仁王護國般若經疏 4

English (machine translation) 4

Language: English

4.1

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

From "Furthermore, the bodhisattva of the patience of faith" downward is the second part, clarifying the patience of faith. The text has four parts. Now the first states the names and correlates them with the stages. As for "patience of faith," it is named faith because of uncontaminated faith in the Three Jewels and so forth. As for "practicing within clarity, penetration, and goodness," this correlates them with the stages: as the lower sūtra text says, "The bodhisattva of the first ground of good awakening realizes the twofold emptiness of persons and dharmas, hence it is called good awakening." Penetration refers to "separated penetration": this means the bodhisattva of the second ground separates from the defilement of breaking moral discipline and penetrates the principles of the ultimate and conventional, hence it is called separated penetration. Clarity refers to "clear wisdom": this means that for the bodhisattva of the third ground, the radiance of wisdom illuminates all dharmas, hence it is called clear wisdom. The provisional person of the five aggregates practicing within these is called "practicing within"; the lower sūtra text says "practitioner of the path"—here, one who accomplishes the path is called a practitioner. From "severing the three realms" downward is the second part, clarifying abandoning hindrances. Because the afflictions of form are coarse, they are severed in these three grounds, and so forth. From "able to transform a hundred buddhas[' lands]" downward is the third part, clarifying gathering and transforming. The three graded differences correspond to the three grounds, which is easy to understand.

4.3

Question: How many kinds of faith are there? Answer: In brief, there are three kinds: first, faith of imagination, which is the ten faiths of light-feather bodhisattvas; second, long-standing faith, which is the bodhisattvas of the three ranks of worthies; third, realized faith, which is the first, second, and third bhūmis, and so forth. From "constantly with the fifteen minds" downward, fourth, clarifies the seeds that initiate practice. The "four attractions" are giving, kind speech, beneficial action, and common cause. The "four immeasurables" are benevolence, compassion, joy, and equanimity. As for the "four universal vows," the Yingluo jing says: "Vowing that all sentient beings cross beyond suffering, sever the accumulation [of suffering], realize cessation, and cultivate the Path—these are called the four vows." Up to achieving buddhahood, from the first bhūmi onward, these fifteen minds are used as the foundation, and so forth. From "bodhisattvas of compliant patience" downward, third, clarifies compliant patience. The text has three [parts]. First, marks the name and the stations. Compliant with the contemplation of the patience of the non-arising [of dharmas] yet not having directly attained it, it is therefore named compliant patience. "Seeing the superior present phenomenon" refers to the stations: "seeing" refers to the inferior grade of compliant patience seeing principle, the thirty-seven factors of awakening being distinct and clear, which is the fourth, the radiant bhūmi (arciṣmatī); "superior" refers to the middle grade, the fifth, the difficult-to-conquer bhūmi (sudurjayā). There are two meanings to difficult-to-conquer: first, teaching and transforming sentient beings; second, not following afflictions. Being victorious in both matters, it is named the difficult-to-conquer bhūmi. "Present phenomenon" refers to the sixth, the manifest bhūmi (abhimukhī), because the contemplation and understanding of causes and conditions become manifest. "Able to sever the bonds of mental afflictions and the like in the three realms," second, clarifies the elimination of hindrances. Previously, form afflictions were severed; here, mental afflictions are severed. Furthermore, previously, view delusions were severed; here, thought delusions are severed; hence it says "mental." From "therefore manifesting a single body" downward, third, clarifies gathering and transforming [beings]. Previously, the patience of faith clarified transformation bodies, hence it said "manifesting a hundred bodies, a thousand bodies, ten thousand bodies"; now compliant patience clarifies the real body, hence it says "manifesting a single body in the buddha-lands of the ten directions to transform sentient beings."

4.4

Question: How can a single body manifest in multiple lands? Answer: Through inconceivable power and supernatural transformations, it causes the multitude to see it.

4.5

From "furthermore, bodhisattvas of the patience of non-arising" downward, fourth, clarifies the patience of non-arising. The text has three [parts]. First, it marks the name and stations: seeking the two dharmas of form and mind by way of self, other, both, or causelessness, they are unfindable; attaining wisdom regarding this is named the patience of non-arising. "The so-called far-reaching, immovable, and contemplative-wisdom" matches the stations: "far-reaching" is the seventh, the far-reaching bhūmi (dūraṅgamā), because it can reach the final limit of intentional effort; "immovable" is the eighth, the immovable bhūmi (acalā), because afflictions with characteristics cannot move it; "contemplative-wisdom" is the ninth, the good wisdom bhūmi (sādhumatī), because it transforms sentient beings through the four unhindered understandings; it can also sever afflictions of mind and form in the three realms. "Traces," second, clarifies the elimination of hindrances: previously, each [level] severed a single layer; now both the active defilements and traces are simultaneously severed. From "therefore manifesting ineffable" downward, third, clarifies the scope of gathering and transforming [beings], and so forth.

