Samdhinirmocana Sutra (解深密經)

The Sutra of the Profound Secret, Volume 3

Translator: Xuanzang, Tripitaka Master of the Great Tang, by Imperial Decree

Chapter 6: Distinguishing the Practice of Meditation

At that time, the great being Maitreya Bodhisattva said to the Buddha: "World-Honored One! What do Bodhisattvas rely on and abide in, cultivating calming meditation (shamatha) and insight meditation (vipashyana) within the Mahayana?"

The Buddha said to the Bodhisattva Maitreya, "Good man, you should know that although the Bodhisattva's teachings are established as provisional designations, they never abandon the vow to attain supreme perfect enlightenment. Relying on and abiding by this vow, they cultivate serenity and insight within the Great Vehicle."

Maitreya Bodhisattva again said to the Buddha: "As the World-Honored One has spoken of four kinds of objects of focus: first, objects of focus with conceptual images; second, objects of focus without conceptual images; third, objects of focus at the limit of reality; fourth, objects of focus where the task is accomplished. Among these four, which are objects of focus for shamatha (calm abiding)? Which are objects of focus for vipashyana (insight meditation)? And which are objects of focus for both?"

The Buddha said to the Bodhisattva Maitreya: "Good man! The first is the object of meditation for śamatha (calm abiding), which is the image without discrimination; the second is the object of meditation for vipaśyanā (insight), which is the image with discrimination; the third is the object of meditation for both, which is the limit of reality and the accomplishment of what is to be done."

Maitreya Bodhisattva again asked the Buddha: "World-Honored One! How does a Bodhisattva, relying on these four types of meditative objects of observation for calm abiding (shamatha) and insight (vipashyana), seek calm abiding and skillfully cultivate insight?"

The Buddha told Bodhisattva Maitreya, "Good man, the teachings I have given to the bodhisattvas are established through conventional expressions—namely, discourses, verses, prophecies, hymns, spontaneous teachings, stories of causes, parables, accounts of past events, birth stories, expansive teachings, extraordinary phenomena, and treatises.

A bodhisattva who listens well, receives them well, recites them fluently, reflects on them thoroughly, and sees them with clear understanding—then, on the basis of the teachings they have thoughtfully contemplated, they sit alone in a quiet place and focus their mind upon them.

Continuing to sustain that thinking mind inwardly without break, they abide in focused contemplation. By practicing in this way and resting steadily in it, they experience a lightness and ease of both body and mind. This is called calm abiding (shamatha). Thus, a bodhisattva is able to cultivate calm abiding.

Then, grounded in this physical and mental ease, the bodhisattva turns to the very same well-contemplated teachings and, within the inner meditative image perceived in concentration, observes, evaluates, and releases the grasping at mental constructs. Regarding the meaning within the object of that meditative image, they properly investigate it, thoroughly investigate it, search it everywhere, and examine it closely—through tolerance, appreciation, wisdom, insight, and discernment. This is called insight meditation (vipashyana). Thus, a bodhisattva is able to develop insight meditation well."

Maitreya Bodhisattva then asked the Buddha, "World-Honored One! If bodhisattvas take the mind itself as their object of focus and inwardly contemplate the mind, yet have not yet attained physical and mental ease, what should such effort be called?"

The Buddha told Bodhisattva Maitreya, "Good man! This is not the meditation of tranquil abiding itself, but rather the intention that aligns with and supports tranquil abiding, arising from discerning insight."

"World-Honored One, if bodhisattvas have not yet attained physical and mental tranquility, and they intentionally contemplate the images of all phenomena as objects of concentration within inner meditative absorption—what is such contemplation called?"

"Good man! This is not the meditation of insight itself, but rather the intention that aligns with and prepares for insight, accompanied by a clear and resolved understanding."

Maitreya Bodhisattva asked the Buddha, "World-Honored One, should the path of tranquility (shamatha) and the path of insight (vipashyana) be considered different or not different?"

The Buddha told Bodhisattva Maitreya, "Good man, this should be described as neither entirely the same nor entirely different. Why not entirely the same? Because the mind that contemplates through insight takes this image as its object. Why not entirely different? Because this mental image that arises through discernment is not the object itself."

Maitreya Bodhisattva then asked the Buddha, "World-Honored One, the images that appear in the practice of insight meditation and meditative concentration—are these images different from the mind, or are they not different from the mind?"

The Buddha said to Bodhisattva Maitreya, "Good man, it should be said that they are not different. Why? Because those images are merely manifestations of consciousness. Good man, I teach that what consciousness perceives is only what consciousness itself presents."

"World-Honored One! If the image seen by the mind is no different from the mind itself, how can this mind still perceive this mind?"

"Good man! In this state, there is no small dharma that can see another small dharma. Yet when this mind arises in such a way, such an image appears. Good man! Just as when relying on a well-polished, clear mirror, with the object as the condition, one sees the object itself, yet says, 'I now see an image,' and says that apart from the object there is a separate image appearing—likewise, when this mind arises, a seemingly distinct image of the object of meditative concentration appears."

"World-Honored One! If beings abide in their own nature, and their minds carry images based on forms and so forth, are these images not separate from the mind itself?"

"Good man, there is no difference! But foolish people, due to their deluded perceptions, fail to see that these images are nothing but consciousness. They mistake them for something real."

The Bodhisattva Maitreya then asked the Buddha, "World-Honored One, at what point can it be said that a Bodhisattva is exclusively cultivating insight meditation?"

The Buddha said to Bodhisattva Maitreya, "Good man, if you continuously apply your mind, focusing only on contemplating the nature of the mind."

