Unraveling the Intent
Chapter 8
Toh 106
Degé Kangyur, vol. 49 (mdo sde, ca), folios 1.b–55.b
Translated by the Buddhavacana Translation Group (Vienna)
under the patronage and supervision of 84000: Translating the Words of the Buddha
First published 2020
Current version v 1.0.16 (2022)
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Table of Contents
Summary
In Unraveling the Intent, the Buddha gives a systematic overview of his three great cycles of teachings, which he refers to in this text as the “three Dharma wheels” (tridharmacakra). In the process of delineating the meaning of these doctrines, the Buddha unravels several difficult points regarding the ultimate and relative truths, the nature of reality, and the contemplative methods conducive to the attainment of complete and perfect awakening, and he also explains what his intent was when he imparted teachings belonging to each of the three Dharma wheels. In unambiguous terms, the third wheel is proclaimed to be of definitive meaning. Through a series of dialogues with hearers and bodhisattvas, the Buddha thus offers a complete and systematic teaching on the Great Vehicle, which he refers to here as the Single Vehicle.
Acknowledgements
Translation by the Buddhavacana Translation Group.
The text was translated by Gregory Forgues and edited by Casey Kemp. With special thanks to Harunaga Isaacson, Matthew Kapstein, Klaus-Dieter Mathes, Jonathan Silk, Lambert Schmithausen, Tom Tillemans, and William Waldron for their helpful comments and advice.
The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha.
The generous sponsorship of Qiang Li (李强) and Ya Wen (文雅), which helped make the work on this translation possible, is most gratefully acknowledged.
Chapter 8
Then, the bodhisattva Maitreya asked a question to the Blessed One, “Blessed One, when bodhisattvas practice mental stillness and insight in the Great Vehicle, what is their support and basis?”
The Blessed One answered, “Maitreya, their support and basis are the discourses teaching Dharma and the constant aspiration to attain the unsurpassable, complete and perfect awakening.
“The Blessed One taught that four things are the referential objects of mental stillness and insight: the image with conceptualization; the image without conceptualization; the point where phenomena end; and the accomplishment of the goal.”
“Blessed One, how many referential objects of mental stillness are there?”
“There is [only] one, namely, the image without conceptualization.”
“How many are the referential objects of insight?”
“There is only one, namely, the image with conceptualization.”
“How many are the referential objects of both combined?”
“There are two, namely, the point where phenomena end and the accomplishment of the goal.”
“Blessed One, once bodhisattvas have taken as a support and basis these four things that are the referential objects of mental stillness and insight, how do they dedicate themselves to mental stillness? How do they become skilled in the practice of insight?”
“Maitreya, I have given to the bodhisattvas discourses teaching Dharma in the following twelve collections of teachings: sūtras, discourses in prose and verse, prophecies, poetic discourses, aphorisms, discourses for specific beings, narratives, parables, discourses on previous lives, extensive discourses, teachings on miracles, and instructions. [F.26.b] Once bodhisattvas have properly heard these explanations, once they have memorized them well, recited them, examined them, and understood them by means of discernment, they remain alone in seclusion and settle themselves in a state of inner absorption. Then, they direct their attention in that (1) they direct their attention toward the teachings they have properly contemplated176 and (2) continuously direct their attention inwardly toward the mind that is directing attention. As they repeatedly engage themselves in this way, their bodies and minds become flexible. The occurrence of this physical and mental flexibility is what is called mental stillness. This is how bodhisattvas dedicate themselves to mental stillness.
“Once they have obtained177 this physical and mental flexibility, they settle in this very state and abandon some aspects of mind [corresponding to mental stillness].178 Then, they apply themselves to analyzing the image that is the object of their concentration according to the teachings they have properly contemplated. Differentiating, discerning, considering, and examining in this way the cognitive aspects of the image that is the object of their concentration, accepting and wishing to do so, and distinguishing, scrutinizing, and investigating [this discerning mind in the same way] is what is called [the practice of] insight. This is how bodhisattvas are skilled in insight.”
“Blessed One, when bodhisattvas direct their attention inwardly toward the mind that takes the mind as its referential object but have not yet attained physical and mental flexibility, what do you call their practice of directing attention?”
“Maitreya, this is not yet mental stillness. So you should refer to it as a practice aspiring to mental stillness.”
“Blessed One, when bodhisattvas direct their attention toward the image that is the object of their concentration according to the teachings they have properly contemplated, but they have not yet attained physical and mental flexibility, what do you call their practice of [F.27.a] directing attention?”
“Blessed One, should we refer to the path of mental stillness and the path of insight as being distinct or indistinct from one another?”
“Maitreya, we should refer to them as neither distinct nor indistinct. Why are they not distinct? Because mental stillness takes mind, which is the referential object of insight, as its object. Why are they not indistinct? Because insight takes a conceptual image as its referential object.”
“Blessed One, what image do bodhisattvas focus on as their object of concentration? Should we consider it as distinct from mind or not?”179
“Maitreya, we must consider that it is not distinct from mind. Why? Because this image is merely a representation. Maitreya, I have explained that cognition is constituted180 by the mere representation that is the referential object [of this cognition].”181
“Blessed One, if this image that is the object of concentration is not distinct from the mind, how does this very mind investigate itself?”
“Maitreya, [ultimately] no phenomenon whatsoever investigates any phenomenon at all. However, the mind that arises as [if it were conscious of an object] appears as [if it were investigating itself]. Maitreya, it is like this: based on a form [in front of a mirror], you see that same form on the clear surface of this mirror and realize that you are seeing a reflection, an image in which this reflection and the form [it is based on] appear to be distinct objects. Likewise, the mind arising as [if it were conscious of an object] and what is called its image, the object of concentration, appear as if they were distinct objects.”182
“Blessed One, should we say that mental images naturally present to beings, such as the appearance of material form and so forth, [F.27.b] are also not distinct from mind?”183
“Maitreya, we should say that they are not distinct. However, foolish beings with erroneous ideas do not understand just as it is that [mental] images are mere representations. As a consequence, their minds are mistaken.”
