sees nothing to
anticipate. Suddenly a feeling of tremendous monotony and thirst arises in his
mind. At all times he is fixated in memories that do not disperse. He mistakes
this for a sign of diligence and vigor.
"This is called `cultivating the mind but losing oneself due to a lack of wisdom'
wisdom.' If he understands, then there is no error. This experience does not
indicate sagehood.
"But if he considers himself a sage, then a demon of memory will enter his
mind. Day and night it will hold his mind suspended in one place. Lacking
proper samadhi, he will certainly fall.
"Further, in this state of samadhi, the good person sees the disintegration of
the form skandha and understands the feeling skandha. His wisdom becomes
stronger than his samadhi, and he mistakenly becomes impetuous. Cherishing the
supremacy of his nature, he imagines that he is a Nishyanda (Buddha) and rests
content with his minor achievement.
"This is called `applying the mind, but straying away from constant examination
and becoming preoccupied with ideas and
opinions' opinions.' If he understands, then
there is no error. This experience does not indicate sagehood.
"But if he considers himself a sage, then a lowly demon that is easily
satisfied will enter his mind. As soon as he sees someone, he will announce, "I, `I
have realized the unsurpassed absolute truth.' Lacking proper samadhi, he will
certainly fall.
"Further, in this state of samadhi the good person sees the disintegration of
the form skandha and understands the feeling skandha. He has not yet obtained
any results, and his prior state of mind has already disappeared. Surveying the
two extremes, he feels that he is in great danger. Suddenly he becomes greatly
distraught, as if he were seated on the Iron Bed, or as if he has taken poison.
He has no wish to go on living, and he is always asking people to take his life
so he can be released sooner.
"This is called `cultivating, but losing expedients' not understanding expedients.' If he
understands, then there is no error. This experience does not indicate
sagehood.
"But if he considers himself a sage, then a demon of chronic depression will
enter his mind. He may take up knives and swords and cut his own flesh, happily
giving up his life. Or else, driven by constant anxiety, he may flee into the
wilderness and be unwilling to see people. Lacking proper samadhi, he will
certainly fall.
"Further, in this state of samadhi, the good person sees the disintegration of
the form skandha and understands the feeling skandha. As he dwells in this
purity, his mind is tranquil and at ease. Suddenly a feeling of boundless joy
wells up in him. There is such bliss in his mind that he cannot contain it.
"This is called, `experiencing lightness and ease, but lacking the wisdom to
control
it' it.' If he understands, then there is no error. This experience does
not indicate sagehood.
"But if he considers himself a sage, then a demon that likes happiness will
enter his mind. As soon as he sees someone, he will laugh. He will sing and
dance in the streets. He will say that he has already attained unobstructed
liberation. Lacking proper samadhi, he will certainly fall.
"Further, in this state of samadhi, the good person sees the disintegration of
the form skandha and understands the feeling skandha. He says he is already
satisfied. Suddenly, a feeling of unreasonable, intense self-satisfaction may
arise in him. It may include pride, outrageous pride, haughty pride,
overweening pride, and pride based on inferiority, all of which occur at once.
In his mind, he even looks down on the Tathagatas of the ten directions, how
much the more so on the lesser positions of Hearers and Those Enlightened by
Conditions. "This is called `viewing oneself as supreme, but lacking the wisdom
to save oneself' oneself.' If he understands, then there is no error. This experience
does not indicate sagehood. "But if he considers himself a sage, then a demon
of intense arrogance will enter his mind. He will not bow to stupas or in
temples. He will destroy Sutras and images. He will say to the Danapatis, "These,
`These are gold, bronze, clay, or wood. The Sutras are just leaves or cloth.
The flesh body is what is real and eternal, but you don't revere it; instead
you venerate clay and wood. That is truly totally absurd.' Those who have deep faith
in him will follow him to destroy and bury the images in the ground or bury them. He will mislead
living beings so that they fall into the Relentless Hells. Lacking proper
samadhi, he will certainly fall.
"Further, in this state of samadhi, the good person sees the disintegration of
the form skandha and understands the feeling skandha. In his refined
understanding, he awakens completely to subtle principles. Everything is in
accord with his wishes. He may suddenly experience limitless lightness and ease
in his mind. He may say that he has become a sage and attained great
self-mastery. Giving the name and instructions to awaken.
"This is called `attaining lightness and clarity due to wisdom' wisdom.' If he
understands, then there is no error. This experience does not indicate
sagehood.
"But if he considers himself a sage, then a demon that likes lightness and
clarity will enter his mind. Claiming that he is already satisfied, he will not
strive to make further progress. For the most part, such cultivators will
become like the Unlearned Bhikshu. He will mislead living beings so that they
will fall into the Avichi Hell. Lacking proper samadhi, he will certainly fall.
"Further in this state of samadhi, the good person sees the disintegration of
the form skandha and understands the feeling skandha. In that clear awakening,
he experiences a false an illusory clarity. Within that, suddenly he may veer towards
the view of eternal extinction, deny cause and effect, and take everything as
empty. The thought of emptiness so predominates that he comes to believe that
there is eternal extinction after death. This. Giving its name and instructions to
awaken.
"[This is called `the mental state of samadhi dissolving so that one loses
sight of what is right' right.'] If he understands, then there is no error. This
experience does not indicate sagehood.
"But if he considers himself a sage, then a demon of emptiness will enter his
mind. He will slander the holding of precepts, calling it a "Small `Small Vehicle
Dharma.' He will say, "Since, `Since Bodhisattvas have awakened to emptiness, what is
there to hold or
violate? violate?' This person, in the presence of his faithful
danapatis, will often drink wine, eat meat, and engage in wanton lust. The
power of the demon will keep his followers from doubting or denouncing him.
After the ghost has possessed him for a long time, he may consume excrement and
urine, or meat and wine, claiming that all such things are empty. He will break
the Buddha's moral precepts and mislead people into committing offenses.
Lacking proper samadhi, he will certainly fall.
"Further, in this state of samadhi, the good person sees the disintegration of
the form skandha and understands the feeling skandha. He savors the state of false
illusory clarity, and it deeply enters his mind and bones. Boundless love may
suddenly well forth from his mind. When that love becomes extreme, he goes
insane with greed and lust.
"This is called `when an agreeable state of samadhi enters one's mind, lacking
the wisdom to control oneself and mistakenly engaging in lustful behavior' behavior.' If
he understands, then there is no error. This experience does not indicate
sagehood.
"But if he considers himself a sage, then a demon of desire will enter his
mind. He will become an outspoken advocate of lust, calling it the Way to
Bodhi. He will teach his lay followers to indiscriminately engage in acts of
lust, calling those who commit acts of lust his Dharma heirs. The power of
spirits and ghosts in the Ending Age will enable him to attract a following of
ordinary, naive people numbering one hundred, two hundred, five or six hundred,
or as many as one thousand or ten thousand. When the demon becomes bored, it
will leave the person's body. Once the person's charisma is gone, he will run
afoul of the law. He will mislead living beings, so that they fall into the
Relentless Hells. Lacking proper samadhi, he will certainly fall. "Ananda, all
ten of these states may occur in dhyana as one's mental effort interacts with
the feeling skandha.
"Dull and confused living beings do not evaluate themselves. Encountering such
situations, in their confusion they fail to recognize them and say that they
have become sages, thereby uttering a great lie. They will fall into the
Relentless Hells.
"In the Dharma-ending Age, after my Nirvana, all of you should pass on the
Tathagata's teachings, so that all living beings can awaken to their meaning.
Do not let the demons of the heavens have their way. Offer protection so that
all can realize the unsurpassed Way.
"Ananda, when the good person who is cultivating samadhi has put an end to the
feeling skandha, although he has not achieved the
elimination of freedom from outflows, his mind
can leave his body the way a bird escapes from a cage. From within his ordinary
body, he already has the potential for ascending through the Bodhisattvas'
sixty levels of sagehood. He attains the `body produced by intent' and can roam
freely without obstruction. Suppose, for instance, someone.
"This is like someone talking in his sleep. Although he does not know he is
doing it, his words are clear, and his voice and inflection are all in order,
so those who are awake can understand what he is saying. This is the region of
the thinking skandha.
"If he puts an end to his stirring thoughts and rids himself of superfluous
thinking, it is as if he has purged defilement from the enlightened,
understanding mind. Then one he is perfectly clear about the births and deaths of
all categories of beings from beginning to end. This is the end of the thinking
skandha. One. He can then transcend the turbidity of afflictions. Contemplating the
cause of the thinking skandha, one sees that interconnected false thoughts are
its source.
