仁王護國般若經疏 2

English (machine translation) 2

Language: English

2.1

Spoken by the Great Master Tiantai Zhizhe; recorded by his disciple Guanding.

From 'contemplating the illusory and real of dharmic designations' down next praises the contemplation gates of the three designations. A dharmic designation is the aggregate of form. A designated recipient is the four aggregates. Taking the names of these two is called a nominal designation. Lacking essence in its own reality and existing only in reliance on others, it is called a designation. Furthermore, the aggregate of form is dharma, while feeling and the rest are name; in all worlds there are only name and form, yet now three are distinguished, and so forth. As for 'illusory and real': first, illusory; second, real; their designations are derived from comparison. The phenomena of the aggregates are illusory, but ordinary people deem them real; when wisdom wishes to know them, seeking them, they cannot be found. Being merely real yet illusory is called 'illusory and real'; this is the meaning in the shared [teaching]. If explaining according to the distinctive meaning, within the three designations each has three contemplations. A dharmic designation being illusory is the contemplation of emptiness; emptiness being designation is the real. A single form or a single scent is nothing other than prajñā—this is the contemplation of provisionality; the single word 'contemplation' is the contemplation of the Middle. Because emptiness and provisionality are the path of expedient means, they do not establish the name 'contemplation'; only upon gaining entry into the Middle Way is it uniquely called contemplation. Feeling and nominal [designations] can be understood by analogy to this. If explained according to the perfect [teaching], the three dharmas are simultaneously empty, provisional, and middle, mutually illuminating and mutually extinguishing, and so forth. The *Mahāprajñāpāramitopadeśa* states: 'All phenomena are not real; ordinary beings are illusory and falsely imagine and discriminate, vainly deeming that there is a person, like a dog looking into a well and barking at its own reflection. There is no dog in the water, only a visible reflection, yet it conceives a vicious thought, leaps into the well, and dies.' Sentient beings are also like this: the combination of the four great elements is termed a body; performing actions and speech through the principle of conditioned arising, ordinary beings within it falsely conceive the mark of a person—this is the dharmic designation. Arising love and resentment, producing foolish pleasure, and falling into the three evil destinies—this is the designation of receiving. Furthermore, all phenomena are merely combinations from names, with no other name; like head, feet, belly, and spine combining to be nominally called a body; like hair, eyes, ears, nose, mouth, skin, and bones combining to be nominally called a head; various hairs combining to be nominally called hair, each part combining to be nominally called a hair; mud and dust combining to be nominally called a part, and parts combining to be called dust; this is nominal designation. Because of these designations, all phenomena are empty.

2.3

From 'three emptinesses' etc., next praises the virtue of samādhi. Because of the conditions of the three designations, the names of the three emptinesses are attained; this is stated in the sequence of cause and effect. Because of dharmic designation, there is emptiness; because of the designation of receiving, there is signlessness; because of nominal designation, there is wishlessness. Therefore the *Mahāprajñāpāramitopadeśa* states: 'Due to the thirty-seven factors [of awakening], one tends toward the gates of nirvāṇa.' The gates of nirvāṇa are three, namely emptiness, signlessness, and wishlessness. The gate of emptiness means contemplating all phenomena as devoid of self and what belongs to self; all phenomena exist from the combination of causes and conditions, without an agent and without an experiencer—this is called the gate of emptiness. The gate of signlessness means contemplating that although the body is empty, signs remain; because people cling to these signs, they cultivate signlessness. As it is said, looking up, bending down, bending, stretching, standing, staying, going, coming, gazing, and speaking—therein is nothing real. Because the wind element relies on consciousness, whatever is done is a mark of the cessation of consciousness, being absent moment to moment. In this there is male and female and self; because the mind lacks wisdom, it falsely sees existence, a chain of bones joined together, covered with skin and flesh, moving mechanically like a wooden puppet—this is the gate of signlessness. The gate of wishlessness means that even signs do not exist; this is called wishlessness. If these three absorptions are absent among the dhyānas, they are not called samādhis; because of falling back, one falls into saṃsāra. As it is said, one who can maintain pure precepts is called a bhikṣu; one who can contemplate emptiness is called a person who practices emptiness; one who single-mindedly and constantly exerts vigorous effort is called a true practitioner of the path; these three can reach nirvāṇa and attain the three gates of liberation, and so forth.

2.4

'Four truths and twelve links of dependent origination' next praises the truths and conditions. These two have similarities and differences. They are similar in that śrāvakas sever views and thoughts through both; they are different because sharp and dull faculties differ, and their broad or concise enumerations differ. The four truths are contemplated by those of dull faculties. The *Mahāparinirvāṇa-sūtra* has four kinds of four truths: arising and ceasing belongs to the Tripiṭaka teaching, which is not discussed here. This sūtra contains three teachings, having three kinds of four truths, namely non-arising, immeasurable, and uncreated. The four phenomena such as suffering being genuine and not false are called truths. If suffering and origination are defiled, and cessation and path are undefiled, this is the Tripiṭaka [teaching]. If all four are undefiled, this is the shared [teaching]. If all four are both defiled and undefiled, this is the distinctive [teaching]. If all four are neither defiled nor undefiled, this is the perfect [teaching]. The twelve links of dependent origination are contemplated by those of sharp faculties. Know that in the *Mahāparinirvāṇa-sūtra* there are also four kinds; within each of the four kinds there are three distinctions: first, the twelve links of dependent origination of the three periods; second, of the two periods; third, of one period; explained in detail elsewhere, and so forth.

