Chapter of Eloquent Sound
–oOo–
Scriptural Text: At that time Bodhisattva Eloquent Sound, in the midst of the great assembly, rose from his seat, bowed at the Buddha’s feet, circumambulated three times to the right, knelt with palms joined, and said to the Buddha:
“Great Compassionate World-Honored One, this Dharma gate is exceedingly rare. World-Honored One, according to these expedient means, how many modes of cultivation do all bodhisattvas have when entering the gate of Perfect Enlightenment? We pray that for the great assembly and for sentient beings in the Dharma-ending age, You teach expedient means and reveal them, so they may awaken to and enter true reality.” Having said this, he prostrated with five points touching the ground, and requested three times in this way.
Commentary: In the previous chapter, Majestic Virtue and Freedom, the Buddha clearly taught three practice gates: stopping, contemplation, and combined stopping-contemplation. In this chapter, Eloquent Sound asks further: among these three expedients, how many ways of practice are there? Does one person practice only one method or all three? Are the three practiced simultaneously or in sequence? Should one follow stages or transcend stages?
Scriptural Text: Then the World-Honored One told Bodhisattva Eloquent Sound:
“Excellent, excellent, good man! You are able, for this great assembly and for sentient beings in the Dharma-ending age, to ask the Tathagata about such cultivation. Listen carefully now, and I will explain for you.” Then Eloquent Sound Bodhisattva, joyfully receiving the teaching, together with the great assembly listened in silence.
“Good man, all Tathagatas’ Perfect Enlightenment is pure. Originally there is no cultivation and no cultivator. But all bodhisattvas and sentient beings in the Dharma-ending age, relying on not-yet-awakened mind, cultivate by illusory force. At that point there are twenty-five kinds of pure samadhi wheels.”
Commentary: Main point: in pure Perfect Enlightenment, there is no practitioner and no Dharma to practice. But since sentient beings are not yet awakened, expedient cultivation is needed. Therefore the Buddha divides them into twenty-five practice modes.
Though divided into twenty-five, they are still based on the three methods taught previously: stopping, contemplation, and combined stopping-contemplation. Sometimes one practices two together, sometimes all three, sometimes one alone; sometimes before, sometimes after. According to beings’ capacities, these combinations form twenty-five modes. Any one of them can lead to entry into Perfect Enlightenment.
Scriptural Text: I. If bodhisattvas only take ultimate stillness, by the power of stillness they forever cut off afflictions and ultimately accomplish fruition. Without rising from their seat, they enter Nirvana. This is called single practice of Shamatha.
Commentary: 1) Single practice of Shamatha (cultivating concentration).
Scriptural Text: II. If bodhisattvas only contemplate as illusion, then by Buddha-force they transform worlds and apply various functions, fully practicing bodhisattvas’ pure wondrous conduct. In dharani they do not lose quiescent mindfulness and still wisdom. This is called single practice of Samapatti.
Commentary: This is single practice of contemplation. Seeing all dharmas as illusion, bodhisattvas transform impure realms into pure realms, hell into heavenly realms, since dharmas are illusion-like. Though engaging extensively in altruistic conduct, they do not depart from Perfect Enlightenment’s ever-still (samadhi) and ever-illuminating (wisdom) essence.
Scriptural Text: III – If bodhisattvas only extinguish all illusions, do not grasp function, and solely cut off afflictions, then when afflictions are completely ended, they immediately realize true reality. Such bodhisattvas are called those who practice only Dhyana.
Commentary: 3. Good man, if a bodhisattva only extinguishes illusions, does not cling to functional activity, and separately cuts off all afflictions, then when afflictions are fully severed, true reality is realized. A bodhisattva cultivating in this way is called one who practices only Dhyana (combined stopping and contemplation; concentration and wisdom cultivated simultaneously).
Scriptural Text: IV – If bodhisattvas first take up ultimate stillness, and with still wisdom-mind illuminate those who are illusory, then from within this they arouse bodhisattva conduct. Such bodhisattvas are called those who first cultivate Shamatha, then Samapatti.
