Patriarch's Teachings: Direct Interpretation
Chapter 7: Explanations of Sentences and Passages from Buddhist Sūtras (IV)
21. Sūtra on the Divination of the Karmic Retributions of Good and Evil (Volume One)
Original text:学唯心识观者。所谓于一切时一切处。随身口意。有所作业。悉当观察。知唯是心。乃至一切境界。若心住念。皆当察知。勿令使心。无记攀缘。不自觉知。于念念间。悉应观察。随心有所缘念。还当使心。随逐彼念。令心自知。
Explanation: Those who cultivate the contemplation that all dharmas are only the mind should practice in this way: at all times and in all places, all the mental actions created by one's body, speech, and mind must all be observed clearly, knowing that bodily, verbal, and mental actions are only a mind, and nothing besides. Even when encountering all sense objects, if the mind consciousness grasps at something, dwells somewhere, attaches to an object, or takes an object as real, one should detect and know it; do not let the mind consciousness grasp at objects and fall into the indeterminate state (avyākṛta), unaware that it has already dwelt on an object and lost the mind. Between thought after thought, one must observe: if there arise in the mind consciousness thoughts that grasp at objects, one should observe where the thought arises, letting oneself know what one's own thought is, then gather and guard the mind, not letting it scatter and run off. This requires employing the mind consciousness's power of introspection (pratyavekṣā-bala), power of awareness, and power of detection, frequently contemplating and holding one's own mind.
Original text:知己内心。自生想念。非一切境界。有念有分别也。所谓内心自生。长短好恶。是非得失。衰利有无等见。无量诸想。而一切境界。未曾有想。起于分别。当知一切境界。自无分别想故。即自非长非短。非好非恶。乃至非有非无。离一切相。
Explanation: At this time one should know that thoughts arise spontaneously within one's own mind; it is not that all sense objects have thoughts and discriminations—what thinks and discriminates is the mind, not the objects. Within the mind, upon encountering conditions, views such as long and short, good and bad, right and wrong, gain and loss, benefit and decline, existence and non-existence, and so on, arise spontaneously; there are immeasurable thoughts and opinions. Yet the sense objects themselves have no thoughts with which to make discriminations. Therefore one should know that since the sense objects themselves have no discriminating thoughts, the objects themselves have no long or short, no good or bad, nor existence or non-existence—not existent and not non-existent; the objects are free of all marks.
Original text:如是观察。一切法唯心想生。若使离心。则无一法一相。而能自见。有差别也。当应如是。守记内心。知唯妄念。无实境界。勿令休废。是名修学。唯心识观。若心无记。不知自心念者。即谓有前境界。不名唯心识观。
Explanation: After contemplating in this way, one knows that all dharmas arise from mental thinking. Apart from mental thinking, there is not a single dharma or mark that by itself can be seen to have any differences. One should guard the inner mind in this way, letting the mind know that all is merely false thoughts, with no real sense objects, and not let the mind's practice come to a halt halfway. This is the method of cultivating the contemplation of mind-only consciousness. If the mind is in an indeterminate state (avyākṛta), an unawakened state, having lost the power of awareness and illumination, no longer knowing what one's own mental thoughts are, then there are shadow-objects of past sense-fields in the mind, and it can no longer be called the contemplation of mind-only consciousness.
Original text:又守记内心者。则知贪想嗔想。及愚痴邪见想。知善知不善。知无记。知心劳虑。种种诸苦。若于坐时。随心所缘。念念观知。唯心生灭。譬如水流灯焰。无暂时住。从是当得。色寂三昧。
Explanation: Furthermore, one who guards and observes the inner mind should be aware of the thoughts of greed, thoughts of anger, and the false thoughts of foolishness and wrong view (mithyā-dṛṣṭi) within one's own mind; should be able to perceive whether one is wholesome, unwholesome, or in the indeterminate state that is neither; and should be able to perceive the various afflictions of mental toil and worry in the mind. When sitting in meditation, following the mind's grasping, one must observe in every thought that each thought is only the mark of arising and ceasing (utpāda-nirodha-lakṣaṇa) of the mind. It is like the flowing of water or the flame of a lamp, with no moment of abiding. In this way one can attain the meditative concentration (samādhi) of the emptiness and stillness of material form.
