T2426 Shingon Texts

THE MEANINGS OF THE WORD HUM by

Kukai

The [meanings of the] single word Hum are divided into two: superficial and connotative. First the superficial meaning will be analyzed, and second the connotative meaning will be explained. I. Superficial Meaning

First, the analysis of the superficial meaning is again divided into four since [the graphic form of the word Hum] can be divided into four letters. When interpreting this single word in the Adamantine Pinnacle [Sutra] (T. 19: 609c), [it says that] it possesses the meanings of four letters: 1) the meaning of the letter Ha, 2) the meaning of the letter A, 3) the meaning of the letter U, and 4) the meaning of the letter Ma.

1. The Letter Ha

First, as for the meaning of the letter Ha, the main body in the center [of the graphic form of the word Hum] corresponds to this letter.1 The letter Ha means "cause." "In Sanskrit it is hetu, which means 'causal condition.' There are six types of causes, and [among these] there are five causes subsumed under the meaning of 'causal condition.'2 This has been explained extensively in the Abhidharma. If one sees the gateway of he letter Ha, then one realizes that among all things (dharmas) there are none that are not born of causes and conditions. This is the superficial meaning of the letter Ha."3 2. The Letter A

Second, as for the meaning of the letter A, the sound A is contained in the letter Ha; it is, namely, the mother of all letters, the essence of all sounds, and the source of all reality. "Any sound [uttered] when one first opens the mouth is accompanied by the sound A, and without the sound A there would be no speech at all. Therefore, it is deemed to be the mother of all sounds."4 If one sees the letter A, 107

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404c then one realizes that all things are empty and nonexistent. This is the superficial meaning of the letter A.

3. The Letter U

Third, the letter U signifies the diminution (Skt.: Una, "deficiency") of all things. If one sees the letter U, then one realizes that all things are impermanent, entail suffering, are empty and without self, and so on. This represents diminution, and it corresponds to the superficial meaning [of the letter U].

4. The Letter Ma

Fourth, as for the meaning of the letter Ma, in Sanskrit one says [a\tma[n], which is translated as "self." There are two kinds of self: 1) the self of people, and 2) the self of things. If one sees the gateway of the letter Ma, then one realizes that all things have [subjective designations such as] self, person, sentient being, and so on [imputed to them]. This is called "augmentation," and it represents the superficial meaning [of the letter Ma],

People in the world at large only know these superficial meanings and have never understood the connotative meanings, and for this reason they are deemed to be people in [the cycle of] birthand-death. The Tathagata knows the real meanings as they really are, and therefore he is called "Great Enlightened One." II. Connotative Meaning

Second, the analysis of the connotative meaning has four [sections] on account of the differences between the four letters Ha, A, U, and Ma.

1. The Letter Ha

First, as for the real meaning of the letter Ha, "the gateway of the letter Ha stands for the inapprehensibility of cause in all things." 108

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Why [is their cause inapprehensible]? "Because all things come into existence in contingence upon a series of causes. Know then that there is nothing on which they ultimately depend. Therefore, it is said that nonabiding is the origin of all things. The reason for this is that when one observes by various means the causes and conditions of all things, [it is found that] none of them is born. Know then that the myriad things are mind-only. In its real aspect the mind corresponds to knowledge of all modes [of existence], which corresponds to the Dharma realm of all things, and the Dharma realm corresponds to the essence of all things, but it cannot be regarded as their cause. In other words, causes are the Dharma realm, conditions are the Dharma realm, and things that are bom of causes and conditions are the Dharma realm. The gateway of the [initial] letter A starts from the beginning [of the alphabet] and reaches the end [of the alphabet] to ultimately arrive at such a position; in the present instance too the gateway of the [final] letter Ha starts from the end [of the alphabet] and reaches the beginning [of the alphabet] to ultimately arrive at such a position. The letter A produces all things from original non-birth; in the present instance of the letter Ha too noncontingency upon cause is regarded as the cause of all things. Both the final [letter Ha] and the initial [letter A] come to the same thing, and the purport of all [twenty-seven letters] in between can be inferred."5 This is known as the real meaning of the letter Ha.

2. The Letter A

Next, as for the real meaning of the letter A, "it has three meanings: the meaning 'non-birth,' the meaning 'empty,' and the meaning 'existent.' The Sanskrit letter A has the sound (i.e., meaning) of 'beginning' (adi). If something has a beginning, then it is [born of] causes and conditions. Therefore, it is referred to as 'existent.' Again, A signifies 'non-birth.' If something comes into existence by taking hold of causes and conditions, then it does not have any [inherent] nature of its own. Therefore, it is deemed to be 'empty.' 109

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Again, the meaning of 'non-birth' corresponds to the sphere that is one and real, that is, the Middle Path. Therefore, Nagarjuna says that anything bom of causes and conditions is empty, a provisional [designation], and the Middle [Path].6 Again, the Great [Perfection of Wisdom] Treatise (T. 25: 258c—259b, 646bc), when explaining sarvajnalna] (omniscience), has three terms: 'knowledge of everything,' which is shared by the two vehicles; 'knowledge of modes of the path, which is shared by bodhisattvas; and 'knowledge of all modes [of existence],' which is a [special] quality of Buddhas not shared [by others]. These three knowledges are in reality obtained within the [same] one mind, and the three terms have been created in order to differentiate them so as to make it easier for peopie to understand them. This is the meaning of the letter A."7 Again, "'the gateway of the letter A stands for the non-birth of all things :[...] all speech throughout the three realms is dependent on words, and words are dependent on letters. Therefore, the Siddham (i.e., Sanskrit) letter A is also regarded as the mother of all letters. Know then that the true meaning of the gateway of the letter A is also like this, pervading the meaning of all things. What is the reason for this? Among all things there are none that are not born of various conditions, and everything that is born of conditions has a beginning and an origin. Now, if one examines these generative conditions, [it is found that] they too are born of various causes and conditions, and if one follows these conditions one after another, which should one regard as their original cause]? When one observes in this manner, one then realizes the ultimate state of original non-birth, which is the origin of the myriad things. Just as one hears the sound A when one hears all speech, so one sees the ultimate state of original non-birth when one sees the birth of all things. If one sees the ultimate state of original non-birth, this is equivalent to knowing one's own mind as it really is, and knowing one's own mind as it really is corresponds to the wisdom of an omniscient one. Therefore, Vairocana has made this single letter his mantra. However, ordinary people in the world at large do not perceive the original source of all things, and so they erro-110

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neously see birth to exist. Thus, they follow the current of birthand-death and are unable to extricate themselves from it. They are like the ignorant painter who used various colors to create the figure of a terrifying yaksa and, when it was completed, looked at it and promptly fell to the ground terrified in his mind. Sentient beings too are like this: they use the original source of all things to create the three realms and then immerse themselves therein, their minds inflamed, and undergo much suffering. The Tathagata, [on the other hand,] a wise painter cognizant of this, can freely establish the Mandala of Great Compassion.8 On the basis of this it can be said that the so-called most profound secret treasury is only concealed by sentient beings themselves, and it is not that the Buddha hides it from them."9 This is the real meaning of the letter A. Again, it says in a sutra (T. 19: 565c):10 "The letter A signifies 'bodhi-mind,' it signifies 'gateways to the Dharma,' it also signifies 'nonduality,' it also signifies 'result of all dharmasf it also signifies '[inherent] nature of all dharmas,' it signifies 'absolute freedom,!... ] it also signifies 'Dharma body.'" Meanings such as these are all the real meanings of the letter A. Again, it is stated in the [same] Sutra of the Dharani for Protecting State Rulers (T. 19: 532a):11 "Then, the bodhisattva and mahasattva Sarvadharmesvararaja addressed the Buddha, saying,[...]."

3. The Letter V

Third, as for the real meaning of the letter U, the letter U stands for the inapprehensibility of diminution in all things, and this is known as its connotative meaning.

Next, the Dharma realm of the one mind is everlasting like the single void, and its wisdom, [like] dust motes in number, is originally existent like, for example, the Three Luminaries (i.e., sun, moon, and stars). Even though Mount Sumeru may violate the Milky Way and a storied tower cleave the heavens, that [space] is not diminished thereby is an attribute of the great void; even though the flood [at the end] of the eon [of cosmic destruction] may 405b

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set the earth adrift and the raging fire [at the end of the eon of cosmic destruction] may burn the palaces [of the gods], that [space] is not increased thereby is an attribute of the great void. The empty space of the one mind is also like this: even though the ground of ignorance may have no bounds and self-pride, like Mount Sumeru, have no peak, the empty space of the one mind is from the beginning everlasting and is neither impaired nor decreased thereby. This is the real meaning of the letter U.

Even though the six non-Buddhist teachers may repudiate [the law of] cause and result, the empty space of the three mysteries is from the beginning serene and without either impairment or decrease. This is known as the real meaning of the letter U. Those of the two vehicles may raise the sharp axe of no-self to chop the firewood of body and mind, but how could the original Dharma of the one mind have impairment or decrease? Therefore, this is known as the nondiminution of the letter U. Again, the raging fire of the Mahayana meditation on emptiness may burn the dust and dirt of attachment to persons and things until nothing remains, but the nonimpairment of the three mysteries is like fire[proof cloth, the dirt of which is consumed [by fire] and the garment thereby cleansed. The real meaning of the letter U is also like this.

Then again, [those of the Hosso school] may break down the mirage towers of [false] discrimination and destroy the illusory city of other-dependence,12 but how could the original Dharma of the three mysteries be harmed? The real meaning of the letter U should be known in this manner.

Again, some people may loathe the untrueness of the conditioned and rejoice in the delusionlessness of the unconditioned, and they may terminate the path of speech at the gate to nonverbalization and extinguish the workings of the mind at the ferry to quiescence, but this original Dharma of the three mysteries has never been terminated or diminished13 thereby. This should be known as the real meaning of the letter U.

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"Diminution" is because of suffering, emptiness, impermanence, and no-self; because of transition between the four phases [of existence] (i.e., birth, duration, change, and extinction); because of a lack of freedom; because of nonabiding in own-nature; because of birth from causes and conditions; and because of mutual contingence. It is because of these six meanings that one refers to the diminution of all things. But the real meaning of the letter U at issue here is not like this.

It says in a sutra that the letter U signifies "recompense body" (T. 19: 565c). This "recompense" is not a recompensive result in reward for [past] causes and conditions; it is because of mutual correspondence and mutual contrast that it is called "recompense." It is because of the mutual correspondence between principle and wisdom that one says "recompense"; it is because of the mutual contrast between mind and object that one says "recompense"; it is because of the mutually correspondent nonduality of the Dharma body and the wisdom body that one refers to "recompense"; it is because of the unobstructed interpenetration of [inherent] nature and [external] aspect that one says "recompense"; and it is because of the nondual mutual correspondence between essence and function that one says "recompense."

Therefore, permanence, bliss, self, and purity are the real meanings of the letter U because there is no diminution; immovability in oneness is the real meaning of the letter U because there is no transition to other states; tenfold freedom is the real meaning of the letter U because there are no obstacles; originally abiding in essential nature is the real meaning of the letter U because [things] do not transmute; distant remove from causes and conditions is the real meaning of the letter U because [things] are originally unborn and like empty space; and transcendence of contingence is the real meaning of the letter U because of their identical nature. Then again, things born of causes and conditions invariably assume the four phases [of existence]; because they assume the four phases [of existence], they are transient and impermanent; 113

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because they are transient and impermanent, they entail suffering and are empty and without self; because they entail suffering and are empty and without self, they lack freedom; because they lack freedom, they do not abide in their own-nature; and because they do not abide in their own-nature, there are many levels of worthiness and lowliness when high and low are contrasted with each other—if the inferior is contrasted with the superior, then the inferior is deemed to be impaired, and if that below is compared with that above, then that below is called decreased. Impairment and decrease such as this are immeasurable in number. Verily, this is because people turn their backs on the fundamental and turn toward the derivative and because they go against the source and follow the current. Therefore, those in the three realms and the six paths remain long confused about the principle of oneness, they are always intoxicated by the three poisons, they hunt recklessly in the fields of illusion without any thought of returning home, and they sleep long in the hamlet of dreams— when will they ever wake up?

Now, if one considers it through the eyes of the Buddha, the Buddha and sentient beings similarly rest upon the bed of liberation; there is no this and no that, and they are nondual and equal; there is no increase and no decrease, and [everything] is completely perfect, completely perfect. There being nothing augmented by [distinctions between] superior and inferior, how can there be anyone diminished by [distinctions between] high and low? This is known as the real meaning of the letter U.

Then again, if it is interpreted in terms of the method of the revolving dharanl,u

Because all things (dharmas) are originally unborn (a: adyanutpada, "original nonarising"), the gateway of the letter U stands for nondiminution;

Because all things are dissociated from action (ka: karya, "action"), the gateway of the letter U again stands for nondiminution;

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Because all things are like empty space (kha: kha, "space") and without [distinguishing] characteristics, the gateway of the letter U also stands for nondiminution like empty space;

Because all things are without going (ga: gati, "going"), the gateway of the letter U also stands for non-going, Because all things are without the characteristic of agglomeration (gha: ghana, "compact [mass] ), the gate way of the letter U also stands for the absence of the characteristic of agglomeration;

Because all things are dissociated from transiency (ca: cyuti, "fall"), the gateway of the letter U also stands for dissociation from transiency;

Because all things have no shadow (cha: chaya, "shadow"), the gateway of the letter U also stands for the absence of shadow;

Because all things are without birth (ja: jati, "birth"), the gateway of the letter U also stands for non-birth, Because all things have no enemies (jha: Ijhalla, "prizefighter"), the gateway of the letter U also stands for the absence of enemies;

Because all things have no pride (ta: tanka, "pride"), the gateway of the letter U also stands for the absence of arrogance;

Because all things are without nurture (tha: vithapana, "[illusory] creation"), the gateway of the letter U also stands for the absence of nurture;

Because all things have no resentmemt (da: damara, "riot, tumult"), the gateway of the letter U also stands for the absence of resentment;

Because all things are without attachment (dha: ?), the gateway of the letter U also stands for nonattachment, Because thusness (ta: tathatd, "thusness") is inapprehensible in all things, the gateway of the letter U stands for the inapprehensibility of thusness;

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406a Because dwelling place (tha: sthana, "abode, dwelling") is inapprehensible in all things, the gateway of the letter U also stands for the absence of dwelling place; Because giving {da: dana, "giving") is inapprehensible in all things, the gateway of the letter U also stands for non-giving;

Because the Dharma realm {dha: dharmadhatu, "Dharma realm") is inapprehensible in all things, the gateway of the letter U also stands for the absence of the Dharma realm;

Because the supreme truth {pa: paramdrtha, "supreme truth") is inapprehensible in all things, the gateway of the letter U also stands for the absence of supreme truth; Because all things are not solid and are like foam {pha: phena, "foam"), the gateway of the letter U also stands for the absence of foam;

Because bondage {ba: bandha, "bond, binding") is inapprehensible in all things, the gateway of the letter U also stands for the absence of bondage and liberation; Because existence {bha: bhava, "being, existence") is inapprehensible in all things, the gateway of the letter U also stands for nonexistence;

Because a vehicle {ya: yana, "vehicle") is inapprehensible in all things, the gateway of the letter U also stands for the absence of a vehicle;

Because defilement {ra: rajas, "dust, dirt") is inapprehensible in all things, the gateway of the letter U also stands for the absence of defilement;

Because characteristics {la: laksana, "characteristic") are inapprehensible in all things, the gateway of the letter U also stands for the absence of characteristics; Because all things are dissociated from speech {va: vac, "speech"), the gateway of the letter U also stands for the absence of speech;

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Because all things are originally quiescent (sa: santi, "quiescence"), the gateway of the letter U also stands for aboriginal quiescence;

Because all things are dull by nature (sa [for satha], "fool"), the gateway of the letter U also stands for dullness of nature;

Because truth (sa: satya, "truth") is inapprehensible in all things, the gateway of the letter U also stands for the inapprehensibility of truth;

Because a cause (ha: hetu, "cause") is inapprehensible in all things, the gateway of the letter U also stands for the inapprehensibility of cause.

