Patriarch's Teachings: Direct Interpretation
Chapter Seven: Explanation of Passages and Paragraphs in Buddhist Sutras (Part Four)
Twenty-One: Sutra on the Divination of Karmic Retribution for Good and Evil (Volume One)
Original Text: Those who learn the contemplation of consciousness-only should, at all times and in all places, observe all actions performed through body, speech, and mind, knowing that they are solely of the mind. Even when encountering all phenomena, if the mind dwells on thoughts, one should be aware and perceive it, not allowing the mind to grasp at indeterminate states (无记) unconsciously. Between every thought, one should observe diligently. When the mind has an object of thought, one should make the mind follow that thought and become aware of it.
Explanation: Those who cultivate the contemplation that all dharmas are merely the mind should practice thus: At all times and in all places, they should clearly observe all mental activities performed through their own body, speech, and mind, knowing that these activities of body, speech, and mind are nothing but the mind, with nothing else existing apart from it. Even when encountering all phenomena, if the mind consciousness grasps at objects, dwells on them, becomes attached to the perceived reality, or takes phenomena as real, one should be aware and perceive it. Do not allow the mind consciousness to grasp at phenomena and fall into indeterminate states, becoming unaware that one has become attached to objects and lost the true mind. Between every thought, one must observe. If thoughts grasping at phenomena arise in the mind consciousness, one should observe the source of these thoughts, know what one’s thoughts are, then gather and guard the mind, not letting it scatter. This requires employing the introspective power, awareness, and vigilance of the mental consciousness, constantly observing and maintaining mindfulness of one’s own mind.
Original Text: Know that thoughts arise spontaneously within one’s own mind; it is not that all phenomena have thoughts or make distinctions. It is said that within the mind, thoughts of long and short, good and evil, right and wrong, gain and loss, decline and benefit, existence and non-existence, and countless other views arise spontaneously. Yet all phenomena themselves have no thoughts that give rise to distinctions. Know that because all phenomena themselves have no thoughts of distinction, they are inherently neither long nor short, neither good nor evil, nor even existent nor non-existent, being apart from all characteristics.
Explanation: At this point, one should know that thoughts arise spontaneously within one’s own mind; it is not that all phenomena have thoughts or make distinctions—it is the mind that thinks and discriminates, not the phenomena. Within the mind, upon encountering conditions, views of long and short, good and evil, right and wrong, gain and loss, decline and benefit, existence and non-existence, and countless other thoughts and opinions arise spontaneously. However, all phenomena themselves have no thoughts and do not initiate distinctions. Therefore, one should know that all phenomena themselves have no thoughts of distinction; thus, phenomena themselves have no long or short, good or evil, nor existence or non-existence; they are beyond existence and non-existence, for phenomena are apart from all characteristics.
Original Text: Observing thus, know that all dharmas arise solely from mental conception. If separated from the mind, not a single dharma or characteristic can appear by itself as having distinctions. One should thus guard and be mindful of the inner mind, knowing that there are only false thoughts, no real phenomena. Do not allow this practice to cease or be abandoned. This is called learning and cultivating the contemplation of consciousness-only. If the mind is in an indeterminate state and does not know its own thoughts, then it is said that there are phenomena existing before it; this cannot be called the contemplation of consciousness-only.
Explanation: After observing thus, one knows that all dharmas arise solely from mental conception. If separated from mental conception, not a single dharma or characteristic can appear by itself as having any distinctions. One should guard the inner mind thus, letting the mind know that there are only false thoughts, no real phenomena, and not allow the mind’s practice to be abandoned midway. This is the method of learning and cultivating the contemplation of consciousness-only. If the mind is in an indeterminate state—a state of non-awareness—lacking the power of awareness and illumination, not knowing what its own thoughts are, then the mind perceives the shadow-like phenomena of the external world, and this cannot be called the contemplation of consciousness-only.
Original Text: Furthermore, those who guard and are mindful of the inner mind should know thoughts of greed, thoughts of hatred, and thoughts of ignorance and wrong views. They should know what is wholesome, what is unwholesome, and what is indeterminate. They should know the mind’s afflictions and various sufferings. If, while sitting in meditation, one follows the mind’s objects of thought and observes moment by moment, knowing that thoughts are merely the arising and ceasing of the mind—like the flow of water or a flame of a lamp, not dwelling even for an instant—then one will attain the samādhi of the extinction of form.