Original text:得此三昧已。次应学习。信奢摩他观心。及信毗婆舍那观心。习信奢摩他观心者。思惟内心。不可见相。圆满不动。无来无去。本性不生。离分别故。习信毗婆舍那观心者。想见内外色。随心生随心灭。
Explanation: After attaining this samādhi, one should next cultivate faith and understanding of the method of contemplating the mind through śamatha, as well as faith and understanding of the method of contemplating the mind through vipaśyanā. One who cultivates śamatha (cessation and meditative concentration) contemplation of the mind should contemplate that invisible aspect within the mind, which perfectly fulfills all dharmas while the mind itself is unmoved, neither coming nor going with respect to any dharma, whose nature is not born but originally existent, and which is free from all discriminations regarding all dharmas. One who cultivates faith and understanding of vipaśyanā (contemplation and wisdom) contemplation of the mind, if wishing to see all material forms internal and external, all material forms will arise according to mental thought and cease according to mental thought.
Original text:乃至习想。见佛色身。亦复如是。随心生随心灭。如幻如化。如水中月。如镜中像。非心不离心。非来非不来。非去非不去。非生非不生。非作非不作。
Explanation: Even cultivating the contemplation to visualize the Buddha's golden body can be achieved: the Buddha's golden body also arises according to mental thought and ceases according to mental thought, like an illusion or conjuration, like the moon in water, like an image in a mirror—not being the mind yet not existing apart from the mind; neither coming nor not coming; neither going nor not going; neither arising nor not arising; neither made nor not made. The Buddha's image is conjured by the mind and manifests on the mind; it has no mark of coming, yet the image does appear, so it is not that it does not come; neither going nor not going—when the Buddha's image ceases, there is no mark on the mind; the image does not "go," yet it is no longer seen, so it is not that it does not go; neither arising nor not arising—the Buddha's image manifesting on the mind is not born, yet after all the image goes from nonexistence to existence, so it is not that it does not arise; neither made nor not made—the Buddha's image is illusory, not truly fabricated, yet it is produced through contemplation, so it is not that it is not fabricated.
Original text:善男子。若能习信。此二观心者。速得趣会。一乘之道。当知如是。唯心识观。名为最上。智慧之门。所谓能令。其心猛利。长信解力。疾入空义。得发无上。大菩提心故。
Explanation: Good sons, if one can cultivate faith and understanding of these two methods of contemplating the mind, one can swiftly proceed toward the path of the One Buddha Vehicle. One should know that such contemplation of mind-only consciousness is the supreme dharma gate of wisdom, capable of making one's mind courageous and diligent, increasing the power of faith and understanding, swiftly entering the meaning that all dharmas are emptiness (śūnyatā), and enabling one to bring forth the unsurpassed great bodhi mind.
22. Sūtra on the Divination of the Karmic Retributions of Good and Evil (Volume Two)
Original text:若学习真如实观者。思惟心性。无生无灭。不住见闻觉知。永离一切。分别之想。渐渐能过。空处识处无少处。非想非非想处等。定境界相。得相似空三昧。得相似空三昧时。识想受行。粗分别相。不现在前。从此修学。为善知识大慈悲者。守护长养。是故离诸障碍。勤修不废。展转能入。心寂三昧。
Explanation: If someone wishes to cultivate the contemplation of true thusness, one must contemplate the unborn and unceasing nature of the beginningless original mind-nature, not dwelling on seeing, hearing, awareness, and knowing, having no seeing, hearing, awareness, or knowing of worldly objects, forever apart from all thoughts that discriminate objects. As the contemplation deepens, after recognizing such true mind-nature, the mind gradually enters meditative concentration; the mental thoughts of the seven consciousnesses gradually become empty and pure; the dhyāna gradually deepens; entering deep concentration, one gradually does not dwell on seeing, hearing, awareness, and knowing, forever leaves all discriminating thoughts, and enters the non-Buddhist concentrations above the fourth dhyāna. The dhyāna can gradually reach the state-marks of the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, the sphere of neither perception nor non-perception, and so on, attaining the samādhi of similarity to emptiness.