"Ananda, in the unhindered clarity and wonder that ensues after the feeling
skandha is gone,*, this good person is untroubled by any deviant mental state and
experiences perfect, bright concentration. Within samadhi, his mind craves its
perfect brightness, so he sharpens his concentrated thought as he greedily
seeks for cleverness and skill.
"At that time a demon from the heavens seizes the opportunity it has been
waiting for. Its spirit possesses another person and uses him as a mouthpiece
to expound the Sutras and the Dharma. "This person, unaware that he is
possessed by a demon, claims he has reached unsurpassed Nirvana. When he comes
to see that good person who seeks cleverness and skill, he arranges a seat and
speaks the Dharma. In an instant, he may appear to be a Bhikshu, enabling that
person to see him as such, or he may appear as Shakra, as a woman, or as a
Bhikshuni; or his body may emit light as he sleeps in a dark room.
"The good person is beguiled and fooled into thinking that the other is a
Bodhisattva. He believes the other's teachings and his mind is swayed. He
breaks the Buddha's moral precepts and covertly indulges his greedy desires.
"The other person is fond of speaking about calamities, auspicious events, and
unusual changes. He may say that a Tathagata has appeared in the world at a
certain place. He may speak of catastrophic fires or wars, thus frightening
people into squandering their family wealth without reason.
"This is a strange ghost that in its old age has become a demon. It disturbs
and confuses the good person. But when it tires of doing so, it will leave the
other person's body. Then both the disciples and the teacher will get in
trouble with the law.
"You should be aware of this in advance and not get caught up in the cycle of
transmigration. If you are confused and do not understand, you will fall into
the Relentless Hells.
"Further, Ananda, in the unhindered clarity and wonder that ensues after the
feeling skandha is gone, this good person is untroubled by any deviant mental
state and experiences perfect, bright concentration. Within samadhi, his mind
craves to roam about, so he lets his subtle thoughts fly out as he greedily
seeks for adventure. "At that time a demon from the heavens seizes the
opportunity it has been waiting for. Its spirit possesses another person and
uses him as a mouthpiece to expound the Sutras and the Dharma.
"This person, unaware that he is possessed by a demon, claims he has reached
unsurpassed Nirvana. When he comes to see that good person who seeks to roam,
he arranges a seat and speaks the Dharma. His own body does not change its
appearance, but those listening to the Dharma suddenly see themselves sitting
on jeweled lotuses and their entire bodies transformed into clusters of
purple-golden light. Each person in the audience experiences that state and
feels he has obtained something unprecedented.
"The good person is beguiled and fooled into thinking the other is a
Bodhisattva. Lust and laxity corrupt his mind. He breaks the Buddha's moral
precepts and covertly indulges his greedy desires.
"The other person is fond of saying that Buddhas are appearing in the world. He
claims that in a certain place a certain person is actually a transformation
body of a certain Buddha. Or he says that a certain person is such-and-such such and such a
Bodhisattva who has come to teach humankind. People who witness this are filled
with admiration. Their
deviant wrong views multiply, and their Wisdom of Modes is
destroyed.
"This is a drought ghost that in its old age has become a demon. It disturbs
and confuses the good person. But when it tires of doing so, it will leave the
other person's body. Then both the disciples and the teacher will get in
trouble with the law. "You should be aware of this in advance and not get
caught up in the cycle of transmigration. If you are confused and do not
understand, you will fall into the Relentless Hells.
"Further, in the unhindered clarity and wonder that ensues after the feeling
skandha is gone, this good person is untroubled by any deviant mental state and
experiences perfect, bright concentration. Within samadhi, his mind craves
spiritual oneness, so he clarifies his concentrated thought as he greedily
seeks for union.
"At that time a demon from the heavens seizes the opportunity it has been
waiting for. Its spirit possesses another person and uses him as a mouthpiece
to expound the Sutras and the Dharma.
"This person, unaware that he is actually possessed by a demon, claims he has
reached unsurpassed Nirvana. When he comes to see that good person who seeks
union, he arranges a seat and speaks the Dharma. Neither his own body nor the
bodies of those listening to the Dharma go through any external
transformations. But he makes the minds of the listeners become `enlightened'
before they listen to the Dharma, so they experience changes in every thought.
They may have the knowledge of past lives or the knowledge of others' thoughts.
They may see the hells or know all the good and evil events in the human realm.
They may speak verses or spontaneously recite Sutras. Each person is elated and
feels he has obtained something unprecedented.
"The good person is beguiled and fooled into thinking the other is a
Bodhisattva. His thoughts become entangled in love. He breaks the Buddha's
moral precepts and covertly indulges his greedy desires.
"He is fond of saying that there are greater Buddhas and lesser Buddhas,
earlier Buddhas and later Buddhas; that among them are true Buddhas and false
Buddhas, male Buddhas and female Buddhas; and that the same is true of
Bodhisattvas. When people witness this, their initial resolve is washed away,
and they easily get carried away with their wrong understanding.
"This is a mei-ghost that in its old age has become a demon. It disturbs and
confuses the good person. But when it tires of doing so, it will leave the
other person's body. Then both the disciples and the teacher will get in
trouble with the law.
"You should be aware of this in advance and not get caught up in the cycle of
transmigration. If you are confused and do not understand, you will fall into
the Relentless Hells.
"Further, in the unhindered clarity and wonder that ensues after the feeling
skandha is gone, this good person is untroubled by any deviant mental state and
experiences perfect, bright concentration. Within samadhi, his mind craves to
know the origins of things, so he exhaustively investigates the nature of
physical things and their changes from beginning to end. He intensifies the
keenness of his thoughts as he greedily seeks to analyze things.
"At that time a demon from the heavens seizes the opportunity it has been
waiting for. Its spirit possesses another person and uses him as a mouthpiece
to expound the Sutras and the Dharma.
"This person, unaware that he is possessed by a demon, claims he has reached
unsurpassed Nirvana. When he comes to see that good person who seeks to know
the source origins of things, he arranges a seat and speaks the Dharma. His body has
an awesome spiritual quality which subdues the seeker. He makes the minds of
those gathered beside his seat spontaneously compliant, even before they have
heard the Dharma. He says to all those people that the Buddha's Nirvana, Bodhi,
and Dharma-body are there before them in the form of his own physical body. He
says, "The, `The successive begetting of fathers and sons from generation to
generation is itself the Dharma-body, which is permanent and never-ending. What
you see right now are those very Buddhalands. There are no other pure dwellings
or golden features.'
"Those people believe and accept his words, forgetting their initial resolve.
They offer up their lives, feeling they have obtained something unprecedented.
They are all beguiled and confused into thinking he is a Bodhisattva. As they
pursue his ideas, they break the Buddha's moral precepts and covertly indulge
their greedy desires.
"He is fond of saying that the eyes, ears, nose, and tongue are the Pure Land,
and that the male and female organs are the true place of Bodhi and Nirvana.
Ignorant people believe these filthy words.
"This is a poisonous ghost or an evil nightmare paralysis ghost that in its old age has
become a demon. It disturbs and confuses the good person. But when it tires of
doing so, it will leave the other person's body. Then both the disciples and
the teacher will get in trouble with the law. "You should be aware of this in
advance and not get caught up in the cycle of transmigration. If you are
confused and do not understand, you will fall into the Relentless Hells.
"Further, in the unhindered clarity and wonder that ensues after the feeling
skandha is gone, this good person is untroubled by any deviant mental state and
experiences perfect, bright concentration. Within samadhi, his mind craves
revelations from afar, so he pours all his energy into this intense
investigation as he greedily seeks for imperceptible spiritual responses.
"At that time a demon from the heavens seizes the opportunity it has been
waiting for. Its spirit possesses another person and uses him as a mouthpiece
to expound the Sutras and the Dharma.
"This person, completely unaware that he is possessed by a demon, claims he has
reached unsurpassed Nirvana. When he comes to see that good person who seeks
revelations, he arranges a seat and speaks the Dharma. He briefly appears to
his listeners in a body that looks a hundred or a thousand years old. They
experience a defiling love for him and cannot bear to part with him. They
personally act as his servants, tirelessly making the Four Kinds of Offerings
to him. Each member of the assembly believes that this person is his former
teacher, his original Good and Wise Advisor. They give rise to love for his
Dharma and stick to him as if glued, feeling they have obtained something
unprecedented.
"The good person is beguiled and fooled into thinking the other is a
Bodhisattva. Attracted to the other's thinking, he destroys breaks the Buddha's moral
precepts and covertly indulges his greedy desires.