4.6

From "furthermore, the patience of quiescent extinction" downward, fifth, discerns the patience of quiescent extinction. The text has four [parts]. First, marking the name and stations has three [sub-parts]: 1. Marking the name: the previous four patiences did not exhaust the source of phenomena; this single patience quiets all minds and forms and extinguishes imaginations and traces, hence it is named the patience of quiescent extinction, and so forth. From "the buddhas and bodhisattvas" downward, 2. clarifies realization and function. "Diamond" is a metaphor; "samādhi" is concentration. Some consider afflictions to be like diamond, because their hardness and toughness cannot be immediately severed, and none but the power of a buddha's wisdom can sever them—just as in the sūtra, "that which turtle shells and ram horns can break," this is the meaning. Some consider wisdom to be like diamond, able to break afflictions without being harmed by them—as also in the Mahā[parinirvāṇa] Sūtra, "like a diamond jewel vase without the sound of cracking," this is the meaning. Now the buddhas and the bodhisattvas of the tenth bhūmi equally use the patience of quiescent extinction to enter the diamond samādhi, and so forth. From "practicing within the inferior patience" downward, 3. matches the stations: the inferior patience is the cloud of Dharma (dharmameghā), and the superior patience is the buddha. "Sāpohere" (sarvajña) is here translated as sarvajñatā (all-knowledge). Furthermore, the path of non-hindrance is subsumed under the causal station, hence it is named inferior patience; the path of liberation is subsumed under the fruit, hence it is named superior patience. Furthermore, the cloud of Dharma [bodhisattva] and the buddha equally enter the diamond samādhi: the preceding mind is named bodhisattva, and the subsequent mind is named buddha; there being no intermediate state, there are only superior and inferior. The previous four patiences are all causal stations, and therefore each has three grades.

4.7

Question: Various sūtras have virtual awakening; why is it not established here? Answer: If based on other sūtras, there ought to be three grades: the inferior grade is the tenth bhūmi, the middle grade is virtual awakening, and the superior grade is wondrous awakening. Now the Prajñā [Sūtra] is aligned with the shared teaching and is not like the distinctive teaching; therefore, it only discusses the cloud of Dharma reaching directly to the buddha station. Thus the Pañcaviṃśatisāhasrikā says: "Bodhisattvas of the tenth bhūmi should be known as being like a buddha." "Like" means not yet fully being [one]. The Mahā[parinirvāṇa] Sūtra also says: "Bodhisattvas of the tenth bhūmi see [buddha-]nature unclearly." These are all the intended meaning of the shared teaching, and so forth.

4.8

From "together contemplating the ultimate truth" downward, second, discerns the elimination of hindrances. The text has three [parts]: first, clarifies the sphere of contemplation. They equally contemplate the ultimate truth, yet with differences in brightness and obscurity, as the Mahā[parinirvāṇa] Sūtra says: "It is like bodhisattvas of the tenth bhūmi seeing buddha-nature by hearing, while the buddhas, the Tathāgatas, see buddha-nature with their eyes." Furthermore, bodhisattvas of the tenth bhūmi are named beings with superiors, while buddhas are named beings without superiors. Furthermore, a bodhisattva is like the moon on the fourteenth night, and a buddha is like the moon on the fifteenth night, and so forth. "Severing the mental traces in the three realms," second, directly discerns the elimination of hindrances: previously, in the patience of non-arising, the coarse traces of mind and form were simultaneously severed; now, in this patience, the subtle traces of mental phenomena are permanently severed. From "the sign of the exhaustion of ignorance" downward, third, clarifies the characteristic difference between the two paths. "The sign of the exhaustion of ignorance is the diamond": this is the path of non-hindrance. Saying "the sign of exhaustion" means not yet exhausted, just as smoke is the sign of fire but is not yet fire. Diamond is a metaphor for concentration. It is the sign of the exhaustion of ignorance, yet ignorance is not yet exhausted.

4.9

Question: If ignorance is not yet exhausted, it should be affliction. Why does the preceding text state that buddhas and bodhisattvas enter this concentration together? Answer: The nature of ignorance is itself illumination, just as when a lamp arises, it is simultaneously when [darkness] ceases; it is merely that a single thought of the ignorant mind transforms into illumination—faint illumination is the bodhisattva, and great illumination is the buddha.

4.10

As for "the sign of exhaustion having no sign is sāpohere (sarvajña)," this is the path of liberation. Previously, the concentrations below the diamond merely exhausted the coarse and subtle signs of form and mind, and could not be named sarvajñatā; now the buddha station exhausts not only the signs but also signlessness, and therefore can be named sarvajñatā. It can be said that the objective conditions and contemplation are both hidden, and the sphere and wisdom are both quiescent. From "transcending the conventional truth" downward, third, discerns the distinctions in terms of the truths. The three ranks of worthies mostly abide in conventional truth; the ten bhūmis mostly abide in ultimate truth. The ultimate truth is nonexistence; the conventional truth is existence. Transcending conventional truth, it is non-existent; transcending ultimate truth, it is not non-existent. Neither existent nor non-existent is sarvajña.

4.11

Question: What is the difference between sāpohere and sayunre? Answer: There are two explanations: one says they are identical; the other says they are different. If identical, there is no distinction between the two. If different, sāpohere is sarvajñatā (all-knowledge), and sayunre is sarvākārajñatā (knowledge of all aspects). Now I say: in the text explaining the five patiences, since the patience of quiescent extinction is divided into only two grades, there should not further be a distinction between sāpohere and sayunre. If they are explained again as having the implicit meaning of virtual awakening, then within the patience of quiescent extinction there are superior, middle, and inferior: the inferior is the tenth bhūmi, the middle is sarvajñatā, and the superior is sarvākārajñatā. If, according to the sūtra, transcending beyond the two truths is considered the eleventh bhūmi of sayunre, then it should be according to the former explanation, and so forth.