In the samādhi of similarity to emptiness, the state of concentration is primary and supreme; in terms of wisdom, one has not yet realized the emptiness (śūnyatā) of true thusness—it is merely a state similar to the emptiness of true thusness. It is a state of concentration obtained when the mind consciousness, through its cognition of emptiness, becomes pure and tranquil and suppresses the manas; the manas has not been emptied—it is an emptiness cognized by the mind consciousness alone. This is also a kind of samādhi, having both concentration and wisdom, only the power of wisdom is still insufficient. Therefore it is only that the coarse discriminations of the mind consciousness's aggregate of feeling, aggregate of perception, and aggregate of volitional formations are gone and no longer manifest, but the subtle discriminations of the feeling, perception, and volitional formation aggregates still continually appear. After attaining the samādhi of similarity to emptiness, the coarse discriminating marks of the aggregate of consciousness, aggregate of perception, aggregate of feeling, and aggregate of volitional formations no longer appear; only the extremely subtle discriminating marks of the mind consciousness remain.
After cultivating to this state, from then on in one's study and practice, good teachers and the greatly compassionate Buddhas and bodhisattvas will protect and nurture one, both openly and secretly, and one's roots of goodness will grow and be nurtured. Thus one's practice can avoid the obstruction of karmic hindrances, and one can continue practicing diligently without ever abandoning it halfway. In this way, step by step, one can enter the samādhi of the mind's stillness, that is, gradually enter true emptiness (śūnyatā), seeing that empty and tranquil mind, and thereby realize the samādhi of the mind's stillness. This is based on the samādhi of similarity to emptiness, continuing to deepen contemplative practice (vipaśyanā-caryā) and investigation; the power of wisdom (prajñā-bala) further strengthens, the wisdom contemplating the mind of emptiness becomes deeper and more ultimate, the manas is successfully perfumed, the mind becomes empty and tranquil, and then the samādhi of the mind's stillness appears, and prajñā wisdom is complete.
Original text:得是三昧已。即复能入。一行三昧。入是一行三昧已。见佛无数。发深广行。心住坚信位。所谓于奢摩他毗婆舍那。二种观道。决定信解。能决定向。随所修学。世间诸禅。三昧之业。无所乐著。乃至遍修一切。善根菩提分法。于生死中。无所怯畏。不乐二乘。以依能习向二观心。最妙巧便。众智所依。行根本故。
Explanation: After attaining this samādhi of the mind's stillness, one can then immediately enter the samādhi of one practice. After entering this samādhi of one practice, in concentration one can see countless Buddhas; in every thought, at all times and places, one sees the self-nature Buddha, sees the Buddhas of the ten directions—that is, one can see the tathāgatagarbha of all sentient beings, clearly understanding the functioning of all sentient beings' tathāgatagarbha on the five aggregates (pañca-skandha) body. Thereupon one brings forth the vast and profound great bodhisattva conduct, firmly believes in the path one cultivates, and abides in the firm position of deep faith in the Three Jewels, without regression.
One has unwavering deep faith in the contemplative practice methods of śamatha and vipaśyanā, with firm conviction and decisive faith and understanding (adhimokṣa), and can also proceed decisively toward them. Such a person, in accordance with all the worldly dhyāna states one has cultivated, does not crave or delight in samādhi states, abandoning them as soon as they arise. Finally one cultivates through all the methods of partial realization of the bodhi path, perfecting all roots of goodness, no longer fearing within birth and death, not delighting in the two vehicles' dharmas, not seeking nirvāṇa, but relying on the most wondrous, skillful, and direct method of cultivating the two kinds of mind-contemplation, śamatha and vipaśyanā, because these two methods of contemplating the mind are what all wisdom relies upon and are the fundamental methods of practice.
