This Mind includes in itself all states of being of the phenomenal world and the transcendental world. The principle is "the Mind of the sentient being". One is the principle and the other is the significance. Generally speaking, Mahayana is to be expounded from two points of view. The reasons for writing have been explained. This discourse, therefore, should be presented. Thus, this discourse is designed to embrace, in a general way, the limitless meaning of the vast and profound teaching of the Tathagata. But after the passing away of the Tathagata, there were some who were able by their own power to listen extensively to others and to reach understanding there were some who by their own power could listen to very little and yet understand much there were some who, without any mental power of their own, depended upon the extensive discourses of others to obtain understanding and naturally there were some who looked upon the wordiness of extensive discourses as troublesome, and who sought after what was comprehensive, terse, and yet contained much meaning, and then were able to understand it. That is to say, in the days when the Tathagata was in the world, people were of high aptitude and the Preacher preached with his perfect voice, different types of people all equally understood hence, there was no need for this kind of discourse. Question: What need is there to repeat the explanation of the teaching when it is presented in detail in the sutras?Īnswer: Though this teaching is presented in the sutras, the capacity and the deeds of men today are no longer the same, nor are the conditions of their acceptance and comprehension.
These are the reasons for which I write this treatise. The eighth reason is to point out to them the advantages of studying this treatise and to encourage them to make an effort to attain enlightenment. The seventh reason is to explain to them the expedient means of single-minded meditation (smriti) so that they may be born in the presence of the Buddha and keep their minds fixed in an unretrogressive faith. The sixth reason is to reveal to them the practice of two methods of meditation, cessation of illusions and clear observation (samatha and vipasyana), so that ordinary men and the followers of Hinayana may cure their minds of error.
#Nirvana zen bound free#
The fifth reason is to show them expedient means ( upaya) by which they may wipe away the hindrance of evil karma, guard their minds well, free themselves from stupidity and arrogance, and escape from the net of heresy. The fourth reason is to encourage those whose capacity for goodness is still slight to cultivate the faithful mind. The third reason is to enable those whose capacity for goodness has attained maturity to keep firm hold upon an unretrogressive faith in the teachings of Mahayana.
The second reason is that I wish to interpret the fundamental meaning of the teachings of the Tathagata so that men may understand them correctly and not be mistaken about them. The first and the main reason is to cause men to free themselves from all sufferings and to gain the final bliss it is not that I desire worldly fame, material profit, or respect and honor. Someone may ask the reasons why I was led to write this treatise. They are (1) the Reasons for Writing (2) the Outline (3) the Interpretation (4) on Faith and Practice (5) the Encouragement of Practice and the Benefits Thereof. The explanation is divided into five parts. There is a teaching ( dharma) which can awaken in us the root of faith in the Mahayana, and it should therefore be explained. I take refuge in the Buddha, the greatly Compassionate One, the Savior of the world, omnipotent, omnipresent, omniscient, of most excellent deeds in all the ten directions And in the Dharma, the manifestation of his Essence, the Reality, the sea of Suchness, the boundless storehouse of excellencies And in the Sangha, whose members truly devote themselves to the practice, May all sentient beings be made to discard their doubts, to cast aside their evil attachments, and to give rise to the correct faith in the Mahayana, that the lineage of the Buddhas may not be broken off.
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