2.5

'All having accomplished immeasurable merits and virtues' is, fifth, the concluding text, which can be understood.

2.6

From "There were also eight hundred million" downward, secondly, lists the assembly of pratyekabuddhas. The text has four [parts]: first, declaring the number; second, indicating the rank; third, praising the virtues; fourth, concluding. The first text is understandable. "Great ṛṣi pratyekabuddhas" is the second, indicating their rank. There are three distinctions: First, the solitary realisers (pratyekabuddhas). For example, formerly a king entered a park for sightseeing. In the clear dawn, he saw that the groves, flowers, and fruits were exceedingly lovely. At that time, when the king had finished eating, he then lay down to sleep. The king's various court ladies all competed to pluck and pick them, destroying the groves and trees. When the king awoke, he immediately became enlightened to the impermanence of all dharmas. If one uses the external to infer the internal, one becomes a great ṛṣi pratyekabuddha. Second, those who awaken to conditions (pratyekabuddhas). They appear during the era of a Buddha, hear the twelve links of dependent origination, and sever the afflictions of view and thought. Third, the lesser pratyekabuddhas. These are srotāpannas born among humans at a time when there is no Buddha and the Buddha's Dharma has already been extinguished; having seven births among humans and likewise in heaven, they do not undergo an eighth birth, awakening on their own and achieving the Way, which is achieving [the rank of] a lesser pratyekabuddha.

2.7

"Neither annihilated nor eternal" is the third, praising their virtues. Because the two causes of the past drag consciousness and so forth along, it is not annihilated; because consciousness and so forth cease, the three causes do not arise, hence it is not eternal. Moreover, because the three periods of time are continuous, it is not annihilated; because it lacks intrinsic nature, it is not eternal. Furthermore, in forward order, birth-and-death is boundless, hence not annihilated; in reverse order, ignorance is scorched and exhausted, hence not eternal.

2.8

From "The four truths and twelve conditions" downward is the fourth, concluding.

2.9

Question: The earlier listing of the śrāvakas also spoke of truths and conditions, now the praise of the pratyekabuddhas reiterates and clarifies them again, and the subsequent listing of the bodhisattvas still calls them arhats; why is this? Answer: Their realizations naturally differ upon the one object, just as three beasts cross a river or three birds leave a net—the river is the same but the beasts are different; the net is one but the birds are distinct. Therefore the Mahāparinirvāṇa-sūtra says: "Contemplating with lower wisdom brings the bodhi of a śrāvaka; contemplating with medium wisdom brings the bodhi of a pratyekabuddha; contemplating with higher wisdom brings the bodhi of a bodhisattva; contemplating with supreme wisdom brings the bodhi of all buddhas." It is precisely because the principle is one while views differ that truths and conditions are spoken of in reciprocal terms, and so forth.

2.10

Question: Pratyekabuddhas appear in an era without a Buddha; why are they listed now among the assembly who together hear [the teaching]? Answer: Pratyekabuddhas also exist when a Buddha is in the world, being merely subsumed among the śrāvakas. The statement that they appear in an era without a Buddha is said in contrast to śrāvakas; it does not mean there are entirely no pratyekabuddhas in an era with a Buddha.

2.11

From "There were also nine hundred million" downward, the second [part] lists the assembly of bodhisattvas. The text has five [parts]: first, the number; second, the title; third, the rank; fourth, the virtues; fifth, the conclusion. The first text is understandable.

2.12

"Bodhisattva-mahāsattvas" is the second, indicating the title. "Bodhisattva" is translated here as a sentient being with the mind of the Way. "Mahāsattva" is translated here as great mind of the Way; it is also called great personage (dàshì), or awakened personage (kāishì). If one practices the six pāramitās with a mind of arising and ceasing, achieving buddhahood in three asaṃkhyeya kalpas, this is the bodhisattva within the Tripiṭaka teaching, whose aspiration surpasses the śrāvakas but whose path is inferior to the arhats. If one severs the afflictions of view and thought with an unarising mind, retains residual habit energies to support vows to undergo birth, and upon completing the practice of the ten grounds should be known as being like a Buddha, this is the bodhisattva within the shared teaching. If one practices immeasurable practices with an immeasurable mind, purifies buddha-lands, brings sentient beings to maturity, has inexhaustible great benevolence and limitless great compassion, and receives the crowning atop the lotus throne to accomplish the body of merit, this is the bodhisattva within the distinctive teaching. If one contemplates defilement and bodhi, birth-and-death and nirvāṇa with an unconditioned mind as non-dual and without distinction, neither achieved nor unachieved, this is the bodhisattva within the perfect teaching. What is listed here primarily lists [the bodhisattvas of] the shared teaching, while secretly also encompassing those of the distinctive and perfect [teachings], and so forth.

2.13

"All were arhats" is the third, clarifying their rank. If [we speak of] the Buddha in the Tripiṭaka [teaching], he is an arhat. Therefore the Abhiniṣkramaṇa-sūtra says: "At that time there were six arhats in the world"—five being the five individuals such as Ājñāta-Kauṇḍinya, and the one being precisely the Buddha. If in the shared teaching the three vehicles together practice the ten grounds, a bodhisattva of the seventh ground is precisely an arhat. If in the distinctive teaching, a bodhisattva of the ten dedications completely severs the afflictions of the three realms, being equal to an arhat. If in the perfect teaching, a bodhisattva of the ten faiths completely severs the afflictions of the three realms, also being equal to an arhat. Now, that "all were arhats" refers precisely to the bodhisattvas of the shared teaching. The Pañcaviṃśati says: "The wisdom or severance of an arhat is the bodhisattva's patience of the unarising dharmas." The Mahāsaṃnipāta also says: "A bodhisattva of great Dharma is called an arhat."