"World-Honored One, from what point can one say that a bodhisattva is exclusively cultivating tranquility (shamatha)?"

Good man, if one continuously and attentively focuses solely on the mind without interruption,

"Noble One, at what point can it be said that a bodhisattva's serenity and insight are practiced together in harmony?"

"Good man, when one contemplates rightly, the mind becomes unified and focused."

"World-Honored One, what is the nature of the mind?"

"Good man, this refers to the image that arises from the practice of meditative absorption (samadhi), which is the object of insight meditation (vipashyana)."

"World-Honored One, what is the uninterrupted mind?"

"Good man, the mind that focuses on that mental image is the object of shamatha meditation."

"World-Honored One, what is the one-pointedness of mind?"

"Good man, this means understanding that the images perceived in deep meditation are merely projections of the mind itself. Or, having understood this, one further contemplates their true nature."

Maitreya Bodhisattva again addressed the Buddha, saying: "World-Honored One! How many kinds of insight meditation (Vipashyana) are there?"

The Buddha told Bodhisattva Maitreya: "Good man, there are broadly three kinds: first, Insight with form; second, Insight through seeking; third, Insight through examining. What is Insight with form? It is simply the insight that contemplates the mental image perceived in concentration. What is Insight through seeking? It is when, through wisdom, one deliberately thinks about all those dharmas not yet fully understood, in order to understand them well—this is Insight through seeking. What is Insight through examining? It is when, through wisdom, one deliberately thinks about all those dharmas already well understood, in order to fully realize liberation—this is Insight through examining."

Maitreya Bodhisattva asked the Buddha, "World-Honored One, how many kinds of śamatha (tranquility) are there in all?"

The Buddha said to Bodhisattva Maitreya: "Good man, because the mind follows without interruption, you should know that there are also three kinds of calming meditation here. Furthermore, there are eight kinds, for from the first meditative absorption up to the realm of neither perception nor non-perception, each has its own calming meditation. There are also four kinds, for in the four immeasurable states—loving-kindness, compassion, sympathetic joy, and equanimity—each contains its own calming meditation."

Maitreya Bodhisattva said to the Buddha, "World-Honored One, it is said that there are meditation and insight based on reliance on the Dharma, and also meditation and insight not based on reliance on the Dharma. What is called meditation and insight based on reliance on the Dharma? What is called meditation and insight not based on reliance on the Dharma?"

The Buddha told Bodhisattva Maitreya, "Good man! If bodhisattvas, following the teachings and insights they have already received and contemplated, attain calm abiding and insight meditation based on those meanings, this is called calm abiding and insight meditation that rely on the Dharma.

If bodhisattvas, without relying on teachings and insights they have already received and contemplated, but solely depending on others' guidance and instructions, attain calm abiding and insight meditation on such meanings as contemplating the discoloration and decomposition of the body, or that all conditioned things are impermanent, or that all conditioned things are suffering, or that all phenomena are without a self, or that nirvana is ultimately peaceful and still—this is called calm abiding and insight meditation that do not rely on the Dharma.

Because they attain calm abiding and insight meditation through reliance on the Dharma, I declare bodhisattvas who follow the Dharma to be of sharp faculties. Because they attain calm abiding and insight meditation without relying on the Dharma, I declare bodhisattvas who follow faith to be of dull faculties."

Maitreya Bodhisattva said to the Buddha: "World-Honored One! You have spoken of calming the mind and gaining insight through focusing on particular phenomena, and also of calming the mind and gaining insight through focusing on universal phenomena. What is called calming the mind and gaining insight through focusing on particular phenomena? And what is called calming the mind and gaining insight through focusing on universal phenomena?"

The Buddha said to the Bodhisattva Maitreya: "Good man! If bodhisattvas, based on the various individual scriptures and teachings they have received and contemplated, cultivate calm abiding and insight meditation, this is called cultivating calm abiding and insight meditation with individual phenomena as the focus.

If bodhisattvas, taking all the scriptures and teachings together as one whole, one mass, one unity, one collection, contemplate: 'All these teachings align with ultimate reality, move toward ultimate reality, and enter into ultimate reality; they align with awakening, align with liberation, align with transformation, and move toward and enter into these. These teachings proclaim countless and immeasurable beneficial qualities.' Contemplating in this way while cultivating calm abiding and insight meditation, this is called cultivating calm abiding and insight meditation with the totality of phenomena as the focus."

Maitreya Bodhisattva asked the Buddha: "World-Honored One! You have spoken of meditation and insight focusing on a small scope of the Dharma, meditation and insight focusing on a large scope of the Dharma, and meditation and insight focusing on an immeasurable scope of the Dharma. What is meant by meditation and insight focusing on a small scope of the Dharma? What is meant by meditation and insight focusing on a large scope of the Dharma? And what is meant by meditation and insight focusing on an immeasurable scope of the Dharma?"

The Buddha told Bodhisattva Maitreya: "Good man! If you contemplate on individual scriptures or individual treatises as a single unit, this is called the Calm Abiding and Insight Meditation focusing on the small comprehensive teaching. If you contemplate on all the teachings you have received and reflected upon as a single unit, not focusing on each individually, this is called the Calm Abiding and Insight Meditation focusing on the great comprehensive teaching. If you contemplate on the immeasurable teachings of the Thus-Gone One, immeasurable phrases and words, and that which is illuminated by ever-deepening wisdom as a single unit, not focusing merely on what you have received and reflected upon, this is called the Calm Abiding and Insight Meditation focusing on the limitless comprehensive teaching."