4.12

From "objectless great compassion" downward, fourth, clarifies the scope of gathering and transforming [beings]. The text has two [parts]: first, in brief, all sentient beings are in the three realms, and the Buddha rescues them through great compassion. The Lotus Sūtra says, "The children playing entered this house," and the prose says, "The elder, alarmed, entered the burning house"; the Vimalakīrti Sūtra says, "A bodhisattva's sickness arises from great compassion"—all have this meaning. Great compassion is the mind that can transform; sentient beings are the sphere to be transformed; sāpohere is the substance that can transform. There are three kinds of great compassion: first, compassion directed toward sentient beings, which heterodox paths also have; second, compassion directed toward dharmas, which the two vehicles also have; third, objectless compassion, which only the Buddha uniquely possesses. From "good sons" downward, second, extensively explains according to the gist. The text has three [parts]: first, in terms of correct principle. The "three realms" are the three realms of desire, form, and formlessness. "Storehouse" means being able to contain the six destinies and the four modes of birth. "Fruits" are the reward fruits of partitioned [samsāra]. "Retribution" means retributions of suffering, pleasure, and so forth. The "twenty-two faculties" are the six faculties of the eye and so on, plus the five of suffering, pleasure, sorrow, joy, and equanimity, making eleven faculties; male, female, and life faculties, three, plus faith, vigor, mindfulness, concentration, and wisdom, five, making nineteen faculties; the faculty of not yet knowing, the faculty of wanting to know, and the faculty of having known, making twenty-two faculties. Twenty-one faculties do not go beyond the partitioned three realms; the faculty of having known does not go beyond the transformation three realms. "The three bodies of all buddhas also do not go beyond the three realms" means that the Dharma body is identical to the responsive and transformation [bodies]. The Mahā[parinirvāṇa] Sūtra says: "Now this body of mine is itself the Dharma body"; the Lotus Sūtra says: "Constantly on Vulture Peak and in other dwelling places"; the Samantabhadra Contemplation Sūtra says: "Śākyamuni is named Vairocana, pervading all places"; the Avataṃsaka Sūtra says: "Also named Śākyamuni, also named Rocana," and so forth. Since it is known that the three bodies are a single body, one must also know that outside the realms is identical to within the realms. From "outside the three realms there are no sentient beings" downward, second, clarifies the teachings heard. Claiming that outside the realms there are sentient beings who can be transformed is the teaching of heterodox paths, not the teaching of the Buddha.

4.13

Question: Are there truly no sentient beings outside the realms? Answer: The sacred teachings differ, with diverging accounts of existence and nonexistence. This sūtra says that outside the realms there are no sentient beings, while other sūtras say there are. The Lotus Sūtra says: "Achieving buddhahood in other lands, three hundred yojanas away, provisionally establishing a conjured city." The Vimalakīrti Sūtra says: "In the upper regions, across as many buddha-lands as forty-two Ganges sands, there is a buddha named Fragrance Accumulated (Gandhahastin)." If outside the realms there were no persons, how could there possibly be so many buddha-lands further in the upper regions within the three realms? Therefore we know that they also exist.

4.14

Question: This sūtra says there are none, while other sūtras say there are. How do we reconcile them? Answer: When this sūtra says there are none, there are no beings of transformation; when other sūtras say there are, there are beings of transformation. Therefore, the *Mahāprajñāpāramitopadeśa* (*Dazhidu lun*) says: "Śrāvakas are born outside the realms in a world of white silver, where the very name 'affliction' does not exist. It is solely with reference to the absence of afflictions that it is said there are no sentient beings. Yet since śrāvakas have not yet severed ignorance, could there truly be none?" This text precisely conveys the intention of the shared teaching, speaking exclusively of the afflicted sentient beings within the realms. The Vaiśeṣika non-Buddhists teach six categories (padārthas), among which the *Mahābhavasūtra* (*Dayou jing*) is one. That text says: "Apart from these three realms, there is another world." If one says that apart from the three realms there are distinct sentient beings, this is identical to what those non-Buddhists teach. Speaking from the actual principle, if one asserts that there are sentient beings outside the realms, that is identical to non-Buddhists; if one asserts there are none, that is identical to the two vehicles. What the buddhas and bodhisattvas perceive is neither existence nor non-existence; neither existence nor non-existence is neither as-it-is nor different; neither as-it-is nor different means not viewing the three realms as the three realms [ordinarily] are. Matters such as these were only explicitly revealed by the Buddha in the *Lotus Sūtra*. From "Great King, I have always..." onward is the third [part], citing the past to verify the present. I have in the past always said: completely severing the afflictions and retributions of the three realms is termed 'Buddha.' How could there be other sentient beings distinct from the three realms? As for "inherent purity is named the nature of sarvajña," this is the fundamental cause buddha-nature. All sentient beings, buddhas, and bodhisattvas share this alike; how could there be further distinct sentient beings outside the realms to be transformed? From "Sentient beings' fundamental karma..." onward is the third [part], the summary conclusion. The text has two parts: first, a general conclusion on the five patiences. Sentient beings' fundamental karma is affliction; before the buddhas and bodhisattvas attained the Way, they also had afflictions, and it was due to afflictions that they cultivated all merits and wisdom and have now attained buddhahood. The Buddha's original afflictions did not differ from those of present sentient beings, so they are termed 'fundamental.' In "within the five patiences, the fourteen patiences are complete," the second [part] concludes the expanded and abridged [forms]. The abridged is the five patiences; the expanded is the fourteen. That is to say, the three ranks of worthies constitute three, and the daśabhūmi together with the buddha-stage make fourteen. This concludes the above reply to the preceding question along with the benefit for others.

4.15

From "addressed the Buddha, saying..." onward is the second [section], replying to the subsequent question along with benefiting oneself. The text has two parts: first the question, then the answer. Here the first [part] reviews the previous question; therefore it reiterates that the daśabhūmi are the bodhisattva's fundamental karma. Bodhisattvas are undefiled by saṃsāra and bodhi, which is called the purity of fundamental karma. Teaching and transforming sentient beings with pure dharmas differs from ordinary beings and the two vehicles who transform sentient beings while commingled with the dharmas of affliction.