2.14

Question: If all are arhats, this was already distinguished earlier; why clarify it again now? Answer: Because the bodily manifestations of bodhisattvas have no fixed standard—sometimes resembling ordinary persons, sometimes resembling the two vehicles. If they were not separately clarified, it is feared there would be confusion with the actual [śrāvakas]. It is hoped that those who value the Hīnayāna will know that the virtues of the great personages equal those of the arhats, and that those who grasp at names and characteristics will awaken and know that the bodhisattva's path surpasses ordinary beings; therefore they are spoken of separately again.

2.15

From "The merit of actual wisdom" downward, within the fourth [part], praising the virtues, it first praises the virtue of wisdom. Actual wisdom illuminates emptiness, while expedient wisdom illuminates existence. Because they possess actual wisdom, they do not abide in birth-and-death; because they possess expedient [wisdom], they do not abide in nirvāṇa. Although the previous clarification of rank spoke of arhats, now this praise of virtue is distinct from the two vehicles, hence it is spoken of separately. Bodhisattvas of the shared teaching possess actual wisdom within the seventh ground, and possess expedient wisdom from the eighth ground upward, and so forth.

2.16

"Practicing solely the Great Vehicle" next praises the vehicle. Because the two vehicles have no share in it, it is called solely great; this praises the bodhisattvas of the distinctive teaching. "Four eyes" next praises the eyes. Since the bodhisattva's practice is not yet complete, in principle they ought to lack the buddha-eye. In the shared teaching, [they] should be known as being like a Buddha, and deducing its meaning, their eyes are also like a Buddha's. In the perfect teaching, the ten faiths, although having physical eyes, are called buddha-eyes. That it speaks now of "four eyes" refers precisely to the bodhisattvas prior to the grounds in the distinctive teaching. "Five superknowledges" next praises the superknowledges. They possess the five such as the heavenly eye, excluding the superknowledge of the exhaustion of outflows. In the shared teaching they have not yet severed ignorance, and in the distinctive teaching their severance is not yet complete, hence it speaks only of five, and so forth. "Three masteries (vidyā)" next clarifies the mastery of past lives in the past, the heavenly eye mastery in the present, and the mastery of the exhaustion of outflows in the future. Clarity (vidyā) is precisely mastery. "Ten powers" next praises the powers. The Da zhidu lun says: "The bodhisattva's ten powers are: first, the power of firm resolve; second, the power of great benevolence; third, the power of great compassion; fourth, the power of vigor; fifth, the power of dhyāna-concentration; sixth, the power of wisdom; seventh, the power of the body not wearying of birth-and-death; eighth, the power of patience with the unarising of dharmas; ninth, the power of liberation; tenth, the power of unhinderedness." "Four immeasurable minds" next praises the mind. Benevolence can give joy, compassion can eradicate suffering, sympathetic joy gives sentient beings superior joy, and as for the above three minds, one renounces them without attachment, and so forth. "Four eloquence-types" next praises eloquence: Dharma, phrasing, pleasing expression, and meaning are these. "Four means of attraction" next praises attraction: giving, kind speech, beneficial conduct, and sharing cooperation. "Diamond-like cessation-absorption" next praises severance. The supreme-patience absorption above the tenth ground is like a diamond, shattering the mountains of affliction while remaining unshakeable itself; it is also named the śūraṃgama absorption, and so forth.

2.17

From "all virtues" downward is the fifth, the general conclusion.

2.18

From "There were also hundreds of millions" downward, the third lists the assembly of miscellaneous types. Because the names and physical forms among them are not uniform, it is called miscellaneous types. [It has] first, the specific; second, the general. Within the specific there are four: first, humans; second, gentry; third, devas; fourth, worthies. The first, humans, has further two: first, men; second, women. The first has four: first, the number; second, the names; third, the virtues; fourth, the conclusion. The first, indicating the number, is understandable.

2.19

"Worthies of the five precepts" next lists their names. "Five" has the sense of a number. "Precepts" has the sense of prevention. In Sanskrit, upāsaka; here translated as man of pure faith, because he gives rise to pure faith in the Buddha's Dharma. It is also called man who serves closely, because by relying on the Three Jewels, drawing near to teachers and elders, he serves them without fault. Refraining from killing, stealing, and sexual misconduct—these three prevent the karma of the body; the single precept of false speech prevents the karma of speech; the single precept of drinking alcohol prevents both karmas generally. For a broad explanation of the characteristics of the precepts, it is as spoken in the Śīlapāramitā of the Da zhidu lun, and so forth. Trapuṣa and Bhallika asked the Buddha: "Why do you not preach four or six precepts for us?" The Buddha answered: "Five is the great number under heaven: in heaven it is the five planets; on earth it is the five sacred peaks; in man it is the five viscera; in yin and yang it is the five elements; in rulers it is the five sovereigns; in the world it is the five constants; in color it is the five colors; in the Dharma it is the five precepts." Correlating non-killing with the east: the east is wood; wood governs benevolence; benevolence takes the nurturing of life as its meaning. Correlating non-stealing with the north: the north is water; water governs wisdom; the wise person takes non-stealing as its meaning. Correlating non-sexual misconduct with the west: the west is metal; metal governs righteousness; one who has righteousness does not commit sexual misconduct. Correlating non-drinking of alcohol with the south: the south is fire; fire governs propriety; propriety prevents mistakes. Correlating non-false speech with the center: the center is earth; earth governs trustworthiness; a person of false speech deviates into the two extremes and does not accord with the central and correct; the central and correct takes not being biased or deviant as its meaning. The Way approaching neighboring sagehood is called worthy, designating the rank of the nominal practitioner.