Explanation: Furthermore, those who guard the mind and are mindful of the inner mind should be aware of thoughts of greed, thoughts of hatred, and thoughts of ignorance and wrong views within their own mind. They should be able to perceive whether their state is wholesome, unwholesome, or the indeterminate state of neither wholesome nor unwholesome. They should be aware of the various sufferings caused by the mind’s afflictions and anxieties. If, while sitting in meditation, one follows the mind’s grasping at objects and observes moment by moment that each thought is merely the arising and ceasing of the mind—like the flow of water or the flame of a lamp, not dwelling even for an instant—then one will attain the samādhi of the extinction of form.
Original Text: Having attained this samādhi, one should next learn to cultivate faith in the contemplation of the mind through śamatha and faith in the contemplation of the mind through vipaśyanā. Cultivating faith in the contemplation of the mind through śamatha involves contemplating the mind’s invisible characteristic: perfect, unmoving, without coming or going, inherently unborn, because it is apart from distinctions. Cultivating faith in the contemplation of the mind through vipaśyanā involves perceiving that internal and external forms arise with the mind and cease with the mind.
Explanation: After attaining this samādhi, one should next cultivate faith in and understanding of the method of contemplating the mind through śamatha (calm abiding) and the method of contemplating the mind through vipaśyanā (insight). Those who cultivate śamatha (calm abiding and concentration) to contemplate the mind should contemplate the invisible characteristic within the mind: perfect in all dharmas yet the mind itself unmoving, neither coming nor going in relation to all dharmas, inherently unborn as it has always existed, and apart from all distinctions regarding all dharmas. Those who cultivate faith in and understanding of vipaśyanā (insight and wisdom) to contemplate the mind, if they wish to perceive all internal and external forms, will find that all forms arise with mental conception and cease with mental conception.
Original Text: Even cultivating the perception of the Buddha’s physical body is likewise: it arises with the mind and ceases with the mind, like an illusion, like a transformation, like the moon in water, like an image in a mirror. It is not the mind yet not apart from the mind; it neither comes nor does not come; it neither goes nor does not go; it neither arises nor does not arise; it is neither made nor not made.
Explanation: Even cultivating the perception of the Buddha’s golden body can be achieved; the Buddha’s golden body also arises with mental conception and ceases with mental conception, like an illusion, like a transformation, like the moon in water, like an image in a mirror. It is not the mind yet not apart from the mind; it neither comes nor does not come (the image appears without a coming aspect, yet it appears, thus not "not coming"); it neither goes nor does not go (when the Buddha’s image ceases, there is no form in the mind; the image does not "go," yet it disappears, thus not "not going"); it neither arises nor does not arise (the Buddha’s image appears in the mind; it is not born, yet it appears from non-existence to existence, thus not "not arising"); it is neither made nor not made (the Buddha’s image is illusory, not truly made, yet it is produced through visualization, thus not "not made").
Original Text: Good man, if one can cultivate faith in these two methods of contemplating the mind, one will swiftly attain the path of the One Vehicle. Know that such contemplation of consciousness-only is called the supreme gate of wisdom, for it enables the mind to become sharp and vigorous, increases the power of faith and understanding, swiftly enters the meaning of emptiness, and gives rise to the unsurpassed great bodhicitta.
Explanation: Good man, if one can cultivate faith in and understanding of these two methods of contemplating the mind, one will swiftly progress toward the path of the One Vehicle (Buddhahood). One should know that such contemplation of consciousness-only is the supreme Dharma gate of wisdom, for it enables the mind to become sharp and vigorous, increases the power of faith and understanding, swiftly enters the principle that all dharmas are empty in nature, and gives rise to the unsurpassed great bodhicitta.
Twenty-Two: Sutra on the Divination of Karmic Retribution for Good and Evil (Volume Two)
Original Text: If one learns the contemplation of true reality, one contemplates that the nature of mind is unarisen and unceasing, not abiding in seeing, hearing, feeling, or knowing, eternally apart from all thoughts of distinction. Gradually, one can transcend the characteristics of the meditative states of the sphere of boundless space, the sphere of boundless consciousness, the sphere of nothingness, the sphere of neither perception nor non-perception, and so forth, attaining the samādhi resembling emptiness. When one attains the samādhi resembling emptiness, the coarse distinguishing characteristics of cognition, thought, sensation, and mental formations no longer appear before one. From then on, in one’s cultivation, good spiritual friends and great beings of compassion protect and nurture one. Therefore, free from all obstacles, one diligently cultivates without ceasing, progressively attaining the samādhi of mental quiescence.