Commentary: This section says bodhisattvas first cultivate “stopping,” then “contemplation.” First keeping the mind deeply pure is stopping; then using still wisdom to illuminate all dharmas as illusion is contemplation. At that point, above they seek Buddha-way, below they liberate beings: this is bodhisattva conduct.
Scriptural Text: V – If bodhisattvas, by still wisdom, realize ultimate still nature, then cut off afflictions and forever transcend birth and death, such bodhisattvas are called those who first cultivate Shamatha, then Dhyana.
Commentary: This section says bodhisattvas first cultivate stopping, then combined stopping-contemplation. Realizing profound still nature is stopping; ending afflictions and forever transcending samsara is combined stopping-contemplation.
Scriptural Text: VI – If bodhisattvas, with quiescent still wisdom, again manifest illusory power and various transformations to liberate beings, then afterward cut off afflictions and enter quiescent extinction, such bodhisattvas are called those who first cultivate Shamatha, then Samapatti, then Dhyana.
Commentary: This section says first stopping, then contemplation, then combined stopping-contemplation. Pure still wisdom is stopping; illusion-like transformation for liberating beings is contemplation; later ending afflictions and entering quiescence is combined cultivation.
Scriptural Text: VII – If bodhisattvas by ultimate stillness power cut off afflictions, and afterward arouse the pure wondrous bodhisattva practices to liberate beings, such bodhisattvas are called those who first cultivate Shamatha, then Dhyana, then Samapatti.
Commentary: This section says first stopping, then combined stopping-contemplation, then contemplation. First deep purity through stopping; then Dhyana to cut afflictions; when afflictions are ended, entering the dusty world to liberate beings becomes wondrous, free, and unobstructed.
Scriptural Text: VIII – If bodhisattvas by ultimate stillness power cut off afflictions in mind, then again liberate beings and establish worlds, such bodhisattvas are called those who first cultivate Shamatha, then jointly cultivate Samapatti and Dhyana.
Commentary: This section says first stopping, then simultaneous contemplation and combined cultivation. Ultimate stillness is stopping; cutting afflictions is Dhyana; establishing worlds and liberating beings is contemplation.
Scriptural Text: IX – If bodhisattvas by ultimate stillness power bring forth transformations, then later cut off afflictions, such bodhisattvas are called those who jointly cultivate Shamatha and Samapatti first, then Dhyana.
Commentary: This section says first simultaneous stopping and contemplation, then combined stopping-contemplation. Deep purity is stopping, transformative function is contemplation, later affliction-cutting is Dhyana.
Scriptural Text: X – If bodhisattvas by ultimate stillness power direct this toward quiescent extinction, then later arouse functions and transform worlds, such bodhisattvas are called those who jointly cultivate Shamatha and Dhyana first, then Samapatti.
Commentary: This section says first simultaneous stopping and combined cultivation, then contemplation. Deep purity with affliction-cutting while maintaining quiescence is simultaneous Shamatha and Dhyana; later engaging wondrous bodhisattva conduct in worlds is contemplation. From method 4 through 10, seven methods begin with stopping.
Scriptural Text: XI – If bodhisattvas by transformation power, in many kinds of accord, take up ultimate stillness, such bodhisattvas are called those who first cultivate Samapatti, then Shamatha.
Commentary: This section says first contemplation, then stopping. Transformative adaptation for liberating beings is contemplation; maintaining ultimate purity is stopping.
Scriptural Text: XII – If bodhisattvas by transformation power in many realms take up quiescent extinction, such bodhisattvas are called those who first cultivate Samapatti, then Dhyana.
Commentary: This section says first contemplation, then combined stopping-contemplation. Transformation for liberating beings is contemplation; maintaining quiescence therein is combined cultivation.
Scriptural Text: XIII – If bodhisattvas by transformation power perform Buddha-work, abide in quiescent stillness, and cut off afflictions, such bodhisattvas are called those who first cultivate Samapatti, then Shamatha, then Dhyana.