2.20

From "all practicing [the virtues of] arhats" down, the third is praising their virtues. Although in their traces they are identical with ordinary beings, in their origin they are all arhats. As for the "ten stages," there are three kinds: if bodhisattvas and those of the two vehicles practice them together, this is the shared teaching. They are: first, [the stage of] dry wisdom; second, the stage of nature; third, the eight [persons of] patient endurance; fourth, the stage of vision; fifth, the stage of attenuation; sixth, freedom from desire; seventh, what had to be done is done; eighth, pratyekabuddha; ninth, bodhisattva; and tenth, the stage of the Buddha. In accordance with these ten stages, they are upāsakas of the shared teaching. The Pañcaviṃśati Sūtra says: "If a bodhisattva is endowed with the stage of dry wisdom, in the ten stages he quickly realizes bodhi," and so forth. Fascicle seventy-eight of the Mahāprajñāpāramitā-śāstra states: "There are two kinds of the stage of dry wisdom: first, that of the śrāvakas; second, that of the bodhisattvas. Śrāvakas, solely for the sake of nirvāṇa, zealously persevere in upholding the precepts and so on, or practice the samādhi of contemplating the Buddha, contemplation of impurity, and so on; though they have wisdom, they do not attain the water of dhyāna-meditation, hence it is called the stage of dry wisdom. For a bodhisattva, it is from the initial generation of the thought [of awakening] up until not yet attaining compliant patience." The stage of nature: for a śrāvaka, it extends from heat to the highest mundane state; for a bodhisattva, it is attaining compliant patience, being attached to dharmatā and not generating false views, and attaining the water of dhyāna-meditation. The stage of the eight persons [of patient endurance]: it consists of the sixteen moments of mind from the patience of the dharma of suffering up to the comparative patience of the path; for a bodhisattva, it is entering the rank of bodhisattva with the forbearance of the non-arising of phenomena (anutpattika-dharma-kṣānti). The stage of vision: for a śrāvaka, it is initially attaining the fruit of a srotāpanna; for a bodhisattva, it is the irreversible stage (avaivartika-bhūmi). The stage of attenuation: it refers to sakṛdāgāmin individuals, because nine categories of suffering in the desire realm are severed; for a bodhisattva, it is surpassing the irreversible stage up until not yet becoming a buddha, wherein all afflictions are severed and residual habit-energies are also attenuated. The stage of freedom from desire: one who has abandoned craving and so forth in the desire realm is named an anāgāmin; for a bodhisattva, having abandoned the causal conditions of desire, he attains the five supernormal knowledges. The stage of what had to be done is done: śrāvaka individuals attain the knowledge of exhaustion and non-arising, being unattached arhats; for a bodhisattva, he fulfills the stage of the Buddha. The stage of pratyekabuddha: in previous lives he planted the causal conditions for the pratyekabuddha path, and in this life encounters slight causal conditions, and also contemplates profound conditioned co-arising; hence he is named a pratyekabuddha. The stage of bodhisattva: from the initial Joyous Stage up to the Cloud of Dharma Stage, all are called bodhisattvas. Here, distinctive names are borrowed to designate the shared [teaching]. The stage of the Buddha: sarvākārajñatā and other dharmas. All bodhisattvas are endowed with contemplation within their own stage, and endowed with practices in the stages of transforming others; because they are endowed with both matters, it is called the stage of the Buddha. If it is the distinctive teaching, then from the first stage up to the Cloud of Dharma, one cultivates alone and does not share it with śrāvakas and pratyekabuddhas. In accordance with this, they are upāsakas of the distinctive teaching. As for the perfect teaching, and so forth. "Dedication endowed with the five-part Dharma-body": the distinctive joins with the emptiness of the shared. Because the first stage of the distinctive joins with the shared teaching, causing [practitioners] not to stagnate in the emptiness of forms as identical with emptiness within the realms, but to turn their minds toward the distinctive, severing ignorance outside the realms and fulfilling the five-part Dharma-body, it praises dedication. "Endowed with" means that in the biased truth of the shared teaching, the five parts and so on are not complete; when the correct contemplation of the Middle Way in the distinctive and perfect [teachings] is achieved, the five parts are only then termed endowed. As for the five-part Dharma-body, they are: first, the precept body; second, the samādhi body; third, the wisdom body; fourth, the liberation body; and fifth, the body of knowledge and vision of liberation.

2.21

Question: Why do bodhisattvas dedicate what they do? Answer: The benefit of dedication has the most virtuous efficacy; hence the Vimalakīrtinirdeśa says: "Dedication is a virtuous benefit." There are two kinds of dedication: first, dedicating what one does to bestow upon sentient beings; second, dedicating what one does toward the fruit of buddhahood; and so forth.

2.22

From "immeasurable merits" down, the fourth is the general conclusion.

2.23

From "there are further ten thousand" down, the second lists the female lay devotees. The text has three parts: first, the number; second, the name; and third, the virtues. The first part can now be understood.

2.24

As for "female lay devotees," the second is designating the name. In Sanskrit they are called upāsikā, which is translated here as female lay devotees (women of pure faith).