Explanation: If one wishes to cultivate the contemplation of true reality, one must contemplate the unarisen and unceasing nature of the primordial mind, not abiding in seeing, hearing, feeling, or knowing, eternally apart from all thoughts of distinction regarding worldly phenomena. Through profound contemplation, recognizing this true mind-nature, the mind gradually enters concentration. The mental activities of the seventh consciousness gradually become empty and pure; meditative concentration deepens progressively, entering deep concentration where one gradually ceases to abide in seeing, hearing, feeling, or knowing, eternally leaves behind all thoughts of distinction, and enters the non-Buddhist meditative states beyond the fourth dhyāna. Gradually, one’s meditative concentration reaches the characteristics of the sphere of boundless space, the sphere of boundless consciousness, the sphere of nothingness, the sphere of neither perception nor non-perception, and so forth, attaining the samādhi resembling emptiness.
The samādhi resembling emptiness is primarily based on meditative concentration, lacking the wisdom of realizing true emptiness; it merely resembles the state of true suchness emptiness. It is a meditative state attained when consciousness, due to its understanding of emptiness, becomes pure and tranquil, suppressing the mental faculty (manas) while the mental faculty itself has not yet realized emptiness; it is an emptiness recognized solely by consciousness. This is also a type of samādhi, possessing both concentration and wisdom, but the power of wisdom is still insufficient. Therefore, only the coarse distinctions of the aggregates of sensation, perception, and mental formations cease to appear, but subtle distinctions of the aggregates of sensation, perception, and mental formations still arise continuously. After attaining the samādhi resembling emptiness, the coarse distinguishing characteristics of the aggregates of consciousness, perception, sensation, and mental formations no longer appear; only the extremely subtle distinguishing characteristics of consciousness remain.
After reaching this state, from then on in one’s cultivation, both openly and secretly, good spiritual friends and Buddhas and Bodhisattvas of great compassion will protect and nurture one, fostering the growth of one’s wholesome roots. Therefore, one’s practice avoids the obstruction of karmic obstacles and can continue diligently without ceasing, never abandoning it midway. Progressing thus, one gradually enters the samādhi of mental quiescence, gradually entering true emptiness, perceiving that utterly quiescent mind, thereby attaining the samādhi of mental quiescence. Building upon the foundation of the samādhi resembling emptiness, one continues to deepen contemplation and investigation; the power of wisdom further increases, the wisdom contemplating the empty nature of mind becomes more profound and complete, the mental faculty is successfully influenced, the mind becomes empty and tranquil, and subsequently the samādhi of mental quiescence arises, and the perfection of prajñā wisdom is attained.
Original Text: Having attained this samādhi, one then enters the samādhi of single practice. Having entered this samādhi of single practice, one sees countless Buddhas, gives rise to profound and vast practices, and abides in the stage of firm faith. This means having decisive faith and understanding in the two contemplative paths of śamatha and vipaśyanā, being able to decisively orient toward them. Whatever worldly meditative concentrations and samādhi practices one cultivates, one does not become attached to them. Even after cultivating all wholesome roots and factors of enlightenment, one feels no fear in the midst of birth and death, takes no delight in the Two Vehicles, because one relies on the supreme skillful means of cultivating these two contemplations of the mind, which are the foundation upon which all wisdom depends.
Explanation: After attaining this samādhi of mental quiescence, one immediately enters the samādhi of single practice (ekavyūha-samādhi). Upon entering the samādhi of single practice, one sees countless Buddhas in meditation, sees the self-nature Buddha in every thought and moment, sees the Buddhas of the ten directions—that is, perceives the Tathāgatagarbha of all sentient beings, comprehending the functioning of all sentient beings’ Tathāgatagarbha through the five aggregates—thus giving rise to vast and profound practices of the Great Vehicle, with a mind firmly believing in the path one cultivates, abiding steadfastly in the stage of deep faith in the Three Jewels without regression.