4.16

Question: What fault is there in transforming sentient beings while commingled with afflictions? Answer: Since one is bound oneself, how could one transform other ordinary beings? The master falls, and the disciple falls along with him. As for the two vehicles, they slander the Buddha and destroy the Dharma, giving rise to resentment toward sentient beings—how could this bring benefit?

4.17

From "The Buddha said, 'From the first ground...'" onward is the second [part], the reply. The text has two parts: first brief, then expanded. The first also has three [parts]: first, clarifying the basis of pure karma, meaning from Pramuditā up through Dharmameghā.

4.18

Question: Why speak only of the daśabhūmi? Answer: The three ranks of worthies prior to the grounds are worthies but not noble ones, so their fundamental karma is not termed pure. At the single ground of wondrous awakening, the wondrous fruit is already perfected; therefore, among the causes, the daśabhūmi are highlighted.

4.19

Replying from "what is practiced by oneself" onward distinguishes two spheres of practice: first, the sphere of one's own practice, which is the realm of the daśabhūmi; second, the sphere of the Buddha's practice, meaning the realm of the ground of wondrous awakening. The preceding daśabhūmi only traverse their own sphere of practice; the subsequent diamond mind traverses both spheres. Therefore the text below states: "attaining the samādhi of exhausting principle, sharing the sphere of the Buddha's practice." Furthermore, the *Yingluo jing* says: "O Buddha-sons! At that time the bodhisattva abides in the gate of great tranquility, and even, transcending beyond the daśabhūmi, sits together with the Buddha." As for "because of knowing and seeing all," the third [part] explains how purity is accomplished: only by the Buddha's five eyes can one see all dharmas, and only by the Buddha's three wisdoms can one know all dharmas.

4.20

From "Fundamental karma..." onward is the second [part], the expanded reply. The text has three parts: first the presentation, next the explanation, and finally the conclusion. The first is easily understood. From "If a bodhisattva abides..." onward, the second [part] explains the daśabhūmi as ten. Here the first explains the ground of good awakening (pramuditā-bhūmi). The text has five [parts]: here the first clarifies the extent of the lands. Regarding "abides in a hundred buddha-lands," there are three kinds of lands: first, the land of Dharma-exposition, with ten billion suns and moons, transforming the lesser vehicle; second, the land of spiritual penetrations, with countless billions of suns and moons, transforming the intermediate vehicle; third, the land of wisdom, with immeasurable world-realms, transforming bodhisattvas. The "hundred buddha-lands" mentioned here is the land of Dharma-exposition. As for "becoming the Four Heavenly Kings of Jambudvīpa," the second [part] assigns the stages: among the four kings who transform [beings], one becomes the King Virūḍhaka of the south, because Jambudvīpa is superior to the other directions, as buddhas appear here. Furthermore, one successively becomes the Four Heavenly Kings. According to the *Daśabhūmika Sūtra*, a bodhisattva of the first ground becomes an iron wheel-turning king of Jambudvīpa, making no mention of the Four Heavenly Kings. The *Yingluo jing* says: "Practicing for one kalpa, two kalpas, or three kalpas, those of the ten faiths who possess goodness have three grades: the superior good becomes an iron wheel-turning king transforming one continent; the middling good becomes a millet-scattering king; the lower good becomes a king among humans. The ten abodes become copper wheel-turning kings; the ten practices, silver wheel-turning kings; the ten dedications, gold wheel-turning kings; and from the first ground onward, lapis lazuli wheel-turning kings." That the *Daśabhūmika Sūtra* has the first ground become an iron wheel-turning king is the intention of the distinctive teaching. That the *Yingluo jing* and this sūtra have the ten virtues become an iron wheel-turning king is the intention of the perfect teaching. As for "cultivates a hundred Dharma-gates," the third [part] reveals the Dharma-gates, which is practice for self-benefit: within each of the ten virtues, ten further virtues are clarified, hence the term "a hundred Dharma-gates." As for "the mind of equanimity regarding the two truths," the fourth [part] explains the specific practice within the ground: conventionality is itself reality, hence termed "equanimity." As for "transforms all sentient beings," the fifth [part] explains the common practice within the ground: every ground uses the transformation of sentient beings as its practice. The passages for the subsequent nine grounds may be understood along these lines.

4.21

From "Abiding in a thousand buddhas..." onward is the second [ground], explaining the ground of freedom from defilement (vimalā-bhūmi). Trāyastriṃśa heaven is rendered here as the Heaven of the Thirty-Three. The *Daśabhūmika Sūtra* says: "On the second ground, one becomes a golden light king"; the *Yingluo jing* agrees with this sūtra. "A thousand Dharma-gates" means that within each of the previous ten virtues, one practices a hundred virtues, and so forth.

4.22

From "Abiding in a hundred thousand..." onward is the third [ground], explaining the ground of luminescence (prabhākarī-bhūmi). The *Daśabhūmika Sūtra* says one becomes the king of the Trāyastriṃśa heaven; the *Yingluo jing* agrees with this. From "Abiding in ten billion..." onward is the fourth [ground], explaining the ground of radiant wisdom (arciṣmatī-bhūmi). The *Daśabhūmika Sūtra* says one becomes the king of the Yāma heaven; the *Yingluo jing* agrees with this text in saying one becomes the king of the Tuṣita heaven. The "factors of the Path" are the thirty-seven factors of awakening (bodhipākṣika-dharma).