"He is fond of saying, "In, `In a past life, in a certain incarnation, I rescued a
certain person who was then my wife (or my mistress, or my brother). Now I have
come to rescue you again. We will stay together and go to another world to make
offerings to a certain Buddha.' Or he may say, "There, `There is a Heaven of Great
Brilliance where a Buddha now dwells. It is the resting place of all
Tathagatas.' Ignorant people believe his ravings and lose their original
resolve.
"This is a pestilence ghost that in its old age has become a demon. It disturbs
and confuses the good person. But when it tires of doing so, it will leave the
other person's body. Then both the disciples and the teacher will get in
trouble with the law.
"You should be aware of this in advance and not get caught up in the cycle of
transmigration. If you are confused and do not understand, you will fall into
the Relentless Hells.
"Further, in the unhindered clarity and wonder that ensues after the feeling
skandha is gone, this good person is untroubled by any deviant mental state and
experiences perfect, bright concentration. Within samadhi, his mind craves deep
absorption, so he restrains himself with energetic diligence and likes to dwell
in secluded places as he greedily seeks for peace and quite quiet.
"At that time a demon from the heavens seizes the opportunity it has been
waiting for. Its spirit possesses another person and uses him as a mouthpiece
to expound the Sutras and the Dharma.
"This person, unaware that he is possessed by a demon, claims he has reached
unsurpassed Nirvana. When he comes to see that good person who seeks knowledge seclusion,
he arranges a seat and speaks the Dharma. He causes all of his listeners to
think they know their karma from the past. Or he may say to someone there, "You, `You
haven't died yet, but you have already become an animal.' Then he instructs
another person to step on the first person's `tail' and suddenly the first
person cannot stand up. At that point, all in the assembly pour out their
hearts in respect and admiration for him. If someone has a thought, the demon
detects it immediately. He establishes intense ascetic practices that exceed
the Buddha's moral precepts. He slanders Bhikshus, scolds his assembly of
disciples, and exposes people's private affairs without fear of ridicule or
rejection. He is fond of foretelling calamities and auspicious events, and when
they come to pass, he is not wrong in the slightest.
"This is a ghost with great powers that in its old age has become a demon. It
disturbs and confuses the good person. But when it tires of doing so, it will
leave the other person's body. Then both the disciples and the teacher will get
in trouble with the law. You should be aware of this in advance and not get
caught up in the cycle of transmigration. If you are confused and do not
understand, you will fall into the Relentless Hells.
"Further, in the unhindered clarity and wonder that ensues after the feeling
skandha is gone, this good person is untroubled by any deviant mental state and
experiences perfect, bright concentration. Within samadhi, his mind craves more
knowledge and understanding, so he diligently toils at examining and probing as
he greedily seeks to know past lives.
"At that time a demon from the heavens seizes the opportunity it has been
waiting for. Its spirit possesses another person and uses him as a mouthpiece
to expound the Sutras and the Dharma. This person, unaware that he is possessed
by a demon, claims he has reached unsurpassed Nirvana. When he comes to see
that good person who seeks seclusion knowledge, he arranges a seat and speaks the Dharma.
"There in the Dharma Assembly, inexplicably, that person may obtain an enormous
precious pearl. The demon may sometimes change into an animal that holds the
pearl in its mouth or other jewels, bamboo tablets, tallies, talismans, letters, and other
unusual things in its mouth. The demon first gives them the objects to the person
and afterwards possesses him. Or he may fool his audience by burying the valuables
objects underground and then saying that a "moonlight pearl `moonlight pearl' is illuminating
the place. Thereupon the audience feels they have obtained something unique. He
may eat only medicinal herbs and not partake of prepared food. Or he may eat
only one sesame seed and one grain of wheat a day and still look robust. That
is because he is sustained by the power of the demon. He slanders Bhikshus and
scolds his assembly of disciples without fear of ridicule or rejection.
"He is fond of talking about treasure troves in other locations, or of remote
and hidden places where sages and worthies of the ten directions dwell. Those
who follow him often see strange and unusual people.
"This is a ghost or spirit of the mountain forests, earth, cities, rivers, and
mountains that in its old age has become a demon. The person it possesses may
advocate promiscuity and violate the Buddha's precepts. He may covertly indulge
in the five desires with his followers. Or he may appear to be vigorous, eating
only wild plants. His behavior is erratic, and he disturbs and confuses the
good person. But when the demon tires, it will leave the other person's body.
Then both the disciples and the teacher will get in trouble with the law.
"You should be aware of this in advance and not get caught up in the cycle of
transmigration. If you are confused and do not understand, you will fall into
the Relentless Hells.
"Further, in the unhindered clarity and wonder that ensues after the feeling
skandha is gone, this good person is untroubled by any deviant mental state and
experiences perfect, bright concentration. Within samadhi, his mind craves
spiritual powers and all manner of transformations, so he investigates the
source of transformations as he greedily seeks for spiritual powers.
"At that time a demon from the heavens seizes the opportunity it has been
waiting for. Its spirit possesses another person and uses him as a mouthpiece
to expound the Sutras and the Dharma.
"This person, truly unaware that he is possessed by a demon, also claims he has
reached unsurpassed Nirvana. When he comes to see that good person who seeks
spiritual powers, he arranges a seat and speaks the Dharma. The possessed
person may hold fire in his hands and, grasping a portion of it, put a flame on
the head of each listener in the Fourfold Assembly. The flames on top of their
heads are several feet high, yet they are not hot and no one is burned. Or he
may walk on water as if on dry land land; or he may sit motionless in the air air; or he
may enter into a bottle or stay in a bag bag; or he may pass through window panes
and walls without obstruction. Only when attacked by weapons does he feel ill
at ease. He declares himself to be a Buddha and, wearing the clothing of a lay
person, he, receives bows from Bhikshus. He slanders dhyana meditation and the
moral regulations. He scolds his disciples and exposes people's private affairs
without fear of ridicule or rejection. "He often talks about spiritual powers
and self-mastery, and. He may cause people to see visions of Buddhalands, but they
are unreal and arise merely from the ghost's power to delude people. He praises
the indulgence of lust and does not condemn lewd conduct. He uses indecent
means to transmit his Dharma.
"This is a powerful nature spirit: a mountain sprite, a sea sprite, a wind
sprite, a river sprite, an earth sprite, or a
grass-and-tree grassand-tree sprite that has
evolved over long ages. It may be a dragon-goblin; or a rishi who has been
reborn as a goblin; or again a rishi who, having reached the end of his
appointed time, should have died, but whose body does not decay and is
possessed by another a goblin. In its old age it has become a demon. It disturbs and
confuses the good person. But when it tires of doing so, it will leave the
other person's body. Then both the disciples and the teacher will get in
trouble with the law.
"You should be aware of this in advance and not get caught up in the cycle of
transmigration. If you are confused and do not understand, you will fall into
the Relentless Hells.
"Further, in the unhindered clarity and wonder that ensues after the feeling
skandha is gone, this good person is untroubled by any deviant mental state and
experiences perfect, bright concentration. Within samadhi, his mind craves to
enter cessation, so he investigates the nature of transformations as he
greedily seeks for profound emptiness.
"At that time a demon from the heavens seizes the opportunity it has been
waiting for. Its spirit possesses another person and uses him as a mouthpiece
to expound the Sutras and the Dharma.
"This person, unaware that he is possessed by a demon, claims he has reached
unsurpassed Nirvana. When he comes to see that good person who seeks emptiness,
he arranges a seat and speaks the Dharma. In the midst of the great assembly,
his physical form suddenly disappears, and no one in the assembly can see him.
Then out of nowhere, he abruptly reappears. He can appear and disappear at
will, or he can make his body transparent like crystal. From his hands and feet
he releases the fragrance of sandalwood, or his excrement and urine may be
sweet as thick rock candy. He slanders the precepts and is contemptuous of
those who have left the home-life home life. "He often says that there is no cause and no
effect, that once we die, we are gone forever, that there is no afterlife, and
that there are no ordinary people and no sages. Although he has obtained a
state of empty stillness, he covertly indulges his greedy desires. Those who
give in to his lust also adopt his views of emptiness and deny cause and
effect.
"This is an essence that was created during an eclipse of the sun or moon.
Having fallen on gold, jade, a rare fungus, a unicorn, a phoenix, a tortoise,
or a crane, the essence endowed it with life, so that it did not die for
thousands or tens of thousands of years and eventually became a spirit. It was
then born into this land and in its old age has become a demon. It disturbs and
confuses the good person. But when it tires of doing so, it will leave the
other person's body. Then both the disciples and the teacher will get in
trouble with the law.