One has unwavering faith in the methods of contemplating the mind through śamatha and vipaśyanā, possessing firm conviction and decisive understanding, and can decisively orient toward them. Such a person, whatever worldly meditative concentrations they cultivate, does not become attached to the states of samādhi, does not delight in them, abandoning them upon attainment. Finally, having cultivated all methods of partial realization of the Bodhi path, possessing all wholesome roots, one no longer has any fear in the midst of birth and death, takes no delight in the Two Vehicles, does not seek nirvāṇa, but relies on cultivating the supreme, most skillful, and most expedient method of the two contemplations of the mind, śamatha and vipaśyanā, because these two methods of contemplating the mind are the foundation upon which all wisdom depends, the fundamental methods of practice.
If one enters the samādhi of single practice through Buddha recitation, in terms of phenomena, one will see the Buddhas of the ten directions standing before oneself. This is a private perception (独影境), unseen by others, perceivable only by oneself. Abiding in profound samādhi, walking, standing, sitting, and lying down are all in concentration; one comprehends the fundamental mind, possessing prajñā wisdom. To realize the mind through the path requires passing through these three types of samādhi. Without meditative concentration, it is impossible to realize the mind; the first level of samādhi will not arise, the coarse distinctions of consciousness cannot be severed, the mind grasps restlessly, cannot subdue the mental faculty, and does not correspond to the samādhi resembling emptiness. Yet many people, without having cultivated even the first level of samādhi resembling emptiness, consider themselves awakened—truly deceiving themselves.
Original Text: Furthermore, those who cultivate the faith and understanding as described above are of two kinds. What are the two? The first are those of sharp faculties; the second are those of dull faculties. Those of sharp faculties have already been able to know that all external phenomena are solely created by the mind, false and unreal, like a dream or an illusion, etc., having no doubts whatsoever. Their obscurations are slight, and their scattered mind is minimal. Such people should immediately learn the contemplation of true reality.
Those of dull faculties have not yet been able to know that all external phenomena are solely of the mind, false and unreal. Therefore, their attachments are deep, obscurations frequently arise, and their mind is difficult to tame. They should first learn the contemplation of consciousness-only.
Explanation: Furthermore, those who cultivate the two types of faith and understanding described above are of two kinds: those of sharp faculties and those of dull faculties. Those of sharp faculties have previously known that all external phenomena are solely created by the mind consciousness, false and unreal, like a dream or an illusion, having no doubts whatsoever. The obscurations of the five aggregates are very slight, and scattered thoughts are few. Such people should cultivate the contemplation of true reality, contemplating that all dharmas, including the five aggregates and eighteen realms, are the nature of true suchness—this is the wisdom of consciousness-only (vijñapti-mātratā).
Those of dull faculties originally did not know that all external phenomena are solely created by the mind consciousness, did not know that phenomena are false and unreal. Therefore, their greed for the objects of the six senses is deep, the obscurations of the five aggregates constantly arise, and their mind is difficult to subdue. Such people should cultivate the contemplation of consciousness-only, contemplating that all phenomena are manifestations of the conscious mind, are illusory phenomena, manifested by the false, deluded mind.
The contemplation of consciousness-only involves contemplating that all objects of the six senses appear due to the discrimination of the false mind; without discrimination, there are no phenomena. It belongs to the basic, shallow level of contemplation. The contemplation of true reality belongs to the profound level of contemplation in Mahāyāna consciousness-only, contemplating that all dharmas are born from and manifested by the self-nature of true suchness, all being true suchness. These two methods of contemplation yield different levels of wisdom.
Twenty-Three: Mahāparinirvāṇa Sūtra Original Text: Furthermore, "liberation" means severing all conditioned dharmas, giving rise to all uncontaminated wholesome dharmas, blocking all paths [of samsara], such as "self," "non-self," "neither self nor non-self." It only severs grasping; it does not sever the view of self. The view of self is called Buddha-nature. Buddha-nature is true liberation. True liberation is the Tathāgata.
Explanation: So-called liberation means severing all conditioned dharmas of the world, giving rise to all wholesome dharmas free from the afflictions of greed, hatred, and delusion, cutting off and blocking all paths of conditioned dharmas in the three realms. These uncontaminated wholesome dharmas are either "self" (the eighth consciousness) or "non-self" (as realized by the sixth and seventh consciousnesses), "neither self" (the sixth and seventh consciousnesses) nor "non-self" (the eighth consciousness). "Self" refers, firstly, to the eighth consciousness and, secondly, to the sixth and seventh consciousnesses. "Non-self" refers, firstly, to the eighth consciousness and, secondly, to the sixth and seventh consciousnesses.