4.23

From "Abiding in a trillion..." onward is the fifth [ground], explaining the ground difficult to conquer (sudurjayā-bhūmi). "Two truths" are the real and the conventional. "Four truths" are suffering, accumulation, cessation, and the Path. "Eight truths" are the four with contrivance and the four without contrivance; alternatively, suffering, emptiness, impermanence, and non-self together with eternity, bliss, self, and purity make eight. The *Daśabhūmika Sūtra* says one becomes the king of the Tuṣita heaven; the *Yingluo jing* agrees with this text in saying one becomes the king of the Nirmāṇarati heaven.

4.24

From "Abiding in a hundred trillion..." onward is the sixth [ground], explaining the ground of presence (abhimukhī-bhūmi). The *Daśabhūmika Sūtra* says one becomes the king of the Nirmāṇarati heaven; the *Yingluo jing* agrees with this text in saying one becomes the king of the Paranirmitavaśavartin heaven.

4.25

From "Abiding in a quadrillion..." onward is the seventh [ground], explaining the far-reaching ground (dūraṅgamā-bhūmi). The *Daśabhūmika Sūtra* says one becomes the king of the Paranirmitavaśavartin heaven; the *Yingluo jing* says one becomes a Brahmā king. One constantly transforms sentient beings by means of the two wisdoms.

4.26

From "Abiding in a million dust-motes..." onward is the eighth [ground], explaining the ground of equanimous contemplation (acalā-bhūmi). The *Daśabhūmika Sūtra* says one becomes a Brahmā king, king over a thousand realms; the *Yingluo jing* says "Brahmā Lion Necklace Radiant Light Heavenly King." Simultaneously illuminating both the real and conventional without conflict is called expedient wisdom. Being able to produce spiritual penetrations while entering contemplation is called spiritual penetration wisdom.

4.27

From "Abiding in a hundred quadrillion..." onward is the ninth [ground], explaining the ground of good wisdom (sādhumatī-bhūmi). The *Daśabhūmika Sūtra* says one becomes a Brahmā king, king over two thousand realms; the *Yingluo jing* says one becomes a king of the pure heavens.

4.28

From "Abiding in ineffable..." onward is the tenth [ground], explaining the ground of Dharma-clouds (dharmameghā-bhūmi). The *Daśabhūmika Sūtra* says one becomes the king of the Maheśvara heaven, king over three thousand realms; the *Yingluo jing* says one becomes the king of the Great Pure Abode. Maheśvara, Great Pure Abode, and Great Pure Heaven are all the same. The fulfillment of learning and practice is called the "samādhi of exhausting principle." There is only one practice that is the Tathāgata's practice, namely Mahāparinirvāṇa; the bodhisattva also attains it, which is called "sharing the sphere of the Buddha's practice." Ignorance is the root of the three realms; when this delusion is exhausted, the origin of the three realms is completely exhausted.

4.29

From "Therefore all..." onward is the third [part], the conclusion. The text has two parts: first, concluding the bodhisattva's karma; from "If in the ten directions..." onward, the second concludes the Tathāgata's karma. This also answers and explains the ground of wondrous awakening.

4.30

From "At that time, a million..." onward is the second major chapter, Candraprabha's verse eulogy. The text has three parts: first, the assembly making offerings; second, Candraprabha praising the Buddha; third, the great assembly obtaining benefit. The first also has two parts: first, offering wealth to the Buddha; from "pressing palms together..." onward, next, offering the Dharma, and so forth. From "Now before the Buddha..." onward is the second [part], Candraprabha's actual eulogy. The text has two parts: first, clarifying the place of praise; from "World-Honored One, Leader..." onward, second, uttering the words of praise. 'Verse' (gāthā) means exhaustion (jie); because it exhausts and encompasses the meaning, it is called a verse. Four lines constitute a verse, with lines having variations of three, four, five, seven [characters], and so on. In the Brahmā language, thirty-two syllables constitute a śloka verse, which takes eight syllables as a quarter-verse (pāda), and so on. The fifty-nine verses are divided broadly into three: first, six verses summarize the above meaning; second, forty-five verses specifically praise the fourteen patiences; third, eight verses summarize and praise the five patiences.