"You should be aware of this in advance and not get caught up in the cycle of
transmigration. If you are confused and do not understand, you will fall into
the Relentless Hells.
"Further, in the unhindered clarity and wonder that ensues after the feeling
skandha is gone, this good person is untroubled by any deviant mental state and
experiences perfect, bright concentration. Within samadhi, his mind craves long
life, so he toils at investigating its subtleties as he greedily seeks for
immortality. He wishes to cast aside the birth and death of the body, and
suddenly he hopes to end the birth and death of thoughts as well, so that he
can abide forever in a subtle form.
"At that time a demon from the heavens seizes the opportunity it has been
waiting for. Its spirit possesses another person and uses him as a mouthpiece
to expound the Sutras and the Dharma. "This person, unaware that he is
possessed by a demon, claims he has reached unsurpassed Nirvana. When he comes
to see that good person who seeks long life, he arranges a seat and speaks the
Dharma. He is fond of saying that he can go places and come back without
hindrance, perhaps traveling ten thousand miles and returning in the twinkling
of an eye. He can also bring things back from wherever he goes. Or he may tell
someone to walk from one end of the room to the other, a distance of just a few
paces. Then even if the person walked fast for years, he could not reach the
wall. Therefore people believe in the possessed person and mistake him for a
Buddha.
"He often says,
"All the living, `All beings in the ten directions are my children. I gave birth
to all Buddhas. I created the world. I am the original Buddha. I created this
world naturally, not due to cultivation.'
"This may be a Chamunda sent from the retinue of the demon in the Heaven of
Sovereignty, or a youthful pishacha from the Heaven of the Four Kings that has
not yet brought forth the resolve. It takes advantage of the person's luminous
clarity and devours his essence and energy. Or perhaps without having to rely
on a teacher, the cultivator personally sees a being that tells him, "I, `I am a
Vajra Spirit who has come to give you long life.' Or the being transforms
itself into a beautiful woman and engages him in frenzied lust, so that within
a year his vitality is exhausted. He talks to himself; and to anyone listening
he sounds like a goblin. The people around him do not realize what is
happening. In most cases such a person will get in trouble with the law. But
before he is punished, he will die from depletion. The demon disturbs and
confuses the person to the point of death.
"You should be aware of this in advance and not get caught up in the cycle of
transmigration. If you are confused and do not understand, you will fall into
the Relentless Hells.
"Ananda, you should know that in the Dharma-ending Age, these ten kinds of
demons may leave the home-life to cultivate the Way within my Dharma. They may
possess other people, or they may manifest themselves in various forms. All of
them will claim that they have already accomplished Proper and Pervasive
Knowledge and Awareness.
"They praise lust and break the Buddha's moral precepts. The evil demonic
teachers and their demonic disciples that I just discussed transmit their
teaching through licentious activity. Such deviant spirits take over
cultivators' minds, and after as few as nine lives or as many as a hundred
generations, they turn true practitioners entirely into followers of demons.
"When their lives are over, they are bound to end up as one of the demonic
hordes. They will lose their proper and pervasive knowledge and fall into the
Relentless Hells.
"You need not enter Nirvana yet. Although you are completing your attainment to
the level beyond study, hold nonetheless to your vows to enter the
Dharma-ending Age. Bring forth great compassion to rescue and take across
living beings who have proper minds and deep faith. Do not let them become
possessed by demons. Help them instead to attain proper knowledge and views. I
have already rescued you from birth and death. By venerating the Buddha's
words, you will be repaying the Buddha's kindness. "Ananda, all ten of these
states may occur in dhyana as one's mental effort interacts with the thinking
skandha.
"Dull and confused living beings do not evaluate themselves. Encountering such
situations, in their confusion they fail to recognize them and say that they
have become sages, thereby uttering a great lie. They will fall into the
Relentless Hells.
"In the Dharma-ending Age, after my Nirvana, all of you should pass on the
Tathagata's teachings, so that all living beings can awaken to their meaning.
Do not let the demons of the heavens have their way. Offer protection so that
all can realize the unsurpassed Way.
"Ananda, when the good person who is cultivating samadhi has put an end to the
thinking skandha, he is ordinarily free of dreaming and idle thinking, so he
stays the same whether in wakefulness or in sleep. His mind is aware, clear,
empty, and still, like a cloudless sky, devoid of any coarse sense-impressions senseimpressions.
He contemplates everything in the world--all world the mountains, the rivers, and the vast
land--as
earth as reflections in a bright mirror, appearing without attachment and vanishing
without any trace; they are simply received and reflected. He does away with
all his old habits, and only the essential truth remains.
"From this point on, as the origin of production and destruction is exposed, he
will completely see all the twelve categories of living beings in the ten
directions. Although he has not fathomed the source of their individual lives,
he will see that they share a common basis of life, which appears as a
mirage--shimmering mirage
shimmering and fluctuating and fluctuating--and is the ultimate, pivotal point of the illusory
sense faculties and sense objects. This is the region of the formations
skandha.
"Once the basic nature of this shimmering fluctuation returns to its original
clarity, his habits will cease, like waves subsiding to become clear, calm
water. This is the end of the formations skandha. This person will then be able
to transcend the turbidity of living beings. Contemplating the cause of the
formations skandha, one sees that subtle and hidden false thoughts are its
source.
"Ananda, you should know that when such a the good person has obtained proper
knowledge in his practice of shamatha, his mind is unmoving, clear, and proper,
and it cannot be disturbed by the ten kinds of demons from the heavens. He is
now able to intently and thoroughly investigate the origin of all categories of
beings. As the origin of each category becomes apparent, he can contemplate the
source of the subtle, fleeting, and pervasive fluctuation. But if he begins to
speculate on that pervasive source, he could fall into error with two theories postulating
of the absence of cause.
"(1).
"First perhaps this person sees no cause for the origin of life. Why? Since he
has completely destroyed the mechanism of production, he can, by means of the
eight hundred merits of the eye organ, see all
living beings in the swirling flow of
karma during eighty thousand eons, dying in one place and being reborn in
another as they undergo transmigration. But he cannot see beyond eighty
thousand eons.
"Therefore, he concludes that for the last eighty thousand eons living beings
in the ten directions of this and other worlds have come into being without any
cause.
"Because of this speculation, he will lose proper and pervasive knowledge, fall
into externalism, and become confused about the Bodhi nature.
"(2).
"Second, perhaps this person sees no cause for the end of life. And why? Since
he perceives the origin of life, he believes that people are always born as
people and birds are always born as birds; that crows have always been black
and swans have always been white; that humans and gods have always stood
upright and animals have always walked on four legs; that whiteness does not
come from being washed and blackness does not come from being dyed; and that
there have never been nor will there be any changes for eighty thousand eons.
"He says:
"As says, `As I now examine to the end of this life, I find the same holds
true. In fact, I have never seen Bodhi, so how can there be such a thing as the
attainment of Bodhi? You should now realize that there is no cause for the
existence of any phenomena.'
"Because of this speculation, he will lose proper and pervasive knowledge, fall
into externalism, and become confused about the Bodhi nature.
"This is the first externalist external teaching, in, which one postulates the absence of cause.
"Ananda, in his practice of samadhi, such a, the good person's mind is unmoving, clear,
and proper and can no longer be disturbed by demons. He can thoroughly
investigate the origin of all categories of beings and contemplate the source
of the subtle, fleeting, and constant fluctuation. But if he begins to
speculate on its pervasive constancy, he could fall into error with four
theories of pervasive permanence.
"(1).
"First, as this person thoroughly investigates the mind and its states, he may
conclude that both are causeless. Through his cultivation, he knows that in
twenty thousand eons, as living beings in the ten directions undergo endless rounds of production
birth and
destruction death, they are never annihilated. Therefore, he speculates that the
mind and its states are permanent.
"(2). "Second, as this person thoroughly
investigates the source of the four elements, he may conclude that they are
permanent in nature. Through his cultivation, he knows that in forty thousand
eons, as living beings in the ten directions undergo production births and
destruction deaths, their
substances exist permanently and are never annihilated. Therefore, he
speculates that this situation is permanent.
"(3).
"Third, as this person thoroughly investigates the sixth sense faculty, the
manas, and the consciousness that grasps and receives, he concludes that the
origin of mind, intellect, and consciousness is permanent. Through his
cultivation, he knows that in eighty thousand eons, as all living beings in the
ten directions revolve in transmigration, this origin is never destroyed and
exists permanently. Investigating this undestroyed origin, he speculates that
it is permanent.