If the cause is inapprehensible, then it is from the very beginning unborn; if it is from the very beginning unborn, then it neither increases nor decreases; if it neither increases nor decreases, then it is the oceanlike [ultimate] fruit of great parinirvana; and if it is the oceanlike fruit of great parinirvana, then it is the Dharma body of the Tathagata. This is known as the real meaning of the letter U.

The body of suffering in the six paths, which is retribution for [past] actions in the three realms,

Is no sooner born than it dies, without staying put even for a moment;

It has neither essence nor substance and is like an apparition, like a shadow.

Be they ordinary beings with limited lifespans or enlightened sages who can transform their bodies at will, anything born of causes and conditions

Is born and dies nine hundred times [in a second], just like a flame or a stream.

Although the sea of the storehouse[-consciousness] (dlayavijhana) is everlasting, the waves of the seven [other consciousnesses] toss and turn [constantly on its surface]. Such impermanence may be destructive and injurious, 117

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But in this state of original being why be troubled or concerned?

The real meaning of the letter U should be known in this manner.

The [Three] Luminaries—sun, moon and stars—have been originally abiding in empty space,

Yet they may be hidden by clouds and mist or veiled by smoke and dust,

And seeing this, the foolish say that there is no sun or moon. The originally existent three bodies are also like this: Although they have been originally abiding since the beginningless past in the mind's space, They have been covered by delusionary thoughts and entrammeled by mental afflictions—

Reality is like a mirror inside a box, and the [truth-]principle the same as a gem in ore—

And seeing this, the deluded say that there is no original enlightenment:

What is this repudiation on the part of the foolish and blind if not an impairment?

But diminution is not found in the original [three] bodies. The real meaning of the letter U should be known in this manner.

Those with the determinate [nature] of the two vehicles erroneously give rise to thoughts of extinction (i.e., nirvana),

And by reducing the body to ashes and extinguishing knowledge they would become identical with the great void; Heavily intoxicated with the wine of samadhi, they are neither enlightened nor awakened.

Although there are differences in the relative severity [of their condition], those of determinate [nature destined to be srdvakas and pratyekabuddhas] and those of indeterminate [nature who may also become bodhisattvas] 118

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Spend many eons in vain—than this there is no greater impairment.

The originally existent three bodies are solemn and unmoving,

But should the Buddhas pervading space startle [the sravakas and so on] into wakefulness and reveal [the true teachings to them],

Then they will leave their phantom city and proceed toward the treasure cache [of true enlightenment].15 If even plants and trees become [enlightened], why not sentient beings?

By erroneously grasping at incomplete [teachings] they suffer a very great impairment.

The real meaning of the letter U should be known in this manner.

The physical body [of the recompense body], a recompensive result born of correct causes, Is adorned with myriad virtues and has completely perfected the four wisdoms;

But it is only a continuum and not set, And that which is born must die, since it was unequivocally so affirmed [by the Buddha]—

This is the sword of the expedient [Hosso teachings], which may kill or injure.

But the originally existent three mysteries are like the sun pendent from the heavens,

And the four wisdoms, like space, resemble gold buried in the ground.

Though a violent wind may be the cause [of the clouds' being blown away] and a sharp hoe the condition [for digging up the gold],

Who can produce [the sun] and who can create [the gold]? The real meaning of the letter U should be known in this manner.

406b

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Thusness or Dharma-nature is the real and permanent [essence] of the mind;

Among those with mind, who does not possess this [truth-]principle?

The mind's wisdom is identical to this principle, and it is not a principle outside the mind;

Mind and principle are one: how can the wet nature [of water] (i.e., principle) and its reflecting function (i.e., wisdom) be separate?

The nature of thusness equally pervades everywhere, but those whose ways of thinking are narrow and inferior Are expediently guided as if they were infants, yet those confused [of the Sanron school] do not realize this; Brandishing this halberd of the expedient [teachings], they destroy the true Buddha:

This is called diminution.

But the original Buddha, eternal and all-pervading, neither diminishes nor wanes.

[Thus] you should know the real meaning of the letter U. [Just as] waves do not exist apart from water, the objects of cognition are within the mind;

If plants and trees were devoid of Buddha[hood], then waves would not be wet.

Some have it and some do not—what is this if not an expedient [teaching]?

To reject being and posit nonbeing represents impairment and decrease.

The sharp axe of diminution may constantly hack at Buddha-nature,

Yet the original Buddha is without impairment and without decrease.

The three truths [of the Tendai school] interpenetrate perfectly, and the ten divisions of time [of the Kegon school] are [mutually] unobstructed;

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The entire threefold world is of Buddha-essence, And the four kinds of manda[la\s correspond to the true Buddha.

The real meaning of the letter U should be studied in this manner.

Since those of the two vehicles are of inferior intelligence, the six consciousnesses were taught for them; Those of the Mahay na being somewhat superior, the eight and nine [consciousnesses] were revealed. Clinging [to their doctrines], they stall and do not advance: how can they know the innumerability [of consciousness]? Not comprehending the esoteric meaning, they are satisfied with what little they have gained; They do not know what they possess—than this there is no greater poverty.

The oceanlike assembly of [mandala deities, as innumerable as] countless lands, is their very own treasure. The real meaning of the letter U should be studied in this manner.

Identical and one, yet many in its thusness, and because many, thusness upon thusness;

Principles innumerable and wisdoms unbounded: The sands of the Ganges River are no comparison, and the dust motes of [countless] lands are still too few [for compare].

Though raindrops are many, they are all of the same water;

Though the rays of [many] lamps are not one, they merge to become of the same essence.

Matter and mind are immeasurable, reality is boundless. The mind-king and mental functions act as principal and subordinate in inexhaustible ways,

And they interpenetrate one another like the gems of Indra['s net] or like the light of [many] lamps. 121

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Their manifold interconnectedness is difficult to conceive, and each is endowed with the five wisdoms. They are many and yet not different, not different and yet many:

Therefore, they are said to be one thusness. But this ' one" is one that is not one—innumerability is deemed to be "one";

And "thusness" is not [ordinary] thusness but permanency —they are quite the same and resemble one another. Unless this principle is expounded, the teachings are expedient ones,

Whereby the inexhaustible precious treasury is drained, And wherein innumerable precious carriages completely vanish:

This is called diminution.

The four bodies [of the Buddha], too numerous to paint with ink made from the powder of the earth of countless worlds, and the three mysteries, too vast to depict with Mount Sumeru as a brush,

Are completely perfect from the very beginning, set, and unchanging.

This indeed is the real meaning of the letter U. 4. The Letter Ma

Fourth, as for the real meaning of the letter Ma, the gateway of the letter Ma stands for the inapprehensibility of the self {mama, "my," or mamatd, "state of'mine'") in all things, and this is called its real meaning.

There are two kinds of "self": 1) the self of persons, and 2) the self of things. Person" means the fourfold Dharma body, and "thing" (dharma) means all things, ranging from one Dharma realm, one thusness, and one bodhi to eighty-four thousand things indescribably indescribably [numerous] like minute dust motes in number. These fourfold Dharma bodies are immeasurable in their 122

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number, but their essence is of one form and one flavor, and there is no this or that. There being no this or that, how can there be a self? This is the real meaning [of the letter Ma] in terms of [negatively] inhibiting the passions [of ordinary people].

By the four kinds of practitioners below [the final fifth level of] the adamantine [teachings of Esoteric Buddhism] this position can be neither heard nor seen, and they are like the deaf and the blind. It is beyond the beyond and more remote than the remote; the four propositions cannot approach it, and the six [supernatural] faculties are also out of their depth. This is known as the real meaning [of the letter Ma] in terms of transcending speech. It says in the sutras that the letter Ma is the seed[-syllable] of Mahavairocana. Although people in the world at large speculate on the self [of persons] and the self [of things], they have yet to realize its real meaning. There is only the Tathagata Mahavairocana who has obtained the great self in no-self. The Tathagata, the mind-king, having already reached this state, who among his attendants, the mental functions like dust motes in number and difficult to conceive, shall not obtain the body of this great self? This is the real meaning [of the letter Ma] in terms of [positively] expressing the attributes [of ultimate truth].

It says in a sutra that this letter Ma signifies "transformation body" (T. 19: 565c). "Transformation" means the function of transforming (or converting) or action by transformation (or for conversion). This means that the Tathagata [Mahavairo]cana actuates by transformation various supernatural changes for the sake of is own enjoyment, manifesting innumerable clouds of bodies and creating infinite wondrous lands. This is known as the real meaning [of the letter Ma] in terms of wondrous function difficult to conceive. It also says that this letter Ma signifies "mastery of samaya" and signifies "all-pervading."16 In China one says teng-ch ih (Jp.: toji, "equally holding") for samaya:11 teng isp'ing-teng (Jp.: byodd, "equality]") and ch'ih is she-ch'ih (Jp.: shoji, "incorporate and hold"). Though the three mysteries of the Dharma body may enter a particle of fine dust, it will not be too narrow, and though they 407a

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may spread throughout the great void, it will not be too broad. They do not opt for [non-sentient] tiles, stones, plants, and trees, nor do they [specially] choose [sentient] people, gods, [hungry] ghosts, and animals. Where do they not pervade? What object do they not incorporate? Therefore, it is called "equally holding." This is known as the real meaning [of the letter Ma] in terms of equality. It also says that a phonetic change of the letter Ma is called Mam, which corresponds to the one-syllable mantra of Wondrous Virtue (i.e., Manjusrl) and signifies "perfect endowedness."18 The Youth Manjusrl (Manjusrikumarabhuta) represents the paramita (perfection) of self among the four attributes [of nirvana]. There is nothing about his wisdom that is not wondrous and nothing about his virtues that is not perfect; he is endowed with the two fine attributes [of merit and wisdom] and pellucid in the four kinds of eloquence. This corresponds to the real meaning [of the letter Ma] in terms of perfect virtue.

It also says that the eleventh [vocalic] change of the letter Ma is called Mam. This is the heart[-mantra] of Acalanatha.19 This deity is the patriarch of all Buddhas throughout the three ages and ten directions, and he is honored by all bodhisattvas in the forty-two stages. Nonetheless he assumes the form of a messenger with a squint eye, appears as a servant with a queue hanging down [over his left shoulder], stoops down from the honorable position that he has already attained, and feeds on the leftover scraps of novices. This means that although he is high[-ranking], he does not vaunt himself, and although he harms himself, he attracts surfeit. This corresponds to the real meaning [of the letter Ma] in terms of harming oneself to benefit others.

If one enters the gateway to the self, for which the letter Ma stands, one will incorporate all things and there will not be a single thing that is not included. Therefore, it says in the sutras that I am the Dharma realm, I am the Dharma body, I am the Tathagata Mahavairocana, I am Vajrasattva, I am all Buddhas, I am all bodhisattvas, I am pratyekabuddhas, I am sravakas, I am Mahesvara, I am Brahma, I am Sakra, and so on, I am the eight 124

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classes [of semidivine beings] such as gods, dragons, and demons, and so on. Among all sentient beings and non-sentient beings there is none that is not [encompassed by] the letter Ma. This means that it is one, yet can be many, and is small, yet contains what is large. Therefore, this is known as the real meaning [of the letter Ma] in terms of perfect fusion.

III. Synthetic Interpretation

Next, if interpreted synthetically, this [word] Hum is a single letter composed of four letters, and these four letters are A, Ha, U, and Ma. A signifies "Dharma body," Ha signifies "recompense body," U signifies "response body," and Ma signifies "transformation body." In citing these four kinds [of Buddha bodies], all things are incorporated without any not being included. First, if stated in terms of their separate characteristics, by means of the gateway of the letter A, all [truth-]principles such as thusness, Dharma realm, Dharma-nature, and ultimate reality are incorporated without any not being incorporated; by means of the gateway of the letter Ha, all teachings, such as Buddhist and non-Buddhist, Maha[yana] and Hina[yana], expedient and real, and exoteric and esoteric, are incorporated without any not being incorporated; by means of the gateway of the letter U, all practices, that is, the practices of the three vehicles, five vehicles, and so on, are incorporated without any not being incorporated; and by means of the gateway of the letter Ma, all results [of practice] are incorporated without any not being incorporated. [The word Hum] completely holds all [truth-]principles and totally incorporates all phenomena, and therefore it is called "that which comprehensively holds" (dharani).

[Next,] if interpreted in terms of their common characteristics, each incorporates principle, teaching, practice, and result without any not being incorporated and without any not being exhausted. It is like the school of Indra in that all meanings are 407b

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established,20 and like the hexagrams invented by Fu Hsi in which each line embodies myriad forms.

Next, in this word Hum there is the letter Ha, representing cause, that is, things born of causes and conditions. Among these things, the net of teachings, such as the teachings of on-Buddhists, the two vehicles and the Mahayana, is wildly tangled, with each raising their banners and drums and vying in declaring themselves false emperors. If either non-Buddhists or those of the two vehicles or Mahayamsts assert that there are persons, there are things, there are causes, there are results, there is permanence, or there is a self, these [false assertions] are all incorporated in the dot representing the letter Ma;21 these correspond to the extreme of augmentation, and they have not yet attained the Middle Path. If they assert that there are no persons, there are no things, there are no causes, there are no results, there is no permanence, there is no self, and so on, then these [false assertions] are incorporated in the stroke representing the letter U;22 these correspond to the extreme of diminution, and they too do not yet accord with the Middle Path. If they assert that [things] are neither empty nor existent, neither permanent nor annihilated, neither identical nor different, and so on, [these false assertions] are incorporated in the meaning of "not" (hi) in the letter A.23 If they assert the eight negations, that is, that [things] are not born, are not extinguished, do not increase, do not decrease, etc., and so on, [these false assertions] are also incorporated in the meaning of "not" (fu) in the letter . Again, if they assert that [ultimate truth] is colorless, shapeless, wordless, speechless, and so on, [these false assertions] are also incorporated in the meaning 0f "not" (mu) in the letter A, and they too do not yet accord with the true meaning. These all belong to the [negative] extreme of inhibiting the passions [of ordinary people]. If one does not comprehend the secret designations of things, the characteristics of names, true speech, and speech accordant with the [true] meaning, then all statements, thoughts, and practices are all perverted and all nonsensical since one is ignorant of the true and ultimate [truth-]principle. The bodhisattva Nagarjuna therefore says (T. 25: 336bc):24 126

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In the Buddhist Dharma there are two truths: one is conventional truth, and the second is the truth of the first principle (i.e., supreme truth). On account of conventional truth it is taught that sentient beings exist, and on account of the truth of the first principle it is taught that sentient beings do not exist. Again, there are two kinds [of people]: for those who do not know the characteristics of names and secret designations, it is taught that in the truth of the first principle sentient beings do not exist, and for those who do know the characteristics of names and secret designations it is taught that in the truth of the first principle sentient beings do exist. Should someone be cognizant of the secret designations and secret meanings of this word Hum and so on, then he is called a perfectly all-knowing one (samyaksambucLdha). That when one first generates the [bodhi-]mind one immediately attains perfect enlightenment, turns the great Dharma wheel, and so on, is indeed because one knows this ultimate real meaning.

Next, I shall explain the causes, practices, and results of people of the three vehicles in terms of this single word [Hum]. First I shall explain those of people of the sravaka [vehicle], then I shall deal with those of pratyekabuddhas, and lastly I shall explain those of bodhisattvas.

First, I shall explain [the causes, practices, and results of] sravakas. In this word Hum there is the letter Ha, and this signifies "cause." The generic nature [gotra) of the sravaka vehicle mentioned in the [Yo]ga [Treatise] (T. 30: 395c) and so on is their cause. Below [the graphic form of the word Hum] there is the letter U, and this represents their practices.25 The teaching of the Four [Noble] Truths, the five meditations for settling the mind, the seven expedient means, and so on of people of the sravaka [vehicle] are their practices. This is the superficial meaning of the letter U (i.e., diminution, insofar that these practices aim to eliminate mental afflictions, etc.), and it corresponds to these [practices]. Now, people of the sravaka [vehicle] regard reducing the body to 407c 127

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ashes and extinguishing knowledge as the final result. Above [the graphic form of] this word Hum there is the dot of emptiness (i.e., anusvara: -m), and this dot of emptiness is born of the letter Ma. The letter Ma combines the meanings of the emptiness of both persons and things, and this principle of the emptiness of persons corresponds to the principle realized by sravakas. These are known as the causes, practices, and results of people of the sravaka [vehicle]. Next, I shall explain [the causes, practices, and results of] pratyekabuddhas. The generic nature and so on of thepratyekabuddha vehicle mentioned in the [Yo]ga [Treatise] (cf. T. 30: 395c) and so on are their cause. In this word Hum, there is the letter Ha, and this represents their cause. Pratyekabuddhas also meditate on the twelve causes and conditions (i.e., twelvefold chain of dependent arising), the Four [Noble] Truths, the [seven] expedient means, and so on. Below [the graphic form of] this word Hum there is the letter U, and this corresponds to these [practices], Pratyekabuddhas also realize the principle of the emptiness of persons, and this is their result. This should be understood in accordance with the above [explanation of sravakas].