4.31

The first [part, the six lines of general praise,] has three [sections]: the first three lines praise the Triple Gem in distinct aspects; the next two lines praise the five patiences; the final line praises the Triple Gem in one single essence. The first text has three: the distinctions of Buddha, Dharma, and Saṅgha. He who is revered by both the sentient world and the vessel world is called "the World-Honoured One"; he who guides and shapes [sentient beings] is called "the Guide." Guides differ: there are worldly guides and world-transcending guides. Among world-transcending [guides], there are the clumsy deliverance, the skillful deliverance, the gradual deliverance, and the single-mind deliverance, and so forth. "Diamond body" praises the Dharmakāya. From "mental actions" downward, the next two lines praise the Dharma jewel. The Vimalakīrti Sūtra says: "The mind being purified, one has already crossed over all dhyānas"; here it says "quiescent." The Vimalakīrti Sūtra says: "Three times he turned the wheel of the Dharma in the great trichiliocosm; that wheel is originally always pure"; here it says: "With mental actions quiescent, he turns the wheel of the Dharma"—a single line encompasses it, without losing the doctrinal meaning. Furthermore, the first line praises the Buddha's bodily karma, the next line praises the mental karma, and the next line praises the vocal karma. Moreover, the Buddha is replete with five things: first, the World-Honoured One, replete with awe-inspiring virtue; second, the Guide, replete with wisdom; third, the diamond body, replete with the Dharmakāya; fourth, mental actions quiescent, replete with liberation; fifth, turning the wheel of the Dharma, replete with transforming others; and so on. Swiftly responding to capacities is called "eloquence." As for "eight voices," the Brahmāyu Sūtra states: "First, the most excellent sound; second, the easily understood sound; third, the harmonious sound; fourth, the gentle sound; fifth, the unerring sound; sixth, the non-feminine sound; seventh, the dignified sound; eighth, the profound sound." "Resounding" (hong) means vast. From "the assembly of the time" downward, the third praises the Saṅgha jewel. In the text, summarizing the preceding great assembly, devas have no method of leaving household life; now, speaking of "leaving household life," it is explained in terms of the mind. The three vehicles jointly practice the ten stages, hence it says: "constituting the assembly of bhikṣus practicing the bodhisattva path." Furthermore, bodily leaving household life as humans constitutes the assembly of bhikṣus; mentally leaving household life as devas practices the bodhisattva path. From "the merits of the five patiences" downward, the second separately praises the five patiences. The "three ranks of worthies and ten sages" are the causal positions, called "practices within patience." The Buddha dwells in the resultant position, plumbing the origin and exhausting the principle, called "able to exhaust the origin." Furthermore, that all fourteen are called superior beings refers to the forty-one stages. Taking the ten bhūmis as ten, and the abodes, practices, dedications, and equal awakening as four, they constitute the fourteen great beings. The fourteen sages of the perfect teaching all clearly discern all phenomena through the threefold contemplation in a single mind, which is called "practices within patience"; Vairocana's cessation of manifold practices is called "able to exhaust the origin," and so forth. The one line from "the ocean of the Buddha's assembly and the Dharma" downward, third, praises the Triple Gem in one single essence. The Buddha is the Buddha jewel, the assembly is the Saṅgha jewel, and the Dharma is the Dharma jewel. Containing all like an ocean and accumulating all like a treasury, "immeasurable merits are gathered within it."

4.32

From "the bodhisattvas of the ten virtues" downward, the second [part] separately praises the fourteen patiences in verse. The text has five [sections]: first, nine lines praise the patience of subduing; second, ten lines praise the patience of faith; third, eight lines praise the patience of compliance; fourth, ten lines praise the patience of non-arising; fifth, eight lines praise the patience of quiescence. The first text has two [parts]: the first two lines praise the expedient means of the patience of subduing, namely the ten faiths; then there are seven lines praising the merits of the patience of subduing, namely the three ranks of worthies. The first text has two [parts]: first, one line clarifies leaving faults behind; next, one line clarifies encompassing the stages. Now, the first. The ancients said: Because bodhisattvas of the ten faiths generate the great mind seeking to escape the three realms, although not yet able to escape, they are already able to keep far away from the sufferings of the evil destinies and the like; hence it is called "parting forever." Now, this is not so. If they are the ten faiths of the distinctive teaching, they are external ordinary beings; not yet able to leave [sufferings] even temporarily, how could they part [with them] forever? If they are the ten faiths of the perfect teaching, they sever the delusions of the three realms, and upon reaching the beginning of the ten abodes they sever the delusions of ignorance and the like outside the realms; because they merely sever the four dwellings of the three realms, they are equal to arhats, parting forever with the sea of suffering, and are born together with people of the two vehicles in the land of expedient means with remainder. If they are arhats and pratyekabuddhas, upon meeting another buddha in that land who expounds the Lotus Sūtra for them, they instantly become bodhisattvas and proceed to sever ignorance. If they are bodhisattvas of the ten faiths, even without having heard the Lotus, they can also gradually sever ignorance on their own; how could merely not being born into evil destinies be considered parting forever with the sea of suffering?

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Question: To which stage in the distinctive teaching are these ten faiths similar? Answer: To assess them strictly: in the distinctive teaching, before the bhūmis, one cultivates and realizes progressively—in the ten abodes cultivating the contemplation of entering emptiness from provisionality, in the ten practices cultivating the contemplation of entering provisionality from emptiness, and in the ten dedications cultivating the correct contemplation of the Middle Way; the ten faiths of the perfect teaching are already able to cultivate the three contemplations perfectly, so they cannot be discussed as the same. To assess them generously, they are equal to the ten dedications of the distinctive teaching.