"(4).
"Fourth, since this person has ended the source of thoughts, there is no more
reason for them to arise. In the state of flowing, halting, and turning, the
thinking mind--which mind which was the cause of production and
destruction--has destruction has now
ceased forever, and so he naturally thinks that this is a state of
non-production and non-destruction. As a result of such reasoning, he
speculates that this state is permanent.
"Because of these speculations of permanence, he will lose proper and pervasive
knowledge, fall into externalism, and become confused about the Bodhi nature.
This is the second externalist external teaching, in, which
one postulates the pervasiveness of pervasive permanence.
"Further, in his practice of samadhi, such a, the good person's mind is firm, unmoving,
and proper and can no longer be disturbed by demons. He can thoroughly
investigate the origin of all categories of beings and contemplate the source
of the subtle, fleeting, and constant fluctuation. But if he begins to
speculate about self and others, he could fall into error with theories of
partial impermanence and partial permanence based on four distorted views.
"(1).
"First, as this person contemplates the wonderfully bright mind pervading the
ten directions, he concludes that this state of profound stillness is the
ultimate spiritual self. Then he speculates, "My, `My spiritual self, which is
settled, bright and unmoving, pervades the ten directions. All living beings
are within my mind, and there they are born and die by themselves. Therefore,
my mind is permanent while those who undergo birth and death there are truly
impermanent."
"(2).'
"Second, instead of contemplating his own mind, this person contemplates in the
ten directions worlds as many as the Ganges' sands. He regards as ultimately
impermanent those worlds that are in eons of decay, and as ultimately permanent
those that are not in eons of decay.
"(3).
"Third, this person closely examines his own mind and finds it to be subtle and
mysterious, like fine motes of dust swirling in the ten directions, unchanging
in nature. And yet it can cause his body to be
produced born and then to be destroyed die. He regards
that indestructible nature as his permanent intrinsic nature, and that which
undergoes birth and death and flows forth from him as impermanent.
"(4). "Fourth,
knowing that the skandha of thinking has ended and seeing the flowing of the
skandha of formations, this person speculates that the continuous flow of the
skandha of formations is permanent, and that the skandhas of form, feeling, and
thinking which have already ended are impermanent.
"Because of these speculations of impermanence and permanence, he will fall
into externalism and become confused about the Bodhi nature. This is the third externalist
external teaching, in, which one postulates partial permanence.
"Further, in his practice of samadhi, such a, the good person's mind is firm, unmoving,
and proper and can no longer be disturbed by demons. He can thoroughly
investigate the origin of all categories of beings and contemplate the source
of the subtle, fleeting, and constant fluctuation. But if he begins to
speculate about the making of certain distinctions, he could fall into error
with four theories of finiteness.
"(1). "First, this person speculates that the
origin of life flows and functions ceaselessly. He judges that the past and the
future are finite and that the continuity of the mind is infinite.
"(2). "Second, as
this person contemplates an interval of eighty thousand eons, he can see living
beings; but earlier than eighty thousand eons is a time of stillness in which
he cannot hear or see anything. He regards as infinite that time in which
nothing is heard or seen, and as finite that interval in which living beings
are seen to exist.
"(3).
"Third, this person speculates that his own pervasive knowledge is infinite and
that all other people appear within his awareness. And yet, since he himself
has never perceived the nature of their awareness, he says they have not
obtained an infinite mind, but have only a finite one.
"(4).
"Fourth, this person thoroughly investigates the formations skandha to the
point that it becomes empty. Based on what he sees, in his mind he speculates
that each and every living being, in its given body, is half living and half
dead. From this he concludes that everything in the world is half finite and
half infinite.
"Because of these speculations about the finite and the infinite, he will fall
into externalism and become confused about the Bodhi nature. This is the fourth externalist
external teaching, in, which one postulates finiteness. "Further, in his practice of
samadhi, such a, the good person's mind is firm, unmoving, and proper and can no longer
be disturbed by demons. He can thoroughly investigate the origin of all
categories of beings and contemplate the source of the subtle, fleeting, and
constant fluctuation. But if he begins to speculate on what he knows and sees,
he could fall into error with four distorted, false theories, which are total
speculation based on the sophistry of immortality.
" (1).
"First, this person contemplates the source of transformations. Seeing the
movement and flow, he says there is change. Seeing the continuity, he says
there is constancy. Where he can perceive something, he says there is
production. Where he cannot perceive anything, he says there is destruction. He
says that the unbroken continuity of causes is increasing and that the pauses
within the continuity are decreasing. He says that the arising of all things is
existence and that the perishing of all things is non-existence nonexistence. The light of
reason shows that his application of mind has led to inconsistent views. If
someone comes to seek the Dharma, asking about its meaning, he replies, "I, `I am
both alive and dead, both existent and
non-existent nonexistent, both increasing and
decreasing.' He always speaks in a confusing way, causing that person to forget
what he was going to say.
"(2).
"Second, this person attentively contemplates his mind and finds that
everything is non-existent nonexistent. He has a realization based on
non-existence nonexistence. When
anyone comes to ask him questions, he replies with only one word. He only says "no
`No.' Aside from saying "no `no,' he does not speak.
"(3).
"Third, this person attentively contemplates his mind and finds that everything
is existent. He has a realization based on existence. When anyone comes to ask
him questions, he replies with only one word. He only says "yes `Yes.' Aside from
saying "yes `yes,' he does not speak.
"(4).
"Fourth, this person perceives both existence and non-existence nonexistence. Experiencing
this branching, his mind becomes confused. When anyone comes to ask questions,
he tells them, "Existence, `Existence is also
non-existence nonexistence. But within non-existence nonexistence there
is no existence.' It is all sophistry and does not stand up under scrutiny.
"Because of these speculations, which are empty sophistries, he will fall into
externalism and become confused about the Bodhi nature. This is the fifth externalist
external teaching, in, which one postulates four distorted, false theories that are
total speculation based on the sophistry of immortality.
"Further, in his practice of samadhi, the good person's mind is firm, unmoving,
and proper and can no longer be disturbed by demons. He can thoroughly
investigate the origin of all categories of beings and contemplate the source
of the subtle, fleeting, and constant fluctuation. But if he begins to
speculate on the endless flow, he could fall into error with the confused idea
that forms exist after death.
"He may strongly identify with his body and say that form is himself; or he may
see himself as perfectly encompassing all worlds and say that he contains form;
or he may perceive all external conditions as contingent upon himself and say
that form belongs to him; or he may decide that he relies on the continuity of
the formations skandha and say that he is within form.
"In all of these speculations, he says that form exists forms exist after death. Considering back
and forth in this way. Expanding
the idea, he comes up with sixteen cases of the existence of forms.
"Then he may speculate that afflictions are always afflictions, and Bodhi is
always Bodhi, and the two exist side by side without contradicting each other.
"Because of these speculations about what exists after death, he will fall into
externalism and become confused about the Bodhi nature. This is the sixth externalist
external teaching, which postulates confused theories of the existence of forms
after death in the realm of the five skandhas.
"Further, in his practice of samadhi, such a, the good person's mind is firm, unmoving,
and proper, and can no longer be disturbed by demons. He can thoroughly
investigate the origin of all categories of beings and contemplate the source
of the subtle, fleeting, and constant fluctuation. But if he begins to
speculate on the skandhas of form, feeling, and thinking, which have already
ended, he could fall into error with the confused idea that form forms do not exist
after death.
"Seeing that his form is gone, his physical shape seems to lack a cause. As he
contemplates the absence of thought, there is nothing to which his mind can
become attached. Knowing that his feelings are gone, he has no further
involvements. Those skandhas have vanished. Although there is still some coming
into being, there is no feeling or thought, and he concludes that he is like
grass or wood.
"Since those qualities do not exist at present how can there be any existence
of forms after death? Because of his examinations and comparisons, he decides
that after death there is no existence. Expanding the idea, he comes up with
eight cases of the non-existence nonexistence of forms.
"From that, he may speculate that Nirvana and cause and effect are all empty,
that they are mere names which and ultimately do not exist.
"Because of those speculations that forms does do not exist after death, he will
fall into externalism and become confused about the Bodhi nature. This is the
seventh externalist external teaching, which postulates confused theories of the
nonexistence of forms after death in the realm of the five skandhas.