Next, I shall explain [the causes, practices, and results of] bodhisattvas. The [Mahavairo]cana Sutra, the Adamantine Pinnacle Sutra, and so on state that for people of the bodhisattva [vehicle] the bodhi-mind is the cause, great compassion is the root, and expedient means is the final aim.26 Now, the main body [of the graphic form] of this word Hum is the letter Ha, and this represents the fact that [for bodhisattvas] the bodhi-mind of all Tathagatas is the cause. Below there is the samadhi stroke (i.e., I/),27 and this signifies the myriad practices of great compassion. Above there is the dot of great emptiness, and this represents the final result of great bodhi and nirvana.

This single word [Hum] incorporates the causes, practices, and results of people of the three vehicles, incorporating everything with nothing left out. In addition, the causes, practices, and so on of the One Vehicle of the exoteric teachings and the One Vehicle of the esoteric [teachings] should also be understood accordingly. 128

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Next, I shall explain how the principles elucidated in the sutras and treatises are all incorporated in this one word. First, everything elucidated in the Mahdvairocana Sutra and the Adamantine Pinnacle Sutra does not go beyond these three propositions, namely, that bodhi is the cause, great compassion is the root, and expedient means is the final aim. If the extensive is reduced to its summary form and the derivative to its origins, then all doctrines do not go beyond these three propositions, and these three propositions are compressed into the single word Hum. Expanded [to their full ramifications], there is no confusion, and reduced [to their simplest form], nothing is omitted. This is due to the Tathagata's inconceivable power and natural empowerment. Even a thousand sutras and ten thousand treatises do not go beyond these three propositions and one word. Think upon the causes, practices, and results revealed in this single word in accordance with the earlier [explanations]. It is not just the word Hum that incorporates meanings such as these, and every other letter gateway is also like this. Next, [Hüm has] the meaning "protection."28 That is to say, above there is the dot of great emptiness, representing the gateway of the letter Kha; this signifies "great emptiness" (cf. kha, "space"), and it signifies the vidyarajni prajnâ (wisdom), mother of the Buddhas. In the center there is the letter Ha, signifying "cause. " "This matrix of empty space contains and nurtures the seeds of the true cause [of becoming a Buddha]. This corresponds to the meaning of 'great protection.'"

Next, [Hüm has] the meaning "defeating at will. " That is to say, above there is the dot of emptiness, corresponding to the gateway of he letter Kha. "The gateway of the letter Kha is like empty space, which is ultimately pure and without possession, and this corresponds to the state known in the [samadhi called] 'Observation from the High Peak. ' 29 In the center there is the letter Ha. "This is the banner of bodhi, and it is also the power of absolute freedom. Because of the intercorrespondence of these two letters (i.e., Kha and Ha), they are like a great commander who defeats his foes. Therefore, this is known as the meaning of "defeating at will." 408a

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Next, [Hum has] the meaning "fulfilling wishes." That is to say, "the gateway of the letter Ha represents the jewel of the bodhimind, and by combining with the gateway of the letter Kha, representing the matrix of empty space, it is able to become a mani of variegated colors that fulfills the wishes of all sentient beings."33 This is called the meaning of "fulfilling wishes." Next, [Hum has] the meaning "great power."31 That is to say, the bodhi-mind represented by the letter Ha is endowed with the ten powers and so on of all Tathâgatas.32 Now, by combining with the letter Kha it is freed of all bonds and is also without any obstructions, just like the wind whirling about at will in empty space. Therefore, it is called 'great power. '[... ] This great firm power is originally born of the adamantine (vajra) generic nature of the Buddhas. Furthermore, for innumerable eons they have constantly been fully cultivating Dharma practices on the basis of the true cause (i.e., the bodhi-mind) represented by this letter Ha; every single one of the myriad virtues of the letter Kha is indestructible like the vajra. "33 Therefore, this is known as the meaning of "great power."

Next, [Hum has] the meaning "fear."34 That is to say, this word Hum is an expression of the sincerity of all Tathâgatas; it means that all things are without cause, without result, originally pure, and perfectly quiescent. Therefore, as soon as one generates the bodhi-mind, one is immediately seated at the place of enlightenment (bodhimanda) and turns the wheel of the true Dharma. Through intercorrespondence with this [word Hum] one is able to realize the entire Buddhist Dharma, in every moment of thought one possesses the wisdom of a sarvajna (omniscient one), one directly reaches the final aim, and one is seated on the adamantine seat (vajrdsana). Should the four demons appear, one enters the samadhi of great compassion and, frightening the four demons, subjugates them. The "four demons" are the demon of the [five] aggregates, the demon of mental afflictions, the demon of death, and the heavenly demon. None of these demonic hosts will not be 130

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frightened and subjugated, just as darkness vanishes as soon as the sun rises.

Next, "by what means does the Tathâgata frighten away various obstacles? It is by means of this gateway of the letter Hum.35 The samâdhi stroke below corresponds to the full cultivation of the myriad practices; above there is the dot of great emptiness, and this corresponds to the myriad virtues that have already been accomplished. The letter Ha corresponds to the banner of the Dharma. Because of the combination of the samâdhi [stroke] with the dot of emptiness, this corresponds to the samadhi Observation from the High Peak.' [The letter Ha represents the seed of all Tathagatas.] The dot above represents the mother of the vidyâràjnl, and the stroke below represents the daily growth of the embryo. Because of meanings such as these, should one utter the sound [Hum], and then the demonic hosts will be routed. This corresponds to the meaning of "fear. "

Next, [Hum has] the meaning "joy in equal view."36 "In the center of" this "word Hum there is the letter Ha, which signifies 'joy.' Above there is [the dot of] great emptiness, representing samaya. Below there is the samadhi graph-stroke, which also represents samaya. One practices within [these] two samayas (i.e., self-realization represented by the superscript m and altruistic practice represented by the subscript u), and the Buddhas of the three ages all identify with this view." Therefore, this is known as the meaning of "equal view."

131

THE PRECIOUS KEY TO THE SECRET TREASURY by

Kukai

Fascicle One

Introduction

Remote, remote, ever so remote—Buddhist and non-Buddhist tomes number in their thousands and tens of thousands;

Abstruse, abstruse, ever so abstruse—some speak of One Path, others speak of another path, and there are a hundred kinds of paths.

Were their copying to cease and their reciting to end, what would happen to the basis [of the teachings]? No one, but no one, would know of them, and I too would not know of them.

Though they might ponder over and over again, even sages would not gain cognizance of them.

Cow-Head, taking pity on the sick, licked grasses [to make medicine];

Broken Stump, feeling sorry for those who were lost, used a compass cart [to show them the way home].1 People crazed in the three realms do not know that they are crazy,

And the blind born by the four modes of birth do not realize that they are blind.

Born and reborn again and again, we are ignorant of the beginnings of birth;

Dying again and again and yet again, we are nescient of the ending of death.

As [illusory] flowers in the sky confuse the eyes and [imaginary] hairs on a tortoise delude the senses [of those with impaired vision], [ordinary people] are mistakenly attached to a real self and, their 135

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minds intoxicated, they stubbornly cling [to external objects]; like thirsty deer and wild horses they rush about in the realm of sense objects, and like ruttish elephants and leaping monkeys they give themselves over to [the instincts of] the citadel of consciousness. Thus the ten evil [deeds] delight their minds as they commit them day and night, while the six perfections grate on their ears and do not enter their thoughts. They slander people [who promote Buddhism] and slander the Dharma without considering the criminality of burning their seeds [of potential enlightenment]; indulging in wine and indulging in lust, who is aware of retribution in future lives? Yama and his guardians of hell establish hells and pass judgment on offenses—as hungry ghosts or birds and beasts, [sinners] have burning mouths or bodies weighed down [with heavy loads], and they transmigrate through the three realms and wander about in the four modes of birth, [—first stage] Seeing this, how could the Great Enlightened One, the Compassionate Father, remain silent? Thus, it was here that his true intent lay in providing various kinds of medicine and pointing out the various kinds of delusion.

Hence, if one cultivates the three bonds and five virtues, then the path of ruler and subject, of father and son, will be orderly and not in disarray, [ — second stage]

If one rehearses the six practices and four dhyanas, then one's vision of loathing for the lower world and delight in the upper world will progressively advance and one will obtain happiness, [—third stage]

If one rejects the self in what is merely the [five] aggregates, [one will obtain] the eight liberations and six [supernatural] faculties. [—fourth stage]

If one masters [the twelvefold chain of] causes and conditions, the [resultant] wisdom of emptiness will eradicate the seeds [of karma], [—fifth stage]

If one engenders compassion unconditionally and negates the objects [of cognition] with [the understanding of] consciousness-only, 136

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then one will quash the two hindrances and transform [the eight consciousnesses] to obtain the four wisdoms, [—sixth stage] If one realizes [the essential nature of] the mind in non-birth and transcends thought in absolute emptiness, then the one mind will be quiescent, nondual, and without any characteristics. [—seventh stage]

If one observes the One Path in its original purity, Avalokitesvara will be contented, [—eighth stage] If one meditates on the Dharma realm at the time of the initial [generation of the] aspiration [for enlightenment], Samantabhadra will smile, [—ninth stage] The defilements covering the outside of the mind are here completely consumed, and the splendor of the manda[la\ is now gradually revealed. The eyes of wisdom of [the practitioner who visualizes the letter] Ma [in his right eye] and [the letter] Ta [in his left eye] dispel the darkness of ignorance, and the light rays [emitted] in meditation by [his eyes transfigured into] the sun and moon manifest sattvas possessed of wisdom. The Buddhas of the Five Families, displaying knowledge-seals (jnana-mudra), are in close array, and the four kinds of manda[la\s,2 abiding in the essence of the Dharma, are interlinked. With a single sidelong glance from Aca[lanatha] the winds of karmic life are stilled, and with three shouts [of the mantra "Hum"] by Trai[lokyavijaya] the waves of ignorance dry up.3 The Eight Offering Goddesses cause wondrous offerings to arise like seas of clouds, and the Four Pa[ramita] Consorts experience delight in Dharma bliss.4 Those of the ten stages are unable to gain even a glimpse [of this state], and [those versed in the teaching of the one mind and] its own three [attributes of essence, aspect, and function]5 cannot draw near. It is the secret of all secrets, the enlightenment of all enlightenments. [—tenth stage]

Alas! Unaware of their own treasures, people regard their mad delusion as enlightenment—what is this if not foolishness? The Father's compassion feels this keenly, and were it not for his 363b

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teachings, how could they be saved? It is for this reason that he administers the medicine [of the teachings], but if they do not take it, how are they to be cured? Should they aimlessly discuss [the teachings] and aimlessly recite [the scriptures], the King of Physicians will surely reprimand them.

Thus the nine kinds of medicine for the mind clear away its outer dust and curb its delusions, while the one Adamantine Palace opens up its inner vault and bestows its treasures. Whether or not one enjoys them, whether or not one obtains them hinges on one's own mind; it is neither one's father nor one's mother but only one's own mind that itself realizes [the truth], Sattvas who would seek the Buddha must know this. They must distinguish between a mani and a stone resembling a gem, between donkey's milk and ghee from a cow. They must differentiate these—they really must. The [relative] depth and shallowness of the stages of the mind are clearly explained in the sutras and treatises, and they will be presented in detail later. Here are some verses: I take refuge in that which is adamantine inner (i.e., sentient) and outer (i.e., non-sentient) life And is dissociated from speech, beyond taint, like space, and [free of] causes [—Mahavairocana];6

In the silent ones of action, transiency, pride, thusness, truth, and vehicle [—dharma-mandala];7

In the benevolent ones of the caitya, banner, radiance, lotus, and [conch] shell [—samaya-mandala]f

In the Buddhas Vairocana, [Ratna]ketu, Samkusumita[rajendra], [Padma]netra (i.e., Amitabha), and Dundubhifsvara]; In the persons Vajra-, Ratna-, Dharma- and Karma[-paramita], [Vajra]gita, and [Vajra]nrtya [—maha-mandala];9 In their clay, cast, and carved [images] and in their activities and deportments [—karma-mandala]10 — [I take refuge] in all these beings, who are unobstructed and more numerous than the dust motes of [countless] lands.

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Now, by imperial command I have written about the ten stages

So that people may quickly pass beyond the three delusions11 and understand the truth about their minds. When the mist lifts and one sees the light, there are inexhaustible treasures;

Used for one's own enjoyment and that of others, they are renewed day by day.

When setting out in search of [Bhalgavan, How many stations are there until one reaches the original resting place?

The Tathagata has clearly explained this— There are ten kinds [through which one passes] to enter the Adamantine Site.

We have already heard the number of stages of the mind; We ask you to reveal their names and characteristics. The names of [the stages of] the mind are clearly listed below;

Read them and realize your deluded state. 1. The Mind of the Common Person, Like a Ram. The ordinary person, madly intoxicated, does not realize his own faults;

He thinks only of fornication and food, just like a ram. 2. The Mind of the Foolish Child, Observing Abstinence. Influenced by external causes and conditions, he suddenly thinks of moderation in eating;

Thoughts of charity sprout, just like grain when it encounters the [proper] conditions.

3. The Mind of the Young Child, without Fear. The non-Buddhist is born in heaven, there for a while to obtain respite;

He is like an infant or calf following its mother. 139

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363c 4. The Mind of ggregates-only and No-self. He only understands the existence of things (dharmas) and totally rejects a self or person;

The Tripitaka of the goat cart12 is completely contained in this state.

5. The Mind That Has Eradicated the Causes and Seeds of arma. He masters the twelve [links of dependent arising] and eradicates the seeds of ignorance;

Karmic birth having been terminated, without speaking he obtains the fruit.

6. The Mind of the Mahay na Concerned for Others. He engenders compassion unconditionally, and great compassion arises for the first time; Observing [the workings of] the mind to be like illusory shadows, he negates the objects [of cognition] with [the understanding of] consciousness-only. 7. The Mind Awakened to the Non-hirth of the Mind. When he puts an end to frivolous [arguments] with the eight negations and observes emptiness in a single moment of thought,

The mind's source becomes empty and tranquil, has no characteristics, and is at peace.

8. The Mind of the One Path As It Really Is. At one with thusness and originally pure, object and knowledge merge—

He who knows this nature of the mind is called [Vairojcana.

9. The Mind of Ultimate Own-naturelessness. Water has no own-nature—it encounters wind, and then waves appear;

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The Dharma realm is not the ultimate—thus admonished, he immediately forges ahead.

10. The Mind of Secret Adornment.

The medicine of exoteric [teachings] clears away the dust, and the mantra [teachings] lay open the vault;

Secret treasures are at once displayed, and myriad virtues are instantly realized.

