The Sutra on Divining the Karmic Retribution of Good and Evil: Volume II

Original Text: If one who studies the contemplation of true suchness contemplates that the mind-nature is neither born nor extinguished, does not dwell in seeing, hearing, sensing, or knowing, and eternally abandons all conceptual thoughts, one will gradually transcend the characteristics of meditative states such as the state of boundless emptiness, the state of boundless consciousness, the state of nothingness, and the state of neither perception nor non-perception, attaining the samadhi resembling emptiness. When the samadhi resembling emptiness is attained, the coarse manifestations of consciousness, perception, feeling, mental formations, and conceptual distinctions no longer appear before one. From this point onward, as one cultivates and studies, one is guarded and nurtured by good spiritual friends of great compassion. Therefore, freed from all obstacles, one diligently practices without cessation and progressively enters the samadhi of mental quiescence.

Explanation: If one cultivates the contemplation of true suchness, one should contemplate the unborn and unextinguished nature of the mind, gradually ceasing to dwell in seeing, hearing, sensing, or knowing, and eternally abandon all conceptual thoughts. One's meditative concentration will then gradually reach the characteristics of the states such as the sphere of boundless space, the sphere of boundless consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception, attaining the samadhi resembling emptiness. After attaining the samadhi resembling emptiness, the coarse manifestations of the aggregates of consciousness, perception, feeling, and mental formations, along with coarse conceptual distinctions, no longer arise; only subtle distinctions of consciousness remain. From this point onward in one's cultivation and study, one is guarded and nurtured by great good spiritual friends of great compassion. Therefore, one is freed from all obstacles, diligently practices without ever abandoning the path, and thus progressively enters the samadhi of mental quiescence.

Original Text: Having attained this samadhi, one is then able to enter the samadhi of single practice. Upon entering this samadhi of single practice, one sees countless Buddhas, arouses profound and vast conduct, and abides in the stage of firm conviction. This means one decisively believes in and comprehends the two contemplative paths of śamatha and vipaśyanā, and is able to decisively orient oneself toward them. Whatever meditative concentrations (dhyāna) or samādhis of the world one cultivates, one does not delight in or cling to them. Moreover, after cultivating all wholesome roots and factors of enlightenment, one feels no timidity or fear within the cycle of birth and death, and does not delight in the two vehicles [of śrāvakas and pratyekabuddhas]. This is because one relies on the ability to practice the two contemplations [of śamatha and vipaśyanā], which are the supreme, most skillful, and expedient methods, upon which all wisdom depends, being the fundamental basis of practice.

Explanation: Having attained this samadhi, one is then able to enter the samadhi of single practice. Upon entering the samadhi of single practice, one sees countless Buddhas in meditation, thereby arousing the vast and profound conduct of a bodhisattva. One's mind abides in firm conviction regarding the path being cultivated, decisively believing in and comprehending the contemplative methods of śamatha and vipaśyanā, possessing firm faith, decisive understanding, and the ability to decisively orient oneself toward them. Such a person can engage in whatever worldly meditative concentrations or samādhis they cultivate without craving or delighting in the states of samādhi, relinquishing them upon emergence. Finally, after cultivating all the factors of the bodhi path and perfecting all wholesome roots, one possesses no fear within the cycle of birth and death, does not delight in the two vehicles, and does not seek nirvāṇa. Instead, one relies on cultivating the two contemplations of śamatha and vipaśyanā, the supreme, most skillful, and most expedient methods for contemplating the mind, because these two methods of mind-contemplation are the basis upon which all wisdom depends and are the fundamental methods of practice.

Original Text: Furthermore, regarding those who cultivate and study the faith and understanding described above, there are two kinds of people. What are the two? The first is those of sharp faculties, and the second is those of dull faculties. Those of sharp faculties have already understood that all external states are solely created by the mind, false and unreal like dreams or illusions, and have decisively eliminated all doubts. Their obscurations are slight, and their scattered mind is minimal. Such people should immediately study the contemplation of true suchness. Those of dull faculties have not yet understood that all external states are entirely the creations of the mind, being false and unreal. Therefore, their defilements and attachments are deep, obscurations frequently arise, and their minds are difficult to tame. They should first study the consciousness-only contemplation.

Explanation: Furthermore, those who cultivate and study the two kinds of faith and understanding described above are of two types: those of sharp faculties and those of dull faculties. Among them, those of sharp faculties had previously understood that all external states are solely created by the mind, false and unreal, like dreams or illusions. Their minds harbor no further doubts about this; the obscurations of the five aggregates are slight, and scattered thoughts are few. Such people should cultivate the contemplation of true suchness, contemplating that all dharmas are the true suchness nature.

Those of dull faculties did not originally understand that all external states are entirely created by the mind and do not know that states are false and unreal. Their craving and attachment to the objects of the six senses are strong, the obscurations of the five aggregates constantly arise, and their minds are difficult to subdue. Such people should cultivate the consciousness-only contemplation, contemplating that all states are manifestations of the conscious mind.

Explanation: The consciousness-only contemplation involves contemplating that all objects of the six senses manifest due to the discriminating deluded mind; without discrimination, there are no states. It belongs to a basic, preliminary level of contemplation. The contemplation of true suchness belongs to a profound level of contemplation, contemplating that all dharmas are born from and manifest the true suchness nature, all being true suchness. These two contemplation methods yield different levels of wisdom and realization.