"Further, in his practice of samadhi, the good person's mind is f irm firm, unmoving,
and proper and can no longer be disturbed by demons. He can thoroughly
investigate the origin of all categories of beings and contemplate the source
of the subtle, fleeting, and constant fluctuation. In this state where the
skandha of formations remains, but the skandhas of feeling and thinking are
gone, if he begins to speculate that there is both existence and non-existence nonexistence,
thus contradicting himself, he could fall into error with confused theories
that deny both existence and non-existence nonexistence after death.
"Regarding form, feeling, and thinking, he sees that existence is not really
existence. Within the flow of the formations skandha, he sees that
non-existence nonexistence
is not really non-existence nonexistence.
"Considering back and forth in this way, he thoroughly investigates the realms
of these skandhas and derives an eightfold negation of form forms. No matter which
skandha is mentioned, he says that after death, it neither exists nor does not
exist.
"Further, because he speculates that all formations are changing in nature, an "insight
`insight' flashes through his mind, leading him to
derive a negation of deny both existence and non-existence
nonexistence. He cannot determine what is unreal and what is real.
"Because of these speculations that deny both existence and non-existence nonexistence after
death, the future is murky to him and he cannot say anything about it.
Therefore, he will fall into externalism and become confused about the Bodhi
nature. This is the eighth externalist external teaching, which postulates confused
theories that deny both existence and
non-existence nonexistence after death in the realm of
the five skandhas.
"Further, in his practice of samadhi, the good person's mind is firm, unmoving,
and proper and can no longer be disturbed by demons. He can thoroughly
investigate the origin of all categories of beings and contemplate the source
of the subtle, fleeting, and constant fluctuation. But if he begins to
speculate that there is no existence after death, he could fall into error with
seven theories of the cessation of existence.
"He may speculate that the body will cease to
exist; exist or that when desire has
ended, there is cessation of existence; or that after suffering has ended,
there is cessation of existence; or that when bliss reaches an ultimate point,
there is cessation of existence; or that when renunciation reaches an ultimate
point there is cessation of existence.
"Considering back and forth in this way, he exhaustively investigates the
limits of the seven places states and sees that they have already ceased to be and
will not exist again.
"Because of these speculations that existence ceases after death, he will fall
into externalism and become confused about the Bodhi nature. This is the ninth externalist
external teaching, which postulates confused theories of the cessation of
existence after death in the realm of the five skandhas.
"Further, in his practice of samadhi, the good person's mind is firm, unmoving,
and proper and can no longer be disturbed by demons. He can thoroughly
investigate the origin of all categories of beings and contemplate the source
of the subtle, fleeting, and constant fluctuation. But if he begins to
speculate on existence after death, he could fall into error with five theories
of Nirvana.
"He may consider the heavens of the Desire Realm a true refuge, because he
contemplates their extensive brightness and longs for it; or he may take refuge
in the First Dhyana, because there his nature is free from worry; or he may
take refuge in the Second Dhyana, because there his mind is free from
suffering; or he may take refuge in the Third Dhyana, because he delights in
its extreme joy; or he may take refuge in the Fourth Dhyana, reasoning that
suffering and bliss are both ended there and that he will no longer undergo
transmigration.
"These heavens are subject to outflows, but in his confusion he thinks that
they are unconditioned; and he takes these five states of tranquility to be
refuges of supreme purity. Considering back and forth in this way, he decides
that these five states are ultimate.
"Because of these speculations about five kinds of immediate Nirvana, he will
fall into externalism and become confused about the Bodhi nature. This is the
tenth externalist external teaching, which postulates confused theories of five kinds of
immediate Nirvana in the realm of the five skandhas.
"Ananda, all ten of these crazy explanations may occur in dhyana as one's
mental effort interacts with the formations skandha. That is why these "insights
`insights' appear.
"Dull and confused living beings do not evaluate themselves. Encountering such
situations, they mistake their confusion for understanding and say that they
have become sages, thereby uttering a great lie. They will fall into the
Relentless Hells.
"After my Nirvana, all of you should pass on the Tathagata's teachings,
transmitting and revealing them to those in the Dharma-ending Age, so that
living beings everywhere can awaken to these truths. Do not let demons arise in
their minds and cause them to commit grave offenses. Offer protection so that deviant
wrong views will be eradicated.
"Teach them to awaken to true principles in body and mind, so that they do not
stray off the Unsurpassed Path. Do not let them aspire to and be content with
small attainments. You should become kings of great enlightenment and serve as
guides of purity.
"Ananda, when that good person, in cultivating samadhi, has put an end to the
formations skandha, the subtle, fleeting fluctuations--the fluctuations the deep,
imperceptible, pivotal source and the common foundation from which all life in
the world springs--are springs are suddenly obliterated. In the submerged network of the
retributive karma of the pudgala, the karmic resonances are interrupted.
"There is about to be a great illumination in the sky of Nirvana. It is like
gazing east at the cock's last final crow to see the bright glow light of dawn already appearing. The six sense
faculties are empty and still; there is no further racing about. Inside and
outside there is a profound brightness. He enters without entering. Fathoming
the original life-source source of life of the twelve categories of beings throughout the ten
directions, he can contemplate that source without being drawn into any of the
categories. He has already become identical with the realms of the ten directions. The bright
glow
light does not fade, and what was obscure and hidden before is now revealed. This is the
region of the consciousness skandha. "If he has already become identical with the
beckoning masses, he may obliterate the individuality of the six gates and
succeed in uniting and opening them. Seeing and hearing become linked so that
they function interchangeably and purely. The worlds of the ten directions and
his own body and mind are as bright and transparent as Vaidurya. This is the
end of the consciousness skandha. This person can then transcend the turbidity
of life spans. Contemplating the cause of the consciousness skandha, one sees
that the negation of existence and the negation of non-existence nonexistence are both
unreal, and that upside-down false thoughts are its source.
"Ananda, you should know that the good person has thoroughly seen the
formations skandha as empty, and he must return consciousness to the source. He
has already ended production and destruction, but he has not yet perfected the subtle
wonder of ultimate serenity.
"He can cause the individual sense faculties of his body to unite and open. He
also has a pervasive awareness of all the categories of beings in the ten
directions. Since his awareness is pervasive, he can enter the perfect source.
But if he regards what he is returning to as the cause of true permanence and
interprets this as a supreme state, he will fall into the error of holding to
that cause. Kapila the Sankhyan, with his theory of returning to the Truth of
the Unmanifest, will become his companion. Confused about the Bodhi of the
Buddhas, he will lose his knowledge and understanding. "This is the first
state, in which he creates concludes that there is a place to which to return, based on
the idea that there is something to attain. He strays far from perfect
penetration and turns his back on the City of Nirvana, thus sowing the seeds of
externalism.
"Further, Ananda, the good person has thoroughly seen the formations skandha as
empty. He has already ended production and destruction, but he has not yet perfected
the subtle wonder of ultimate serenity. "He may regard that to which he is
returning as his own body and may see all
living beings in the twelve categories
throughout space as flowing forth from his body. If he interprets this as a
supreme state, he will fall into the error of maintaining that he has an
ability which he does not really have. Maheshvara, who manifests his boundless
body, will become his companion. Confused about the Bodhi of the Buddhas, he
will lose his knowledge and understanding.
"This is the second state, in which he creates a specific draws conclusions about the workings of
an ability based on the idea that he has such an ability. He strays far from
perfect penetration and turns his back on the City of Nirvana, thus sowing the
seeds for being born in the Heaven of Great Pride where the self is considered
all-pervading and perfect.
"Further, the good person has thoroughly seen the formations skandha as empty.
He has already ended production and destruction, but he has not yet perfected the
subtle wonder of ultimate serenity.
"If he regards what he is returning to as a refuge, he will suspect that his
body and mind come forth from there, and that all things throughout space in
the ten directions of space arise from there as well. He will explain that
that place from
which all things issue forth is the truly permanent body, which is not subject
to production and destruction. While still within production and destruction,
he prematurely reckons that he abides in permanence. Since he is deluded about
non-production, he is also confused about production and destruction. He is
sunk in confusion. If he interprets this as a supreme state, he will fall into
the error of taking what is not permanent to be permanent. He will speculate
that the Sovereign God of Sovereignty (Ishvaradeva) is his companion. Confused about the Bodhi
of the Buddhas, he will lose his knowledge and understanding.
"This is the third state, in which he makes a false speculation based on the
idea that there is a refuge. He strays far from perfect penetration and turns
his back on the City of Nirvana thus sowing the seeds of an distorted view of
perfection.
"Further, the good person has thoroughly seen the formations skandha as empty.
He has already ended production and destruction, but he has not yet perfected the
subtle wonder of ultimate serenity.