Maitreya Bodhisattva again asked the Buddha, "World-Honored One! At what point is a Bodhisattva said to have attained the meditative concentration and insight that focus on the totality of all phenomena?"

The Buddha said to the Bodhisattva Maitreya, "Good man, it is called attainment due to five causes. First, at the moment of contemplation, moment by moment, the foundation of all heaviness is dissolved and cleared away. Second, by letting go of various perceptions, one enjoys the joy of the Dharma. Third, one comprehends the undifferentiated nature of the ten directions and the immeasurable light of the Dharma. Fourth, the accomplishment of all that is to be done aligns with the pure aspect, free from conceptual differentiation, and this state is ever present before one. Fifth, in order to perfect the Dharma-body, one embraces and receives further causes of excellence that progressively increase in merit."

Maitreya Bodhisattva then asked the Buddha, "World-Honored One, for this meditation on the totality of all phenomena—calm abiding and insight—how is it known as 'realizing' (通达)? How is it known as 'attaining' (得)?"

The Buddha said to Bodhisattva Maitreya: "Good man! From the first stage, the stage of Great Joy, this is called 'realization through understanding'; from the third stage, the stage of Radiant Light, it is called 'true attainment.' Good man! Beginning practitioners, too, should follow these teachings and apply their minds diligently. Although they may not yet be worthy of praise, they should not slacken or give up."

Maitreya Bodhisattva then said to the Buddha, "World-Honored One, these calm abiding and special insight — how are they called the concentration with both examination and analysis? How are they called the concentration with examination but without analysis? How are they called the concentration without examination or analysis?"

The Buddha told Bodhisattva Maitreya: "Good man! When, with respect to the characteristics of the objects of perception and examination, there is a clear and evident apprehension and observation of them, then the tranquility (shamatha) and insight (vipashyana) associated with this are called 'samadhi with both applied thought and sustained examination.' If, regarding those characteristics, there is no clear and evident apprehension and observation, yet there is a subtle apprehension and observation of the light of awareness, then the tranquility and insight associated with this are called 'samadhi with applied thought but without sustained examination.' If, regarding all the characteristics of phenomena, there is no mental engagement, apprehension, or observation whatsoever, then the tranquility and insight associated with this are called 'samadhi without applied thought or sustained examination.'"

"Furthermore, good man! If one seeks calming meditation and insight meditation, this is called meditation with both thought and examination. If one examines calming meditation and insight meditation, this is called meditation without thought but with examination only. If one focuses on the totality of calming meditation and insight meditation, this is called meditation without thought or examination."

Maitreya Bodhisattva again asked the Buddha, "World-Honored One! What is the characteristic of calming the mind? What is the characteristic of uplifting the mind? What is the characteristic of letting go with equanimity?"

The Buddha said to Bodhisattva Maitreya: "Good man! When the mind is restless or likely to become restless, focusing on things that inspire disenchantment and continuously directing the mind toward them—this is called the sign of calming. When the mind is sluggish or likely to become sluggish, focusing on things that inspire joy and keeping the mind engaged with them—this is called the sign of uplifting. When the mind is tainted by either of these two disturbing emotions while practicing only calming, only insight, or both in tandem, then letting go of all deliberate effort and simply allowing the mind to flow naturally—this is called the sign of equanimity."

The Bodhisattva Maitreya again addressed the Buddha, saying: "World-Honored One! Those Bodhisattvas who cultivate tranquility and insight know the Dharma and know its meaning. What is knowing the Dharma? What is knowing its meaning?"

The Buddha told the Bodhisattva Maitreya: "Good man, these bodhisattvas come to understand the Dharma through five aspects: first, understanding names; second, understanding phrases; third, understanding words; fourth, understanding distinctions; and fifth, understanding the whole.

What is a name? It is the label conventionally applied to the inherent nature of all defiled and pure phenomena.

What is a phrase? It is the arrangement of those names into groups that convey and express the meanings of defilement and purity, serving as a basis for exposition.

What is a word? It is the syllables that support both names and phrases.

How does one understand them individually? By directing attention to each specific object of focus.

How does one understand them collectively? By directing attention to them as a unified whole.

When all of these are gathered together into one, this is called knowing the Dharma. This is how a bodhisattva knows the Dharma."

Good man! Those bodhisattvas understand meaning through ten aspects: first, knowing the nature of all that exists; second, knowing the nature of reality as it is; third, knowing the meaning of the perceiving subject; fourth, knowing the meaning of the perceived object; fifth, knowing the meaning of construction; sixth, knowing the meaning of experience; seventh, knowing the meaning of distortion; eighth, knowing the meaning of non-distortion; ninth, knowing the meaning of defilement; tenth, knowing the meaning of purity.

"Good man! When we speak of 'the nature of all that exists,' we refer to the complete scope and boundaries of all phenomena—both those that are defiled and those that are pure. This includes every distinct category and limit. For example, the five aggregates, the six internal sense bases, and the six external sense bases—all such classifications are encompassed within this nature of all that exists.

"As for the true nature of all things, it refers to the ultimate reality within all defiled and pure phenomena. This reality is of seven kinds: 1. The true nature of the cycle of existence, which is that all conditioned phenomena have no inherent sequence or distinction. 2. The true nature of characteristics, which is that all phenomena and beings lack a permanent self, and that all dharmas are devoid of inherent existence. 3. The true nature of consciousness, which is that all conditioned phenomena are merely projections of consciousness. 4. The true nature of reality as established, which is the noble truth of suffering as taught by me. 5. The true nature of the cause of suffering, which is the noble truth of the origin of suffering as taught by me. 6. The true nature of liberation, which is the noble truth of the cessation of suffering as taught by me. 7. The true nature of the path, which is the noble truth of the path leading to the cessation of suffering as taught by me.