1. The Mind of the Common Person, Like a Ram

What is the mind of the common person, like a ram? It is the name given to the ordinary person who, madly intoxicated, does not distinguish between good and evil; to the foolish child who, stupid and ignorant, does not believe in cause and result. The ordinary person performs various actions and experiences various effects, and he is born with a myriad kinds of physical characteristics. Therefore, he is called a "common person" (lit., "differently born" [prthagjana]). Because his stupidity and ignorance are equal to the inferior nature of the ram, he is likened to the latter. We are not bom by choice, and we also abhor death. Nonetheless, birth after birth we transmigrate in the six destinies, and death after death we founder in the three [evil] paths. The parents who begot us do not know the reasons for birth, and we who have been born do not understand the consequences of death. When we look back on the past, it is dark and its beginning indiscernible; when we look ahead to the future, it is indistinct and its end undiscoverable. Though the Three Luminaries shine above, we are benighted as if we had the vision of dogs, and even though we may stand on the Five Marchmounts, we are lost as if e had the eyes of sheep.13 Tied to the hell of food and clothing, we toil and moil day and night, and running around near and far, we fall into the pit of ame and wealth. What is more, just as a magnet attracts iron, men and women run after one another, and just as a crystal draws water [when exposed to the moon], parents and children have affection for one another. But although parents and children may have great affection 141

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364a for one another, they do not know the true character of affection, and although man and wife may love each other, they do not realize the true character of ove. It is [transient] like water which flows in a continuous stream or like flames that leap one from another. They are bound to no purpose by the rope of deluded thoughts and are intoxicated for nothing by the wine of ignorance. It is as if they had met in a dream or come across each other at an inn. There are some who believe that the One and the Two evolved from the Way and that the myriad things have proliferated on the basis of the Three,14 while others claim that Isvara produced [the universe] or that Brahma created it. Not knowing the origins of the living, how can they discuss the provenance of the dead? In the end wolves, lions, and tigers champ other hairy creatures, whales and makaras ingest those of the scaly tribe, garudas eat serpents, and raksasas consume people.16 People and animals devour each other, and the strong and the weak feed on one another. Furthermore, when men cross the fields with bows and arrows, boars and deer are exterminated in their lairs, and when they set nets in streams, fishes and turtles are annihilated in their haunts. When hawks and falcons fly, pheasants and swans shed tears; when savage dogs come running, foxes and rabbits rend their hearts. Though birds and beasts may be decimated, people's minds are still not satisfied, and though the larders may be full, their appetite is not sated. Robbers and thieves are infatuated with rare treasures and punished with death. Adulterers and rapists are captivated by beautiful women and bring ruin upon themselves.16 The four kinds of [wrongful] speech (i.e., lying, harsh speech, calumny, and frivolous chatter) make of the tongue an axe [with which to harm others], and indulging in the three mental faults (i.e., covetousness, malice, and wrong views), the mind poisons itself. Without shame or embarrassment, people commit eighty thousand sins; they commit them themselves and they also abet others, constantly committing faults like dust motes or particles of sand [in number]. They are completely unaware of the fact that each sinful deed incurs suffering in the three evil [destinies of hell, 142

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the realm of hungry ghosts, and the realm of animals] and each root of goodness leads to the happiness of the four attributes [of nirvana]. Some say that when a person dies, he returns to the [primal] pneuma (ch'i) and is never bom again—those of this type are called [advocates of] "annihilationism." Others say that people will always be people and animals always animals, that high and low status are always fixed, and that the poor and the rich are forever divided—those of this type are called [advocates of] "eternalism. " Alternatively they may conduct themselves like cows or dogs [in order to be reborn in heaven], or else they may throw corpses in the Ganges River [so that the deceased may be purified]—those of this type are called [advocates of] "wrong views." Non-Buddhists with wrong views are immeasurable in number, and not knowing any way to escape [the cycle of transmigration], they follow deluded views. Those of these types all have the mind of a ram. Here are some verses:

Ordinary people are blind to good and evil, And do not believe in the existence of causes and results. Seeing only the prospect of immediate profit, How can they know of the fires of hell?

Shamelessly they commit the ten evil [deeds], And in vain do they argue about the existence of a divine self.

Cherishing the three realms and attached to them, Who can cast off the chains of mental afflictions? Question: On the basis of which sutra have you established this thesis?

Answer: The Mahavairocana Sutra.

[Question:] How is it explained in that sutra? [Answer:] In that sutra it says (T. 18: 2ab): Lord of Mysteries, ordinary people, foolish and childlike, [who have been dwelling in] beginningless birth-and-death, 143

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cling to the notion of "self" and to the possessions of the self and differentiate among innumerable distinctions of the self. Lord of Mysteries, if they do not discern the own-nature of the self, then [notions of] "I" and "mine" are born. Others again imagine that there exists [as the prime cause] time, the transformation of earth and other [elements], the self of yoga, established purity, unestablished non-purity,... sound, and nonsound. Lord of Mysteries, such distinctions of the self have since times of yore been associated with [false] discrimination, but [the adherents of these views] hope for liberation in accordance with reason. Lord of Mysteries, ordinary people and their ilk, foolish and childlike, are just like rams. In Nagarjuna's Treatise on the Bodhi-mind it says (T. 32: 573a): Ordinary people are attached to fame, gain, and the necessities of life. They strive for personal well-being and indulge in the three poisons and five desires. The mantra practitioner should truly detest these and should truly forsake them. 2. The Mind of the Foolish Child,

Observing Abstinence

The bare trees [of winter] are not destined to remain bare, and once spring arrives, they flourish and bloom. Why does thick ice need to remain frozen? When summer comes, it melts and flows away. Seeds of grain wait for moisture to sprout, and fruit forms when the time is right. The likes of Tai Yuan's change of heart and Chou Ch'u's loyalty and filial piety17 were as if unrefined ore had suddenly become a precious gem or a jewel made from [the eye of] a fish had illuminated the night. As things do not have a fixed nature, why should people remain forever wicked? When he encounters the right conditions, even a common fool aspires to the Great Way, and if he follows the teachings, even an ordinary person thinks of emulating sages. The ramlike person has no [immutable] own-nature, and the foolish child need not remain foolish

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Therefore, when his original enlightenment permeates within and the light of the Buddha shines from without, he promptly mod- erates his diet and performs acts of charity from time to time. His goodness, like the sprouting, budding, and leafing [of a tree], progressively develops and his mind, like the flowering and fruit-bearing [of a tree], shrinks from evil as if testing hot water and worries lest his good deeds are inadequate. He gradually learns the five virtues and reverently studies the ten good [deeds]. The five virtues are benevolence, righteousness, propriety, wisdom, and sincerity. "Benevolence" is termed "not killing [in Buddhism], and it means to treat others as one would want to be treated by them. "Righteousness" corresponds to "not stealing," and it means to save things and give them to others. "Propriety" signifies "not committing adultery," and it means to observe the five rites18 in due order. "Wisdom" corresponds to "not drinking intoxicants," and it means to make decisions carefully and to reason well. "Sincerity" is a synonym for "not lying," and it means to act without fail on one's words.

When people practice these five [virtues], the four seasons come in order and the five elements are in harmony. If a country practices them, then everything throughout the realm is at peace. If each household practices them, then no one will keep lost articles found by the roadside. These are excellent means by which to make a name for oneself and glorify one's forebears, and they are fine customs by which to keep a country at peace and secure the well-being of individuals. In Confucianism they are called the "five virtues," while in Buddhism they are termed the "five precepts." Though their names differ, their meanings merge, but though their practices are similar, their benefits are different. [The five precepts] are the basis for cutting off evil and cultivating good, and they represent the starting point for gradually escaping suffering and gaining happiness. Therefore, it says in a sutra:19 The five precepts of the lower grade lead to birth in the continent of Jambu[dvipa], the five precepts of the middling 364b

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grade [lead to birth in] the land of Purvavideha, [the five precepts of] the higher grade [lead to birth in the continent of] Aparagodaniya, and [the five precepts of] the highest [grade] and [the realization of] no-self [lead to birth in the continent of] Uttarakuru.

This is explained in full [in the same sutra]. The inhabitants of the four continents all have kings, and there are five kinds of kings: [petty kings] scattered like grain and four [kinds of] wheel[-turning] kings (cakravartins). These five kinds of kings come [to be born as kings] invariably on account of [having practiced] the ten good [deeds in former lives]. Therefore, it says in the Sutra for Benevolent Kings (T. 8: 837b): Bodhisattvas [who have practiced] the ten good [deeds] engender the great aspiration

And are long separated from the seas of the wheel of suffering in the three worlds.

Good [deeds] of middling and lower grades [lead to birth as petty] kings scattered like grain,

While the ten good [deeds] of the higher grade [lead to birth as] iron-wheel kings.

Those of the acquired lineage become copper-wheel [kings] of two realms,

And silver-wheel kings of three realms are those of the innate lineage.

Those of firm virtue in the lineage of the path become wheel-turning kings,

With seven treasures, a golden wheel, and four realms.20 Now, if one considers this passage, [it is evident that] kings and their subjects gain birth as human beings by having invariably practiced the five precepts and ten good [deeds], and there has never been anyone who neglected these and succeeded in gaining [birth as a human being]. Having cultivated good in former lives, one obtains [birth as] a human being in the present life, and if one does not cultivate [good] in the present life, then one will 146

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again fall into the three [evil] paths. Without having sown seeds in spring, how can one hope to obtain a harvest in autumn? Good men and women must respect [this teaching]—they really must. As regards retribution for the ten evil and ten good [deeds] and rule by sage-kings and ordinary kings, they are discussed in detail in the Treatise on the Ten Stages of the Mind (T. 77: 316a-322c). Here are some verses:

The foolish child understands a little about the poisons of greed and anger,

And he suddenly thinks of the advantages of observing abstinence.

The seeds having germinated within, he engenders thoughts of goodness,

And as they progressively sprout and bud, he comes to value excellent rules of conduct.

As he gradually practices the five virtues and ten good [deeds],

Even [petty kings] scattered like grain and wheel[-turning] kings will look up to his counsel.

Question: On the basis of which sutra have you explained this stage of the mind?

Answer: The Mahavairocana Sutra.

[Question:] How is it explained in that sutra? [Answer:] In [that] sutra it says (T. 18: 2b): At times a virtuous thought may arise in an ordinary person, foolish and childlike, namely, [the thought of] observing abstinence. Reflecting on this small thing, he engenders joy and practices it from time to time. Lord of Mysteries, this represents the initial [stage of the] seed from which good deeds arise. Then, with this as the cause, on the six days of abstinence21 he makes gifts to his parents, male and female [children], and relatives—this represents the second [stage of] sprouting. Then he presents these gifts to those who are 147

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not relatives or acquaintances—this represents the third [stage of] budding. Then he presents these gifts to those of competence and high virtue—this represents the fourth [stage of] leafing. Then he joyfully presents these gifts to musicians and so forth and proffers them to venerable elders—this represents the fifth [stage of] flowering. Then with these gifts he engenders thoughts of affection and makes offerings of them —this represents the sixth [stage of] bearing fruit. 3. The Mind of the \bung Child, without Fear

The mind of the young child, without fear, is the mind of non-Buddhists who loathe the human world and of ordinary people who long for heaven. Even though it is said that above they are born in [the Station of Neither Thought Nor] Non-thought and below they dwell in the palace of transcendents, that their physical size is forty thousand yojanas (one yojana = approximately nine miles) and their lifespan eighty thousand eons, that they loathe the lower realms like scabs and regard the world of human beings as [transient] like the mayfly, and that their radiance eclipses the sun and moon and the rewards for their merit exceed those of the wheel[-turning] king, their inferiority and ignorance when compared with the Great Sage are nonetheless like that of a child. Because they are to some degree free of the bonds of misfortune, they are without fear, but because they have not yet gained the bliss of nirvana, they are [still] young children. Question: We have heard it said that when the dog of [the prince of] Huai[-nan] rose high up [in the sky] and when the dragon of Fei [Ch'ang-fang] flew far away, [the former] was brought about through the power of drugs and [the latter] was due to the art of the teacher.22 Now, on what teaching do these heavenly beings rely and on which teacher do they attend so as to be able to obtain such bodies of spontaneous radiance and such happiness of great longevity? In addition, how many kinds of heaven are there? And we beg you to give their names.

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[Answer:] Since you have asked me, like a bell [which rings when struck] or a valley [which echoes to sounds], how can I remain silent? I shall attempt to address these matters. A violent poison cannot counteract itself, and only a king of physicians can treat it. A mani is not in itself precious, but only when polished by an artisan. How could this king of physicians and this artisan be different people? My great teacher Bhagavan is that very person. The virtues of the Tathagata are of a myriad kinds, and every single virtue represents the lord of a gateway to the Dharma. With each of his bodies he expounds various methods in accordance with the religious capacity [of his audience] and liberates sentient beings. Therefore, in the Mahavairocana Sutra it says (T. 18: lb):

The Tathagata, worthy of worship (arhat) and perfectly allknowing (samyaksambuddha), having obtained the wisdom

of an omniscient one, expounds it widely and disseminates it for the sake of innumerable sentient beings, proclaiming the wisdom of an omniscient one in accordance with various destinies, various inherent desires, and various expedient ways, [expounding] either the path of the sravaka vehicle, or the path of the pratyekabuddha vehicle, or the path of the Great Vehicle, or the path of knowledge of the five [supernatural] faculties, or [the method for] aspiring to birth as a heavenly being, or [the methods for] birth among humans or as a ndga (dragon), yaksa (type of demon), or gandharva (celestial musician) through to expounding the method for birth as a mahoraga (mythical snake)__ Now, according to this passage, the teachings of the three vehicles and of the vehicles for [rebirth as] humans and heavenly beings were all expounded by the Tathagata. If one practices in accordance with the teachings, one will certainly be born in heaven. Question: In that case, are all the practices of non-Buddhists the same as the Buddhist Dharma?

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Answer: There are two kinds: 1) those that conform, and 2) those that run counter. Those that conform do so because they accord with the teachings of the Tathagata, and those that run counter do so because they are contrary to the Buddha's teaching. Although they were originally the Buddha's teaching, in the course of their continuous transmission from the beginningless past their original purport has become misconstrued. In accordance with thenown views, some conduct themselves like cows, dogs, and so on and thereby seek to be born in heaven. [Teachings of] this type have all lost their original meaning.

Question: If these are the Buddha's teaching, the Buddha vehicle and so on should be expounded directly. Why is it necessary to expound the vehicles for [rebirth as] heavenly beings and so on? [Answer:] Because they suit their religious capacity and because other medicines would have no effect.

Question: We have heard about the teacher and the teachings. Please give the number of heavens.

[Answer:] There are three kinds of heavens, namely, the realms of desire, form, and non-form. The first realm of desire has six heavens—they are the Four [Great] Heavenly Kings (Caturmaharajika), Trayastrimsa, Yama, Tusita, Enjoying [Magical] Transformations (Nirmanarati), and Controlling the [Magical] Transformations of Others (Paranirmitavasavartin). The realm of form has eighteen [heavens], and they are divided into four on account of the distinctions between the four dhyanas. The first dhyana has three— they are Brahma's Retainers (Brahmaparisadya), Brahma's Aides (Brahmapurohita), and Great Brahma (Mahabrahma); the second dhyana has three—they are Limited Radiance (Parittabha), Immeasurable Radiance (Apramanabha), and Extremely Radiant Purity (Abhasvara); the third dhyana also has three—they are Limited Purity (Parlttasubha), Immeasurable Purity (Apramanasubha), and Complete Purity (Subhakrtsna); and the fourth dhyana has nine heavens—they are Unclouded (Anabhraka), Birth of Merit 150

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(Punyaprasava), Extensive Fruit (Brhatphala), Thoughtless (Asamjnisattva), Unafflicted (Avrha), Untormented (Atapa), Good-Looking (Sudrsa), Good-Appearing (Sudarsana), and Limit of Form (Akanistha). The realm of non-form has four [heavens]—they are [Station of] the Infinity of Space (Akasanantyayatana), [Station of] the Infinity of Consciousness (Vijnananantyayatana), Station of Nothingness (Akimcanyayatana), and [Station of] Neither Thought Nor Non-thought (Naivasamjnanasamjnanayatana). The distances above the ocean of these twenty-eight kinds of heavens, the physical size and lifespan [of their denizens], and so on are discussed in detail in the Treatise on the Ten Stages of the Mind (T. 77: 324b-328c), and for fear of complicating matters I will not describe them here.

Question: We have heard the names of the heavens and their number. We again beg you to describe the characteristics of their practices.

Answer: Non-Buddhists also posit terms like "Three Jewels" and "three disciplines." They regard Brahma and so on as the Buddha jewel, the four Vedas and so on as the Dharma jewel, and those who transmit and practice them as the Sangha jewel. They regard the ten good [deeds] and so on as the precepts, and the four dhyanas correspond to meditation. This meditation is attained by means of six practices, and these six practices are suffering, coarseness, obstacles, purity, excellence, and dissociation. Loathing the lower world, they conceive of it in terms of suffering, coarseness, and obstacles, and longing for the heavens above, they view them in terms of purity, excellence, and dissociation. On account of these views they are progressively born in higher [realms]; by virtue of the samadhi of emptiness [dependent on] another entity (i.e., self or creator) the wisdom of emptiness is generated; and by means of these three disciplines they obtain the wondrous bliss of the heavens above. But because their path is not the ultimate one, they are unable to escape birth-and-death and attain nirvana. While aiming at [the Station of Neither Thought Nor] Non-thought up above, 151

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they end up falling into hell, just as an arrow shot into the sky comes down when its momentum runs out. Therefore, one should not seek after it.