“Blessed One, when do the bodhisattvas practice only insight?”
“Whenever they direct their attention184 toward mental appearances185 without interruption.”
“When do the bodhisattvas practice only mental stillness?”
“Whenever they direct their attention toward the unimpeded mind without interruption.”
“When do they combine both insight and mental stillness and unite them evenly?”
“Whenever they direct their attention toward the one-pointedness of mind.”
“Blessed One, what is a mental appearance?”
“Maitreya, this is the referential object of insight, the conceptual image that is the object of concentration.”
“What is the unimpeded mind?”
“Maitreya, it is the referential object of mental stillness, the mind that takes the image as an object.”
“What is one-pointedness of mind?”
“[One-pointedness of mind is] realizing in regard to the image that is the object of concentration, ‘This is merely a representation,’ and, on realizing that, directing one’s attention toward true reality.”186
“Blessed One, how many kinds of insight are there?”
“Maitreya, there are three: insight arising from phenomenal appearance, insight arising from inquiry, and insight arising from awakening.”187
“What is insight arising from phenomenal appearance?”
“It is the insight in which attention is directed exclusively toward a conceptual image, the object of concentration.”
“It is the insight in which attention is directed in order to perfectly understand whatever phenomena were not yet understood by means of wisdom.”188 [F.28.a]
“It is the insight in which attention is directed on whatever phenomena one perfectly understood by means of wisdom in order to attain the happiness of liberation.”
“How many kinds of mental stillness are there?”
“There are three kinds of mental stillness corresponding to the unimpeded mind. Maitreya, it is also said to be of eight kinds: the first, second, third, and fourth meditative absorptions, the domain of the infinity of space, the domain of infinite cognition, the domain of nothingness, and the domain of neither conception nor lack of conception. It is also of four kinds: immeasurable loving-kindness, immeasurable compassion, immeasurable joy, and immeasurable equanimity.”
“Blessed One, you have mentioned ‘mental stillness and insight that are established in Dharma’ and ‘mental stillness and insight that are not established in Dharma.’ What do these terms mean?”
“Maitreya, the mental stillness and insight that are established in Dharma are the mental stillness and insight whose object is in agreement with phenomenal appearance as presented in the teachings that bodhisattvas have understood and contemplated.
“You should know that the mental stillness and insight that are not established in Dharma are the mental stillness and insight whose object, being unrelated to the teachings that bodhisattvas have understood and contemplated, is based on other instructions or precepts, such as taking as referential objects putrefying or festering corpses as well as any other similar objects, the impermanence of all conditioned phenomena, the suffering [inherent to all conditioned phenomena], the selflessness of all phenomena, and nirvāṇa as the state of peace.189
“Maitreya, regarding this, I consider those bodhisattvas who follow the teaching based on the mental stillness and insight established in Dharma to possess sharp faculties. As for those faithfully following the teaching based on the mental stillness and insight that are not established in Dharma, I consider them to possess inferior faculties.” [F.28.b]
“Blessed One, you also mentioned ‘the mental stillness and insight with a specific190 teaching as a referential object’ and ‘the mental stillness and insight with a universal teaching as a referential object.’ What do these terms mean?”
“Maitreya, suppose that bodhisattvas practice the mental stillness and insight that take as a referential object an individual teaching, such as a specific discourse, among all the teachings they have understood and contemplated. This is called mental stillness and insight with a specific teaching as a referential object.
Now, suppose that bodhisattvas unify, condense, subsume, or gather teachings from various discourses into a single one, thinking that all these teachings converge toward true reality, lean toward true reality, and tend toward true reality; converge toward awakening, lean toward awakening, and tend toward awakening; converge toward nirvāṇa, lean toward nirvāṇa, and tend toward nirvāṇa; and converge toward a shift in one’s basis of existence,191 lean toward a shift in one’s basis of existence, and tend toward a shift in one’s basis of existence. Thinking that all these teachings actually refer to the immeasurable and infinite virtuous truth,192 they direct their attention [toward their referential object]. This is [called] mental stillness and insight with a universal teaching as a referential object.”
“Blessed One, you also mentioned mental stillness and insight ‘with a fairly universal teaching as a referential object,’ ‘with a highly universal teaching as a referential object,’ and ‘with an infinitely universal teaching as a referential object.’ What do these terms mean?”
“Maitreya, suppose the bodhisattvas gather together [the meaning of] each of the twelve collections of my teaching, from the sūtras up to the extensive discourses, the teachings on miracles, and the instructions. [F.29.a] Having done so, they direct their attention toward this referential object. This should be known as the mental stillness and insight with a fairly universal teaching as a referential object.
When the bodhisattvas gather together193 all the teachings or discourses they have understood and contemplated and then direct their attention onto this referential object, this should be known as the mental stillness and insight with a highly universal teaching as a referential object.
“When the bodhisattvas gather together the teachings imparted by the tathāgatas that refer to the infinite truth,194 the infinite words and letters expressing it, and the ever-increasing infinite wisdom and eloquence of the tathāgatas and then direct their attention toward this referential object, this should be known as the mental stillness and insight with an infinitely universal teaching as a referential object.”
“Blessed One, how do bodhisattvas obtain mental stillness and insight with a universal teaching as a referential object?”