It should be understood that through the true nature of the cycle of existence, the true nature of reality as established, and the true nature of the cause of suffering, all sentient beings are equal without distinction. Through the true nature of characteristics and the true nature of consciousness, all phenomena are equal without distinction. Through the true nature of liberation, the enlightenment of listeners, the enlightenment of solitary realizers, and the supreme perfect enlightenment of a Buddha are all equal without distinction. Through the true nature of the path, the wisdom that arises from listening to the true teachings, which is developed through calm abiding and insight meditation on the ultimate object, is equal without distinction."

"The objects that can be perceived are the five internal sense bases—such as form—along with the mind, intellect, consciousness, and associated mental factors.

The object to be grasped refers to the six external sense bases. Furthermore, what is grasped as an object also includes the six internal sense bases.

"Now, what does 'establishment' mean? It refers to the physical universe, where all realms of living beings can be established. This includes: one village field, a hundred village fields, a thousand village fields, or a hundred thousand village fields. Or one great land extending to the edge of the sea—this hundred, this thousand, or this hundred thousand. Or one continent—this hundred, this thousand, or this hundred thousand. Or one set of four continents—this hundred, this thousand, or this hundred thousand. Or one small thousand-fold world—this hundred, this thousand, or this hundred thousand. Or one middle thousand-fold world—this hundred, this thousand, or this hundred thousand. Or one great thousand-fold world—this hundred, this thousand, or this hundred thousand. Or this many kotis, a hundred kotis, a thousand kotis, a hundred thousand kotis. Or this countless, a hundred countless, a thousand countless, a hundred thousand countless—or countless great thousand-fold worlds, equal to the number of atoms in hundreds of thousands of dust motes. Thus, in all ten directions, there are immeasurable and countless physical worlds."

"The meaning of enjoyment is this: all living beings, for the sake of enjoyment, acquire and possess the necessities of life."

The meaning of inverted views is this: with regard to what is perceived, one takes impermanence to be permanence—this constitutes distorted perception, distorted mind, and distorted view. One takes suffering to be happiness, takes the impure to be pure, and takes what is non-self to be self—these likewise constitute distorted perception, distorted mind, and distorted view.

The meaning of "not inverted" is the opposite of what was described above. One should understand its characteristics as that which serves as the remedy against such inverted views.

The meaning of defilement refers to three kinds of defilement within the three realms: first, the defilement of afflictions; second, the defilement of actions; third, the defilement of birth.

The meaning of purity refers to the three types of defilements being completely liberated through the factors of enlightenment.

Good man! Know that these ten kinds encompass and include all meanings.

"Furthermore, good man! These bodhisattvas are called 'knowers of meaning' because they understand five kinds of meanings. What are these five? First, fully understanding phenomena; second, fully understanding their meanings; third, fully understanding the causes; fourth, attaining the fruits of full understanding; fifth, awakening to all of this."

"Good man! In this context, what is meant by 'the object of full understanding' should be known as all that is knowable: that is, either the aggregates, or the internal sense bases, or the external sense bases—and all such things."

One who fully understands meaning comprehends all categories of what is to be known. This includes: the conventional or the ultimate; virtues or faults; causes; worldly conditions; aspects of arising, abiding, or ceasing; qualities such as being like an illness; aspects of suffering and its origin; true suchness, ultimate reality, or the nature of phenomena; the detailed or the brief; definitive answers, analytical answers, counter-questions, or questions set aside; the concealed or the revealed. Know that all such distinctions are encompassed by the full understanding of meaning.

Regarding the cause of complete understanding, one should recognize it as the very factors that lead to the first two sets of aids to enlightenment—namely, the foundations of mindfulness or the right efforts, and so forth.

One who attains the fruit of full understanding has completely cut off greed, hatred, and delusion, in accordance with the Vinaya, and has realized all the fruits of the path that come from the complete cessation of greed, hatred, and delusion. Likewise, all the virtues—whether shared or unique, worldly or transcendent—spoken of for disciples and for the Tathāgata, are realized and witnessed by such a person.

"One who has awakened to this — that is, within the very teaching they have realized — freely shares the liberating wisdom with others, proclaiming it, explaining it, and revealing it widely to all."

"Good man! You should know that these five meanings broadly encompass all meanings.

Furthermore, good man! Those bodhisattvas are called "knowers of meaning" because they understand four kinds of meaning. What are these four? First, the meaning of the mind's grasping and holding; second, the meaning of experiencing and feeling; third, the meaning of discerning and distinguishing; fourth, the meaning of defilement and purity. Good man! You should know that these four meanings encompass all meanings.

Furthermore, good men, those Bodhisattvas are called 'knowers of meaning' because they comprehend three kinds of meaning. What are these three? First, the meaning of words; second, the meaning of concepts; third, the meaning of realms.

"Good man, when we speak of 'words and meanings,' we refer to the collection of names and so forth."

You should also know that there are ten kinds of characteristics: 1. The characteristic of true reality. 2. The characteristic of complete understanding. 3. The characteristic of permanent eradication. 4. The characteristic of direct realization. 5. The characteristic of cultivation and practice. 6. The characteristic of the distinctions within the categories of true reality, and so on. 7. The characteristic of the relationship between what depends and what it depends on. 8. The characteristic of the hindrances to complete understanding, and so on. 9. The characteristic of the factors that support and align with these practices. 10. The characteristic of the faults of not fully understanding and the benefits of fully understanding, and so forth.