Question: Non-Buddhists similarly cultivate the three disciplines, they are born in the two realms [of form and non-form], and they realize the samadhi of emptiness, in which speech disappears and thought is eliminated. Why are they unable to cut off mental afflictions and realize nirvana?

Answer: Because their views are attached to the two extremes [of being and nonbeing] and their meditation is characterized by the two [wrong] views [of annihilationism and eternalism]. Question: They similarly meditate on nonbeing and non-nothingness. Why do they lapse into the two extremes and the two [wrong] views?

[ Answer:\ Because they are dependent on another entity (i.e., self or creator) and do not know the Middle Path of causes and conditions.

[Question:] What do you mean by the Middle Path of causes and conditions?

[Answer:] Because one sees that things exist on account of causes and conditions, one does not lapse into the extreme of annihilation, and because one sees that things are empty of any ownnature, one does not lapse into eternalism. Seeing that existence and emptiness [both] represent the Dharma realm, one obtains the right view of the Middle Path. By relying on this right view of the Middle Path, one quickly attains nirvana. Non-Buddhists with wrong views are ignorant of this thesis, and therefore they do not attain true and perfect tranquility. If they were to hear this principle, they would attain [the state of] an arhat.

Question: How many types [of beings] are there who, observing the precepts, are born in heaven?

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[Answer:] There are four types [of beings] who are born in heaven: 1) non-Buddhists, as explained above; 2) those of the two vehicles, who are also born in heaven; 3) bodhisattvas of the Mahayana, because they invariably become kings of the ten heavens;23 and 4) Buddhas and bodhisattvas in responsive transformation, because they transform themselves into kings of the heavens. This has been explained in detail in the Treatise on the Ten Stages of the Mind (cf. T. 77: 324b).

Here are some verses:

Non-Buddhists, generating the [religious] mind, wish for the happiness of heaven;

Devoutly observing the precepts, they seek refuge. Not knowing of him in whom great enlightenment was perfected (i.e., the Buddha),

How can they perceive the wrongs of [following] Brahma or naga deities?

Cultivating the six practices, they are born in [the realm of] non-form;

Scorching their bodies and minds with fivefold heat,24 they needlessly torment themselves.

In annihilation and permanence, emptiness and existence, they wish for a superior abode.

Were they to meet the World-honored One, they would realize their errors.

Question: Now, on the basis of which sutra and treatise have you explained this stage of the mind? Answer: The Mahavairocana Sutra and the Treatise on the Bodhi-mind.

[Question:] How is it explained in that sutra? [Answer:] In that sutra it says (T. 18: 2b): Lord of Mysteries, they observe the precepts so as to be born in heaven—this represents the seventh [stage of] taking in I 153

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seeds. Next, Lord of Mysteries, as they transmigrate through birth-and-death with this mind [of the seventh stage], they hear the following words from a good friend: "This is a god, a great god, who bestows all happiness. If you worship him with devotion^ all your wishes will be fulfilled. [These gods are,] namely, Isvara, Brahma, Narayana, Samkara, the son of Jsvara (= Skanda), Aditya (Sun), Candra (Moon), the honored nagas,... or celestial seers, and great masters of the Vedas. Each of these should be duly worshiped. " Upon hearing this, their hearts are filled with blessed joy, and venerating [these gods] with respect, they practice accordingly. Lord of ysteries, this is called the eighth [stage of the] mind of the young child, the basis of fearlessness for common people, foolish and childlike, as they transmigrate through birthand-death. Again, it says (T. 18: 2bc):

Next there is a special practice. Following their [friend's] instructions, they dwell in a special state, whereupon there arises the wisdom that seeks liberation. This is, namely, [the teachings of] permanence, impermanence, and emptiness, and they follow these teachings. Lord of Mysteries, it is not that they understand emptiness and non-emptiness, permanence and annihilation. With regard to both nonexistence and non-nothingness, they consider what they discriminate to be without discrimination. How is one to discriminate emptiness? They do not know the varieties of emptiness, and [so] they will never be able to know nirvana. Therefore, one should realize that emptiness is removed from annihilation and permanence. <Remarks: Non-Buddhists, wishing for a way to escape [the cycle of transmigration], torment their bodies and minds in various ways. With the teachings of annihilation and permanence, emptiness and existence, this is like seeking milk by squeezing a 154

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cow's horn. Once they realize that things arise on account of auses and conditions and are therefore empty, they will immediately attain liberations

It also says (T. 18: 9c):

Lord of Mysteries, cause and result, as well as action, in the world at large, whether they arise or perish, do so in dependence on another entity, and so the samadhi of emptiness is born—this is called the path of samadhi for worldlings. It also says (T. 18: 9c):

In the case of the gods' mundane path of the teachings of mantra rites,

The Striving Hero (i.e., the Buddha) has thus [expounded it] in order to benefit sentient beings.

It says in the Treatise on the Bodhi-mind by the bodhisattva Nagarjuna (T.32: 573a):

Non-Buddhists are enamored with their own physical lifefspan]: some, with the help of drugs, obtain longevity dwelling in the palace of transcendents, while others again regard birth in heaven as the final goal. The mantra practitioner should observe them. Once the force of their [good] karma has been exhausted, they are still not freed from the three realms, mental afflictions still exist, residual troubles have not yet been extirpated, and wicked thoughts whirl up. Then they will founder in the sea of suffering, from which it is difficult to escape. Know that the teachings of non-Buddhists are like an apparition, a dream, or a mirage. The Precious Key to the Secret Treasury, Fascicle One 155

Fascicle Two

4. The Mind of Aggregates-only and No-self

A sword of lead cannot match the achievements of Excalibur,25 and how can a dragon of clay have the abilities of a winged dragon? Imitation gems are confused with precious stones, and the words for "unpolished jade" and "[dried] mouse" are homonyms.26 The confusion between words and things is of long standing. Thus, there are the names of the "truths" of the Vaisesika and Samkhya, the epithet "Buddha" for Brahma and Narayana, the "reality" of Dirghanakha, and the "ineffableness" of the Vatsiputriya,27 and [their adherents] all toil in vain for the wisdom of liberation without knowing the cause of nirvana.

For this reason the Great Enlightened One, the World-honored One, expounded this goat cart28 to extricate people from the extreme suffering of the three [evil] paths and to liberate them from the karmic fetters of the eight sufferings. As for its teachings, the Tripitaka is broad in its compass, and the Four [Noble] Truths are universally applicable. The thirty-seven factors [of enlightenment] serve as aides along the path, and the four approaches and four fruits represent the stages of he practitioner.29 When speaking of consciousness, there are only six [consciousnesses] and not a seventh or an eighth.30 As regards the accomplishment [of Buddhahood], it requires [at least] three lives or [as long as] sixty eons. To prevent wrongdoing, there are two hundred and fifty [precepts], and to cultivate good, there are the four [fields of] mindfulness and the eight abandonments. Every half month they recite the [list of] offenses, and it becomes immediately clear who has committed any; at the end of the summer retreat they confess their sins at will, and the holy ones are promptly distinguished from ordinary people. They shave their heads, wear robes, and have an iron staff and a steel [begging] bowl. They walk with 157

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366a care so as not to harm insects, and they sit with lowered heads, counting their breath. Such is their physical conduct. There are euphemisms such as "know" for "kill" or "take," and they think of beautiful women, comparable to floating clouds and whirling snow, as dead corpses. Thus [are their mental and verbal actions purified by] thoughts of the ashes [of burnt corpses] and [by pure words flowing unceasingly from] their mouths like sawdust [from a saw]. In cemeteries, their eyes closed, they focus their minds on bleached bones. They beg for food in villages and are satisfied with coarse fare. The foliage of trees provides shelter from the rain, and so who would wish for a whitewashed house? Robes made of rags protect them from the wind, and so what need is there for garments of fine silk?

In the samadhi of the emptiness of [sentient] beings they realize that the self is like an apparition or a mirage, and with the knowledge of nonarising and extinction31 they cut off future existence due to mental afflictions. Their supernatural faculties are such that they cause the moon to wane and the sun to be hidden and turn heaven and earth upside down. With their eyes they see through the three ages, and with their bodies they manifest eighteen [supernatural transformations]. Stone walls are no obstacle to them, and they can fly up into the sky. Their virtues are such that wheel[-turning] kings bow down before them, Sakra and Brahma take refuge in them, the eight classes [of gods and demigods] attend on them, and the four groups [of believers] (i.e., monks, nuns, laymen, and laywomen) look up to them. Loathing the foamlike and dewlike ephemerality of the five aggregates and detesting the tribulations of the three [evil] paths, they long for the refreshing state of mental equipoise, vast like the great void, tranquil, and unconditioned. Is this not bliss? They prize the reduction of the body to ashes and the extinction of knowledge.

Such is the general gist of this vehicle. Because they retain the dharmas and reject the [individual] person, [it is called "the mind of] aggregates-only and no-self"; "only" because it implies to select and uphold [only certain tenets].

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A young man concerned about the nation put some questions to the Dharma master Genkan.32 "I have now heard about the followers and teachings of the sràvaka vehicle, and I have learned that its path is more wondrous than that of humans and heavenly beings and its followers are superior to Sakra and the wheel[-turning kings]. They are endowed with the six [supernatural] faculties and have perfected the three knowledges. It is indeed quite reasonable that they be revered by both men and heavenly beings and trusted as fields of merit. For this reason sage-emperors and wise ministers of former times erected monasteries far and wide and installed monastics, allotting myriads of households to cultivate thousands of acres so that, with bells sounding, the monks might eat [many-course meals] from cauldrons. They trusted and revered them for no other reason than the pacification of the state and the benefit of the people.

"But nowadays monks and nuns, though they shave their heads, do not shed their desires, and though they dye their robes they do not imbue their minds [with the Buddhist teachings]. [The three disciplines of] morality (élla), meditation (dhyàna), and wisdom (prajna) are rarer than the horn of a unicorn, while excessive behavior contrary to the Dharma is more prolific than the scales on a dragon. They assiduously kowtow to the feet of officials and their concubines day and night, and kneel with gifts at the feet of their servants and maids morning and evening. The traditions of Sakyamuni have consequently declined and the Buddhist path has thereby been brought to ruin. Droughts and floods occur frequently, and epidemic diseases break out annually; the realm is in a state of trouble and disorder, and both officials and the people suffer extreme distress—it is all because of this (i.e., the degeneracy of monks and nuns). It would be best to put an end to all ordination and stop making any offerings to [them]. If, however, there should be any arhats who have attained the path, we should prostrate ourselves with utmost reverence and provide for them even if it exhausts the nation's wealth. "

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The master said, "Well put! There is much that is profitable in your comments. With the sharp ears of ing Lun33 you should listen attentively and with the quick mind of Yen Tzu34 you should consider carefully as I dispel your confusion with one or two examples. "An insect living in the eyebrows of a mosquito does not see the wings of a great roc; how can a tiny lizard imagine the scales of a dragon? The horns of a snail cannot reach the top of the firmament; how can a dwarf walk along the bottom of the ocean? Those born blind cannot see the sun and moon; those who are deaf and dull cannot hear the rumbling of thunder. Such would seem to be the situation among the half-witted.

"Again, among things there are good and bad, and among people there are differences between the wise and the foolish. The wise and good are rare, while the foolish and bad are many. The unicorn and phoenix are remarkable among birds and beasts, and the mani and diamond are extraordinary among minerals and stones. The most outstanding among people are sages, the most praised among emperors are Yao and Shun,35 the best among queens was the wife of [King] Wen,36 and the most admired among ministers are the [Eight] Good Men and the [Eight] Wise Men.37 When a unicorn or phoenix is seen, the realm is at peace; when a mani or diamond is found, all things respond to one's wishes. When a sage-king appears in the world, the four seas are undisturbed; and if wise ministers assist in governing, the king can rule with folded arms. Nonetheless, it is rare to encounter a sage-king, and he may govern once in a thousand years; it is also difficult to obtain a wise aide, and he may manage [state affairs] once in five hundred years. We have only heard the name of the mani, and who has actually seen a unicorn or phoenix?

But just because we have not seen a unicorn or phoenix, we should not exterminate winged and hairy creatures, and just because we have not obtained a wish-fulfilling [mani], we should not throw away the likes of gold and jade. Although Yao and Shun may not be reborn, why should there be no ruler of the realm? And although the [Eight] Good Men and [Eight] Wise Men may not 160

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reappear, why should ministers throughout the land resign? Confucius is long dead, but Confucianists brush against each other in every country; Lao-tzu has long gone west, but followers in search of the path jostle with each other in every district. Even if the present reign is without Pien [Ch'iieh] and Hua [T'a],38 why should the path of medicine come to an end? Even if the present age has no I or Yang [Yu-chi],39 who would give up the martial arts? Shih [K'uang] and Chung [Tzu-ch'i]40 moved the heavens with their zithers, while [Wang] Hsi[-chih] and [his son] Hsien[-chih]41 responded with the brush[strokes] of transcendents. They are long gone, and who has acquired their skills? Yet the strumming of instruments is deafening to the ears and handwritten letters sully one's vision, and this is all because it is wiser to practice these arts than to abandon them.

"Thus [in the case of Buddhism too] it is difficult to obtain the holy fruit of the arhat in a single lifetime. For this reason someone of dull faculties will spend sixty eons and someone of sharp intellect three lives in training and ascetic practices, whereupon he will realize the stage of a holy one. Although there may be no sages of the [four] approaches and [four] fruits, why should their path be abolished?"

The young man said, "The difficulty of meeting a sage may indeed be as you say. But why is it that we have not yet heard of anyone who observes the precepts and [possesses] wisdom? ' The master said, "There are times of increase and of decrease, and there is the True Dharma and the Imitative Dharma.42 During eons of increase people all think of the ten good [deeds], and during eons of decrease households indulge in the ten evil [deeds].43 During the thousand years of the True Dharma there are many who observe the precepts and attain the path, but during the thousand years of the Imitative Dharma there are few who abide by the prohibitions and cultivate virtue. Now we are in a period of defilement and evil in which people's faculties are inferior and dull. Though they may resort to the path and imitate its manner, it is difficult for them to penetrate the wondrous path, and like light 161

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down blown by the wind they follow their inclinations. How can stars move toward the east when the firmament declines to the west? How can grasses and trees stand still when heaven and earth tremble and split open?"

The young man said, "If it is as you say, then it would be difficult for those pulled by the times and by their own [inferior] faculties to go against the current. Does this mean that in this evil age characterized by the five defilements there are no people at all who observe the precepts, [practice] meditation, and [possess] wisdom?" The master said, "Why should that be necessarily so? Even though the vault of heaven revolves westward, the sun and moon go eastward; while the Southern Dipper moves with the seasons, the North Star does not shift its position. Although winter weather kills off everything, the pine and cypress do not wither; while cold snaps freeze water, brine and wine do not freeze over. Among the subjects of [King] Chou all registered households may have deserved to be killed, but there were still three men who were praised as being benevolent, and the households under [King] Yao may have deserved to be enfeoffed house by house, but there were still four criminals who were put to death. Fire is said to burn things, but a certain kind of rat plays in its midst; water causes people to drown, but dragons and turtles swim in it. When viewed in this light, although there are some who conform [to circumstances], there are others who do not. Therefore, though the present age may be defiled and confused, why should there be no such people?" The young man said, "I now understand that there are such people. Where, then, are they?"

The master said, "The great square has no corners; the great note makes little sound; great whiteness seems sullied; great straightness seems bent; great perfection seems incomplete; great fullness seems empty. Mysterious virtue and mysterious sameness44—who except a sage can recognize these? Even the sages of yore found it difficult to recognize such a person." The young man said, "I have previously heard of softening the glare [of one's virtue] and assimilating with the dust [of the 162

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mundane world]. On the other hand, when jade is hidden in a mountain, grasses and trees thrive, and when a sword is buried under a peak, its luster breaks through; by examining the footprints [of an animal], we know its shape, and on seeing smoke, we infer the presence of fire. Why then should it be so difficult to recognize someone who has wisdom and is practicing [the teachings]?" The master said, "Things have no mind, and therefore manifest their attributes; people possess minds, and so it is difficult to differentiate between them. "

The young man said, "I now realize that it is not easy to discern sages. Nonetheless, Buddhism preys upon the nation's wealth like silverfish eating books and monastics consume the nation's food like silkworms munching on mulberry leaves. Of what benefit are they then?"