If one enters the samādhi of one practice through recollection of the Buddha (buddhānusmṛti), in appearance one will see the Buddhas of the ten directions standing before oneself—this is a subjectively imagined realm, invisible to others, seen only by oneself. Abiding in profound samādhi, whether walking, standing, sitting, or lying down one is in meditative concentration, clearly understanding the original mind, possessing prajñā wisdom. To cultivate the path, see the mind, and attain enlightenment, one must pass through these three samādhis; without dhyāna, seeing the mind and attaining enlightenment is impossible, and even the first-level samādhi will not appear—the coarse discriminating marks of the mind consciousness cannot be severed, the mind grasps and is unsettled, the manas cannot be subdued, and one does not even correspond to similarity to emptiness. Yet many people, before even cultivating to the first level of the samādhi of similarity to emptiness, believe they have awakened—truly they have deceived themselves.
Original text:复次。修学如上信解者。人有二种。何等为二。一者利根。二者钝根。其利根者。先已能知一切。外诸境界。唯心所作。虚诳不实。如梦如幻等。决定无有疑虑。阴盖轻微。散乱心少。如是等人。即应学习。真如实观。
其钝根者。先未能知一切。外诸境界。悉唯是心。虚诳不实故。染著情厚。盖障数起。心难调伏。应当先学。唯心识观。
Explanation: Furthermore, those who cultivate the above two kinds of faith and understanding are of two types: one is people of sharp faculties (indriya), the other is people of dull faculties. Among them, those of sharp faculties have already known beforehand that all external sense objects are created by the mind consciousness, false and unreal, like a dream, like an illusion; their minds no longer have any doubt about this, the obscuration of the five-aggregate body is slight, and their scattered mind is little. Such people should cultivate the contemplation of true thusness, contemplating that all dharmas are the self-nature of true thusness, including that the five aggregates (pañca-skandha) and eighteen dhātus are all the self-nature of true thusness—this is the seed-wisdom of consciousness-only.
Among them, those of dull faculties originally do not know that all external sense objects are entirely created by the mind consciousness, do not know that objects are false and unreal; therefore their mind of craving and defilement toward the six sense objects is thick, the obscuration of the five aggregates arises constantly, and the mind is hard to subdue. Such people should cultivate the contemplation of mind-only consciousness, contemplating that all sense objects are manifested by the conscious mind, are realms of false imagination, manifested by the deluded false mind.
The contemplation of mind-only consciousness contemplates that all six sense objects manifest due to the discrimination of the deluded mind; without discrimination there are no objects—this belongs to the basic, shallow level of contemplative practice. The contemplation of true thusness belongs to the deep level of Mahāyāna consciousness-only contemplative practice, contemplating that all dharmas are born from and manifested by the self-nature of true thusness, all being true thusness. The two methods of contemplation yield different states of wisdom.
23. Mahāparinirvāṇa Sūtra Original text:又解脱者，名断一切有为之法，出生一切无漏善法，断塞诸道，所谓若我无我、非我非无我。唯断取著，不断我见。我见者名为佛性，佛性者即真解脱，真解脱者即是如来。
Explanation: The so-called liberation means having severed all conditioned dharmas of the world, brought forth all wholesome dharmas free from the afflictions of greed, hatred, and delusion, and cut off and blocked the channels of all conditioned dharmas of the three realms. These untainted wholesome dharmas are either self (the eighth consciousness) or non-self (what the sixth and seventh consciousnesses realize), not-self (the sixth and seventh consciousnesses) and not non-self (the eighth consciousness). "Self" refers first to the eighth consciousness, second to the sixth and seventh consciousnesses. "Non-self" refers first to the eighth consciousness, second to the sixth and seventh consciousnesses.
Before realization, the sixth and seventh consciousnesses are self and have self; after realization, the sixth and seventh consciousnesses are not-self and without self, taking the eighth consciousness as self. Although one takes the eighth consciousness as self, the eighth consciousness is also without self; it lacks the self-nature, the master-nature, the grasping nature, and the ignorance nature that the sixth and seventh consciousnesses have.
To summarize: the eighth consciousness is self yet has the nature of non-self; the sixth and seventh consciousnesses are not-self yet have self-nature. After the sixth and seventh consciousnesses eradicate the view of self (satkāya-dṛṣṭi), they are without self, knowing that self is not self; after seeing the mind, they gradually take the eighth consciousness as self and gradually lose self-nature.