Before realization, the sixth and seventh consciousnesses possess self and self-nature. After realization, the sixth and seventh consciousnesses are non-self and without self-nature, recognizing the eighth consciousness as self. Although recognizing the eighth consciousness as self, the eighth consciousness is also without self-nature, lacking the self-nature, controlling nature, grasping nature, and ignorance nature of the sixth and seventh consciousnesses.
In summary, the eighth consciousness is self yet without self-nature; the sixth and seventh consciousnesses are non-self yet possess self-nature. After severing the view of self, the sixth and seventh consciousnesses are without self, knowing "I am not the self." After realizing the mind, one gradually regards the eighth consciousness as self, gradually becoming without self-nature.
Thus, one only severs grasping at the dharmas of the five aggregates world; one does not sever the view of self. This view of self refers to one’s own true suchness Buddha-nature, the eighth consciousness’s nature of Buddhahood. The one with Buddha-nature is true liberation. True liberation is the Tathāgata.
Twenty-Four: Analysis of a Passage from the Mahāparinirvāṇa Sūtra
Wise individuals—those who have realized the mind and seen the nature—know the emptiness of the five aggregates world and also know the non-empty eighth consciousness true suchness; know the impermanence of the five aggregates world and also know the permanence of the Buddha-ground true suchness; know the suffering of the five aggregates world and also know the bliss of nirvāṇa in true suchness; know the selflessness of the five aggregates world and also know the undefiled consciousness (amalavijñāna) possessing self-nature. They perfectly comprehend both the conventional truth and the ultimate truth. "Suffering, emptiness, impermanence, and selflessness" pertain to the birth and death of the five aggregates world. "Permanence, bliss, self, and purity" pertain to the great nirvāṇa of the Buddha-ground. Seeing everything as selfless and not seeing self is the view of the Two Vehicles, not the Middle Way view. The Middle Way view sees both emptiness and non-emptiness; this is the Middle Way view of Mahāyāna path-realizers. The nirvāṇa mind is the Middle Way mind; seeing it is the Middle Way view, also called seeing the Middle Way.
Twenty-Five: Scripture on the Extinction of the Dharma Original Text: When the Dharma is about to become extinct, the Śūraṅgama Sūtra and the Samādhirāja Sūtra will vanish first. The twelve divisions of the scriptures will subsequently vanish entirely, no longer appearing, and the written words will be unseen. The robes of the śramaṇas will naturally turn white.
Explanation: The Buddha said that when the Dharma is about to become extinct, the Śūraṅgama Sūtra and the Samādhirāja Sūtra will vanish first. The twelve divisions of the scriptures spoken by the Buddha in the Sahā world will subsequently vanish entirely, becoming utterly unfindable; sentient beings will no longer see these words. The black robes of the śramaṇas (monastics) will naturally turn into the white clothes worn by laypeople.
Śramaṇa refers to monastics who wear black robes; those who wear white clothes are laypeople. The robes turning white signifies that the monastics have returned to lay life or that no one becomes a monastic anymore. The result is that the Dharma becomes extinct. This indicates that from beginning to end, the Dharma is upheld and propagated by monastics. Without monastics, there is no one to propagate it, and the Dharma must perish. If an evil person wears monastic robes and walks down the street, anyone who sees them will associate them with the Buddha and the Dharma, thus planting seeds and wholesome roots in that person. This monastic is a field of merit, unintentionally accumulating merit. This is stated in the sutras; laypeople do not have this benefit. Therefore, becoming a monastic is to represent this Dharma.
Therefore, as disciples of the Buddha, we have the duty to protect the treasury of the Buddha-Dharma left by the Buddha. The best protection is to leave home and cultivate the path, propagating the Dharma in the form of a monastic to make the Buddha-Dharma flourish. If someone has already left home mentally, they should also leave home physically. Because the body has no autonomy, it is entirely governed by the mind, obeying the mind’s commands. As long as the mind leaves home, there is no hindrance to the body leaving home; the mind only needs one decision, one command, and the body will unconditionally obey.