Regarding the meaning of "realms," there are five kinds: first, the realm of the physical world; second, the realm of living beings; third, the realm of phenomena; fourth, the realm of those to be guided; fifth, the realm of skillful means for guidance.

"Good man! Know that these five meanings encompass and include all meanings."

Maitreya Bodhisattva asked the Buddha, "World-Honored One! If the wisdom arising from listening enables one to perceive the meaning, and the wisdom arising from reflection also enables one to perceive the meaning, and the wisdom arising from cultivating calm-abiding and insight also enables one to perceive the meaning, what is the difference between these three types of wisdom?"

The Buddha said to Bodhisattva Maitreya: "Good man! The wisdom developed through listening is based on the written words alone. One merely follows what is said, without grasping the deeper meaning. This wisdom has not yet manifested directly, and while it moves one toward liberation, it does not yet enable one to fully realize the meaning of liberation.

The wisdom developed through reflection also relies on the written words, but goes beyond merely following what is said. One can understand the deeper meaning well, yet it still has not manifested directly. This wisdom turns more fully toward liberation, but still does not enable one to fully realize the meaning of liberation.

However, when bodhisattvas develop wisdom through cultivation, it both relies on the written words and does not rely solely on them. It both follows what is said and goes beyond it. One truly grasps the deeper meaning, and the image of the object of knowledge, as experienced in meditative concentration, manifests directly before one. This wisdom fully accords with liberation, and one is already able to fully realize the meaning of liberation.

Good man! These are the three kinds of distinctions in understanding the meaning."

Maitreya Bodhisattva said to the Buddha: "World-Honored One! For those Bodhisattvas who cultivate calm abiding (shamatha) and profound insight (vipashyana), when they come to know the Dharma and its meaning, what is considered wisdom, and what is considered insight?"

The Buddha said to Bodhisattva Maitreya: "Good man! I have taught in countless ways the distinction between wisdom and insight. Now I will briefly explain their characteristics. The subtle wisdom that arises from practicing tranquility and insight meditation on the nature of reality as a whole—this is called wisdom. The subtle wisdom that arises from practicing tranquility and insight meditation on individual phenomena—this is called insight."

Maitreya Bodhisattva then asked the Buddha, "World-Honored One! For those Bodhisattvas who cultivate tranquility and insight, what intention should they rely upon? And how should they dispel all signs and appearances?"

The Buddha said to the Bodhisattva Maitreya: "Good man, by focusing the mind on True Suchness, one lets go of both the appearance of dharmas and the appearance of their meanings. When nothing is grasped in the names themselves or in their inherent nature, one also does not observe the forms on which they depend—thus they are let go. Just as with names, so too with phrases, with passages, and with all meanings, understand it to be the same. Even up to the realm of elements and their inherent nature, when nothing is grasped, one also does not observe the forms on which they depend—thus they are let go."

"World-Honored One, as for the true nature that is understood in all cases, can this true nature itself be set aside?"

"Good man! In the meaning of Thusness that is fully understood, there is no appearance at all, nor anything to be attained—what then could be discarded? Good man! When I speak of fully understanding the meaning of Thusness, it can subdue all appearances of doctrinal meanings, and this understanding is not something that others can subdue."

"World-Honored One! As the World-Honored One has said, the similes of a murky water vessel, an unclean mirror, and a stirred-up spring pool — none of these can serve to reflect one's own image clearly. If they were capable, it would contradict what has just been described. Likewise, if one has not properly cultivated the mind, one cannot clearly observe the true nature of all things; but if the mind is well cultivated, one can observe it. What kind of mind is it that observes in this way? And based on what true nature is this said?"

"Good man! This teaching describes three types of mind that can be observed: the mind developed through listening, the mind developed through reflection, and the mind developed through practice. This is explained in accordance with discerning the true nature of reality."

世尊！这样了知法义的菩萨，为了遣除种种相而精进修行，有哪几种相是难以遣除的？又有谁能遣除这些相呢？

"Good man! There are ten characteristics that emptiness can properly eliminate. What are these ten?

First, because one understands the meaning of the teachings, there arise various patterns of words and letters; these can be properly eliminated by the emptiness of all phenomena.

Second, because one understands the meaning of established ultimate reality, there arise characteristics of arising, ceasing, abiding, and change, along with their continuous succession; these can be properly eliminated by the emptiness of characteristics and the emptiness of no before-and-after.

Third, because one understands the meaning of the perceiving subject, there arise attachment to the body and the conceit of self; these can be properly eliminated by internal emptiness and the emptiness of nothing to be attained.

Fourth, because one understands the meaning of the perceived object, there arises attachment to wealth; this can be properly eliminated by external emptiness.

Fifth, because one understands the meaning of enjoyment — the engagement with men and women, servants, and material goods — there arise inner experiences of pleasure and outer perceptions of loveliness; these can be properly eliminated by the emptiness of both internal and external, and the emptiness of essential nature.

Sixth, because one understands the meaning of infinite manifestations, there arise countless characteristics; these can be properly eliminated by the great emptiness.

Seventh, because one understands the formless, there arise characteristics of inner stillness and liberation; these can be properly eliminated by the emptiness of conditioned phenomena.