“Maitreya, you should know that they obtain them through five causes: (1) At the time of directing their attention, they destroy all supports of corruption in every moment. (2) After giving up the variety of conditioned phenomena, they rejoice in the joy of Dharma. (3) They perfectly know the immeasurable and unceasing brilliance of Dharma in the ten directions. (4) They bring together, without conceptualizing them, the phenomenal appearances that are imbued with the accomplishment of the goal and in harmony with the element conducive to purification. (5) In order to attain, perfect, and accomplish the truth body, they seize the most supreme and auspicious cause.”
“Blessed One, how should we know at which point the bodhisattvas cognize and obtain the mental stillness and the insight that have a universal teaching as a referential object?”
“Maitreya, you should know that they cognize them on the first bodhisattva stage, Utmost Joy, and obtain them on the third stage, Illuminating. Maitreya, in spite of this, even beginners among bodhisattvas should not abstain from training in them and directing their attention toward their referential object.”
“Blessed One, in what way do mental stillness and insight become a concentration associated with mental engagement195 and investigation? [F.29.b] In what way do they become a concentration not with mental engagement but with investigation only? In what way do they become a concentration without either mental engagement or investigation?”
“Maitreya, when mental stillness and insight attend to experiences of the manifest and coarse196 phenomenal appearances mentioned in the teachings the bodhisattvas have understood, investigated, and examined, this is the concentration associated with mental engagement and investigation.
“When mental stillness and insight do not consist in attending the experiences corresponding to the manifest and coarse phenomenal appearances mentioned in their teachings but consist in being merely mindful of appearances, namely, in attending the experience of subtle phenomenal appearances,197 this is a concentration not with mental engagement but with investigation only.
“When mental stillness and insight consist in practicing by directing one’s attention toward the experience of the effortless Dharma with regard to each and every phenomenal appearance mentioned in these teachings, this is a concentration without either mental engagement or investigation.
“Moreover, Maitreya, mental stillness and insight arising from inquiry consist in a concentration associated with mental engagement and investigation. The mental stillness and insight arising from awakening is a concentration not with mental engagement but with investigation only.198 The mental stillness and insight taking a universal teaching as its referential object consist in a concentration without either mental engagement or investigation.”
“Blessed One, what is the cause of mental stillness? What is the cause of setting the mind? What is the cause of equanimity?”
“Maitreya, when one feels excited or feels one might become excited, one directs one’s attention toward phenomena that induce sorrow and the unimpeded mind.199 This is what is called the cause of mental stillness.
“Maitreya, when one feels drowsy or feels one might become drowsy, one directs one’s attention toward phenomena that induce joy and mental appearance.200 This is what is called the cause of setting the mind.
“Maitreya, whether one is devoted to mental stillness or insight only, [F.30.a] or practices them in union, when one applies one’s mind without being affected by these two secondary defilements,201 [namely agitation and drowsiness,] one directs one’s attention spontaneously. This is what is called the cause of equanimity.”
“Blessed One, the bodhisattvas who practice mental stillness and insight possess the analytical knowledge of designations as well as the analytical knowledge of the objects of designation.202 In what way do they possess these analytical knowledges?”
“Maitreya, the analytical knowledge of designations comprises five points: names, phrases, letters, their individual apprehension, and their collective apprehension. What is a name? It is that which superimposes a so-called essential or distinctive characteristic on the phenomena conducive to affliction and purification for the sake of communication. What is a phrase? It is that which is based on a collection of those very names taken as its support and basis in order to designate objects of affliction and purification. What are letters? They are phonemes acting as the basis for both names and phrases. What is the analytical knowledge that apprehends them individually? It is the analytical knowledge resulting from directing one’s attention toward a specific referential object. What is the analytical knowledge that apprehends them collectively? It is the analytical knowledge resulting from directing one’s attention toward a general referential object. When all these five points are put together, this should be known as the analytical knowledge of designations. This is how bodhisattvas possess the analytical knowledge of designations.
“Maitreya, the analytical knowledge of the objects of designation comprises ten points: the diversity of things and the nature of things;203 the apprehending subject and the apprehended object; the abodes and objects of enjoyment; wrong view and correct view; and the object conducive to affliction and the object conducive to purification. [F.30.b]
1. “Maitreya, all204 the various divisions of phenomena conducive to affliction and purification according to their aspects represent the diversity of things, namely, the fivefold enumeration of the aggregates, the sixfold enumeration of the internal sense domains, the sixfold enumeration of the external sense domains, and so on.
2. “Maitreya, the true reality of all these very phenomena conducive to affliction and purification is the nature of things itself. It has seven aspects:205 (i) the true reality of arising in the sense that all conditioned phenomena are without beginning and end; (ii) the true reality of defining characteristics in the sense that everything, person or phenomenon, is without a self; (iii) the true reality of representations in the sense that all conditioned phenomena are mere representations;206 (iv) the true reality of existence in the sense of the truth of suffering that I have taught; (v) the true reality of mistaken action207 in the sense of the truth of the origin of suffering that I have taught; (vi) the true reality of purification in the sense of the truth of cessation [of suffering] that I have taught; (vii) the true reality of correct action in the sense of the truth of the path that I have taught.
“Maitreya, on account of the true reality of arising, defining characteristics, and existence, all beings are similar and equal. Maitreya, on account of the true reality of defining characteristics and representations, all phenomena are similar and equal. Maitreya, on account of the true reality of purification, the awakening of the hearers, the awakening of the solitary realizers, and the unsurpassable, complete and perfect awakening are similar and equal. Maitreya, on account of the true reality of correct action, similar and equal too are the wisdoms encompassed by the mental stillness and insight that take as a referential object a universal teaching that has been heard, contemplated, and practiced.208 [F.31.a]
3. “Maitreya, the apprehending subject consists in the phenomena of the five physical sense domains, mind, thought, cognition, and mental states.