"Based on his idea that there is universal awareness, he formulates a theory
that all the plants and trees in the ten directions are sentient, not different from
human beings. He claims that plants and trees can become people, and that when people die
they again become plants and
trees in the ten directions. If he considers this idea of
unrestricted, universal awareness to be supreme, he will fall into the error of
maintaining that what is not aware has awareness. Vasishtha and Sainika, who
maintained the idea of comprehensive awareness, will become his companions.
Confused about the Bodhi of the Buddhas, he will lose his knowledge and
understanding.
"This is the fourth state, in which he creates draws an erroneous
interpretation conclusion based on
the idea that there is a universal awareness. He strays far from perfect
penetration and turns his back on the City of Nirvana, thus sowing the seeds of
a distorted view of awareness.
"Further, the good person has thoroughly seen the formations skandha as empty.
He has already ended production and destruction, but he has not yet perfected the
subtle wonder of ultimate serenity.
"If he has attained versatility in the perfect fusion and interchangeable
functioning of the sense faculties, he may speculate that all things arise from
these perfect transformations. He then seeks the light of fire, delights in the
purity of water, loves the wind's circuitous flow, and contemplates the
accomplishments of the earth. He reveres and serves them all. He takes these
mundane elements to be a fundamental cause and considers them to be
everlasting. He will then fall into the error of taking what is not production
to be production. Kashyapa and the Brahmans who seek to transcend birth and
death by diligently serving fire and worshipping water will become his
companions. Confused about the Bodhi of the Buddhas, he will lose his knowledge
and understanding.
"This is the fifth state, in which he confusedly pursues the elements,
creating, setting
up a false cause that leads to false aspirations based on speculations about
his attachment to worship. He strays far from perfect penetration and turns his
back on the City of Nirvana, thus sowing the seeds of a distorted view of
transformation.
"Further, the good person has thoroughly seen the formations skandha as empty.
He has ended production and destruction, but he has not yet perfected the
subtle wonder of ultimate serenity.
"He may speculate that there is an emptiness within the perfect brightness, and
based on that he denies the myriad transformations, taking their eternal
cessation as his refuge. If he interprets this as a supreme state, he will fall
into the error of taking what is not a refuge to be a refuge. Those abiding in
the shunyata in of the Heaven of [Neither Thought nor] Non-Thought NonThought will become his
companions. Confused about the Bodhi of the Buddhas, he will lose his knowledge
and understanding.
"This is the sixth state, in which he realizes a state of voidness based on the
idea of emptiness within the perfect brightness. He strays far from perfect
penetration and turns his back on the City of Nirvana, thus sowing the seeds of
annihilationism.
"Further, the good person has thoroughly seen the formations skandha as empty.
He has already ended production and destruction, but he has not yet perfected the
subtle wonder of ultimate serenity.
"In the state of what seems to be perfect permanence, he may bolster his body,
hoping to live for a long time in that subtle and perfect condition without
dying. If he interprets this as a supreme state, he will fall into the error of
being greedy for something unattainable. Asita and those who seek long life
will become his companions. Confused about the Bodhi of the Buddhas, he will
lose his knowledge and understanding.
"This is the seventh state, in which he creates sets up the false cause of bolstering
and aspires to permanent worldly existence, based on his attachment to the
life-source. He strays far from perfect penetration and turns his back on the
City of Nirvana, thus sowing the seeds for false thoughts of lengthening life.
"Further, the good person has thoroughly seen the formations skandha as empty.
He has already ended production and destruction, but he has not yet perfected the
subtle wonder of ultimate serenity.
"As he contemplates the interconnection of all lives, he wants to hang on to
worldly enjoyments and is afraid they will come to an end. Caught up in this
thought, he will, by the power of transformation, seat himself in a lotus
flower palace, conjure up an abundance of the seven precious things, increase
his retinue of beautiful women, and indulge his mind. If he interprets this as
a supreme state, he will fall into the error of taking what is not the truth to
be the truth. Vignakara will become his companion. Confused about the Bodhi of
the Buddhas, he will lose his knowledge and understanding.
"This is the eighth state, in which he sets up the result of indulging decides to indulge in worldly
enjoyments, based on the cause of his deviant wrong thinking. He strays far from perfect penetration
and turns his back on the City of Nirvana, thus sowing the seeds for becoming a
demon of the heavens.
"Further, the good person has thoroughly seen the formations skandha as empty.
He has already ended production and destruction, but he has not yet perfected the
subtle wonder of ultimate serenity.
"In his understanding of life, he distinguishes the subtle and the coarse and
determines the true and the false. But he only seeks a response in the mutual
repayment of cause and effect, and he turns his back on the Way of Purity. In
the practice of seeing suffering, eliminating accumulation, realizing
cessation, and cultivating the Way, he dwells in cessation and stops there,
making no further progress. If he interprets this as a supreme state, he will
fall and become a fixed-nature Hearer. Unlearned Sanghans and those of
overweening pride will become his companions. Confused about the Bodhi of the
Buddhas, he will lose his knowledge and understanding.
"This is the ninth state, in which he aspires toward the fruition of cessation,
based on perfecting the mind that seeks responses. He strays far from perfect
penetration and turns his back on the City of Nirvana, thus sowing the seeds
for becoming enmeshed in emptiness. "Further, the good person has thoroughly
seen the formations skandha as empty. He has already ended production and
destruction, but he has not yet perfected the subtle wonder of ultimate
serenity.
"In that perfectly fused, pure, bright enlightenment, as he investigates the
profound wonder, he may take it to be Nirvana and fail to make further
progress. If he interprets this as a supreme state, he will fall and become a
fixed-nature Pratyeka. Those Enlightened by Conditions and Solitarily
Enlightened Ones who do not turn their minds to the Great Vehicle will become
his companions. Confused about the Bodhi of the Buddhas, he will lose his
knowledge and understanding.
"This is the tenth state, in which he realizes the fruition of a profound brightness based on
fusing the mind with perfect enlightenment. He strays far from perfect
penetration and turns his back on the City of Nirvana, thus sowing the seeds
for being unable to surpass his attachment to the brightness of perfect
enlightenment.
"Ananda, these ten states of dhyana are due to crazy explanations
along on the way path
of cultivation. Relying on them, the cultivator becomes confused and claims to
have attained complete realization before actually having done so. All these
states are the result of interactions between the consciousness skandha and his
mental efforts.
"Dull and confused living beings do not evaluate themselves. Encountering such
situations, their minds are confused by their individual likings and past
habits, so they stop to rest in what they take to be the ultimate refuge. They
claim to have fully realized perfected unsurpassed Bodhi, thus uttering a great lie. After
their karmic retribution as externalists and deviant demons comes to an end,
they will fall into the Relentless Hells. The Hearers and Those Enlightened by
Conditions cannot make further progress.
"All of you should cherish the resolve to sustain the Way of the Tathagata.
After my Nirvana, transmit this Dharma-door to those in the Dharma-ending Age,
universally causing living beings to awaken to its meaning. Do not let the
demons of views cause them to create their own grave offenses and fall.
Protect, comfort, and compassionately rescue them and dispel evil conditions.
Enable them to enter the Buddhas' knowledge and understanding with body and
mind so that from the beginning to the final accomplishment they never go
astray.
"It is by relying on this Dharma-door that the Tathagatas of the past, as many
as fine motes of dust in eons as many as the Ganges' sands, have enlightened
their minds and attained the Unsurpassed Way.
"When the consciousness skandha ends, your present sense faculties will
function interchangeably. Within that interchangeable functioning, you will be
able to enter the Bodhisattvas' Vajra Dry Wisdom. In your perfect, bright, pure
mind, there will be a transformation.
"It will be like pure Vaidurya that contains a precious moon, and in that way
you will transcend the Ten Faiths, the Ten Dwellings, the Ten Practices, the
Ten Transferences, the Four Additional Practices, the Vajra-like Ten Grounds of
a Bodhisattva's practice, and the perfect brightness of Equal Enlightenment.
"You will enter the Tathagata's sea of wondrous adornments, perfect the
cultivation of Bodhi, and return to the state of non-attainment. "These are
subtle demonic states that all Buddhas, World Honored Ones, of the past,
discerned with their enlightened clarity while in the state of Shamatha-Vipashyana shamatha and
vipashyana.
"If you can recognize a demonic state when it appears and wash away the filth
in your mind, you will not
fall into error with deviant develop wrong views.
"The demons of the skandhas will melt away, and the demons of from the heavens
will be obliterated destroyed. The mighty ghosts and spirits will lose their wits and flee.