The master said, "Whether or not they are of enefit will be discussed again later. For the moment I will give in broad outline an indication of the relative merits of Buddhist monks and lay officials. "Listening now to your question, it would seem that you are concerned solely about the advantages and disadvantages to the state without having considered why Buddhism has spread. For one who is both a loyal subject and a righteous man that is quite proper. "Now, the reason for founding a nation, establishing a bureaucracy, installing a ruler, and governing the people is originally not to administer the realm and offer it to the king, nor is it to subjugate the land and give it to officials; it is to alleviate the tribulations of all people as do parents throughout the realm [relieve the suffering of their children]. However, it is impossible to control a horse without a bit and whip, and [likewise] it is impossible to govern the people without teachings and regulations. For this reason the code of the five virtues was bequeathed so as to guide the people within the four seas, the Five Classics and Three Histories show them the right path, and laws and statutes guard against wicked and aberrant behavior. If the ruler above practices this, then the realm is peaceable, and if the people below follow this, then the world is trouble-free; there is orderliness in the etiquette governing 163

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relations between a ruler and his subjects, between father and son, and there is nothing lacking with respect to the meaning of [the ideal of] those above and those below being at peace and on good terms with one another.

"But nowadays those who recite the [Book of] Songs do not possess a mind that is gentle and docile, simple and amiable, while those who read the [Book of] Rites have forgotten the spirit of respect and frugality, courtesy and deference. The gist of the Spring and Autumn [Annals] lies in punishing the wicked and encouraging the good; what is prized in the Book of Changes is purity and serenity, exactitude and subtlety. Though everyone may read them, who conforms to the admonitions of Confucius and who meets the exhortations of the Duke of Chou? If it is only a question of reciting and talking, even a parrot can do this. If one does not practice what one says, how is one different from an ape? "Government officials who act on behalf of the emperor, the nine governors [of ancient China] who controlled the people, the heads of the seven districts and five home provinces [of Japan], the prefects of the three hundred and sixty [prefectures of China], the magistrates and commandants in every county, the village heads in every township, fathers and sons in every household, and peasants in every home—their number is immeasurable and their range, from the noble to the humble, infinite. But how many practice benevolence and righteousness? How many cultivate loyalty and filial piety? How many carefully observe propriety and sincerity? How many do not violate laws and regulations? People, high and low alike, read books but are careless in their conduct. Both the noble and the humble mouth what is right, but their thoughts and conduct are all wrong. There is a proverb about a man who brandished the Book of ilial Piety and struck his mother on the head with it. It undoubtedly refers to what I have just described. Without having ever considered that they themselves have transgressed the Dharma teachings, they castigate others for violating the Dharma set out in the sutras. This is tantamount to exposing another's swollen legs while concealing one's own tumescent shanks. 164

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"Applying your arguments, one could say that there are many government officials and district magistrates throughout the realm who violate the laws, and that one rarely hears of any people in the land who practice loyalty and filial piety. The three teachings [of Confucianism, Taoism, and Buddhism] were all propagated by individuals (i.e., kings). Why is it that you pick out even minor faults with regard to the transgressions of Buddhist monks, but condone the wrongs of Confucian students without rectifying them? "Furthermore, the households allotted to Buddhist temples do not exceed ten thousand, and monks and nuns live on no more than a single bowl of food [daily]. They read the sutras and worship the Buddha in return for the state's favors, and they contemplate and sit in meditation to repay the kindnesses of the four debts of gratitude. But nowadays the lifestyle of lay officials is such that they consume [the income from] a marquisate of ten thousand households or squander [the revenue of] a country of one thousand chariots. The overseers of [districts measuring] one hundred li and those holding the posts of the Three Dukes45 sit [idly] like corpses, yet [their avarice] is like a ravine [into which water rushes unceasingly], and like enormous rats [they overtax the people with the insatiability of] the hole in the ocean [into which all water is said to flow]. They receive stipends to no avail and accept official positions to no purpose. Why does one not hear of achievements and virtues like those of the Eight Good Ministers and the Five Virtuous Ministers, or of I Yin who took his cauldron with him, [T'ai-] kung Wang who cast his fishing line, Chang Liang with his Three Strategies, and Ch'en P'ing with his six ploys?46 If you must censure monks and nuns on account of their single bowls [of rice], why do you not scrutinize the profligacy of lay officials?" Thereupon the young man, nonplussed, did not know what to say. After a while he said with a sigh, "The emoluments of lay officials are commensurate with their official rank. What is more, they leave [early in the morning] with the stars and return [late at night] with the stars. Tousled by the wind and drenched by the rain, they attend to official duties day and night. Why should they 165

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deny themselves their stipends? When it comes to monks and nuns, on the other hand, who read the sutras and worship the Buddha, they sit at ease in halls and practice as they please. How can they return the state's great favors and repay the extensive kindnesses of the four debts of gratitude by reciting a volume of the Prajnalparamita Sutra] or worshiping the name of a Buddha?" The master said, "What you say, sir, may appear to be true, but you are still ignorant of the more subtle aspects of the matter. The Dharma is called the teacher of the Buddhas, and a Buddha is someone who transmits the Dharma. It is difficult to encounter a single phrase of the wondrous Dharma in a million eons, while [the opportunity to hear] the name of a single Buddha is incomparably rarer than [the flowering of] an udumbara [once every three thousand years]. It was for this reason that as a youth [practicing] in the Himalayas [a former incarnation of Sakyamuni] cast himself [off a cliff to appease the hunger of a demon in order to hear the second half of a verse containing the final truth of Buddhism], and as an ascetic he stripped off his own skin [to use as paper on which to write a verse with his own blood for ink and his bones for a pen].47 It is better to have a single phrase of the Dharma than all the wealth in the entire world, and lives [as numerous as] the sands of the Ganges River cannot compare with a four-line verse (gatha) [of the Buddhist teachings]. Thus there were indeed good reasons for a wheel[-turning] king to make a couch [of his own body for a seer] and [the bodhisattva Sarvasattvajpriyadarsana to burn his own body [as an offering].48 By reciting the name of a single Buddha one extinguishes immeasurable grievous sins, and by chanting a mantra of a single syllable one acquires boundless merit. How much more would a bowl of plain rice not repay the kindnesses of the four debts of gratitude?"

The young man said, "What you have just said is absurd and not credible. My teachers Confucius and Lao-tzu never uttered such words. If reciting the sutras is a meritorious accomplishment and worshiping the Buddha a worthy deed, I too recite passages from the Five Classics and Three Histories and worship images of 166

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[Duke] Tan of Chou and Confucius. What is the difference with this? In addition, the texts of the Five Classics and the letters of the Tripitaka are [written] in the same [Chinese] characters. What difference is there in their recitation?"

The master said, "What you say, sir, may appear to be true when heard for the first time, but upon careful reflection it is found to be quite wrong. The deeper meaning [of what I have said] is difficult to believe immediately, and so let me explain it with an analogy. Imperial edicts and official dispatches are [written] in the same characters as correspondence among the emperor's subjects, but their effects are very different. A single command by imperial decree is carried out by the entire realm, and depending on whether it grants rewards or metes out punishment, the people are either joyous or afraid. The scriptural Dharma of the Tathagata is also like this. Who among bodhisattvas, sravakas, gods, dragons, and others of the eight classes [of gods and demigods] does not believe in it? You should realize that non-Buddhist books are like the writings of the people, while Buddhist sutras are like the emperor's edicts. It was for this reason that Sakra recited them, destroying the asuras' army, and King Yama knelt down before them and made obeisance to those who upheld them. There has never been an example of someone reciting the Five Classics and extinguishing his sins or reading the Three Histories and escaping a calamity." The young man said, "Sakyamuni was eloquent and discoursed on the merits [of his own teachings], whereas Confucius was modest and did not boast about himself. "

The master said, "Do not say such things! Confucius himself praised and revered the Sage of the West (i.e., Sakyamuni), and Lao-tzu also declared that [the Buddha] was his teacher. The Great Sage does not lie. If you slander him, you will fall into the deep pit [of hell]."

The young man said, "It is reasonable that those who commit the ten evil [deeds] and five rebellious [offenses] should fall into hell. But why should this be so if one slanders the person [of the Buddha] or slanders the Dharma?"

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The master said, "Sir, have you never heard of how to treat an illness? In order to cure a physical illness, one requires three things: first, a physician; second, a book of prescriptions; and, third, wondrous medicine. If the sick person respects the physician, believes in his prescription, and takes the medicine with utmost sincerity, then his ailment will be promptly cured. But if the sick person abuses the physician, does not believe in his prescription, and does not take his wondrous medicine, then how can his illness be cured? "The Tathagata's treating of the mental illnesses of sentient beings is also like this. The Buddha is like the king of physicians, his teachings are like a book of prescriptions, and their principles are like wondrous medicine. To reflect in accordance with these principles is just like taking medicine, and if one takes medicine in accordance with the Dharma, one will extinguish one's sins and realize the fruit [of enlightenment],

"But nowadays ignorant people with grievous sins slander people [who promote Buddhism] and slander the Dharma. How can they escape their grievous sins? The Dharma spreads with the assistance of people, and people are elevated by means of the Dharma. The person and the Dharma are as one, and they cannot be differentiated. Therefore, to slander the person is [to slander] the Dharma, and to vilify the Dharma is [to vilify] the person. If one slanders the person and slanders the Dharma, one will certainly fall into the Avl[ci] Hell with no further chance of escape. Not knowing the reasons for this, worldlings talk rashly as their tongues dictate without any regard for the profound harm that this can do. Though one may commit the ten evil [deeds] and five rebellious [offenses] day and night, one should slander neither people [who promote Buddhism] nor the Dharma with a single word or phrase. Those who commit murder and theft actually obtain the advantages of clothing and food, but what benefit do those who slander these people and the Dharma bring to themselves?" The young man said, "I respectfully accept your guidance, and henceforth I will never act against it." The young man [then] said, "I have understood that one should slander neither the person nor 168

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the Dharma. But I still do not know any details of how many kinds of person and Dharma there are, and whether there are [differences of] profundity and shallowness."

The master said, "Broadly speaking, there are two kinds [of teachings]: first, the Dharma of the exoteric teachings and, second, the Dharma of the esoteric teachings.49 In the exoteric teachings there are again two [kinds] on account of the distinction between the One Vehicle and the three vehicles. The One Vehicle is the Dharma of the One Vehicle expounded by the Tathagata's other-enjoyment body, that is, the recompense body which manifests [to bodhisattvas] from the tenth stage to the first stage [of the ten stages]. The three vehicles are the sutras expounded by Sakyamuni, a responsive-transformation [body], for those of the two vehicles and for bodhisattvas yet to enter the [ten] stages. The esoteric teachings are the Dharma expounded by the own-nature Dharma body, the Tathagata Mahavairocana, together with his attendants for his own enjoyment of Dharma bliss. This corresponds to the so-called mantra vehicle.

"These various scriptural teachings accord with individual religious capacities, and all act as wondrous medicine. On the basis of these scriptural teachings, bodhisattvas have composed treatises and teachers of men have written commentaries. Disciples of later generations recite and practice in accordance with these sutras and treatises. Such are the differences in person and Dharma. Their shallowness and profundity, as well as their blessings and punishments, are as [explained] in the Treatise on the Ten Stages of the Mind. "

The young man said, "Listening to your explanation, I now understand the differences in person and Dharma. But those who currently compose treatises and commentaries all refute others to assert their own [positions]. Is this not tantamount to slandering the Dharma? "

The master said, "In applying their minds, bodhisattvas all base themselves on compassion and give precedence to benefiting others. Abiding in this state of mind, they refute the shallow attachments 169

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[of others] and introduce them to the profound teachings, and the benefits of this are the most wide-ranging. If, however, harboring thoughts of fame and wealth, one is attached to shallow teachings and refutes the profound Dharma, then one will not be free of the fault [of having slandered the Dharma]."

The young man said, "By the grace of your instructions the mist covering my mind has suddenly dispersed, but there is still something about which I am unclear in my mind. I have already heard from you that although there may be none who have attained the path, the path itself should not be abolished and that those endowed with morality and wisdom appear disgraceful and ignorant [because they do not flaunt their virtues]. But nowadays, when one observes the world at large, there are many who [have become monks to] evade labor service and many who are villains and thieves. The sage-emperor who rules the age and his wise ministers who assist the times cannot remain silent when they see their simian behaviour. How can the teachings of the Buddha and the laws of the king exist in harmony with each other?" The master said, "In this there are two kinds [of approaches]: one is the approach of compassion and the other is the approach of wisdom. The approach of great compassion is tolerant and unrestraining, while the approach of great wisdom is constraining and untolerating. The approach of constraint is as [explained] in sutras such as the Nirvana [Sutra] and the [.Maha]satya[nirgranthaputravyakarana Sutra], and the approach of compassion is as [explained] in sutras such as the Ten Wheels [Sutra]. In the harmony [between Buddhism and the state] there is give and take, with the sole exception of cases of bribery. Furthermore, although the laws and statutes of a king of men and the prohibitory precepts of the Dharma emperor differ in form, their intents are compatible. If one controls and directs in accordance with the law, the benefits are enormous. But if one perverts the law and follows one's own inclinations, the retribution for one's sins will be extremely severe. Worldlings, ignorant of this principle, are neither well versed in the laws of the king, nor do they seek out the Buddhist 170

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Dharma. Ups and downs [in fortune] depend on others' feelings of love or hate, and the severity of punishment accords with social status. If one governs the world in this fashion, how can one escape subsequent retribution? One must be careful, most careful. "Sir, you said before that droughts and floods, epidemic diseases, and trouble and disorder throughout the realm are caused by monastics, but this too is not so. You recklessly say such things without having seen the grand principle. I will now hold up, as it were, the [flawless] mirror of the [First Emperor of the] Ch'in so that you can see your own visage [and the falseness of your assertions]. "If calamities were due to lawless monks and nuns, then on account of which monks did droughts and floods such as the nineyear flood during the reign of [King] Yao and the seven-year drought during the time of [King] T'ang occur? At that time there were no monks, and so why should [calamities] be necessarily due to monks? The overturn in the fortunes of Hsia, the annihilation of the dynasty of Yin, the extinction of the descendants of Chou, and the early deaths of the heirs of Ch'in were all calamities that arose because of three women and in which fortune followed the mandate of Heaven. In those days there were no monks, and so how can you implicate Buddhism?