4. “Maitreya, the apprehended object consists in the six external sense domains. In addition, Maitreya, apprehending subjects are also apprehended objects.
5. “Maitreya, the objects corresponding to abodes are the worlds of beings, which manifest wherever there are beings: as one, one hundred, one thousand, or one hundred thousand villages; as one, one hundred, one thousand, or one hundred thousand continents; as one, one hundred, one thousand, or one hundred thousand great continents of Jambudvīpa; as one, one hundred, one thousand, or one hundred thousand times the four great continents; as one, one hundred, one thousand, or one hundred thousand universes of a thousand worlds; as one, one hundred, one thousand, or one hundred thousand bichiliocosms; as one, one hundred, one thousand, one hundred thousand, ten million, one billion, ten billion, one hundred billion, or ten trillion trichiliocosms; as one, one hundred, one thousand, one hundred thousand times an incalculable number of them; or as many as the number of atoms present in one hundred thousand times an incalculable number of trichiliocosms.
6. “Maitreya, I have taught that objects of enjoyment are the assets and belongings owned by beings for the sake of their enjoyment.
7. “Maitreya, a wrong view is a mistaken conception, thought, or view conceiving the impermanent as permanent, suffering as happiness, impurity as purity, or selflessness as self with regard to notions such as an apprehending subject. [F.31.b]
8. “Maitreya, a correct view, being the opposite of a wrong view, is its antidote.
9. “Maitreya, the object conducive to affliction is of three kinds: the object conducive to the affliction comprising the defilements of the three worlds, to the affliction of karma, and to the affliction of arising.
10. “Maitreya, the object conducive to purification consists of all that is in harmony with awakening on account of being free indeed from the three sorts of affliction.
“Maitreya, you should know that all objects of designation are included in these ten points.
“Moreover, Maitreya, the analytical knowledge of these objects of designation comprises five items. What are they? They are the topics to be comprehended, the objects of designation to be comprehended, comprehension, the result of comprehension, and the communication of this result.
1. “Maitreya, the topics to be comprehended consist of anything that is knowable or perceptible, such as what is referred to as the aggregates, the internal and external sense domains, and so forth.
2. “Maitreya, the objects of designation to be comprehended consist of [all] cognitive objects, however diverse they appear and as they really are: the conventional and the ultimate; shortcomings and qualities; conditions and time; the defining characteristics of arising, abiding, and disintegrating; sickness, old age, and death; suffering, the origin of suffering, the cessation of suffering, and the path leading to the cessation of suffering; true reality, the ultimate limit of existence, and the domain of truth; condensed and detailed teachings; categorical, analytical, interrogative, and dismissive answers; and secret instructions and proclamations. You should know that these are the objects of designation to be comprehended.
3. “Maitreya, comprehension is grasping both [F.32.a] the topics and the objects of designation to be comprehended, any factor that is in harmony with awakening, such as the applications of mindfulness, the correct self-restraints, and so forth.
4. “Maitreya, the result of comprehension consists of disciplining and completely eliminating desire, anger, and delusion, as well as in actualizing the results of the path of the recluse together with the virtuous qualities of the hearers and tathāgatas I have described as mundane and supramundane, ordinary and extraordinary.
5. “Maitreya, communicating this result consists in revealing what brings about liberation209 on the basis of210 the very teachings one has actualized, as well as in propagating these teaching for the sake of others.211
“Maitreya, the bodhisattvas’ analytical knowledge of the objects of designation includes four topics. What are they? They are mental appropriation, experience, affliction, and purification. Maitreya, you should know that all the objects of designation are also included within these four topics.
“Maitreya, the bodhisattvas’ analytical knowledge of the objects of designation is also presented according to three topics. What are they? They are letters, meanings, and contexts.
1. “Maitreya, you should understand the letters as forming collections of names.
2. “Maitreya, meanings comprise ten aspects: the defining characteristic of true reality, the defining characteristic of comprehension, the defining characteristic of abandonment, the defining characteristic of realization, the defining characteristic of practice, the defining characteristic consisting of these very five defining characteristics, the defining characteristic of the relation between the support and the supported, [F.32.b] the defining characteristic of the phenomena undermining comprehension and so forth, the defining characteristic of the phenomena in harmony with comprehension, and the defining characteristic of the benefits and shortcomings resulting respectively from having comprehension or not.
3. “Maitreya, there are five contexts: the context of the surrounding universe, the context of beings, the context of Dharma, the context of discipline, and the context of methods of discipline.
“Maitreya, you should know that all objects of designation are also included within these three topics.”
“Blessed One, what differences are made between the comprehension of the objects of designation that is produced by the wisdom arising from hearing the Dharma, the comprehension of the objects of designation that is produced by the wisdom arising from contemplating the Dharma, and the comprehension of the objects of designation that is produced by the wisdom arising from practicing mental stillness and insight?”
“Maitreya, through the wisdom arising from hearing the Dharma, the bodhisattvas rely on the literal meaning of words but not on their underlying intent, which they do not understand; although they are in harmony with liberation, their comprehension is [limited to] the objects of designation that do not liberate them.
“Maitreya, through the wisdom arising from contemplating the Dharma, the bodhisattvas do not rely exclusively on the literal meaning of words but also on the underlying intent, which they understand; although they are in great harmony with liberation, their comprehension is [still limited to] the objects of designation that do not liberate them.
“Maitreya, through the wisdom arising from practicing mental stillness and insight, the bodhisattvas, relying on the literal meaning of words or not, rely on the underlying intent, which they understand by means of an image, an object of concentration corresponding to a cognitive object; they are in great harmony with liberation, and their comprehension includes the objects of designation that liberate them. Maitreya, such is the difference between them.” [F.33.a]
“Blessed One, what is the gnosis212 of the bodhisattvas who practice mental stillness and insight and who comprehend designations as well as objects of designation? What is their perception?”