Commentary: This section says first contemplation, then stopping, then combined cultivation. Transformative Buddha-work is contemplation; abiding in stillness is stopping; ending afflictions is Dhyana.
Scriptural Text: XIV – If bodhisattvas by transformation power and unobstructed functions cut off afflictions, then abide in ultimate stillness, such bodhisattvas are called those who first cultivate Samapatti, then Dhyana, then Shamatha.
Commentary: This section says first contemplation, then combined stopping-contemplation, then stopping. Transformative function is contemplation; affliction-cutting is Dhyana; abiding in ultimate purity is stopping.
Scriptural Text: XV – If bodhisattvas by transformation power and expedient function accord with both ultimate stillness and quiescent extinction, such bodhisattvas are called those who first cultivate Samapatti, then jointly cultivate Shamatha and Dhyana.
Commentary: This section says first contemplation, then simultaneous stopping and combined stopping-contemplation. Transformative expedient function is contemplation; according with profound purity is stopping; according with quiescent extinction is Dhyana.
Scriptural Text: XVI – If bodhisattvas by transformation power arouse many functions and proceed to ultimate stillness, then later cut off afflictions, such bodhisattvas are called those who jointly cultivate Samapatti and Shamatha first, then Dhyana.
Commentary: This section says first simultaneous contemplation and stopping, then combined cultivation. Transformative function is contemplation, supporting profound purity is stopping, later cutting afflictions is Dhyana.
Scriptural Text: XVII – If bodhisattvas by transformation power proceed toward quiescent extinction, then later abide in pure non-doing quiet contemplation, such bodhisattvas are called those who jointly cultivate Samapatti and Dhyana first, then Shamatha.
Commentary: This section says first simultaneous contemplation and combined cultivation, then stopping. Transformative power is contemplation; proceeding into quiescence is Dhyana; later abiding in originally pure, non-constructed samadhi-nature is stopping.
“Pure samadhi-nature not due to construction” means true inherent samadhi already present and pure, not produced by fabrication nor newly obtained through effort.
Scriptural Text: XVIII – If bodhisattvas by quiescent-extinction power arouse ultimate stillness and abide in purity, such bodhisattvas are called those who first cultivate Dhyana, then Shamatha.
Commentary: This section says first combined stopping-contemplation, then stopping. Quiescent-extinction force giving rise to deep purity is combined cultivation; abiding in purity is stopping.
Scriptural Text: XIX – If bodhisattvas by quiescent-extinction power arouse function, and in all realms accord with quiescent functioning, such bodhisattvas are called those who first cultivate Dhyana, then Samapatti.
Commentary: This section says first combined stopping-contemplation, then contemplation. Using quiescent force to arouse liberative function is combined cultivation; though benefiting beings, still according with quiescence is contemplation.
Scriptural Text: XX – If bodhisattvas by quiescent-extinction power, according to various self-natures, abide in quiet contemplation and then arouse transformation, such bodhisattvas are called those who first cultivate Dhyana, then Shamatha, then Samapatti.
Commentary: This section says first combined cultivation, then stopping, then contemplation. Quiescent force contemplating beings’ natures to teach them is combined cultivation; abiding in samadhi is stopping; transformations for liberating beings is contemplation.
Scriptural Text: XXI – If bodhisattvas by quiescent-extinction power and non-acting self-nature arouse function in pure realms and return to quiet contemplation, such bodhisattvas are called those who first cultivate Dhyana, then Samapatti, then Shamatha.
Commentary: This section says first combined cultivation, then contemplation, then stopping. Quiescent non-acting self-nature arousing liberative function is combined cultivation; relying on pure realms is contemplation; returning to samadhi is stopping.
“Non-acting self-nature” means inherent self-nature not produced by fabrication.
Scriptural Text: XXII – If bodhisattvas by quiescent-extinction power in many purities abide in quiet contemplation and arouse transformation, such bodhisattvas are called those who first cultivate Dhyana, then jointly cultivate Shamatha and Samapatti.