2.25

From "all practicing [the virtues of] arhats" down, the third is praising their virtues; they are also upāsikās within the shared and distinctive [teachings]. The text has two parts: first, generally praising the ten stages can be understood. Next, from "initial birth" down, it individually praises the merits within the ten stages. The text has two parts: now it first directly praises them. In one stage there are three minds: from the tenth dedication, initially having the merits attained in the first stage is the initial mind; pausing and not progressing, the merits attained is the dwelling mind; fulfilling the merits and wishing to enter the second stage is the final mind. The Lotus Sūtra also says: "Skillfully entering, emerging, and dwelling," and so forth.

2.26

From "merits of thirty births" down, next is the conclusion.

2.27

From "there are further one billion" down, the second lists the assembly of householders. The text has four parts: first, the number; second, the name; third, the virtues; and fourth, the conclusion. The first part can now be known.

2.28

As for the "householders of the seven ranks of worthies," the second is designating the name. There are two kinds of the seven ranks of worthies: first, in the Small Vehicle, the contemplations of the five stoppings of mind and so forth are these; second, in the Great Vehicle: the first is named the person of initial generation of mind; the second is named the practitioner of signs; the third is named the practitioner of signlessness; the fourth is named the practitioner of expedient means; the fifth is named the person of the nature of severance; the sixth is named the person of the lineage of nature; and the seventh is named the person of the lineage of the path. All are prior to the stages; harmonizing the mind and complying with the path, they are named the seven ranks of worthies. As for "householder," in foreign countries, accumulating wealth up to a hundred million is called a householder. Here, being rich in the seven pure jewels, they are called householders: faith, giving, morality, learning, wisdom, conscience, and shame are named the seven mundane jewels, and so forth.

2.29

From "fully endowed with virtuous conduct" down, the third is praising their virtues. This means that being fully endowed with practices of all virtues is named being fully endowed with virtuous conduct. "Twenty-two items" praises the accessories to the path. Since they are prior to the path of vision, there are only the twenty-two items: the four applications of mindfulness, the four right exertions, the four bases of psychic power, the five spiritual faculties, and the five powers. "Ten totalities": next it praises the ten spheres of totality (kṛtsnāyatana); "totality" means sphere. Blue, yellow, red, white, earth, water, fire, wind, the sphere of empty space, and the sphere of consciousness are named the ten, and so forth. "Eight masteries of elimination": next it praises the spheres of mastery (abhibhvāyatana). First, possessing inner perception of forms, contemplating external forms as limited; second, possessing inner perception of forms, contemplating external forms as vast; third, possessing no inner perception of forms, contemplating external forms as limited; fourth, possessing no inner perception of forms, contemplating external forms as vast; fifth, blue; sixth, yellow; seventh, red; and eighth, white, and so forth. "Eight liberations": next it praises the liberations (vimokṣa). First, possessing inner perception of forms, contemplating external forms; second, possessing no inner perception of forms, contemplating external forms; third, contemplating pure form; fourth, the sphere of boundless space; fifth, the sphere of boundless consciousness; sixth, the sphere of nothingness; seventh, neither-perception-nor-non-perception; and eighth, the liberation of the cessation of perception and feeling.

2.30

Question: In their contemplation they have not yet attained noble status; why are the eight liberations praised now? Answer: Among the eight they have attained seven, but have not yet attained cessation; here they are praised according to the majority.

2.31

Question: What is the meaning of liberation? Answer: Liberation takes turning away from and abandoning as its meaning. The first two turn away from and abandon the mind of craving for forms; the third turns away from and abandons the mind of contemplation on impurity; the four formless [absorptions] turn away from and abandon minds of lower stages; cessation causes one to turn away from and abandon all minds conditioning existent things.

2.32

Question: What is the difference among liberations, spheres of mastery, and spheres of totality? Answer: Having the ability to turn away from and abandon is called liberation; being able to subdue the objective realm is called a sphere of mastery; being able to expand and master the objective realm is called a sphere of totality, and so forth.

2.33

As for "three wisdoms," next it praises wisdom, meaning [wisdom from] hearing, contemplation, and cultivation. The first is the stage of dry wisdom; the next is the four wholesome roots; and from the patience of suffering upward it is named the wisdom of cultivation. "Sixteen truths": next it praises the contemplations, as explained before, and so forth. "Four truths": next it praises the gateways of the truths, also as explained before, and so forth. "Contemplation of the four, three, two, and one grades": next it praises the four gateways, namely the four patiences of contemplation. Adducing them from the bottom: heat is fourth, summit is third, patience is second, and highest mundane dharma is first. Four refers to the four wholesome roots; three eliminates the rank of heat; two eliminates heat and summit; and one eliminates the prior three. Moreover, four refers to the four fruits; three refers to the three fruits; two refers to the two fruits; and one refers to the first fruit. This is not the intended praise; now we take the former explanation.

2.34

"Attaining ninety patiences": the fourth is the conclusion. The text has two parts: first, an individual conclusion; next, a general conclusion. Now, the first. Some say: for the thirty minds of the three ranks of worthies prior to the stages, within each they practice three grades of contemplation—lower, middle, and upper, or entering, dwelling, and emerging—combining into ninety patiences. Some say: four, three, two, and one combine into ten patiences; in relation to the nine grounds of the three realms, within each ground there are nine grades, completing ninety patiences. Further, it is said: the contemplations of truth are twenty, meaning the sixteen truths and the four truths; the contemplations of grades are ten, meaning four, three, two, and one; altogether forming thirty, each having the three grades of lower, middle, and upper, completing ninety patiences. Now we state: the ninety patiences are an individual conclusion. The virtues in the sūtra text cannot be explained with diverse disparate theories; it merely speaks of being fully endowed with the twenty-two items down to four, three, two, and one; their count amounts to eighty-one grades, and from these dharmas arise the four dhyānas, the four formless absorptions, and the absorption of cessation, combining into ninety patiences. Although the sūtra has no explicit text for the four dhyānas and so on, it can be deduced through meaning, and so forth. "All merits are fulfilled": next is the general conclusion.