Eighth, because one understands the meaning of the ultimate reality of characteristics, there arise the characteristics of no-self in persons, no-self in phenomena, mere consciousness, and ultimate truth; these can be properly eliminated by the emptiness of the ultimate, the emptiness of non-existence, the emptiness of non-existence's own nature, and the emptiness of ultimate meaning.

Ninth, because one understands the meaning of pure ultimate reality, there arise characteristics of the unconditioned and the unchanging; these can be properly eliminated by the emptiness of the unconditioned and the emptiness of the unchanging.

Tenth, because one deliberately reflects on the emptiness that counteracts those very characteristics, there arises the characteristic of emptiness itself; this can be properly eliminated by the emptiness of emptiness."

"World-Honored One! When removing these ten signs, what is removed? From which signs does one gain liberation?"

"Good man! The image-form that is the object of the concentration practice of removing—this is to be dispelled. The form that binds one through defilements, from which one is liberated—that too is to be dispelled. Good man! Know that, speaking in terms of what is supreme, this emptiness treats this kind of form, and not that each one does not treat all forms. For example, ignorance is not incapable of giving rise to all the defiled phenomena up to aging and death. But, speaking in terms of what is supreme, it is said to give rise only to formations, because formations are its proximate condition. In this case, the principle should be understood in the same way."

At that time, the Bodhisattva Maitreya again said to the Buddha: "World-Honored One! Among these, which emptiness constitutes the general characteristic of emptiness? If bodhisattvas understand this, they will not fall into error regarding the nature of emptiness, and will be free from arrogance and conceit."

At that time, the World-Honored One praised the Bodhisattva Maitreya, saying: "Excellent, excellent! Good man! You have now asked the Tathāgata about such profound meaning, enabling all bodhisattvas to remain without loss or corruption regarding the nature and characteristics of emptiness. Why is this? Good man! If bodhisattvas were to lose or corrupt their understanding of the nature and characteristics of emptiness, they would thereby lose and corrupt the entirety of the Great Vehicle. Therefore, you should listen carefully, listen carefully! I shall explain for you the general characteristics of emptiness. Good man! Within the dependent nature and the perfected nature, when all categories of defiled and pure imputed natures are ultimately far removed from their own existence, and nothing whatsoever is grasped within them—this is called, in the Great Vehicle, the general characteristic of emptiness."

Maitreya Bodhisattva then said to the Buddha: "World-Honored One! These tranquility and insight practices encompass how many kinds of superior meditative concentrations?"

The Buddha said to Bodhisattva Maitreya, "Good man! All the countless noble samadhis of the hearers, bodhisattvas, and Tathagatas that I have spoken of should be known to be encompassed within this one."

"World-Honored One, what is the cause of this tranquility and insight?"

"Good man! Pure moral discipline, and the right view cultivated through pure hearing and contemplation, serve as the causes."

"World-Honored One, what is the fruit or result of practicing calming (shamatha) and insight (vipashyana) meditation?"

"Good man! A pure and wholesome moral discipline, a pure and calm mind, and a pure and penetrating wisdom—these are the fruits of this practice. Furthermore, good man, know that all the virtuous qualities of both the listeners (shravakas) and the Thus-gone One (Tathagata), whether they belong to the worldly or transcendental realm, are all the results obtained through this serenity (shamatha) and insight (vipashyana)."

"World-Honored One, what functions do tranquility (śamatha) and insight (vipaśyanā) perform?"

Good man! This practice serves to free one from two kinds of bondage—the bondage of conceptual signs and the bondage of deep-seated burdens.

"World-Honored One! Among the five kinds of bondage spoken of by the Buddha, which are obstructions to Calm Abiding (shamatha), which are obstructions to Insight (vipashyana), and which are obstructions to both?"

"Good man! Attachment to body and wealth is an obstacle to tranquility meditation; not being able to follow the sacred teachings as one wishes is an obstacle to insight meditation; delighting in mixed company and being content with little—know that these are obstacles to both. Because of the first, one cannot engage in practice; because of the second, the preparatory practices do not reach completion."

"World-Honored One, among the five hindrances, which ones obstruct calm abiding, which ones obstruct insight meditation, and which ones obstruct both?"

"Good man! Restlessness and regret are obstacles to tranquility meditation; dullness, drowsiness, and doubt are obstacles to insight meditation; greed and anger, you should know, are obstacles to both."

"Venerable Sir, what is meant by the perfection and purity of the path of tranquil abiding (shamatha)?"

"Good man! When all drowsiness and sleepiness are properly dispelled, this is what is called attaining the complete and pure path of tranquility meditation."

"World-Honored One, what is meant by the complete and pure attainment of the path of insight meditation?"

"Good man! Even all cases of restlessness and remorse, when properly eliminated, are precisely what is called attaining the perfection and purity of the path of insight meditation."

"World-Honored One, when bodhisattvas are practicing calm abiding and insight meditation, what kinds of scattered mental states should they be aware of?"

"Good man, you should know there are five kinds of distraction: first, distraction of intention; second, distraction of the external mind; third, distraction of the internal mind; fourth, distraction of mental images; fifth, distraction of heaviness.

Good man, if bodhisattvas abandon the intention aligned with the Great Vehicle and fall into intentions aligned with the Hearers or Solitary Realizers, know this as distraction of intention.

If, amid the five kinds of sensual pleasures and various distracting perceptions, one's thoughts wander among associated defilements, or one's mind drifts loosely toward external objects of focus, know this as distraction of the external mind.

If one is tainted by drowsiness and sleep, by mental sinking, by attachment to meditative absorption, or by any of the defilements associated with meditative states, know this as distraction of the internal mind.