"As regards the occurrence of calamities, there are in brief three kinds: first, the fate of the times; second, the punishment of Heaven; and, third, karmic influence. The fate of the times is the so-called cyclic calamities, and the flood [at the time] of [King] Yao and the drought [at the time] of [King] T'ang correspond to this. It was also for this reason that the sage-emperor [Fu Hsi] came out from the east, saw [premonitory] signs, and made preparations in advance. The five defilements during eons of decrease are also examples of this. The punishment of Heaven is such that when [the ruler's] commands run counter to principle, Heaven then punishes this. For example, the putting to death of a filial woman which led to no rain [for three years] and the imprisonment of a loyal minister which caused frost to fall [in midsummer] were of this type. Karmic influence is such that sentient beings with evil 171

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karma are born together in evil times, and because of karmic influence they invite such calamities. Detailed discussions of such matters are found in the monographs on the five elements of successive dynasties50 and also in the Sutra [of the Dharani] for Protecting State [Rulers], the Sutra of he Correct Theory for the Laws of the King, and so on. You, sir, ignorant of their meaning, perversely utter wild statements which are quite unreasonable." The master [then] said, "[I said earlier that] the question of whether or not [Buddhism] is of benefit would be addressed later [and I will do so now]. If there is no illness, then there is no medicine; if there are [mental] hindrances, then there are teachings. Wondrous medicine arises out of pity for illness, and the Buddhist Dharma appeared out of compassion for hindrances. Therefore, the emergence of a sage in the world is invariably due to compassionate pity. Great compassion bestows happiness and great pity eradicates suffering. As for the essence of eradicating suffering and bestowing happiness, there is nothing better than to guard against [hindrances] at their source, and guarding against [hindrances] at their source is impossible without teachings. Illnesses may be slight or serious, and the medicine will be mild or strong; hindrances may be deep-seated or superficial, and the teachings will be profound or shallow. In eons of increase illnesses are slight and a wheel[-turning] king can govern the people, but in eons of decrease hindrances are deep-seated and the Tathagata dispenses his teachings. Sentient beings during [this] evil age characterized by the five defilements are seriously ill; the three poisons are rife, the eight sufferings oppress them, and they have very few blessings, while poverty and illness are extremely prevalent. This is retribution brought about by evil causes from former lives. Then gourmands end up killing living beings to fill their stomachs, misers seize the belongings of others to secure their own food and clothing, lechers ruin themselves like moths flying into a flame, and drinkers are bound to the vicinity of wine jars like apes [who are also attracted to wine]. Such actions based on wrong views are innumerable. Committing evil deeds in this life, they will subsequently fall into the three [evil] 172

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paths, and even after eons it is difficult to escape from the suffering of the three [evil] paths. The Tathagata, like a compassionate father, having witnessed this extreme suffering, explained its causes and results. Explaining how evil causes [lead to evil] results, he eradicates their extreme suffering and, showing how good causes [lead to good] results, he bestows upon them extreme happiness. "There are, in brief, two kinds of people who cultivate his teachings. One is renunciants, and the other is householders. Renunciants are the bhiksus (monks) and bhiksunis (nuns), who shave their heads and dye their robes. Householders are the upasakas (laymen) and upasikas (laywomen), who wear headgear and have tassels. From the Son of Heaven on high down to the commoners below, those who observe the five precepts and ten good [deeds] and take refuge in the Buddhist Dharma are all [householders]. Those called 'bodhisattvas' are householders such as these who observe the ten good precepts and cultivate the practices of the six perfections, as are also renunciants who have engendered the great aspiration [for enlightenment]. By cutting off evil they dissociate themselves from suffering, and by cultivating good they obtain happiness. From [birth as] a human being or god below up to [the attainment of] the fruit of Buddhahood above, everything is the result of cutting off evil and cultivating good. In order to show both of these approaches, the Great Sage established his teachings. Now that the teachings of the Buddha already exist, it is up to people to propagate and practice them. Therefore, those who know the Dharma become renunciants and transmit the lamp [of the teachings], and those who look up to the path enter it and change their appearance [to that of renunciants]. In a [certain] sutra it says that if a country's king or parents release the populace or their sons and daughters and allow them to leave home and enter the path, the merit thus obtained is immeasurable and infinite.51 It is because there are monks and nuns that the Buddhist Dharma does not die out, and it is because the Buddhist Dharma exists that people all open their eyes [to the truth]. When their vision is clear, they proceed along the right path, and because they travel by the right way, 173

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they reach nirvana. What is more, wherever the scriptural teachings are found, the Buddhas will protect and the gods will defend that place. Benefits such as these are innumerable." The young man said, "The benefits of those who know the Dharma and propagate the path are quite clear. But why do those who act contrary to the Dharma and contrary to the sutras fill the land?" The master said, "Because a large mountain is generous in its bounty, birds and beasts vie in returning there and medicinal herbs and poisonous plants grow together; because the deep ocean is vast in its compass, fishes and turtles swim in schools and dragons and demons also dwell there. In the vicinity of a precious gem there are invariably wicked demons surrounding it; beside a treasure house there are inevitably thieves waiting for their chance. Though a beautiful woman may not beckon them, men both handsome and ugly vie in pursuing her; even without being summoned, sick people flock to the gate of a physician. Ants swarm around rank flesh, and flies converge on a foul-smelling corpse. Though a sage-king may say nothing, a myriad nations will compete to submit to him; though the ocean may have no such thought, a thousand streams each flow into it. Poor people gather around a rich man even though he does not call them; the young and ignorant congregate around a wise man even though he remains silent. A bright mirror, shining and clean, reflects images of that which is beautiful and that which is ugly; clear water, limpid and still, reflects the forms of that which is large and that which is small. Great space has no mind, but the myriad existents are contained therein; the great earth has no thoughts, but the hundred grasses spring forth from it. Though [King] Yao's son was unworthy of him, the father was a sage; though [King] Shun's father wanted to kill him, he remained filial. Confucius's disciples numbered three thousand, but of these seventy understood [his teaching], while the rest are not mentioned. Sakyamuni's disciples were immeasurable and incalculable, but the immoderate conduct of the Group of Six, Devadatta, and the bhiksu Sunaksatra was excessive.52 Even in the days when the Tathagata was alive [his disciples] did not [all] manage to be pure and good; 174

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how much less so in the case of their successors in later generations! And yet the Tathagata's compassion pervades the three realms like that of a father. Why should the wise and the foolish, the good and the wicked not look up to him in anticipation? "Such is the truth of the matter. What is there to be surprised about? Nonetheless, poison can be transformed into medicine and iron converted into gold. It was because of the effect of the fate of the times and because of the influence of the emperor's character that the households under [King] Yao deserved to be enfeoffed and the people under [King] Chieh deserved to be put to death. The Tathagata Kasyapa has explained the reasons clearly, and they appear in detail in the Sutra [of the Dharani] for Protecting State [Rulers] (T. 19: 571c-574c). Because the passage is lengthy, I will not quote it here; those who wish to peruse it should consult the sutra. "

Here are some verses:

Although established [purity] and [unestablished] nonpurity53 are profound,

They still do not cut off mental afflictions. Arguing in vain about the inner and outer selves, [Their proponents] continue to transmigrate within the confines of birth-and-death.

The Great Sage opened up the Great Vehicle; By meditating on it, they attain nirvana. With the five [meditations] for settling [the mind] and the four fields of mindfulness

They meditate for sixty [eons] or three lives, And by observing two hundred and fifty precepts They dissociate themselves from the eight difficulties.54 The undefiled fire of the emptiness of the person Extinguishes knowledge, and the body and mind are consumed.

Happening to encounter the Tathagata's admonishments, They turn their minds toward the expansiveness of the bodhisattva.

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Question: And on the basis of which sutra and treatise have you established this [stage of the] mind?

Answer: The Mahdvairocana Sutra and the Treatise on the Bodhi-mind.

Question: How is it explained in that sutra and treatise? [Answer:] In that sutra it says (T. 18: 3ab): That is to say, having thus understood that there are only the [five] aggregates and no self, they linger on in cultivation [associated with] the [six] sense organs, [six] sense objects, and [six] realms [of consciousness].

It also says (T. 18: 9c):

Multitudes of sravakas, dwelling in the stage with objects of cognition, recognize birth and extinction, reject the two extremes [of annihilation and permanence], and with the knowledge of ultimate observation obtain the causes of practice that does not conform [with the cycle of transmigration]— this is called the path of samadhi for sravakas. It also says (T. 18: 10a):

In the case of mantras expounded by sravakas, each single phrase is set out.

As for the evidential passage from the Treatise on the Bodhimind, it also applies to the following section, and so it has not been quoted separately. For its content, see below. 5. The Mind That Has Eradicated

the Causes and Seeds of Karma

The mind that has eradicated the causes and seeds of karma is that which is realized by [pratyekabuddhas who live alone like] the horn of a unicorn and is practiced by those who practice in groups. They meditate on causes and conditions in terms of the twelve [links of dependent arising] and loathe birth-and-death 176

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with its four [constituent elements] and five [aggregates]. Seeing flowers [scattering in the wind] and leaves [falling to the ground], they awaken to the impermanence of the four phases [of existence], and living in forests or villages, they realize samâdhi in taciturnity. In this manner they pull out the roots of karma and [mental] afflictions, and by this means they cut off the seeds of ignorance. Dirghanakha and the Vàtsïputrïya watch from afar, unable to approach, and how can the [proponents of] established [purity] and sound [theorists] catch a glimpse of them? They swim in the pool of deep serenity and wander about the palace of the unconditioned. They are endowed with the spontaneous slla (precepts) without having had them conferred, and they obtain teacherless wisdom by themselves. They realize the thirty-seven factors [of enlightenment] without relying on others, and their skillful [understanding] of the [five] aggregates, [twelve] sense fields, and [eighteen] realms is not dependent on any model. They save people with their [supernatural] physical faculties and do not use speech. They lack great pity and are not equipped with expedient means. They merely extinguish their own suffering and realize a state of quiescence. Therefore, in the [Mahâvairocana] Sutra it says (T. 18: 3b): They pull out the stumps of karma and mental afflictions and the seeds of ignorance whence are born the twelve causes and conditions [of dependent arising].

It also says (T. 18: 10a):

Among these, those of pratyekabuddhas differ slightly again, For their samâdhi is different and purifies karmic birth. Interpretative Remarks: As regards the twelve causes and conditions, in the Sutra \of the Dhâranï] for Protecting State [Rulers] it says (T.19: 547ab):

Next, good sir, the Tathâgata quashes mental afflictions in all [four] meditations, [eight] liberations, mental equipoise [samâdhi), and mental attainment (samâpatti) and knows as they really are all the causes and conditions from which they 369a

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arise. In what manner does the Buddha know this? He knows, namely, with respect to the arising of the mental afflictions of sentient beings by which cause they are born and by which condition they are born, and with respect to the extinguishing of delusions and the [resultant] purification by which cause they can be extinguished and by which condition they can be extinguished. Among these, the cause and condition of the birth of mental afflictions is, namely, wrong thinking; with this as its cause, ignorance becomes the condition; ignorance becomes the cause, and formative forces (samskara) become the condition; formative forces become the cause, and consciousness becomes the condition; consciousness becomes the cause, and name-and-form (nama-rupa) becomes the condition; name-and-form becomes the cause, and the six sense fields become the condition; the six sense fields become the cause, and contact becomes the condition; contact becomes the cause, and sensation becomes the condition; sensation becomes the cause, and craving becomes the condition; craving becomes the cause, and grasping becomes the condition; grasping becomes the cause, and existence becomes the condition; existence becomes the cause, and birth becomes the condition; birth becomes the cause, and old age and death become the condition; mental afflictions become the cause, and karma becomes the condition; [wrong] views become the cause, and greed becomes the condition; latent mental afflictions become the cause, and active mental afflictions become the condition. These are the causes and conditions of the arising of mental afflictions.

How do sentient beings extinguish mental afflictions? Among the causes and conditions, there are two kinds of causes and two kinds of conditions. What are these two? One is hearing from other people various sounds that conform with the Dharma, and the other is generating right thought in one's inner mind. Next, there are again two kinds of causes and two kinds of conditions that cause sentient beings to be purified 178

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and liberated. They are, namely, samatha, due to the mind's [focusing on a] single object, and vipasyana, due to skillfulness [in observation]. Next, there are again two kinds of causes and two kinds of conditions on account of the knowledge [of enlightenment] of one who does not come [back to this world] and on account of the [post-enlightenment] knowledge of one who has thus come [back to this world]. Next, there are again two kinds of causes and conditions on account of the minute observation of the principle of non-birth and on account of nearness to liberation. Next, there are again two kinds of causes and conditions on account of the completion of practice and on account of the actual manifestation of wisdom and liberation. Again, there are two kinds of causes and conditions, namely, on account of the knowledge of extinction and on account of the knowledge of nonarising. Again, there are two kinds of causes and conditions on account of realizing the principles of the truth conformably and on account of acquiring the knowledge of the truth conformably. These are the pure causes and conditions whereby sentient beings eliminate their mental afflictions. The Tathâgata knows them all. Next, good sir, there is no [fixed] number or quantity of causes and conditions of mental afflictions, nor is there any [fixed] number or quantity of causes and conditions of liberation. A certain mental affliction may become a cause and condition of liberation by observing its real essence, and a certain [state of] liberation may become a cause and condition of mental afflictions by engendering attachment toward it. Here are some verses:

The deer cart of pratyekabuddhas is without speech; Those who practice in groups and [those who live alone like] the horn of a unicorn are not of the same type. Meditating deeply on the twelve causes and conditions, They practice for one hundred eons and possess supernatural faculties.

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Eradicating karma and mental afflictions, as well as their seeds,

They reduce their bodies to ashes and extinguish knowledge, and are just like empty space.

Serenely they rest in samadhi for a long time, as if intoxicated,

But upon receiving the admonishments [of the Buddha] they turn their minds toward the palace of One Thusness. Question: And on the basis of which sutra and treatise have you expounded this stage of the mind?

Answer: The Mahdvairocana Sutra and the Treatise on the Bodhi-mind.

[Question:] How is it explained in that sutra and treatise? [Answer:] In that sutra it says (T. 18: 3b):55 Pratyekabuddhas pull out the stumps of karma and mental afflictions and the seeds of ignorance whence are born the twelve causes and conditions [of dependent arising], and they dissociate themselves from the schools of established [purity] and so on. Such deep serenity cannot be known by any non-Buddhists, and previous Buddhas have proclaimed it to be free of all faults.

It also says (T.18: 9c):

Pratyekabuddhas, deeply observing cause and result and dwelling in the Dharma of speechlessness, do not preach and are speechless, and in all dharmas they realize the samadhi of the utter extinction of speech—this is called the path of samadhi for pratyekabuddhas.

It also says (T. 18: 9c):56

Lord of Mysteries, if one abides in mantras expounded by pratyekabuddhas or sravakas, one will destroy all faults. It also says (T. 18: 10a):

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In the case of mantras expounded by sravakas, each single phrase is set out;

Among these, those ofpratyekabuddhas differ slightly again, For their samadhi is different and purifies karmic birth. In the bodhisattva Nagarjuna's Treatise on the Bodhi-mind it says (T. 32: 573a):

Again, among those of the two vehicles, sravakas cling to the Dharma of the Four [Noble] Truths and pratyekabuddhas cling to the twelve causes and conditions. Knowing that the four elements and five aggregates will ultimately disappear, they engender a deep sense of aversion and destroy their attachment to the sentient being (i.e., individual self). They diligently practice their own doctrines and succeed in realizing their [respective] results, and they consider hastening to nirvana proper67 to be the final goal.

The mantra practitioner should observe that although those of the two vehicles have destroyed their attachment to persons, they still have an attachment to things. They only purify the [sixth] mind-consciousness and do not know of the other [seventh and eighth consciousnesses]. After a very long period of time they accomplish the resultant stage, and with the reduction of the body to ashes and the extinction of knowledge they hastened to their nirvana, which is serene and eter- nally tranquil like vast empty space. For those who have the determinate nature [of a sravaka or pratyekabuddhas it is difficult to develop beyond this; they must wait until their term of eons has expired, whereupon they develop further. In the case of those of indeterminate nature, there is no question of any term of eons, and if they encounter the [right] conditions, they will turn their minds toward the Great [Vehicle] (i.e., Mahayana). Setting out from the phantom city,58 they consider themselves to have transcended the three realms. That is to say, because of their previous faith in the Buddha, they then receive the empowerment of Buddhas and 181

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bodhisattvas, and by expedient means they finally generate the great aspiration [for the Mahayana]. Then, starting from the initial ten [levels of] faith at the bottom, they pass through the [subsequent] levels and spend three incalculable eons in difficult practices and ascetic practices, whereupon they become Buddhas. It is now evident that the wisdom of the sravaka and pratyekabuddha is narrow and inferior, and it should not be sought after.

In the Treatise of the Ten Abodes it says (T. 26: 41a): If one were to fall into the stage of a sravaka or the stage of a pratyekabuddha, this would be a great disaster, as is explained in connection with the methods conducive to [cultivation of] the path.

If one falls into the stage of a sravaka or the stage of a pratyekabuddha, this is called the death of the bodhisattva, and one loses all one's gains. If one falls into hell, it does not cause such fear; If one falls into the stages of the two vehicles, it is cause for great fear.

If one falls into hell, one will ultimately succeed in reaching [the state of] a Buddha;

If one falls into the stages of the two vehicles, one ultimately blocks the path to [becoming] a Buddha. The Buddha himself has explained such matters in the sutras.

Just as someone who covets longevity greatly fears decapitation,

So too should the bodhisattva engender great fear Toward the stage of the sravaka and the stage of the pratyekabuddha.