2.35

From "there are further myriad myriad billions" down, the third lists the assembly of devas. The text has two parts: first, listing the form realm; next, listing the desire realm. The first text has four parts: first, the number; second, the place; third, the virtues; and fourth, the conclusion. Now, the first. Counting myriads by myriads, it therefore says myriad myriad billions.

2.36

From "nine Brahmā" down, the second explains the place. In this sūtra, three manuscripts differ: one manuscript says, "There are further myriad myriad billions of the eighteen Brahmā heavens: nine Brahmā, three purity, three light, and five joy-and-pleasure heavens." Another manuscript merely says, "three purity, three light, and five joy-and-pleasure heavens." Yet another manuscript omits the word "five," initially omits the four words "eighteen Brahmā heavens," and later only has the word "three" without the word "Brahmā"; this is simply variations across translators. The "nine Brahmā" refers to the nine heavens of the fourth dhyāna: first, Cloudless; second, Arising of Merit; third, Broad Fruit; fourth, Non-perception; fifth, No Torment; sixth, No Heat; seventh, Skillful Appearance; eighth, Skillful Vision; and ninth, Akaniṣṭha (Ultimate Form). The "three purity" is the third dhyāna, which has three heavens, namely Limited Purity, Immeasurable Purity, and Universal Purity. The "three light" is the second dhyāna, which has three heavens, namely Limited Light, Immeasurable Light, and Light-Sound. The "three Brahmā" refers to the first dhyāna, three heavens: Brahmā-pāriṣadya, Mahābrahmā, and Brahmā-purohita. The "five joy-and-pleasure heavens" are the five factors, namely investigation, examination, joy, pleasure, and one-pointedness of mind. As for the latter five pure [heavens] in the fourth dhyāna, these heavens are conceptually discussed as experiencing joy and pleasure, and so forth.

2.37

"Heavenly absorption, merit absorption, and the savoring of absorption": the third is praising their virtues. Heavenly absorption means attaining this absorption by retributive rebirth in the heavens. Merit absorption means having this absorption through cultivating virtues and being born in the heavens. "Savoring" is a one-character clause, which refers to being attached to the savor of dhyāna-absorption. Some say that "merit absorption savoring" is a single clause, which is incorrect. "Constant delight in supernormal knowledges": within the heavens of the form realm, all possess both cultivated and retributive supernormal knowledges. Stating "constant delight" selects and excludes the retributive supernormal knowledges.

2.38

From "eighteen places of rebirth" down, the fourth is the general conclusion, and so forth.

2.39

From "there are further billion billions" down, the second lists the desire realm. The text has four parts: now the first explains the number. "The devaputras of the six desire [heavens]": the second explains the place. In these six heavens there are minor five desires, from the first four [heavenly kings] up to Paranirmitavaśavartin, making six. "Ten virtues" and so on: the third is praising their virtues. The ten virtues are the cause; rebirth in the heavens is the retributive fruit. "All merits are fulfilled": the fourth is the conclusion.

2.40

From “There were also sixteen” down, fourth is the listing of the human assembly. The text has four parts: first, the number; second, the assembly; third, their virtues; fourth, the conclusion. Now, the first. The words “sixteen kings of states” bring up the number of states to designate the persons. From “each had” down, second, is clarifying the assembly. From “five precepts” down, third, is praising their virtues. Their virtues are three: first, precepts; second, goodness; third, taking refuge. “Endowed with pure faithful conduct,” fourth, is the conclusion. Because the four faiths are accomplished, it says “pure faithful.”

2.41

From “There were also the five destinies” down, second, is the general listing. Earlier in the specific [listings] it only clarified gods and humans; here it universally clarifies the five destinies. Asura and the like are either ghosts or beasts, and so it only says “five destinies.” Furthermore, among the six destinies, gods and humans were already present [above], while among the three evil [destinies] some are present and some are absent; in this sūtra they lack conditions [to attend], so it universally says “five.” The assembly of this land is concluded.

2.42

From “There were also from other directions” down, second, is listing the assemblies from other directions. In other places there are different views, and so forth.

2.43

From “There were also magically transformed” down, third, is listing the magically transformed assembly. The text has three parts: now the first clarifies the inconceivable power able to transform into pure lands. As for “pure lands,” this is not the purity of the Ever-Silent Light. For now, it manifests lotus daises, which are the pure marks of true reward and the like. Manifesting one billion high seats and flowers for now clarifies the transformed marks of the response-body in the great trichiliocosm. From “each sitting before” down, second, clarifies the inconceivable power able to manifest various buddhas and bodhisattvas. As for the eight classes: the two classes of gandharvas and piśācas are led by the Heavenly King Dhṛtarāṣṭra of the east; the two classes of kumbhāṇḍas and pretas are led by the Heavenly King Virūḍhaka of the south; the two classes of nāgas and pūtanas are led by the Heavenly King Virūpākṣa of the west; the two classes of yakṣas and rākṣasas are led by the Heavenly King Vaiśravaṇa of the north, and so forth. From “In each and every land” down, third, clarifies the inconceivable power of each expounding prajñā and so forth. Thus far, the listing of the assemblies is concluded.