Commentary: This section says first combined cultivation, then simultaneous stopping and contemplation. Quiescent-extinction with manifold purity is combined cultivation; abiding in samadhi is stopping; arousing transformations is contemplation.
Scriptural Text: XXIII – If bodhisattvas by quiescent-extinction power proceed toward ultimate stillness and then arouse transformation, such bodhisattvas are called those who jointly cultivate Dhyana and Shamatha first, then Samapatti.
Commentary: This section says first simultaneous combined cultivation and stopping, then contemplation. Quiescent force is combined cultivation; supporting utmost purity is stopping; arousing transformations is contemplation.
Scriptural Text: XXIV – If bodhisattvas by quiescent-extinction power proceed through transformation and then arouse the pure bright wisdom realm of ultimate stillness, such bodhisattvas are called those who jointly cultivate Dhyana and Samapatti first, then Shamatha.
Commentary: This section says first simultaneous combined cultivation and contemplation, then stopping. Quiescent force is combined cultivation; aiding transformation is contemplation; later arousing profound purity is stopping.
Scriptural Text: XXV – If bodhisattvas with Perfect Enlightenment wisdom fully unite all natures and marks without departing awakened nature, such bodhisattvas are called those who perfectly cultivate the three kinds of pure self-nature accord.
Vietnamese Rendering: 25. If bodhisattvas use Perfect Enlightenment wisdom to illuminate all natures and all marks universally without departing awakened nature, such bodhisattvas are called those who, in accord with self-nature’s original purity, perfectly cultivate the three contemplations.
Commentary: This section says bodhisattvas perfectly cultivate all three methods. Using Perfect Enlightenment wisdom, all dharmas are integrated: concentration, wisdom, and concentration-wisdom together; all natures and marks do not depart Perfect Enlightenment nature.
Scriptural Text: “Good man, these are called the bodhisattvas’ twenty-five wheels. All bodhisattvas cultivate thus. If bodhisattvas and sentient beings in the Dharma-ending age rely on these wheels, they should uphold pure conduct, remain quiet in contemplation, sincerely seek compassionate repentance, and over three times seven days, among the twenty-five wheels, mark each one distinctly. With utmost sincerity seek guidance; then draw one mark and, according to that indication, know whether your path is sudden or gradual. If even one thought of doubt or regret arises, it will not be accomplished.”
Commentary: The Buddha concludes: these are the twenty-five bodhisattva practice methods. For one who wishes to cultivate by them, the key is maintaining precepts so body and mind are pure, and sincerely repenting for twenty-one days.
Then write the twenty-five methods on twenty-five slips, seal each separately, place before the Buddha, pray sincerely, and draw one. By the drawn method, one knows whether one’s capacity is sudden or gradual and should cultivate accordingly. If one harbors even a single doubt, there will be no accomplishment.
In summary, these twenty-five methods do not go beyond concentration, wisdom, and concentration-wisdom together. According to deeper or shallower capacities, higher or lower levels, sequence varies: sometimes concentration first then contemplation, sometimes contemplation first then concentration, sometimes simultaneous. These permutations form twenty-five. Practitioners should cultivate according to their own capacity.
Scriptural Text: At that time the World-Honored One, wishing to restate this meaning, spoke verses:
Eloquent Sound, you should know:
All bodhisattvas,
Their unobstructed pure wisdom,
All arise from meditative stability.
That called Shamatha,
Samadhi, and Dhyana,
Three methods cultivated sudden or gradual,
Become twenty-five forms.
All Tathagatas in ten directions,
And all practitioners of three times,
Without exception rely on this Dharma,
And thereby attain bodhi.
Only excluding sudden-awakening ones,
And icchantikas who do not trust Dharma,
All bodhisattvas,
And beings in the Dharma-ending age,
Should always uphold this wheel,
And diligently cultivate in accord.
Relying on the Buddha’s great compassion power,
Before long they realize Nirvana.