“Maitreya, I have explained their gnosis213 and perception in many ways, but I will give you a concise explanation. Gnosis consists in the mental stillness and insight that take a universal teaching as a referential object. Perception consists in the mental stillness and insight that take a specific teaching as a referential object.”
“Blessed One, as bodhisattvas practice mental stillness and insight, which kinds of phenomenal appearance do they discard? How do they direct their attention to achieve this?”
“Maitreya, they discard the phenomenal appearance of designations and objects of designation by directing their attention on true reality. They discard names by not taking the essence of names as a referential object and by not paying attention to the phenomenal appearance that constitutes their basis. You should know that just as it is with names, so it is also with words, letters, and all objects of designation. Maitreya, they discard letters, meanings, and contexts by not taking their essence as a referential object and by not paying attention to the phenomenal appearance that constitutes their basis.”214
“Blessed One, is phenomenal appearance also discarded with regard to the analytical knowledge of the object of designation corresponding to true reality?”
“Maitreya, if the analytical knowledge of the object of designation corresponding to true reality does not have a phenomenal appearance and does not take a phenomenal appearance as its referential object, then what would be discarded in that case? Maitreya, the analytical knowledge of the object of designation corresponding to true reality disposes of all the phenomenal appearances of designations and objects of designation. But I did not teach that anything at all could dispose of this analytical knowledge.”
“Blessed One, you have explained by way of analogy that it is impossible to discern one’s own appearance215 in a container filled with muddy water, a dirty mirror, or an agitated pond surface, [F.33.b] but that it is possible in a container filled with clear water, a well-polished mirror, or a quiet pond. You have explained that, likewise, the mind of those who do not practice cannot know true reality exactly as it is, whereas the mind of those who do practice can indeed. In reference to this statement, what is this mental inspection?216 What true reality do you have in mind here, and what is the meaning of this statement?”
“Maitreya, I spoke those words in reference to the three kinds of mental inspection: the mental inspection arising from hearing the Dharma, the mental inspection arising from contemplating the Dharma, and the mental inspection arising from practicing the Dharma. I taught this having in mind the true reality of representations.”217
“Blessed One, how many kinds of phenomenal appearances did you teach to the bodhisattvas who possess the analytical knowledge of designations and objects of designation and who engage in eliminating phenomenal appearances?”
“Maitreya, there are ten kinds of phenomenal appearances, and these bodhisattvas eliminate them by means of emptiness. What are these ten?
1. “The diverse phenomenal appearances in the way of words and letters through which designations and objects of designation are analytically known—these phenomenal appearances are eliminated by means of the emptiness of all phenomena.218
2. “The phenomenal appearances corresponding to a continuum of arisings and cessations or abidings and transformations through which the object designated as the true reality of existence is analytically known—these phenomenal appearances are eliminated by means of the emptiness of defining characteristic and by the emptiness of what is without beginning and end.
3. “The phenomenal appearances resulting from the belief in a perduring self or the thought, ‘I am,’ through which the object designated as the apprehending subject is analytically known—these phenomenal appearances are eliminated by means of the emptiness of the inner subject and the emptiness of what is not taken as a referential object.219
4. “The phenomenal appearances resulting from the belief in objects of enjoyment through which the object designated as the apprehended object is analytically known—these phenomenal appearances are eliminated by means of the emptiness of the outer object.220
5. “The phenomenal appearances of pleasure within the inner subject and of beauty regarding the outer object through which courtesans221 and possessions are analytically known as objects of enjoyment—these phenomenal appearances are eliminated by means of the emptiness of the outer object and the emptiness of essence. [F.34.a]
6. “The innumerable phenomenal appearances through which objects of designation corresponding to states of existence are analytically known—these phenomenal appearances are eliminated by means of the great emptiness.
7. “With formlessness as a support, the phenomenal appearances of the liberation brought about by inner peace are analytically known—these phenomenal appearances are eliminated by means of the emptiness of conditioned phenomena.
8. “The phenomenal appearance of the selflessness of persons and phenomena, the phenomenal appearance of what is merely a representation, and the phenomenal appearance of the ultimate through which the object of designation corresponding to the true reality of defining characteristics is analytically known—these phenomenal appearances are eliminated by means of the emptiness of the limitless, the emptiness of the substanceless, the emptiness of essence of the substanceless, and the emptiness of the ultimate.
9. “The phenomenal appearances of what is unconditioned and changeless through which the object of designation corresponding to the true reality leading to purification222 is analytically known—these phenomenal appearances are eliminated by means of the emptiness of the unconditioned and the emptiness devoid of rejection.
10. “The phenomenal appearances of emptiness resulting from directing one’s attention toward this very emptiness as an antidote to phenomenal appearances are eliminated by means of the emptiness of emptiness.”
“Blessed One, when bodhisattvas eliminate these ten kinds of phenomenal appearances, which phenomenal appearances do they eliminate and from which binding phenomenal appearances will they be free?”
“Maitreya, by eliminating the object of concentration, the phenomenal appearance corresponding to an image,223 bodhisattvas will be free from phenomenal appearances consisting in the phenomenal appearances of affliction, which they will also eliminate.
“Maitreya, you should know that these various kinds of emptiness are the direct antidotes to these various kinds of phenomenal appearance. But it is not the case that each of them is not an antidote to all phenomenal appearances. Maitreya, it is like this: ignorance does not [directly] bring about all afflictions up to old age and death [with regard to the twelve factors of conditioned existence]. Yet, because it is indeed the closely or very closely related condition [for their arising, it does bring them about indirectly]. This is why it is taught that ignorance directly brings about conditioning mental factors. You should consider the present topic in the same way. [F.34.b]
“Blessed One, what is it that bodhisattvas realize in the context of the Great Vehicle? What is then inherent to the defining characteristic of emptiness that causes bodhisattvas to not deviate from it because of pride?”