In this way, only the grasping (upādāna) at the worldly dharmas of the five aggregates has been severed, not the view of self. This view of self refers to one's own true thusness buddha-nature—the eighth consciousness's nature to become a Buddha. That is true liberation; true liberation is the Tathāgata.
24. Analysis of a Passage from the Mahāparinirvāṇa Sūtra
People of wisdom are those who have seen the mind and seen its nature. They know the emptiness of the world of the five aggregates, and also know the non-empty eighth consciousness, true thusness; they know the impermanence of the world of the five aggregates, and also know the permanence of the buddha-bhūmi true thusness; they know the suffering of the world of the five aggregates, and also know the bliss of cessation and quiescence of true thusness; they know the non-self of the world of the five aggregates, and also know the undefiled consciousness (amala-vijñāna) that is complete with the nature of self. The conventional truth and the ultimate truth are perfectly interfused. Suffering, emptiness, impermanence, and non-self refer to the birth-and-death saṃsāra of the world of the five aggregates; permanence, bliss, self, and purity refer to the great nirvāṇa of the buddha-bhūmi. Seeing that all is without self and not seeing any self is the view of the two-vehicle people, not the middle-way view; the middle-way view sees both emptiness and non-emptiness—it is the middle-way view of those who have realized the path in the Great Vehicle. The mind of nirvāṇa is the middle-way mind; seeing it is the middle-way view, also called seeing the middle way.
25. Sūtra on the Extinction of the Dharma Original text:佛法灭尽时，首楞严经、般舟三昧经先化灭去，十二部经寻后复灭，尽不复现，不见文字。沙门袈裟自然变白。
Explanation: The Buddha said that when the Buddhist dharma becomes extinct, the Śūraṅgama Sūtra and the Pratyutpanna Samādhi Sūtra will vanish first, and the twelve divisions of scriptures spoken by the Buddha in the Sahā world will soon afterward also vanish, unable to be found at all, with sentient beings never seeing these texts again. The black kasāya robes of monastics will naturally turn into the white clothes worn by laypeople.
A śramaṇa is a monastic wearing black kasāya robes; those wearing white clothes are laypeople. The kasāya turning white signifies that monastics have all returned to lay life and gone home, or that no one is leaving home anymore. The result is that the Buddhist dharma becomes extinct. This shows that from beginning to end, the Buddhist dharma is carried and transmitted by monastics; if there are no monastics, no one transmits it, and the dharma will surely perish. If an evil person puts on monastic robes and walks down the street, someone who sees them will think of the Buddha and the Buddhist dharma, thereby planting a seed in that person, planting a root of goodness. That monastic is a field of merit, unknowingly accumulating merit. This is what the Buddhist sūtras say; laypeople do not have this merit and benefit, so leaving home is precisely to represent this dharma.
Therefore, as the Buddha's disciples, we have the duty to protect the treasury of the Buddhist dharma left by the Buddha; the best protection is to leave home and cultivate the path, spreading the dharma with a monastic body so that the dharma may flourish. If someone has already left home in mind, then let the body also leave home. Because the body has no autonomy and is entirely governed by the mind, obeying the mind, as long as the mind has left home, there is no obstacle to the body leaving home; once the mind makes a decision and gives a command, the body will unconditionally obey.
Therefore, one who has left home in mind should have no attachments in the world, not craving worldly pleasures of the five desires, not craving worldly wealth, sex, fame, food, and sleep, not craving worldly form, sound, smell, taste, and touch. As for worldly duties, they are far less important than the duty to the Three Jewels of Buddhism. In the past, how many kings, emperors, ministers, and officials bore the heavy responsibility of the rise and fall of entire nations, entrusted with the hopes of all the people, with harems of wives and concubines and many children and family members—yet they still left home to cultivate the path without hesitation. And in the Buddha's time, because wives and children had no status or autonomy, being subordinate to husbands and fathers and wholly dependent on them for their livelihood, men who wished to follow the Buddha and leave home had to give their wives and children to others, lest they have no one to care for them and no means of living. They left home to cultivate the path, first to seek purity, and second for the sake of Buddhism as a whole. Buddhism flourished because so many people of great merit left home to protect it, passed down generation after generation to this day.