If one mentally engages with the inner meditative images based on external appearances, this is called distraction of mental images.

If, conditioned by internal intention, various feelings arise, and due to the heavy body one grasps at a self and generates pride, know this as distraction of heaviness."

"World-Honored One! From the first stage of a Bodhisattva's practice up to the stage of Buddhahood, what obstacles do calm abiding (śamatha) and insight meditation (vipaśyanā) counter?"

"Good man! This calm-abiding and insight meditation, on the first ground, counteracts the obstacle of defilement, karma, and rebirth associated with evil destinies. On the second ground, it counteracts the obstacle of subtle faults occurring through negligence. On the third ground, it counteracts the obstacle of sensual desire. On the fourth ground, it counteracts the obstacle of attachment to meditative absorption and attachment to the Dharma. On the fifth ground, it counteracts the obstacle of leaning exclusively toward either samsara or nirvana. On the sixth ground, it counteracts the obstacle of the frequent manifestation of signs. On the seventh ground, it counteracts the obstacle of the manifestation of subtle signs. On the eighth ground, it counteracts the obstacle of applying effort to signlessness and lacking mastery over signs. On the ninth ground, it counteracts the obstacle of lacking mastery over skillful expression in all its varieties. On the tenth ground, it counteracts the obstacle of not attaining the realization of the perfect embodiment of Truth. Good man! This calm-abiding and insight meditation, on the stage of Buddhahood, counteracts the extremely subtle and most extremely subtle obstacles of defilement and obstacles to omniscience. By completely eliminating such obstacles, one ultimately attains the unobstructed and unattached vision of all-knowing wisdom. Based on the object of accomplishing what is to be done, the most supremely pure embodiment of Truth is established."

The Bodhisattva Maitreya then asked the Buddha, "World-Honored One, how does a bodhisattva, by diligently practicing tranquil abiding and special insight, attain unsurpassed, complete enlightenment?"

The Buddha said to the Bodhisattva Maitreya: "Good man! If bodhisattvas have already attained calming meditation (shamatha) and insight meditation (vipashyana), relying on the seven aspects of ultimate reality, they focus their minds with deep concentration on the teachings they have heard and contemplated. With careful examination, careful reflection, and proper establishment in the nature of ultimate reality, they engage in inner contemplation.

Because they properly contemplate ultimate reality, their minds can let go of even the subtlest mental appearances that arise—how much more so the coarser ones?

Good man! What are 'subtle appearances'? They are: the appearance of what the mind grasps as its object; the appearance of feeling; the appearance of discernment; the appearance of defilement or purity; the appearance of inner; the appearance of outer; the appearance of both inner and outer; the appearance of 'I shall practice benefiting all sentient beings'; the appearance of correct wisdom; the appearance of ultimate reality; the appearance of suffering, its origin, its cessation, and the path; the appearance of conditioned phenomena; the appearance of unconditioned phenomena; the appearance of permanence; the appearance of impermanence; the appearance of suffering as subject to change; the appearance of suffering as not subject to change; the appearance of conditioned things as distinct; the appearance of conditioned things as shared; the appearance of knowing all things as already possessing all aspects; the appearance of no-self in persons; and the appearance of no-self in phenomena.

From all such appearances that arise, the mind is able to let go."

Because he abides in such practices for a long time, he continually and skillfully purifies his mind from all attachments, hindrances, and distractions. After this, seven distinct types of wisdom arise within him, each corresponding to the seven aspects of reality, and these are directly realized through his own inner experience. This is called the Path of Seeing.

By attaining this, he is said to have entered the rightful nature of a Bodhisattva, free from all erroneous views. He is born into the family of the Awakened Ones, reaches the First Stage, and fully enjoys the excellent qualities of this stage.

Earlier, through the practice of Calmness and Insight, he had already obtained two types of meditative objects: those with conceptual images and those without conceptual images. Now, upon reaching the Path of Seeing, he further realizes the object that encompasses the full extent of all phenomena.

Then, in each successive stage, he continues to cultivate the Path of Meditation, contemplating these three types of objects. It is like someone using a fine wedge to remove a coarse wedge. Likewise, this Bodhisattva, through this wedge-removing-wedge method, removes all internal signs, and thereby eliminates all aspects associated with defilements. Once the signs are removed, the underlying heaviness is also dispelled.

Having completely eradicated all signs and heaviness, he gradually progresses through each subsequent stage, refining his mind like gold being purified in a forge. Finally, he attains Supreme Perfect Enlightenment, along with the object of his accomplished work.

"Good man! It is through such proper practice of inner tranquility and insight meditation that this bodhisattva attains supreme perfect enlightenment."

Maitreya Bodhisattva then asked the Buddha, "World-Honored One, how can one cultivate and bring forth the great virtue and power of a Bodhisattva?"

"Noble son! If bodhisattvas truly understand the six aspects, they can bring forth all the vast majesty and virtue of a bodhisattva: First, understanding how the mind arises; second, understanding how the mind settles; third, understanding how the mind departs; fourth, understanding how the mind expands; fifth, understanding how the mind diminishes; sixth, understanding the skillful means."

What does it mean to clearly understand the arising of the mind? It means truly knowing the sixteen ways in which the mind arises and differentiates. These sixteen are:

First, there is the deep, unobservable consciousness that holds everything together—this is called the foundational consciousness (*ālaya-vijñāna*).

Second, there is the consciousness that arises with various forms and objects—this is the discriminating mind that instantly grasps all sensory experiences, perceives both inner and outer worlds, and can, in a single moment, enter many states of deep meditation, see countless Buddha realms, and encounter countless awakened ones.