2.44

From “The great assemblies of other directions” down, second, is the general conclusion. “The great assemblies of other directions” concludes the second [category] above, the assembly from other directions. “And the magically transformed assemblies” concludes the third [category] above, the magically transformed assembly. “The assemblies within the three realms” concludes the assembly of this land above. “The twelve great assemblies all came and gathered together” universally concludes the differentiated fruits of the former three assemblies: first, śrāvakas; second, pratyekabuddhas; third, bodhisattvas; fourth, worthies of the five precepts; fifth, pure-faithful women; sixth, laymen of the seven worthies; seventh, form gods; eighth, desire gods; ninth, benevolent kings; tenth, five destinies; eleventh, other directions; twelfth, the magically transformed assembly. “Sat upon nine-kalpa seats” concludes the seats. “Kalpa” means a grade, and a grade means a tier. From “That assembly” down concludes the extent of the assembly.

2.45

Question: In the various sūtras, assemblies are listed with some present and some absent; why is that? Answer: If one speaks of retribution births in the three realms, they are due to the power of good and evil karma. Seeing the Buddha or not seeing the Buddha is due to having conditions or lacking conditions; thus there are those born in heaven experiencing pleasure up to not hearing the sūtras, down to those in burning hells coming to listen to the Dharma. Now, using the meaning of the Great Sūtra, I attempt to decide it. The Great Sūtra says: “One who is lax regarding precepts is not called lax; one who is lax regarding the vehicle is indeed called lax.” Clarified in general terms, the vehicle is just precepts. Now, speaking in terms of distinction, the vehicle and precepts are twofold and different: that is, taking the three refuges, five precepts, ten virtues, eight precepts, two hundred and fifty [precepts], five hundred precepts, and so forth is named “precepts.” Mindfully reciting, cultivating practice, dhyāna, wisdom, giving, vigor, and so forth are named “the vehicle.” However, precepts and the vehicle each have three grades: the vehicle has lesser, medium, and greater; precepts have superior, middling, and inferior. If both the vehicle and precepts are urgent, there are again three grades: such as upholding superior precepts urgently leads to birth in the formless realm heaven; with an inferior-grade vehicle being urgent, in the body of a formless heaven one hears the Buddha expound the śrāvaka Dharma; with a medium-grade vehicle being urgent, one hears the expounding of causes and conditions; with a superior-grade vehicle being urgent, one hears the expounding of the Middle Way, and so forth. If one holds middling-grade precepts urgently, one is born in the form realm heaven; with the lesser vehicle urgent, one hears the expounding of the four truths; with the medium vehicle urgent, one hears the expounding of causes and conditions; with the superior vehicle urgent, one hears the expounding of the six perfections. If one holds inferior-grade precepts urgently, one is born in the desire realm heaven; with the lesser vehicle urgent, one hears the lesser vehicle; medium vehicle urgent and superior vehicle urgent are understood according to the above. If both precepts and the vehicle are lax: with superior-grade precepts lax, one falls into hell; with middling-grade lax, one falls among beasts; with inferior-grade lax, one falls among hungry ghosts; because the vehicle is lax, one never sees the Buddha, much less hears the Dharma. If precepts are lax and the vehicle is urgent, one attains seeing the Buddha and hearing the Dharma. With superior-grade precepts lax, one is born into hell; with the lesser vehicle urgent, in the body of a hell [being] one hears the expounding of the four truths; with the medium vehicle urgent, one hears causes and conditions; with the superior vehicle urgent, one hears the six perfections, and so forth. If precepts are urgent and the vehicle is lax: with three grades of precepts urgent, one attains bodies in the three realms; as the vehicle is lax, one is attached to the pleasures of humans and gods and cannot see the Buddha, much less attain hearing the Dharma. As for the assembly of formless realm gods now, because their superior-grade precepts were urgent while the Great Vehicle was lax, in this sūtra they lack conditions and therefore do not come. The presence and absence in other sūtras can be understood by analogy to this. Thus far, the preface of authenticating faith is concluded, and so forth.

2.46

From “At that time, the Ten Epithets” down, second, is the preface of initiation. In the text there are five parts: first, the Buddha himself manifests omens; second, the assembly at that time gives rise to doubt; third, awakening the Tathāgata; fourth, the Buddha ascends the flower seat; fifth, the great assembly rejoices.

2.47

In the first there are further five parts: first, praising the Buddha's virtues; second, the season of manifesting omens; third, correctly abiding in the daśabhūmi; fourth, entering the samādhi of great silence; fifth, reflecting on conditions and manifesting omens. Now, the first. The words “At that time” mean at that very time. “Ten Epithets” refers to the virtues of the master of the teaching. The virtues are four in all: first, the virtues of the ten epithets; second, the virtues of the three clarities; third, the virtue of severance; fourth, the virtue of wisdom. Now, the first. As for the ten epithets: first is Tathāgata, second Arhat, third Samyak-saṃbuddha, fourth Vidyā-caraṇa-saṃpanna, fifth Sugata, sixth Lokavid, seventh Anuttara-puruṣa, eighth Puruṣa-damya-sārathi, ninth Śāstā deva-manuṣyāṇām, tenth Buddha-lokanātha; this is the enumeration of the ten epithets, and so forth. Next is praising the virtues of the three clarities, as they clearly illuminate the three periods of time. Next is praising the virtue of severance, referring to the “truth of great cessation,” which distinguishes it from lesser cessation, and so is called “great.” “Diamond wisdom” next praises the Buddha's virtue of wisdom. “Śākyamuni Buddha”: above clarified the universal epithets and virtues, and now clarifies the specific name. The clans and origins of buddhas are different: some belong to the kṣatriya clan, and some to the brāhmaṇa clan. Now his clan is Śākya, which is translated here as “Capable of Benevolence.” As the Dīrghāgama says: Formerly the four sons of King Brahmagau had faults and were banished toward the Snowy Mountains, ordered to survive on their own. When the four sons arrived there, the people gathered to them like a marketplace. The king praised the four sons: “My sons are capable of benevolence, able to survive on their own.” Because of this, their clan was named Śākya. Only from the Buddha's fourth ancestor onward did they begin to take the clan name Śākya; originally their clan was Gautama, also called the Sugarcane Clan, or the Solar Clan, or the Cow Dung Clan, and so forth. “Muni” is a personal name, translated here as “Silent,” meaning that the three karmas are all silent.

