Because of falseness, there is creation. Because of creation, there is destruction. The names "creation" and "destruction" are false.
Because of falseness, there is creation. Because of creation, there is destruction. If there were no
creation, there would be no destruction. The names "creation" and "destruction" are false. Creation after Creation, destruction after destruction are all created from falseness; there is no reality to them.
When the false is destroyed, there is truth, which is called the Thus Come One's Unsurpassed Bodhi and Great Nirvana; those are names for two kinds of turning around.
When the false is destroyed, there is truth. When your truth reaches the true suchness of the self-nature, you have reached the Buddha-nature,
which is called the Thus Come One's Unsurpassed Bodhi and Great Nirvana; those are names for two kinds of turning around. One turns afflictions into Bodhi; one turns birth and death into Nirvana.
Ananda, you now wish to cultivate true samadhi and arrive directly at the Thus Come One's Parinirvana. First, you should recognize the two upside-down causes of living beings and the world. If this upside-down state is not produced, then there is the Thus Come One's true samadhi.
Ananda, you now wish to cultivate true
samadhi and arrive directly at the Thus Come One's
Parinirvana. You want to cultivate the Great Bodhisattva's Dharma and obtain genuine samadhi-power. You want to go right to the Buddha's position and obtain the Four Virtues of Nirvana: permanence, bliss, true self, and purity.
First, you should recognize the two upside-down causes of living beings and the world. If this upsidedown state is not produced, then there is the Thus Come One's true samadhi. To be able to recognize these inversions and to avoid giving rise to them, is the true samadhi of the Buddha.
Ananda, what is meant by the upsidedown state of living beings? Ananda, the reason that the nature of the mind is bright is that the nature itself is the perfection of brightness. By adding brightness, another nature arises, and from that false nature, views are produced, so that from absolute nothingness come ultimate existence.
Ananda, the reason that the nature of the mind is bright is that the nature itself is the appearances. But
by adding brightness, another nature arises. By adding brightness to the inherent brightness of the self nature, another nature comes into being--that of karmic obstructions. This is because from the true the false arises. Based in the nature of the Treasury of the Thus Come One, one makes ignorance. Another way of putting it is that one tries to add brightness to enlightenment when all along the nature of enlightenment is brightness itself. In that one movement of the false thought to add light to brightness, the Appearance of Karma is created, the first of the Three Subtle Appearances.
And from that false nature, views are produced. This is the Appearance of Turning. Originally there was the nature of the Treasury of the Thus Come One, but now ignorance has arisen. Ignorance is a kind of delusion, and once there is delusion, a lack of clarity, then karma arises. The nature of that karma is false, and from it views arise. Birth and death come into being.
From a single unenlightened thought the
Three Subtle Appearances arise.
Then external states become the conditions
for the arising of the Six Coarse Appearances.
This concept was also discussed earlier in the Sutra. When falseness arises from within the truth, then the Appearance of Karma is produced. With the Appearance of Karma, there comes the Appearance of Turning. First one gives rise to delusion, but then one creates karma and after that must undergo a retribution. So the last is the Appearance of Manifestation. These are the Three Subtle Appearances:
1. the appearance of karma;
2. the appearance of turning;
3. the appearance of manifestation.
From this, a great deal of confusion arises, which extends itself into Six Coarse Appearances:
1. the appearance of knowing, which refers to worldly knowledge;
2. the appearance of continuation, in which things go on and on without cease;
3. the appearance of attaching and grasping;
4. the appearance of reckoning names;
5. the appearance of the arising of karma;
6. the appearance of the suffering of being bound by karma.
So that from absolute nothingness comes ultimate existence. That is the third Subtle Appearance, that of manifestation. Because of the falseness, existence comes into being.
(to be continued)