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Fascicle Three

6. The Mind of the Mahayana

Concerned for Others

There is a Dharma for great beings (i.e., bodhisattvas), called the vehicle concerned for others. It goes beyond established [purity] and [Dirghajnakha, rising high above them, and transcends sràvakas and pratyekabuddhas, carrying a wide range of people. With the twofold emptiness [of persons and things] and the three natures they wash away the dust of self-attachment, and with the four [im]measurables and the four means of conversion they arrange practices for benefiting others.59 They contemplate the profound subtleties of [à]dàna[-vijnàna]60 and concentrate on how apparitions and mirages resemble [the nonsubstantiality of] the mind. During this time a city full of mustard [seeds] is emptied and filled again, and an enormous stone is worn away and recreated.61 With three kinds of training they spur themselves on when their initial aspiration is about to recede, and through the practice of the four extensive vows they aspire to the supreme fruit in a future life.62 They construct a citadel of mental equipoise and install the general of consciousness-only. They overcome the armed hosts of the demon Papiyas and attack the commander of the bandits which are the mental afflictions. They marshall the soldiers of the Eightfold Noble [Path] and bind [their foes] with the rope of adaptation, and they dispatch the élite cavalry of the six [supernatural] facul- ties and kill [their foes] with the sword of wisdom. For their efforts they are invested with the ranks of he five levels, and their mindking is established in the capital of the four attributes [of nirvana]. The supreme truth among all supreme truths [thus attained] has the transforming influence of great peace; telling of the [ultimate] purport by abandoning explication fans the zephyrs of ntroubled calm. They sit with folded arms on the platform of the one truth and rest passively in the hall of the Dharma realm. The common 183

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person [who has practiced for] three great asamkhyeya [eons] is here called an emperor, and he now gains for the first time the title of Dharma King with the Four Wisdoms. Then in the sea of he [eighth] storehouse[-consciousness] the waves of ts seven transformations63 are put to rest, and in the hamlet of the [five] aggregates the harm caused by the six bandits (i.e., sense organs) is brought to an end. [Like a lid,] their nondiscriminating perfect wisdom fits exactly on the box of eternal truth, and their compassion arising from the expedient [wisdom] obtained after [nondiscriminating wisdom] extends to beings in all destinies. Composing the laws and statutes of the Tripitaka, they convert sentient beings of the three kinds of faculties,64 and producing the regulations and ordinances of the ten good [deeds], they guide sentient beings in the six destinies. As for vehicles, there are three, and with regard to consciousnesses, there are only eight. Among the five natures [into which they categorize sentient beings], there are those who can and cannot become [Buddhas], and among the three bodies [of the Buddha, the Dharma body] is eternal and [the recompense and transformation bodies] are transient. One hundred million responsive transformations all set afloat the six boats (i.e., six perfections), and the [Sakya]munis on one thousand [lotus] petals all bestow the three carriages (i.e., three vehicles).65

Because they concern themselves for sentient beings throughout the Dharma realm, [this stage of the mind is called] "concerned for others"; because it is contrasted with the goat and deer [carts] of the sravaka andpratyekabuddha, it has the epithet "great"; and because it carries both oneself and others to consummate nature,66 it is called a "vehicle." This is, namely, something to be practiced by the nobleman and to be borne in mind by the bodhisattva. Such is the gist of the Northern school.67

Here are some verses:

The sea of the mind is still, without any waves, But when the winds of the [seven] consciousnesses stir, [waves] move to and fro.

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The ordinary person is captivated by illusory men and women,

And non-Buddhists crazily cling to mirage towers. Not knowing that their own minds create heaven and hell, How can they realize that mind-only will free them from calamity?

They practice the six perfections and myriad practices for three eons,

And the fifty-two levels unfold within the one mind. [The two hindrances of] mental afflictions and the known having been severed and purified,

Bodhi and nirvana become their own assets. They are now endowed with the four attributes [of nirvana] and the three dots,68

But unaware of this, how long have they searched without! That before which speech disappears and thought is eliminated pervades the Dharma realm;

Alas for him who [not knowing this] sinks like duckweed [in the sea of transmigratory existence]! Question: And on the basis of which sutra and treatise have you established this stage of the mind?

Answer: The Mahavairocana Sutra and the Treatise on the Bodhi-mind.

[Question:] How is it explained in that sutra and [treatise]? [Answer:] In the Mahavairocana Sutra it says (T. 18: 3b): Lord of Mysteries, the practice of the Mahayana is such that one generates the mind of the unconditional vehicle and [comprehends] that things have no self-nature. How? Just like those who practiced thus in former times, one observes the dlaya (abode) of the aggregates and realizes that its own-nature is like an apparition, a mirage, a reflection, an echo, a whirling wheel of fire, and an [imaginary] gandharva city. 185

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In the bodhisattva Nagarjuna's Treatise on the Bodhi-mind it says (T. 32: 573a):

Again, there are sentient beings who generate the mind of the Mahayana and practice the practices of the bodhisattva. Among the gateways to the Dharma, there is none that they do not thoroughly cultivate. In addition, for three asamkhyeya eons they cultivate the six perfections and myriad practices. Having completed everything, they realize the fruit of Buddhahood. That it takes them so long to accomplish this is because the Dharma teachings that they study have progressive stages.

Question: Is a Buddha such as this, who has severed the two hindrances and realized the four attributes [of nirvana], to be regarded as the final goal?

[Answer:] Such a state has still not reached the original source. [Question:] How can you know?

[Answer:] The bodhisattva Nagarjuna has explained it [in the Commentary on the Mahayana Treatise] (T. 32: 637c):69 All such practitioners that cut off all evil, cultivate all good, transcend the ten stages, reach the unsurpassed stage [of Buddhahood], perfect the three bodies [of the Buddha], and are endowed with the four attributes [of nirvana] belong to the station of ignorance and not to the station of knowledge. Now, according to this evidential passage, the Buddha of this stage of the mind has not yet reached the source of the mind; he has merely shut out the delusions outside the mind, but has not opened up the jewels of the secret treasury.

7. The Mind Awakened to the

Non-birth of the Mind

The great void, empty and vast, encompasses the myriad phenomena in the one [primal] pneuma; the ocean, deep and clear, contains 186

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a thousand things in one and the same water. Know verily that the one is the mother of hundreds and thousands [of existents], and emptiness is the root of provisional existence. Provisional existents are not [real] existents, and yet they exist as existents in close array; absolute emptiness is not [mere] emptiness, and empty of emptiness, it is nonabiding. Matter, no different from emptiness, establishes all things, and yet it appears to be empty; emptiness, no different from matter, nullifies all attributes, and yet it seems to exist. Therefore, matter is emptiness, and emptiness is matter. All things are thus; what is not so? It is similar to the inseparability of water and waves, and the same as the identity of gold and [gold] ornaments. [For this reason] the expression "neither one nor two" is posited, and the terms "two truths" and "four middle [paths]"70 appear. Emptiness is observed in inapprehensibility, and frivolous arguments are transcended in the eight negations. Then the four demons surrender without fighting, and the three poisons give themselves up without being killed. Since birth-anddeath is nirvana, there are no further grades, and because mental afflictions are bodhi, there is no troubling oneself about cutting off [mental afflictions] and realizing [bodhi]. Nonetheless, the grades of gradelessness do not preclude the fifty-two levels, and the gradelessness of grades does not hinder the accomplishment of awakening in a single moment of hought. In the thought of a single moment of thought one passes through three great [eons], diligently attending to one's own practice, and with the vehicle of the One Path one drives the Three Carriages, laboring to convert others. One feels sorry that those of [the fourth stage of the mind of] aggregatesonly are deluded about the fact that [the aggregates] have no [permanent] nature, and one laments that those [of the sixth stage of the mind] concerned for others differentiate between the object [of cognition] and [cognitive] knowledge. The mind-king, absolutely free, has attained the [still] waters of its original nature, and the adventitious defilements of the mental functions have ceased their waves of turbulence. Expedient and real wisdom both realize perfect enlightenment in One Thusness, and the true (i.e., supreme) 187

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and mundane (i.e., conventional) truths both obtain their doctrinal principles in the Absolute Middle. One understands that the nature of the mind is [originally] unborn, and one realizes that object and knowledge are not different from each other. Such are the main tenets of the Southern school.71

Therefore, [in the Mahavairocana Sutra] the Honored One Vairocana addressed the Lord of Mysteries, saying (T. 18: 3b): Lord of Mysteries, if one thus abandons no-self, the mindlord being absolutely free, one awakens to the fact that one's own mind is originally unborn. Why? Because, Lord of Mysteries, the anterior and posterior limits of the mind cannot be apprehended.

In the commentary it says (T. 39: 603ab):72

The "mind-lord" is the mind-king. Because it does not remain stuck in existence and nonexistence, the mind is without impediments, and the wondrous deeds that it performs are accomplished at will. Therefore it says, "the mind-lord being absolutely free." The absolute freedom of the mind-king clearly shows that the pure bodhi-mind has made a further advance in its understanding and is twice as good as it was during the previous eon. The mind-king is just like the water of a pond, which is by nature originally clear and pure, and the purification of the mental functions is just like the clearing away of foreign particles of dust. Therefore, when one realizes this natural purity, one is able to awaken by oneself to the fact that the mind is originally unborn. Why? Because both the anterior and posterior limits of the mind cannot be apprehended. For instance, since ocean waves arise from conditions, they exist neither before nor after, but the nature of water is not like this. When waves arise from conditions, the nature of water is not such that it did not exist before, and when the waves' causes and conditions cease, the nature of water is not such that it will not exist after. The mind-king is also like this, having no anterior or posterior limits because 188

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anterior and posterior limits have been severed. The nature of the mind is always without birth and extinction even though, upon again encountering the winds of the objective realm, [the mental functions] may rise and perish according to conditions. If one awakens to the fact that this mind is originally unborn, one will gradually enter the gateway of the letter A.73 [... ] The meanings of conditions, causes, birth, and destruction in such unconditioned birth-and-death are extensively explained in the Victorious Garland Sutra, the [Treatise oh] Jewel Nature, the Treatise on Buddha-nature, and so on. The expression "originally unborn" covers [the eight negations of] not born, not extinguished, not annihilated, not eternal, not identical, not different, not gone, and not come. Exponents of the San-lun [school] cite these eight negations, regarding them as the ultimate Middle Path. For this reason the Dharma master Chitsang widely discusses their meaning in sections on the two truths, local dialects, and Buddha-nature [in his Treatise on the Profundities of the Mahayana].74

Here are some verses:

Things born of causes and conditions are originally devoid of any [permanent] nature;

Empty, provisional, and characterized by the Middle Path, they are all unborn.

Waves, disappearing and reappearing, are nothing other than water,

And the one mind is aboriginally still and limpid. With neither matter nor emptiness annulled, wisdom is able to reach [the truth],

And the principles of the true and mundane [truths], just as they are, become quite clear.

The sharp sword of the eight negations cuts through frivolous arguments,

And the five extremes surrender and give themselves up, whereupon [everything] is at peace.

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The mind perspicacious and unobstructed, one enters the path of the Buddha,

And from this first gateway one moves on to the [next] station of the mind.

In the [Mahavairocana] Sutra it says (T. 18: 3b): Lord of Mysteries, if one thus abandons no-self, the mind-lord being absolutely free, one awakens to the fact that one's own mind is originally unborn. Why? Because, Lord of Mysteries, the anterior and posterior limits of the mind cannot be apprehended. When one thus knows the nature of one's own mind, this represents the yogin's practice for transcending the second eon.75

In the Treatise on the Bodhi-mind it says (T. 32: 573b): Know that all things are empty. Once one understands that [all] things are originally unborn, the mind's essence is of itself thusness and does not see [any distinction between] body and mind. Dwelling in the wisdom of quiescent equality and ultimate truth, one ensures that there is no regression. If a deluded thought arises, recognize it but do not pursue it; when the delusion ceases, the mind's source becomes empty and tranquil.

Question: Has this stage of the mind, which has ended all frivolous arguments and is tranquil and unconditioned, reached the ultimate bourne or not?

[Answer:] The bodhisattva Nâgârjuna has explained it [in the Commentary on the Mahayana Treatise] (T. 32: 637c):76 Since the beginningless past, pure original enlightenment has not looked to the cultivation of practice, nor has it been subject to some other power; its inherent virtues are completely perfect, and it is endowed with original wisdom; it both goes beyond the four propositions and is also removed from the five extremes; the word "naturalness" cannot express 190

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its naturalness, and the idea of "purity" cannot conceive of its purity; it is absolutely removed [from verbalization] and absolutely removed [from conceptualization]. An original locus such as this belongs to the extremity of ignorance and not to the station of knowledge.

8. The Mind of the One Path, Unconditioned

(Also called "Knowing One's Own Mind As It Really Is" and also called "Mind of Emptiness and No Objects") Confucius appeared in China and preached the five virtues throughout the nine provinces [of ancient China], The best of en (i.e., Sakyamuni) was bom in India and opened up the One Vehicle into three.77 But the madly intoxicated populace remained where they were and did not go [to listen to Confucius], while the foolishly benighted people left [Sakyamuni's sermons] and did not return. Seventy who understood [Confucius's teaching] ascended as far as his reception hall, and eleven thousand arhats believed [the words spoken by] the golden mouth [of Sakyamuni], But the people of China were not suited to the five virtues, just as a square does not match a circle, and those of the Mahafyana] and Hina[yana] would not enter the single [ox] cart outside the precincts [of the burning house].78 For this reason [Sakyamuni] sat in meditation beneath the [bodhi\ tree for three weeks [after his enlightenment] and waited forty [years] for the opportunity [to preach the Lotus Sutra]. First he preached the Four [Noble] Truths and the Vaipulya [sutras] so as to wash away the grime of [attachment to] persons and things, and then he uttered the perfect sounds [of the Lotus Sutra], like a shower of rain, so as to moisten the shoots and leaves of herbs and trees.79 He entered the lotus samadhi, observing how the inherent virtues [of sentient beings] are unsoiled [just as a lotus is unsoiled by the mud in which it grows], and emitted a ray of light from the tuft of white hair [between his eyebrows], giving expression to universal illumination [by the wisdom] that he had cultivated and achieved.80 Combining the three [vehicles] and bringing them to the One [Vehicle], he praised the profundity and diversity of the 191

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Buddha's wisdom,81 and pointing to the original [Buddha] and rejecting the provisional [Buddha], he spoke of how he had accomplished enlightenment in the remote past.82 A bejeweled stupa rose up into the air, and the two Buddhas [Prabhutaratna and Sakyamuni] shared the same seat;83 the Sa[ha] world trembled and split open, and the four leaders [among the countless bodhisattvas who welled up from the earth] gathered in one place [and extolled the Buddha];84 [the Buddha] bestowed the [bright] pearl in his topknot,85 and [the bodhisattva Aksayamati] offered a necklace [to the bodhisattva Avalokitesvara who then divided it into two parts which he presented to Sakyamuni and Prabhutaratna];86 Sariputra, of acute wisdom, wondered whether the Buddha had turned into a demon,87 and Maitreya, of enlightenment equal [to that of a Buddha], was surprised that the age of the sons was greater than that of the father.88 It was on this occasion that the principles of the one real [teaching], the long-cherished wish [of the Buddha], were proclaimed, and it was on this day that the [One] Path, without a second [or third], achieved fulfillment. Thereupon, the goat and deer [carts] collapsed, and the ox [cart] waiting outside [the burning house] ran swiftly. When the dragon girl appeared, the king of elephants welcomed her [and she attained Buddhahood].89 The two loci of practice provide shelters for the body and mind,90 and the ten thusnesses are a palace for practicing calming [of thoughts] and contemplation [of reality].91 The Tathagatas from [the Land of Eternally] Tranquil Light (i.e., Prabhutaratna and Sakyamuni) merge object and knowledge and perceive the nature of the mind, while the Honored Ones, responsive transformations [of Sakyamuni], consider [Prabhutaratna's] vow to practice, and [Sakyamuni's] emanations appear in accordance with the sign [of a ray of light emitted from his tuft of white hair].92 [The state achieved through the practice of calming and contemplation] is tranquil and yet illuminating, illuminating and yet always tranquil. It is similar to the ability of clear water to act as a mirror, and like the way in which images are cast on polished gold. The water and gold are identical to the reflected images, and 192

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