And the li, mei, and wang liang will not dare to show themselves again.
"You will directly arrive at Bodhi without the slightest weariness, progressing
from lower positions to Great Nirvana without becoming confused or discouraged.
"If there are living beings in the Dharma-ending Age who delight in cultivating
samadhi, but who are stupid and dull, who fail to recognize the importance of
dhyana, or who have not heard the Dharma spoken, you should be concerned lest
they get caught up in deviant ways. You should single-mindedly exhort them to
uphold the Dharani Mantra of the Buddha's Summit. If they cannot recite it from
memory, they should have it written out and placed place it in the Dhyana meditation hall or
wear it on their person. Then none of the demons will be able to disturb them.
"You should revere this final paradigm of the ultimate cultivation and progress by of
the Tathagatas of the ten directions."
Ananda then arose from his seat. Having heard the Buddha's instruction, he
bowed and respectfully upheld it, remembering every word and forgetting none.
Then once more in the great assembly he spoke to the Buddha, "The Buddha has
told us that in the manifestation of the five skandhas, there are five kinds of
falseness that come from our own thinking minds. We have never before been
blessed with such subtle and wonderful instructions as the Tathagata has now
given.
"Further, are these five skandhas obliterated destroyed all at the same time, or are they
extinguished in sequence? What are the boundaries of these five layers?
"We only hope the Tathagata, out of great compassion, will explain this in
order to purify the eyes and illuminate the minds of those in the great
assembly, and in order to serve as eyes for living beings of the future."
The Buddha told Ananda, "The essential, true, wonderful brightness and perfect
purity of basic enlightenment does not admit birth and death, nor any mundane
defilements, nor even empty space itself. All these are brought forth because
of false thinking.
"The source of basic enlightenment, which is wonderfully bright, true, and
pure, falsely gives rise to the material world, just as Yajnadatta became
confused about his head when he saw his own reflection.
"The falseness basically has no cause, but in your false thinking, you set up
causes and conditions. But those who are confused about the principle of causes
and conditions call it spontaneity. Even empty space is an illusory
creation creation;
how much the more so are causes and conditions and spontaneity, which are mere
speculations made by the false minds of living beings.
"Ananda, if you perceive the arising of falseness, you can speak of the causes
and conditions of that falseness. But if the falseness has no source, you will
have to say that the causes and conditions of that falseness basically have no
source. How much the more is this the case for those who fail to understand
this and advocate spontaneity.
"Therefore, the Tathagata has explained to you that the fundamental cause of
all five skandhas is false thinking. "Your body's initial cause was a thought
on the part of your parents. But if you had not entertained any thought in your
own mind, you would not have been born. It. Life is perpetuated by means of
thought that life is
perpetuated.
"As I have said before, when you call to mind the taste of vinegar, your mouth
waters. When you think of walking along a precipice, the soles of your feet
tingle. Since the precipice doesn't exist and there isn't any vinegar, how
could your mouth be watering water at the mere mention of vinegar, if it were not the case
that your body
came originated from falseness?
"Therefore, you should know that your present physical body is brought about by
the first kind of false thinking, which is characterized by solidity.
"As described earlier, merely thinking about a high place can actually cause your body
to tingle and ache. "Due to that cause, feelings arise and affect your physical body, so
that at present you pursue favorable pleasant feelings and are repelled by adverse unpleasant
feelings. These two kinds of feelings that compel you are brought about by the
second kind of false thinking, which is characterized by illusory clarity.
"Once your thoughts arise, they can control your body. Since your body is not
the same as your thoughts, and yet, why is it that your body follows your thoughts and engage
engages in every sort of grasping at objects? A thought arises, and the body
grasps at things in response to the thought.
"When you are awake, your mind thinks. When you are asleep, you dream. Thus
your thinking is stirred to perceive false situations. This is the third kind
of false thinking, which is characterized by interconnectedness.
"The metabolic processes never stop; they progress through subtle changes: your
nails become long, your and hair grows grow, your energy wanes, and your skin becomes wrinkled. By. These
processes continue day and by night the processes
continue, and yet you never wake up to them.
"If these things aren't part of you, Ananda, then why does your body keep
changing? And if they are really part of you, then why aren't you aware of
them?
"Your formations skandha continues in thought after thought without cease. It
is the fourth kind of false thinking, which is characterized as subtle and hidden.
"Finally, if your pure, bright, clear, and unmoving state is permanent, then
there should be no seeing, hearing, awareness, or knowing in your body. If it
is genuinely pure and true, it should not contain habits and or falseness. "How
does it happen, then, that having seen some unusual thing in the past, you
eventually forget it over time, until neither memory nor forgetfulness of it
remain; but then later, upon suddenly seeing that unusual thing again, you
remember it clearly from before without one detail omitted? forgetting a single detail? How can you reckon
keep track of the permeation which that goes on in thought after thought in this
pure, clear, and unmoving consciousness?
"Ananda, you should know that this state of clarity is not real. It is like
rapidly flowing water that appears to be still on the surface. Because of. Due to its rapid speed
you cannot perceive the flow, but that does not mean it is not flowing. If this
were not the source of thinking, then how could one be subject to false habits?
"If you do not open and unite your six sense faculties so that they function
interchangeably, this false thinking will never cease.
"That's why your seeing, hearing, awareness, and knowing are presently strung
together by subtle habits, such, so that within the profound clarity, existence and non-existence
nonexistence are both illusory unreal. This is the fifth kind of upside-down, minutely
subtle thinking.
"Ananda, these five skandhas of reception develop with five kinds of false
thinking.
"You also wanted to know the depth and scope of each realm. Form and emptiness
are the boundaries of form. Contact and separation are the boundaries of
feeling. Remembering and forgetting are the boundaries of thinking. Destruction
and production are the boundaries of formations. Deep purity entering to unite
with deep purity belongs to the boundaries of consciousness.
"At their source, these five skandhas arise in layers. Their arising is due to
consciousness, while their cessation begins with the elimination of form.
"You may have a sudden awakening to the principle, at which point they all
simultaneously vanish. But in terms of the specifics, they are eliminated not
all at once, but in sequence.
"I have already shown you the knots tied in the Karpasa cloth. What is it that
you do not understand, that causes you to ask about it again?
"You should gain a thorough understanding of the origin of this false thinking
and then transmit your understanding to cultivators in the future Dharma-ending
Age. Let them recognize this falseness and naturally give rise to deep disdain
for it. Let them know of Nirvana so that they will not linger in the Triple
Realm.
"Ananda, suppose someone were to present a quantity of the seven
precious things that filled fill up all the space in the ten directions to
with the seven precious things and then present them as many an offering to Buddhas
as there are numerous as motes of dust, attentively, with his mind set on serving and making offerings
to them without letting a moment go by in vain thought after thought. Do you think this person would reap many
blessings from making such an offering to the Buddhas?"
Ananda answered, "Since space is limitless, the precious things would be
boundless. In the past, someone gave the Buddha seven coins and consequently
was reborn as a Wheel-turning Wheelturning King in his next life. As to this person who now
fills up all of space and all the Buddhalands with an offering of precious
things that could not be reckoned through endless eons, how could there be a
limit to his blessings?"
The Buddha told Ananda, "All Buddhas, Tathagatas, speak words which are not
false. There might be another person who had personally committed the four
major offenses and the ten parajikas so that, in an instant he would have to
pass through the Avichi Hells in this world and other worlds, until he had
passed through all the Relentless Hells in the ten directions without
exception.
"And yet if he could explain this Dharma-door for even just the space of a thought
to those in the Dharma-ending Age who have not yet studied it, his obstacles
from offenses would be eradicated in response to that thought, and all the
hells where he was to undergo suffering would become lands of peace and bliss.
"The blessings he would obtain would surpass those of the person previously
mentioned by hundreds of thousands of millions of billions of times, indeed by
so many times that no calculations or analogies could express it.
"Ananda, if living beings are able to recite this Sutra and uphold this mantra,
I could not describe in endless kalpas eons how great the advantages benefits will be. Rely on
the teaching I have spoken. Cultivate in accord with it, and you will directly
realize Bodhi without encountering demonic karma."
When the Buddha finished speaking this Sutra, the Bhikshus, Bhikshunis,
Upasakas, Upasikas, and all the gods, humans, and asuras in this world, as well
as all the Bodhisattvas, those of the Two Vehicles, sages, immortals, and pure
youths in other directions, and the mighty ghosts and spirits of initial
resolve all felt el elated, made obeisance, and withdrew.
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