Then, the Blessed One said, “Excellent, Maitreya. You question the Tathāgata on this point so that bodhisattvas will not deviate from emptiness. This is excellent indeed. Why? Because, Maitreya, bodhisattvas who deviate from emptiness will also deviate from the entire Great Vehicle. Therefore, listen well, Maitreya, and I will explain to you what is inherent to the defining characteristic of emptiness.
“Maitreya, emptiness as taught in the Great Vehicle means that the other-dependent and actual defining characteristics are completely devoid of the imaginary defining characteristic of affliction and purification and that bodhisattvas do not take this imaginary defining characteristic as a referential object.”224
“Blessed One, how many types of concentration are included within mental stillness and insight?”
“Maitreya, you should know that they include all the types of concentration of the hearers, bodhisattvas, and tathāgatas that I have taught.”
“Blessed One, from which causes do mental stillness and insight arise?”
“Maitreya, they arise from a pure discipline and a pure view resulting from hearing and contemplating [the Dharma] as their causes.”
“Blessed One, please explain what their results are.”
“Maitreya, a pure mind and a pure wisdom are their results. You should know that all mundane and supramundane virtuous qualities of the hearers, the bodhisattvas, and the tathāgatas are also their results.” [F.35.a]
“Blessed One, what is the activity of mental stillness and insight?”
“Maitreya, they liberate one from the two kinds of bonds: the bonds of phenomenal appearance and the bonds of corruption.”
“Blessed One, among the five obstacles mentioned by the Blessed One, which are obstacles to mental stillness, which are obstacles to insight, and which are obstacles to both?”
“Maitreya, caring225 about the body and objects of enjoyment is an obstacle to mental stillness. Not obtaining instructions from noble beings as desired is an obstacle to insight. Living in a state of confusion and being content with bare necessities are obstacles to both.226 On account of the first of these, one will not exert oneself. On account of the second, one will not exert oneself through to the completion of practice.”
“Blessed One, among the five obstructions mentioned by the Blessed One, which are obstructions to mental stillness, which are obstructions to insight, and which are obstructions to both?”
“Maitreya, agitation and remorse are obstructions to mental stillness. Laziness, lethargy, and doubts are obstructions to insight. Craving for desired objects and malicious thoughts are obstructions to both.”
“Blessed One, when is the path of mental stillness purified?”
“At the time when agitation and remorse have been conquered.”
“Blessed One, when is the path of insight purified?”
“At the time when laziness, lethargy, and doubts have been conquered.”227
“Blessed One, how many kinds of mental distractions will bodhisattvas engaged in mental stillness and insight experience?”
“Maitreya, they will experience five kinds of mental distractions: the mental distraction with regard to the way one directs one’s attention, the mental distraction with regard to outer objects, the mental distraction with regard to the inner subject, the mental distraction produced by phenomenal appearances, [F.35.b] and the mental distraction resulting from corruption.
1. “Maitreya, if bodhisattvas forsake the way attention is directed in the Great Vehicle228 and fall into the way hearers and solitary realizers direct their attention, then this is mental distraction regarding the way one directs one’s attention.
2. “If bodhisattvas let their minds wander among the five external objects of desire, entertainments, phenomenal appearances, conceptualizations, defilements, secondary defilements, and external referential objects, then this is mental distraction with regard to outer objects.
3. “If bodhisattvas sink into laziness and lethargy, experience the taste of absorption, or become stained by any secondary defilement related to absorption, then this is mental distraction with regard to the inner subject.
4. “If bodhisattvas direct their attention toward the phenomenal appearance that is the inner subject’s object of concentration by relying upon the phenomenal appearances of outer objects, then this is mental distraction produced by phenomenal appearances.
5. “If bodhisattvas become conceited by identifying themselves with the body afflicted by corruption with regard to sensations arising in the course of directing the inner subject’s attention, this is mental distraction ensuing from corruption.”
“Blessed One, for which obstacles do mental stillness and insight serve as antidotes from the first stage of the bodhisattva path up to the stage of a tathāgata?”
1. “Maitreya, on the first stage, mental stillness and insight are antidotes to the defilement of bad destinies as well as to the affliction of karma and birth.
2. “On the second stage, they are antidotes to the arising of confusion resulting from subtle transgressions.
4. “On the fourth stage, they are antidotes to craving for absorption and Dharma.
5. “On the fifth stage, they are antidotes to the exclusive rejection of saṃsāra and exclusive inclination toward nirvāṇa.
6. ‘On the sixth stage, they are antidotes to the abundant arising of phenomenal appearances.
7. “On the seventh stage, they are antidotes to the subtle arising of phenomenal appearances.
8. “On the eighth, they are antidotes to exerting oneself toward what is without phenomenal appearance as well as to not having mastery over phenomenal appearances.
9. On the ninth, they are antidotes to not having mastery in teaching the Dharma in every aspect. [F.36.a]
10. “On the tenth, they are antidotes to not having obtained the perfect analytical knowledge of the truth body.
11. “Maitreya, on the stage of a tathāgata, mental stillness and insight are antidotes to the extremely subtle defiling obstructions and the even more subtle cognitive obstructions.229 By fully eliminating these obstructions, one abides within the truth body that has been completely purified. As a consequence, one obtains the realization of the object corresponding to the accomplishment of the goal—the gnosis and vision that are utterly free from attachment and hindrance.”230
“Blessed One, in what way do bodhisattvas obtain mental stillness and insight, so that they will attain the unsurpassable complete and perfect awakening?”231
“Maitreya, once bodhisattvas have obtained mental stillness and insight, they consider the seven aspects of true reality.232 With their minds concentrated on the doctrine that has been heard and contemplated, they direct their attention inwardly toward the true reality that has been well233 understood, contemplated, and focused upon. As they direct their attention in this way on true reality, their minds then remain in complete equanimity234 toward each and every subtle phenomenal appearance that manifests, not to mention coarse ones.