Third, there is the consciousness focused on small objects—this belongs to the realm of desire.

Fourth, there is the consciousness focused on vast objects—this belongs to the realm of pure form.

Fifth, there is the consciousness focused on boundless objects—this belongs to the spheres of infinite space and infinite consciousness.

Sixth, there is the consciousness focused on extremely subtle objects—this belongs to the sphere of nothingness.

Seventh, there is the consciousness focused on the very edge of perception—this belongs to the sphere of neither perception nor non-perception.

Eighth, there is the signless consciousness—this is the transcendent consciousness and the consciousness directed toward liberation.

Ninth, there is the consciousness accompanied by suffering—this is the consciousness of beings in hell.

Tenth, there is the consciousness accompanied by mixed feelings—this is the consciousness of beings in the realm of desire.

Eleventh, there is the consciousness accompanied by joy—this is the consciousness of the first and second stages of deep meditation.

Twelfth, there is the consciousness accompanied by happiness—this is the consciousness of the third stage of deep meditation.

Thirteenth, there is the consciousness accompanied by neither pain nor pleasure—this is the consciousness ranging from the fourth stage of meditation up to the sphere of neither perception nor non-perception.

Fourteenth, there is the consciousness accompanied by defilement—this is the consciousness connected with mental afflictions and their secondary disturbances.

Fifteenth, there is the consciousness accompanied by goodness—this is the consciousness connected with faith and other virtuous qualities.

Sixteenth, there is the consciousness accompanied by neutrality—this is the consciousness not connected with any of the above.

How does one wisely know the abiding of the mind? It means truly understanding and discerning the suchness of reality.

How does one wisely understand the mind's release? It means truly comprehending the two kinds of bondage from which it escapes: the bondage of appearances and the bondage of deep-seated habits. One who understands this well should guide the mind to free itself from both in this way.

"How does one wisely understand the growth of the mind? That is, one truly knows the mind that can overcome the binding of appearances and the heavy bondage of ingrained habits. When that mind grows and accumulates, it is said to be growing and accumulating—this is called wisely understanding growth."

How does one understand the cessation of the mind? This means truly recognizing the patterns that oppose the mind, as well as the defiled mind that is mixed with coarseness. When those opposing patterns decline and diminish, the mind also declines and diminishes. This is called understanding cessation.

How does one wisely know skillful means? That is, one truly understands the states of liberation, the stations of mastery, and the spheres of totality—whether to cultivate them or to let them go.

“Good man! Such bodhisattvas may have already developed, may be about to develop, or may now be developing the vast and majestic qualities of bodhisattvas.”

Maitreya Bodhisattva asked the Buddha, "World-Honored One, you have said that in the realm of nirvana without remainder, all feelings are utterly extinguished. Which feelings are completely extinguished there?"

Good man! In short, there are two kinds of feeling that are completely and utterly extinguished. What are the two? First, the feeling based on the underlying supports; second, the feeling of objects resulting from those supports.

The feeling based on the underlying supports should be understood as fourfold: First, feeling based on a material support; second, feeling based on a non-material support; third, feeling that is the result of a fully matured outcome; fourth, feeling that is the result of an outcome not yet fully matured. The feeling of a fully matured outcome refers to present feeling. The feeling of an outcome not yet fully matured refers to the cause of future feeling.

The feeling of objects resulting from those supports also has four kinds: First, the feeling of what provides support; second, the feeling of what provides resources; third, the feeling of what is enjoyed; fourth, the feeling of clinging attachment.

In the state of Nirvana with remaining support, the feeling of an outcome not yet fully matured is entirely extinguished, and one experiences only the feeling born of clear perception that counteracts it, shared with others who practice that path. Or perhaps the feeling of a fully matured outcome also arises. Both kinds of feeling are now completely extinguished, with only the feeling born of clear perception being experienced at present.

In the state of Nirvana without remaining support, at the moment of final liberation, this too is utterly extinguished. Therefore it is said that in the state of Nirvana without remaining support, all feelings are completely and utterly extinguished.

At that time, the World-Honored One, having spoken these words, again addressed Maitreya Bodhisattva, saying: "Excellent, excellent! Good man! You are now able, relying on the complete and supremely pure wonderful path of yoga, to question the Thus-Come One. In yoga, you have already attained certainty and supreme skill. I have already proclaimed for you the complete and supremely pure wonderful path of yoga. All past and future perfectly enlightened ones have spoken and will speak in exactly this way. All good men and good women should rely on this with courageous effort and properly cultivate and learn it!"

At that time, the World-Honored One, wishing to reiterate this meaning, spoke these verses:

At that time, the Bodhisattva Maitreya again addressed the Buddha, saying: "World-Honored One! In this profound teaching on the Unraveling of the Deep Secret, what name should this doctrine bear, and how should I uphold it?"

The Buddha said to Bodhisattva Maitreya, "Good man, this is known as the teaching of Yoga that reveals the ultimate meaning. You should uphold and practice this teaching of Yoga that reveals the ultimate meaning."

When this yoga teaching of ultimate truth was proclaimed, in the great assembly, six hundred thousand beings awakened the mind of supreme enlightenment; three hundred thousand listeners (śrāvakas), free from defilement and dust, attained the pure vision of the Dharma in all things; one hundred fifty thousand listeners (śrāvakas) had all their afflictions completely extinguished, and their minds attained liberation; seventy-five thousand bodhisattvas gained profound mastery of yoga practice.

The Sutra of the Profound Secret, Volume 3