2.48

“The eighth day of the first month” is second, clarifying the season of manifesting omens. Paramārtha says: “The Tathāgata was in the world for forty-five years and turned three wheels of Dharma, namely turning, illuminating, and maintaining. However, these three wheels have the manifest and the esoteric: esoterically, from the night of attaining the Way to the night of nirvāṇa, all three turned the wheels of Dharma. Manifestly, for the first seven years after attaining the Way, he only turned the wheel of turning; during the thirty-one years after the seven years, he turned the wheel of illuminating; during the seven years after the thirty-eight years, he turned the wheel of maintaining. From the turning of the wheel of turning, thirty years had passed; previously, up to the twenty-ninth year, he had already expounded the other Prajñā [sūtras], and now reaching the eighth day of the first month of the thirtieth year, he only then expounded the Benevolent Kings; therefore it says ‘the eighth day of the first month.’” This then means that thirty-seven years after attaining the Buddha-way he expounded this sūtra, when he was seventy-two years of age, and so forth.

2.49

“Just then seated in the daśabhūmi” is third, correctly abiding in the daśabhūmi. “Just then” means correctly. He was correctly seated in the Buddha's daśabhūmi, not the bodhisattva daśabhūmi. Moreover, the Buddha, by connecting the shared [teaching] through the distinctive [teaching], sat in the distinctive daśabhūmi; wishing esoterically to manifest the daśabhūmi of the shared teaching while correctly causing them to awaken to the distinctive bhūmis, it therefore says “just then seated.” As for the Buddha's daśabhūmi, the Tongxing jing says: “First, the bhūmi of profound, difficult to know, extensively illuminating supreme virtue; second, the bhūmi of a pure body and inconceivability; third, the bhūmi of the ocean treasury; fourth, the bhūmi of supernormal wisdom virtue; fifth, the bhūmi of illuminating virtue; sixth, the bhūmi of stainless nirvāṇa blazing-light opening marks; seventh, the bhūmi of the extensively supreme dharmadhātu treasury illuminating realm; eighth, the bhūmi of unhindered wisdom; ninth, the bhūmi of boundless hundred-million adornments dedication able to illuminate; tenth, the bhūmi of the Vairocana wisdom treasury.”

2.50

“Entering the samādhi of the great silent chamber” is fourth, entering silent concentration. It is because he wished to observe the capacities of beings and bestow the Dharma medicine, also to make them know that wisdom arises on the basis of concentration, and also to serve as the ritual standard for expounding the Dharma. When the Buddha, endowed with wisdom and severance, still personally observes capacities, how much more so should ordinary beings not fail to examine carefully, and so forth. The great silent chamber is none other than great nirvāṇa. The Great Sūtra says “the deep dhyāna cave of nirvāṇa,” where “cave” has the meaning of “chamber.” In the Lotus [Sūtra], Mahābhijñā-jñānābhibhū Buddha also entered a quiet chamber, which shares this meaning. Moreover, “great silence” means that the active is itself silent. “Chamber” means that being silent, it illuminates. “Great silence” is the phenomenon, and “chamber” is the metaphor: just as a chamber, being empty, can contain myriad things, the empty principle of prajñā can contain many meanings. In terms of contemplation, the chamber is a single phenomenon, and space is also not twofold; light and dark differ on their own, while the chamber and space are not distinct. Light is a metaphor for wisdom, and dark is a metaphor for defilements; the chamber is a metaphor for the human body, and space is a metaphor for the mind-consciousness. When the sun rises, both chamber and space become bright, a metaphor for wisdom arising and both body and mind becoming pure; when the sun sets, both chamber and space become dark, a metaphor for wisdom ceasing and both body and mind becoming defiled. Although defiled and pure differ, their nature is ever pure; thus the Vimalakīrti says: “The nature of ignorance is itself illumination; all sentient beings are themselves the marks of bodhi, not ceasing again.” This is the proof. From “Reflecting on conditions, he emitted a great light illuminating within the three realms” down—one edition has “illuminating the sentient beings of the three realms”—is fifth, reflecting on conditions and manifesting omens. The text has five parts: first, reflecting on conditions and emitting light; second, flowers issuing from the crown of his head; third, the gods raining flowers; fourth, the Buddha himself producing flowers; fifth, the great earth quaking. Now, the first. Reflecting on conditions means reflecting on the signless and conditioning upon the dharmatā, personally experiencing great bliss. The light illuminating within the three realms awakens the realm of transformation.

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仁王護國般若經疏 — Classical Chinese