Therefore, those whose minds have left home should have no worldly attachments—no greed for worldly pleasures of the senses, no greed for worldly wealth, sex, fame, food, or sleep, no greed for worldly forms, sounds, smells, tastes, or touches. As for worldly responsibilities, they are far less important than the responsibilities toward the Buddhist Three Jewels. In the past, how many kings, emperors, ministers, and officials bore the heavy responsibility of the rise and fall of an entire nation, the trust of the entire people, and had numerous wives, concubines, children, and dependents, yet they resolutely left home to cultivate the path! During the Buddha’s time, because wives and children had no status or autonomy, being subordinate to the husband and father, their lives entirely dependent on him, men who wished to follow the Buddha and leave home had to give their wives and children to others to ensure they were cared for and had a livelihood. They left home to cultivate the path, firstly to seek purity, and secondly for the sake of the entire Buddhism. Because so many people of great merit and virtue left home to protect and uphold it, Buddhism flourished and has been passed down generation after generation until today.
Then we, Buddha’s disciples in this Dharma-ending age, since our minds have already left home, what reason is there for our bodies not to leave home? If it is only the conscious mind (第六识) that has left home, it cannot guarantee or compel the body to leave home. Only if the mental faculty (第七识) has left home can it guarantee and determine that the body must also leave home. But if only the conscious mind attains the fruit or realizes the mind and sees the nature, while the mental faculty has not attained the fruit or realized the mind and seen the nature, it cannot let go of worldly benefits and is unwilling to leave worldly life physically.
Twenty-Six: Ekottarika Āgama, Volume Forty-Six
Original Text: There are eleven things that an Arhat does not practice. What are the eleven? 1. A faultless Arhat never abandons the monastic robes to engage in lay activities. 2. A faultless Arhat never engages in impure conduct. 3. A faultless Arhat never kills living beings. 4. A faultless Arhat never steals. 5. A faultless Arhat never leaves leftover food when eating. 6. A faultless Arhat never speaks falsely. 7. A faultless Arhat never forms factions or alliances. 8. A faultless Arhat never utters harsh words. 9. A faultless Arhat never harbors doubts [about the Dharma]. 10. A faultless Arhat never feels fear. 11. A faultless Arhat never follows another teacher nor enters a womb again. Noble ones, these are the eleven things a faultless Arhat never does.
Explanation: There are eleven dharmas that an Arhat no longer performs. What are the eleven? First, an Arhat whose afflictions are utterly exhausted never abandons the monastic robes to engage in lay, worldly activities. Second, an Arhat whose afflictions are utterly exhausted never again engages in impure conduct involving sexual desire. Third, an Arhat whose afflictions are utterly exhausted never again kills living beings. Fourth, an Arhat whose afflictions are utterly exhausted never again steals. Fifth, an Arhat whose afflictions are utterly exhausted, when eating, never leaves leftover food. Sixth, an Arhat whose afflictions are utterly exhausted never again speaks falsely. Seventh, an Arhat whose afflictions are utterly exhausted never forms factions, never acts as a group leader. They differ from worldly sentiments, preferring solitude over forming groups for mutual support, having no personal desires or intentions. Eighth, an Arhat whose afflictions are utterly exhausted never utters harsh words. Ninth, an Arhat whose afflictions are utterly exhausted never again harbors doubts about the Dharma. Tenth, an Arhat whose afflictions are utterly exhausted never again feels fear in the mind. Eleventh, an Arhat whose afflictions are utterly exhausted is a śrāvaka non-learner, no longer needing to study the Dharma of liberation from birth and death with others, nor being reborn in a womb. Noble ones, this is called an Arhat whose afflictions are utterly exhausted never being in these eleven states.
If an Arhat engages in even the slightest worldly activity, his mind is even slightly in the worldly, then he is not an Arhat. Therefore, Arhats are all monastics; they cannot live as laypeople for even a day. If he returns to lay life, he immediately becomes a third-stage saint (anāgāmin). But he will not live in the worldly for more than three months before becoming weary and then leaving home again, re-attaining the fourth fruit of Arhatship. Even Arhats who return to lay life are those with liberation through wisdom (prajñā-vimukta), whose meditative concentration is not particularly strong. Arhats with liberation through both wisdom and concentration (ubhayatobhāga-vimukta) never entertain the thought of returning to lay life; they cannot endure even the slightest worldly activity.
Mahāyāna Bodhisattvas, even if they attain the third or fourth fruit, also do not wish to live in the worldly, engaging in worldly affairs. Even if offered countless treasures, they are unwilling to expend mental effort. Being with sentient beings to liberate them is unavoidable; even when together, their minds remain detached. Even if funds are needed for propagating the Dharma, they are unwilling to scheme for money or to accommodate what is contrary to the Dharma or worldly conventions.