“Maitreya, these subtle phenomenal appearances include the phenomenal appearances appropriated by mind; the phenomenal appearances of experiences, representations, affliction, and purification; the internal or external phenomenal appearances and those that are both internal and external; the phenomenal appearances related to the notion that one must act for the benefit of all beings; the phenomenal appearances of knowledge and suchness; the phenomenal appearances of the four noble truths of suffering, the origin of suffering, the cessation of suffering, and the path;235 the phenomenal appearances of the conditioned, the unconditioned, the permanent, the impermanent, and the nature inherent to what is subject to suffering and change [F.36.b] or what is not subject to change; the phenomenal appearance distinct or indistinct from the defining characteristic specific to the conditioned; the phenomenal appearance of everything as a result of having the notion of ‘everything’ in reference to anything; and the phenomenal appearance of the selflessness of the person and of phenomena. The bodhisattva’s mind remains in complete equanimity toward all these phenomenal appearances as they manifest.
“Continually practicing in this way, they will in due time purify their minds from obstacles, obstructions, and distractions. In the course of this practice, the seven aspects of the cognition that is personal and intuitive, the gnosis236 that is the awakening237 to the seven aspects of true reality, will arise. Such is the bodhisattvas’ path of seeing. By obtaining it, bodhisattvas have entered the faultless state of truth,238 are born into the lineage of tathāgatas, and, upon obtaining the first stage, enjoy all the advantages of this stage. Because they have already obtained mental stillness and insight, they have attained their two referential objects: the image with conceptualization and the image without conceptualization. Thus, having obtained the path of seeing, they attain the point where phenomena end.239
“In the higher stages, they enter the path of practice and direct their attention toward their threefold referential object.240 It is like this: in the way one uses a smaller wedge to pull out a larger one and thus drives out a wedge by means of a wedge, they eliminate all phenomenal appearances related to affliction by eliminating internal phenomenal appearances. When they eliminate them, they also eliminate corruption. By getting rid of phenomenal appearance and corruption, they gradually purify their minds in the higher stages in the way gold is refined. They will attain the unsurpassable, complete and perfect awakening and also obtain the realization of the object corresponding to the accomplishment of the goal.241 Thus, Maitreya, [F.37.a] once bodhisattvas have achieved mental stillness and insight in this way, they will attain the unsurpassable, complete and perfect awakening.”
“How do bodhisattvas practice so that they accomplish the great powers of a bodhisattva?”
“Maitreya, the bodhisattvas who are skillful with regard to these six topics accomplish the great powers of a bodhisattva: (1) the arising of the mind, (2) the underlying condition of the mind, (3) the emergence from the mind, (4) the increase of the mind, (5) the decrease of the mind, (6) and skillful means.
1. “How are they skillful with regard to the arising of the mind? They are skillful with regard to the arising of the mind as it is if they know the sixteen ways in which mind arises:242 (i) the representation that is a support and receptacle, for example, the appropriating cognition;243 (ii) the representation that is a variegated image of a referential object, for example, the mental cognition of conceptualizations that simultaneously apprehends forms and so on, or that simultaneously apprehends outer and inner objects, or that in a single instant simultaneously settles in several states of concentration, perceives numerous buddha fields, or sees many tathāgatas—being nothing but the mental cognition of conceptualizations; (iii) the representation taking limited phenomenal appearances as its object, for example, the mind related to the [realm of] desire; (iv) the representation taking vast phenomenal appearances as its object, for example, the mind related to the [realm of] form; (v) the representation taking immeasurable phenomenal appearances as its object, for example, the mind related to the domain of limitless space and limitless cognition; (vi) the representation taking subtle phenomenal appearances as its object, for example, the mind related to the domain of nothingness; (vii) the representation taking ultimate phenomenal appearances as its object, for example, the mind related to the domain of neither conception nor lack of conception; (viii) the representation that does not have phenomenal appearance [as its object], for example, the supramundane mind and the mind having cessation as its object; [F.37.b] (ix) the representation involving suffering, for example, the mind of hell beings; (x) the representation involving mixed sensations, for example, the mind experienced in the [realm of] desire; (xi) the representation involving joy, for example, the mind belonging to the first and second meditative absorptions; (xii) the representation involving bliss, for example, the mind belonging to the third meditative absorption; (xiii) the representation involving neither suffering nor bliss, for example, the mind belonging to the fourth meditative absorption up to the domain of neither conception nor lack of conception; (xiv) the representation involving defilements, for example, the mind associated with defilements and secondary defilements; (xv) the representation involving virtue, for example, the mind associated with faith and so on; and (xvi) the neutral representation, for example, the mind that is not associated with either defilement or virtue.
2. “How are they skillful with regard to the underlying condition of the mind? They are skillful when they cognize the true reality of representations as it truly is.244
3. “How are they skillful with regard to the emergence from the mind? They are skillful when they cognize the as they truly are the two bonds, namely, the bonds of phenomenal appearance and corruption.
4. “How are they skillful with regard to the increase of the mind? They are skillful when they cognize as such the arising and increase of the mind at the moment when the mind that is the antidote to phenomenal appearance and corruption arises and increases.
5. “How are they skillful with regard to the decrease of the mind? They are skillful when they cognize as such the decrease and decline of the mind at the moment when the mind afflicted by the adverse factors of phenomenal appearance and corruption decreases and declines.