4.34

Question: With which stages in the previous two teachings are they equal? Answer: To assess them strictly: although the clumsy and skillful [methods] of the Tripiṭaka and shared teachings differ, they only see emptiness and do not see non-emptiness, not yet recognizing the Middle Way. The ten faiths of the perfect teaching fully cultivate the three contemplations, so they cannot be compared with the previous two teachings. To assess them generously: the buddhas of the Tripiṭaka and shared teachings along with the two vehicles all sever [the delusions of] view and thought; hence [the ten faiths of the perfect teaching] are equal to the buddha stage of the Tripiṭaka and shared teachings. As for what is called the "great mind," it refers to the great vow to broadly deliver sentient beings, greatly expound the Dharma, and the greatness of great loving-kindness, compassion, sympathetic joy, and equanimity. Distinct divisions are called "realms." The three sufferings, eight sufferings, and eighty-four thousand sufferings are called "suffering." Revolving ceaselessly is like a "wheel." Submerging and emerging, sinking and rising, is like an "ocean"; and so forth. From "the middling and lower wholesome" downward, the second clarifies encompassing the stages. Cultivating the ten wholesome deeds necessarily requires three kinds of minds: the middling and lower minds make one a millet-scattered king, for minor kings are numerous like scattered grains of millet; the superior mind practicing the ten wholesome deeds makes one an iron wheel-turning king, ruling Jambudvīpa, whose iron wheel treasure is one krośa wide; and so forth. In the Yingluo [sūtra], the superior is the iron wheel, the middling is the millet-scattered, and the inferior is the king of men; and so forth. From "the lineage of practice and the copper wheel" downward, the second [part treats] the superior, middling, and inferior merits of the patience of subduing. The text has two [parts]: first, two lines separately praise the three grades as the three wheel-turning kings; next, five lines generally praise the three grades. Now, the first. Bodhisattvas of the ten abodes, persons of the lineage of practice, become copper wheel-turning kings, ruling two continents, whose copper wheel treasure is two krośas wide. Bodhisattvas of the ten practices, persons of the lineage of nature, become silver wheel-turning kings, ruling three continents, whose silver wheel treasure is three krośas wide. Bodhisattvas of the ten dedications, persons of the lineage of the path, become gold wheel-turning kings, ruling four continents, whose gold wheel treasure is four krośas wide. The "seven treasures" are the woman treasure, the jewel treasure, the wheel treasure, the military commander treasure, the treasury keeper treasure, the elephant treasure, the horse treasure, and so forth. From "the patience of subduing is the noble womb" downward, the second generally praises the three grades. The text has two [parts]: first, one line lists the thirty minds. Because they serve as the womb for the ten sages, they are called the "noble womb." "Thirty persons" generally indicates the number. From "ten abodes" downward, they are listed separately. The sūtra uses the character xin ("faith"). Someone says: faith is the ten faiths, stopping is the ten abodes, and firmness is the ten practices. This, it is feared, contradicts the doctrine of the sūtra text. Someone says: faith is the ten abodes, stopping is the ten practices, and firmness is the ten dedications. This captures the meaning but contradicts the text. We now say that "abode" (zhu) and "faith" (xin) resemble each other; the copyist made an error, and it should be read as the character zhu ("abode"). From "the buddhas of the three periods" downward, the second directly praises the merits. The text has four [sections]: first, praising the patience of subduing as able to give birth to all buddhas. Because the patience of subduing is the initial gate of entering the path, the critical turning point of bodhi. Who can go out except through the door? Therefore, the buddhas of the three periods are born from this. From "all bodhisattvas" downward, [second,] the arhat's patience of subduing can give birth to bodhisattvas. The great sea has its source, namely the various streams; the source of the various streams must have its trickling drops. Bodhisattva practice is rooted in the patience of subduing; the establishment of the patience of subduing is due to the mind of faith. If one can generate the mind of faith and enter the perfect ten abodes, one immediately severs ignorance. The entrenchment of ignorance cannot be severed except by the threefold contemplation in a single mind; the wisdom able to sever it is born from the ten faiths. Hence the Buddha praised: "The mind of faith is difficult." From "if one attains the mind of faith" downward, the third clarifies the function. If one attains the perfect mind of faith, one definitely does not regress, and then attains entry into the path of the first bhūmi. The sūtra text here encompasses both teachings: according to the distinctive teaching, one gradually advances without regress from the ten faiths to ascend to [the stage of] Joy; according to the perfect teaching, bodhisattvas of the ten minds of faith immediately do not regress and ascend to the first abode. The first abode of the perfect teaching is equivalent to the first bhūmi of the distinctive teaching; hence the Avataṃsaka and the later text of this sūtra also regard the ten abodes as the ten bhūmis. "Definitely not regressing" means that in the ten faiths of the perfect teaching, one definitely does not regress or fall back into ordinary beings, the two vehicles, or the three realms.

4.35

Question: The Benye yingluo says that within the ten abodes, when the correct contemplation becomes manifest at the sixth abode, if one is protected by good friends among buddhas and bodhisattvas, one exits to the seventh abode and is permanently non-regressing; before the seventh abode, it is called the domain of regress. Just as when eighty thousand people regressed at the Buddha's first assembly, and as the deva Śuddhanetra, prince Dharmamati, Śāriputra, and others wished to enter the seventh abode, but encountering bad causal conditions, regressed into the unwholesome evils of ordinary beings and adopted great wrong views. Now why does this sūtra say that they do not regress? Answer: Human minds are like faces, each different; the Great Sage adapts to capacities, so there are also differences. Some say that bodhisattvas of the ten practices, persons of the lineage of nature, still regress and fall into hell. Furthermore, those who still regress and fall in the first asaṃkhyeya kalpa mean that those who have entered dedications also regress. The first fascicle of the Yingluo explains the ten abodes, naming the seventh the "abode of non-regress"; prior to the seventh abode there is indeed the possibility of regress. Determining this according to the teachings: regress in the first asaṃkhyeya is the purport of the Tripiṭaka [teaching]; regress in the ten practices is the purport of the shared [teaching]; regress in the ten dedications is the purport of the distinctive [teaching]; regress in the ten faiths is the purport of the perfect [teaching]. Now, stating that the mind of faith does not regress and enters the ground of the first abode is the purport of the perfect [teaching].

4.36

From "teaching and transforming sentient beings" downward, the fourth clarifies benefiting others. The upper line clarifies the practice of transforming others, teaching and transforming sentient beings to keep them constantly awakened so that they definitely do not regress; the lower line concludes by praising the initial mind. The Mahāparinirvāṇa Sūtra says: "The initial aspiration and the ultimate [awakening] are not two or different; between these two minds, the prior mind is the difficult one." The Prajñā Sūtra says: "To be able to generate a single thought of pure faith plants wholesome roots with immeasurable buddhas." The Lotus Sūtra says: "Practicing the five pāramitās for immeasurable kalpas is not as good as giving rise to faith upon hearing of the Buddha's lifespan"; these are all this meaning.