Twenty-Seven: Middle Length Discourses, Tenth: The Sutra on the Exhaustion of Defilements
Original Text: The Blessed One addressed the bhikṣus: "It is because of knowing and seeing that the defilements are exhausted, not because of not knowing or not seeing. How is it because of knowing and seeing that the defilements are exhausted? There is right thinking and wrong thinking. If one thinks wrongly, unarisen defilements of desire arise, and arisen ones increase. Unarisen defilements of existence and ignorance arise, and arisen ones increase. If one thinks rightly, unarisen defilements of desire do not arise, and arisen ones cease. Unarisen defilements of existence and ignorance do not arise, and arisen ones cease."
Explanation: The Blessed One told the bhikṣus: It is because of knowing and seeing the Dharma that the defilements (āsravas) are exhausted, not because of not knowing or not seeing the Dharma that defilements are exhausted. Why is it said that knowing and seeing the Dharma exhausts defilements? Sentient beings’ thinking is distinguished as right thinking and wrong thinking. If sentient beings think wrongly, unarisen defilements of desire (kāmāsrava) arise, and arisen ones increase. Unarisen defilements of existence (bhavāsrava) and ignorance (avidyāsrava) arise, and arisen ones increase. If sentient beings think rightly, unarisen defilements of desire do not arise, and arisen ones cease. Unarisen defilements of existence and ignorance do not arise, and arisen ones cease.
Original Text: However, ordinary foolish people do not get to hear the true Dharma, do not encounter true spiritual friends, do not know the noble Dharma, do not master the noble Dharma, do not know the true Dharma. Because they do not think rightly, unarisen defilements of desire arise, and arisen ones increase. Unarisen defilements of existence and ignorance arise, and arisen ones increase. Because they do not know the true Dharma, they think about what should not be thought about and do not think about what should be thought about. Because they think about what should not be thought about and do not think about what should be thought about, unarisen defilements of desire arise, and arisen ones increase. Unarisen defilements of existence and ignorance arise, and arisen ones increase.
Explanation: However, ordinary foolish people do not get to hear the true Dharma, do not encounter true spiritual friends, do not know the noble Dharma, cannot master the noble Dharma, do not know the true Dharma, and cannot think rightly and according to principle. For such people, unarisen defilements of desire arise, and arisen ones increase; unarisen defilements of existence and ignorance arise, and arisen ones increase. But those who can think rightly and according to principle find that unarisen defilements of desire do not arise, and arisen ones cease; unarisen defilements of existence and ignorance do not arise, and arisen ones cease.
Sentient beings, because they do not know the true Dharma, constantly think about unwholesome dharmas that should not be thought about and do not think about wholesome dharmas that should be thought about. Because they think about what should not be thought about and do not think about what should be thought about, unarisen defilements of desire arise, and arisen ones increase; unarisen defilements and ignorance arise, and arisen ones increase.
Original Text: A learned noble disciple gets to hear the true Dharma, encounters true spiritual friends, masters the noble Dharma, and knows the true Dharma. If he thinks wrongly, unarisen defilements of desire arise, and arisen ones increase. Unarisen defilements of existence and ignorance arise, and arisen ones increase. If he thinks rightly, unarisen defilements of desire do not arise, and arisen ones cease. Unarisen defilements of existence and ignorance do not arise, and arisen ones cease. Having known the true Dharma, he does not think about what should not be thought about and thinks about what should be thought about. Because he does not think about what should not be thought about and thinks about what should be thought about, unarisen defilements of desire do not arise, and arisen ones cease. Unarisen defilements of existence and ignorance do not arise, and arisen ones cease.
Explanation: A learned noble disciple gets to hear the true Dharma, encounters true spiritual friends, can master the noble Dharma, and knows the true Dharma. If he still cannot think rightly and according to principle, unarisen defilements of desire arise, and arisen ones increase; unarisen defilements of existence and ignorance arise, and arisen ones increase. But those who can think rightly and according to principle find that unarisen defilements of desire do not arise, and arisen ones cease; unarisen defilements of existence and ignorance do not arise, and arisen ones cease.
After a learned noble disciple attains the true Dharma, he does not think about unwholesome dharmas that should not be thought about and thinks about wholesome dharmas that should be thought about. Because he does not think about what should not be thought about and thinks about what should be thought about, unarisen defilements of desire do not arise, and arisen ones cease; unarisen defilements of existence and ignorance do not arise, and arisen ones cease.