6. “How are they skilled in terms of means? They are skillful when they practice the eight liberations, the eight domains of mastery, and the ten domains of totality.
“Maitreya, in this way bodhisattvas have accomplished, do accomplish, and will accomplish the great powers of a bodhisattva. [F.38.a]”
“The Blessed One said that all sensations have come to complete cessation in the domain of the nirvāṇa with no aggregates remaining. What are then those sensations?”245
“Maitreya, in brief, two kinds of sensations cease: (1) the sensations246 arising from corruption incumbent on being alive and (2) the sensations arising from their resulting objects.
1. “Among those, the sensations arising from corruption related to one’s existence are of four kinds: (i) sensations arising from physical corruption, (ii) sensations arising from nonphysical corruption, (iii) sensations arising from corruption currently brought to fruition, and (iv) sensations arising from corruption not yet brought to fruition.
“Sensations arising from corruption brought to fruition refer to present sensations, whereas sensations arising from sensations not yet brought to fruition refer to sensations that are the causes for future sensations.
2. “The sensations of their resulting objects are also of four kinds: (i) sensations related to places, (ii) sensations related to necessities, (iii) sensations related to enjoyments, and (iv) sensations related to relations.
“Moreover, there are sensations in the domain of the nirvāṇa with aggregates remaining. Although these include sensations not yet brought to fruition,247 their opposites, the experience of sensations arising from present sensations, have not completely ceased. They are experienced as a mixture of pleasant and unpleasant sensations. Both kinds of sensation already brought to fruition have completely ceased. Only the category of sensations arising from present sensations are experienced. In the domain of the nirvāṇa with no aggregates remaining, even this will cease when one passes into parinirvāṇa. This is why I said that all sensations have come to a complete cessation in the domain of the nirvāṇa with no aggregates remaining.”
Thereupon, the Blessed One spoke these words to the bodhisattva Maitreya: “Maitreya, you questioned the Tathāgata with determination and skill regarding the perfect and pure path of yoga. This is excellent. I taught that this path of yoga is perfect and pure, and exactly248 so I have [F.38.b] taught and will teach all the perfect buddhas of the past and the future. The sons and daughters of noble family should devote themselves to this path with great effort.”249
Then, at that moment,250 the Blessed One spoke these verses:
Then, the bodhisattva Maitreya asked the Blessed One, “Blessed One, what is the name of the teaching imparted in this Dharma discourse that unravels the Tathāgata’s intent? How should I keep it in mind?”263
The Blessed One answered, “Maitreya, this is a teaching of definitive meaning on yoga. Keep it in mind as The Teaching of Definitive Meaning on Yoga.” As the Blessed One expounded this teaching, six hundred thousand beings produced the mind directed at the unsurpassable, complete and perfect awakening, three hundred thousand hearers [F.39.a] purified the Dharma eye from impurities and contaminations; one hundred and fifty hearers who were without attachment liberated their minds from all outflows; and seventy-five thousand bodhisattvas attained the state wherein their attention was directed toward the great yoga.264
This was the chapter of the bodhisattva Maitreya—the eighth chapter.
Abbreviations
| Bd | Bardan (Zanskar) canonical collection |
|---|---|
| C | Choné xylograph Kangyur |
| Cbeta | Chinese Electronic Buddhist Association, (www.cbeta.org) |
| Cz | Chizhi Kangyur |
| D | Degé xylograph Kangyur |
| Dd | Dodedrak Kangyur |
| Dk | Dongkarla Kangyur |
| Do | Dolpo canonical collection |
| F | Phukdrak manuscript Kangyur |
| Go | Gondhla (Lahaul) canonical collection |
| Gt | Gangteng Kangyur |
| H | Lhasa xylograph Kangyur |
| He | Hemis I Kangyur |
| J | ’jang sa tham/Lithang xylograph Kangyur |
| Kʙ | Berlin manuscript Kangyur |
| Kǫ774 | Peking 1737 xylograph Kangyur |
| L | London (Shelkar) manuscript Kangyur |
| Lg | Lang mdo Kangyur |
| Mvyut | Mahāvyutpatti |
| N | Narthang xylograph Kangyur |
| Ng | Namgyal Kangyur |
| Np | Neyphug Kangyur |
| O | Tawang Kangyur |
| Pj | Phajoding I Kangyur |
| Pz | Phajoding II Kangyur |
| R | Ragya Kangyur |
| S | Stok manuscript Kangyur |
| Saṃdh. | Saṃdhinirmocanasūtra |
| Saṃdhdh | Dunhuang manuscript: Stein Tib. n°194 (49 folios) and Stein Tib. n°683 (1 folio) (Hakamaya 1984–1987) |
| T | Tokyo manuscript Kangyur |
| Taishō 676 | 解深密經, translated by Xuanzang (596–664 ᴄᴇ) |
| TrBh | Sthiramati’s Triṃśikāvijñaptibhāṣyam |
| U | Urga xylograph Kangyur |
| V | Ulaanbaatar manuscript Kangyur |
| VD | Degé; xylograph of the Viniścayasaṃgrahaṇī of the Yogācārabhūmi from the Tengyur |
| VG | Golden; xylograph of the Viniścayasaṃgrahaṇī of the Yogācārabhūmi from the Tengyur |
| VP | Peking; xylograph of the Viniścayasaṃgrahaṇī of the Yogācārabhūmi from the Tengyur |
| VinSg | Viniścayasaṃgrahaṇī of the Yogācārabhūmi |
| X | Basgo manuscript Kangyur |
| YBht P ’i | Tibetan translation of Acarya Asanga’s Yogācārabhūmi from the Peking Tengyur (n°. 5540, sems-tsam, ’i 143aI-382a5 (vol. I l l : 121-217) |
| Z | Shey Palace manuscript Kangyur |
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