4.37

From "Bodhisattva Good Awakening" onwards is the second [section], praising the merit of the patience of faith. The text has two parts: first, praising the three grades; second, concluding in praise. The first text has three parts: first, four lines praising the lower patience of the first bhūmi; next, two lines praising the intermediate patience of the second bhūmi; last, two lines praising the upper patience of the third bhūmi. The first part has two: first, one and a half lines praising the function of acting as a king. The conventional is like illusory existence; the real is like illusory non-existence. Although the mind is not real, it is not without illusion; being vivid amidst illusion, it is said to "illuminate both." Because real and conventional are empty, it is called "equal." From "Newly ascending the One Vehicle" onwards, two and a half lines clarify the merit of entering the bhūmi. Abiding in the principle of truth with a single mind and the three wisdoms is called "abiding"; being able to generate all virtues is called a "bhūmi." A bhūmi is the first bhūmi of joyful delight of the distinctive teaching; an abode is the first abode of joyful delight of the perfect teaching. Practicing the threefold contemplation within a single mind, the ten thousand virtues and ten thousand practices are entirely contained therein. The *Huashou jing* says: "All virtues are entirely present in the initial aspiration," which is this meaning. "Unmoved in the supreme truth": in the distinctive teaching, the bodhisattvas of the ten dedications cultivate the correct contemplation of the Middle Way but, not having yet realized it, still have movement; upon reaching the first bhūmi and realizing it, they are without movement. In the perfect teaching, the ten faiths cultivate the threefold contemplation in a single mind and still have movement; only when realizing it at the first abode are they free from movement. From "Bodhisattva of Detachment and Penetration" onwards are two lines praising the intermediate grade of the patience of faith. "Detached and penetrating": detached from the defilement of breaking precepts, and penetrating the threefold contemplation; the second bhūmi of the distinctive teaching and the second abode of the perfect teaching. "Great Being" (*kaishi*): one who opens the path of the empty Dharma. "Great Being" (*dashi*), "Correct Being" (*zhengshi*), and "Opening Being" (*kaishi*) are all of one meaning. "Trāyastriṃśa" clarifies the kingly rank. "Manifesting forms" clarifies transformation. "Without conditions" and so forth clarify wisdom. In the worldly truth there is no dharma that can be conditioned; in the real truth there is no dharma that can be characterized. "Without conditions and without characteristics" is the Middle Way supreme truth. "Non-non": one "non" is without conditions, and one "non" is without characteristics; both of these being non-existent, how could there be arising? Thus it is called "unborn." Since it is truly unborn, how could there be illumination? How is it an illumination of non-duality? Illumination has nothing illuminated, because it is non-dual. From "Bright wisdom's empty illumination" onwards are three [lines?], two lines praising the upper grade of the patience of faith. In the distinctive [teaching], the third bhūmi penetrates the twofold emptiness of persons and dharmas and achieves patience, which is called "empty illumination"; in the perfect [teaching], the third abode is identical to emptiness, conventionality, and the Middle, which is called "empty illumination." From "Responding with forms" onwards clarifies transformation. From "Patient mind" onwards clarifies wisdom. The "three truths" are just the one truth; the three minds are just the single mind; hence it is called "non-dual." Being identical to existence and identical to emptiness, it is called "issuing from existence and entering non-existence." Being identical to emptiness and identical to existence, it is called "transformationally arising." From "Good Awakening, Detached, and Bright" onwards is the second [part], a general conclusion on the patience of faith. "Able to extinguish the mental afflictions of form in the three realms": form is identical to emptiness. "Looking back upon the forms of body and speech in the three realms": emptiness is identical to form. "The first of dharma-nature without remaining illumination": none is other than the Middle Way. Some versions have "only illuminates," which is not the intention of the sūtra.

4.38

From "Blazing Wisdom" onwards is the third [section], praising the patience of accord. The text has two parts: first, six lines properly praising; second, two lines of general conclusion. The first text has three parts: first, two lines praising the lower grade; next, two lines praising the intermediate grade; last, two lines praising the upper grade. In the first part, "Blazing wisdom, wondrous light," and so forth: in the distinctive teaching, a bodhisattva of the fourth bhūmi achieves the perfection of vigor; in the perfect teaching, it is a bodhisattva of the fourth abode being vigorous in the threefold contemplation. "Conditioning tranquility" is the ultimate wisdom illuminating emptiness; "and existence" is the provisional wisdom. From "Superior Wisdom" onwards is next, praising the intermediate grade of patience: in the distinctive teaching, a bodhisattva of the fifth bhūmi enters deep dhyāna-concentration and attains superior wisdom; in the perfect teaching, it is a bodhisattva of the fifth abode. "Empty-of-emptiness correct contemplation without duality": movement is identical to tranquility. "Transforming the six destinies": tranquility is identical to movement. From "Dharma Appearing" onwards is the third, praising the upper patience: in the distinctive teaching, a bodhisattva of the sixth bhūmi achieves the perfection of prajñā, hence it is said that "the Dharma appears," and so forth; in the sixth abode of the perfect teaching, "without duality, without illumination," and so forth is tranquility, and the light of wisdom shining everywhere is movement. From "Blazing, Superior, and Dharma Appearing" onwards are two lines of general conclusion: "Blazing" is the preceding fourth bhūmi, "Superior" is the fifth bhūmi, and "Dharma Appearing" is the sixth bhūmi. These three bodhisattvas attain the contemplation of the Middle Way, not giving rise to the two characteristics of existence and non-existence, washing away the defilements of fundamental ignorance with the water of correct contemplation. "Empty wisdom" and so forth: both form and mind are empty. "Looking back upon" and so forth: both form and mind are conventional.

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仁王護國般若經疏 — Classical Chinese