Then we, the Buddha's disciples in this final age, since our minds have already left home, what reason is there that our bodies cannot leave home? If it is only the mind consciousness that has left home, it cannot guarantee or bring about the body's leaving home; only if the manas has left home can it guarantee and determine that the body will also leave home. If only the mind consciousness has attained the fruits and seen the mind and its nature, while the manas has not attained the fruits or seen the mind and its nature, then it cannot let go of worldly benefits and is unwilling to leave the worldly life and have the body leave home at the same time.
26. Ekottara Āgama, Volume Forty-Six
Original text:有十一法阿罗汉所不习者。云何为十一。漏尽阿罗汉终不舍法服习白衣行。漏尽阿罗汉终不习不净行。漏尽阿罗汉终不杀生。 漏尽阿罗汉终不盗。漏尽阿罗汉食终不留遗余。漏尽阿罗汉终不妄语。漏尽阿罗汉终不群类相佐。漏尽阿罗汉终不吐恶言。漏尽阿罗汉终不有狐疑。漏尽阿罗汉终不恐惧。漏尽阿罗汉终不受余师。又不更受胞胎。诸贤士。是谓漏尽阿罗汉终不处十一之地。
Explanation: There are eleven dharmas that an arhat no longer engages in. What are the eleven? First, an arhat whose afflictions have been exhausted will never abandon the kasāya robes to engage in the worldly affairs of white-robed laypeople. Second, an arhat whose afflictions have been exhausted will never again have impure sexual craving between men and women. Third, an arhat whose afflictions have been exhausted will never again kill living beings. Fourth, an arhat whose afflictions have been exhausted will never again steal. Fifth, an arhat whose afflictions have been exhausted, when eating, will no longer leave leftover food. Sixth, an arhat whose afflictions have been exhausted will never again speak falsely. Seventh, an arhat whose afflictions have been exhausted will never form cliques and factions, making himself the head of a group. They differ from worldly sentiment, preferring solitude rather than mutual support within groups, having no desires or schemes of their own. Eighth, an arhat whose afflictions have been exhausted will never utter harsh words. Ninth, an arhat whose afflictions have been exhausted will never have doubts or disbelief regarding the Buddhist dharma. Tenth, an arhat whose afflictions have been exhausted will never again give rise to fear in the mind. Eleventh, an arhat whose afflictions have been exhausted is a beyond-training (aśaikṣa) sage of the Small Vehicle who need no longer study the Small Vehicle dharma of liberation from birth and death with others, and will no longer be reborn into a mother's womb. Venerable gentlemen, this is called the arhat with defilements exhausted never abiding in the eleven states.
If an arhat still engages even a little in worldly dharmas, with the mind even slightly in worldly dharmas, he is not an arhat; therefore arhats are all monastics and cannot live at home even for a day. If he returns to lay life and goes home, he immediately becomes an anāgāmin. But he will not live in worldly dharmas for more than three months before becoming weary, then leaving home again and attaining the arhat of the fourth fruit once more. Even if there is an arhat who returns to lay life, he is a wisdom-liberated arhat whose dhyāna is not particularly excellent; a doubly-liberated arhat will never give rise to the thought of returning to lay life—they cannot endure even a little of worldly dharmas.
Mahāyāna bodhisattvas who have attained the third or fourth fruit are also unwilling to live in worldly dharmas or engage in worldly affairs; even if countless treasures were offered for them to take, they would not trouble their minds. Being together with sentient beings in order to deliver them is a matter of necessity; even when together, the mind remains detached. Even when money is needed for spreading the dharma, they are unwilling to rack their brains to get money, unwilling to cater to unwholesome dharmas and worldly dharmas.
27. Madhyama Āgama, No. 10: The Sūtra on the Exhaustion of the Defilements
Original text:世尊告诸比丘。以知以见故诸漏得尽。非不知。非不见也。云何以知以见故诸漏得尽耶。有正思惟不正思惟。若不正思惟者。未生欲漏而生。已生便增广。未生有漏无明漏而生。已生便增广。若正思惟者。未生欲漏而不生。已生便灭。未生有漏无明漏而不生。已生便灭。
Explanation: The World-Honored One told the bhikṣus: Because of knowing and seeing the dharma, the defilements can be exhausted; it is not that without knowing or seeing the dharma the defilements can be exhausted. Why is it that only by knowing and seeing the dharma can the defilements be exhausted? Sentient beings' deliberation (manasikāra) is divided into right deliberation and wrong deliberation. If sentient beings deliberate wrongly, the craving defilements not yet arisen will arise, and those already arisen will further expand; the defilements of three-realm existence and the defilement of ignorance not yet arisen will arise, and the already-arisen defilements of existence and ignorance will expand. If sentient beings deliberate rightly, the craving defilements not yet arisen will not arise, and those already arisen will cease; the defilements of three-realm existence and ignorance not yet arisen will not arise, and the already-arisen defilements of existence and ignorance will be exhausted.
Original text:然凡夫愚人不得闻正法。不值真知识。不知圣法。不调御圣法。不知如真法。不正思惟者。未生欲漏而生。已生便增广。未生有漏无明漏而生。已生便增广。正思惟者。未生欲漏而不生。已生便灭。未生有漏无明漏而不生。已生便灭。不知如真法故。不应念法而念。应念法而不念。以不应念法而念。应念法而不念故。未生欲漏而生。已生便增广。未生有漏无明漏而生。已生便增广。
Explanation: But ordinary foolish people who cannot hear the true dharma, cannot meet true teachers, do not know the noble dharma, cannot master the noble dharma, do not know the true dharma, and cannot deliberate correctly in accordance with reason: the craving defilements not yet arisen will arise, and the already-arisen craving defilements will expand; the defilements of three-realm existence and ignorance not yet arisen will arise, and the already-arisen ones will expand. But those who can deliberate correctly in accordance with reason: the craving defilements not yet arisen will not arise, and the already-arisen craving defilements will cease; the defilements of three-realm existence and ignorance not yet arisen will not arise again, and the already-arisen ones will be exhausted.
Because sentient beings do not know the true dharma, they constantly dwell on the unwholesome dharmas they should not dwell on, and do not dwell on the wholesome dharmas they should dwell on. Because they dwell on dharmas they should not dwell on and do not dwell on dharmas they should dwell on, the craving defilements not yet arisen will arise, and the already-arisen ones will expand; the defilements and the defilement of ignorance not yet arisen will arise, and the already-arisen ones will expand.
Original text:多闻圣弟子得闻正法。值真知识。调御圣法。知如真法。不正思惟者。未生欲漏而生。已生便增广。未生有漏无明漏而生。已生便增广。正思惟者。未生欲漏而不生。已生便灭。未生有漏无明漏而不生。已生便灭。知如真法已。不应念法不念。应念法便念。以不应念法不念。应念法便念故。未生欲漏而不生。已生便灭。未生有漏无明漏而不生。已生便灭也。
Explanation: Noble disciples of much learning can hear the true dharma, meet true teachers, master the noble dharma, and know the true dharma. If they still cannot deliberate correctly in accordance with reason, the craving defilements not yet arisen will arise, and the already-arisen ones will expand; the defilements of three-realm existence and ignorance not yet arisen will arise, and the already-arisen ones will expand. But those who can deliberate correctly in accordance with reason: the craving defilements not yet arisen will no longer arise, and the already-arisen ones will be exhausted; the defilements of three-realm existence and ignorance not yet arisen will not arise, and the already-arisen ones will be exhausted.
After noble disciples of much learning realize the true dharma, they will not dwell on the unwholesome dharmas they should not dwell on, and will dwell on the wholesome dharmas they should dwell on. Because they do not dwell on dharmas they should not dwell on and dwell on dharmas they should dwell on, the craving defilements not yet arisen will not arise, and the already-arisen ones will cease; the defilements of three-realm existence and ignorance not yet arisen will not arise, and the already-arisen ones will be exhausted.
