仁王般若經疏 2

English (machine translation) 2

Language: English

2.2

Sūtra of the Prajñāpāramitā for Benevolent Kings Protecting the State: Chapter Three: Bodhisattva Conversion and Instruction

The previous chapter relied on emptiness to protect the buddha-fruit, which is the wisdom of expedient means and actual wisdom; this chapter relies on the five patiences and ten bhūmis to transform sentient beings, which is actual wisdom and expedient means; hence it is called "Chapter on Conversion and Instruction". The previous chapter was not without causes, but was for accomplishing the fruit; this chapter is not without the fruit, but is for accomplishing the causes. Moreover, it raises illusory pedagogical traces to transform illusory sentient beings; hence it is called "Chapter on Conversion and Instruction". Within this chapter there are two sections: first, questions; second, answers. In the initial questions there are three: first, asking about the characteristics of practice for one's own benefit across the ten bhūmis; second, asking about the characteristics of practice and conversion for the benefit of others; third, asking about the characteristics of the virtues and practices of the sentient beings to be transformed.

2.4

They addressed the Buddha, saying: "World-Honoured One! For bodhisattvas who protect the practices of the ten bhūmis, what practice can be practiced? With what practice do they transform sentient beings? With what characteristics are sentient beings transformable?"

2.5

In the first section, "protect the ten bhūmis" takes up the stages of the ten bhūmis that are cultivated. As for "what practice can be practiced": this asks by relying on what kind of practice and Dharma one may cultivate, accomplishing the ten bhūmis and attaining one's own practice. The second question, "with what practice do they transform sentient beings": this asks with what Dharma bodhisattvas practice conversion to transform sentient beings. The third question, "with what characteristics are sentient beings transformable": this asks about the substance and characteristics of the sentient beings to be transformed.

2.6

The Buddha said: "Great King! The five patiences are the Dharma of bodhisattvas: upper, middle, and lower patience of subduing; upper, middle, and lower patience of faith; upper, middle, and lower patience of compliance; upper, middle, and lower patience of non-arising; upper and lower patience of quiescence and cessation. These are called the cultivation of prajñāpāramitā by all buddhas and bodhisattvas."

2.7

From "The Buddha said" downward is the second part, answering the three previous questions, which consists of three sections: first, from "The five patiences are the Dharma of bodhisattvas" downward, fully explaining the fourteen patiences, answering the first question on one's own practice; from "They addressed the Buddha, saying: How is the bodhisattva's fundamental karma pure" down to "the various ghosts and spirits manifest bodies to cultivate prajñā", answering the previous second question on outward transforming practice; from "The Buddha told the Great King: What you said before" down to the end of the chapter, answering the third question. Within the previous section on one's own practice, there are two parts: first, briefly stating the five patiences to illuminate the substance of one's own practice; from "Good sons!" downward, second, extensively distinguishing the fourteen patiences to reveal the characteristics of one's own practice. In the previous brief section, there are two points: first, the order of arising; second, the intention behind establishing the five patiences. Regarding the initial order of arising: the upper, middle, and lower patience of subduing is the practice of expedient means for attaining sagehood; second, the upper, middle, and lower patience of faith is the initial gate of entering sagehood; third, the upper, middle, and lower patience of compliance is the proximate condition conforming to the fruit of non-arising; fourth, the upper, middle, and lower patience of non-arising is the functional capacity tending toward the fruit; fifth, the upper and lower patience of quiescence and cessation explains cause and fruit combined. In the intention behind establishing the five patiences there are three passages: first, "The five patiences are the Dharma of bodhisattvas" shows that the five patiences belong to persons; second, "upper, middle, and lower patience of subduing" presents the stages of the five patiences; third, from "These are called all buddhas and bodhisattvas" downward concludes and explains. The first text is clear. In the second presentation of stages: in the upper, middle, and lower patience of subduing, lower is patience of habituation, middle is patience of nature, and upper is patience of the seed of the path, located in the stages of the three worthies; in the upper, middle, and lower patience of faith, lower is the first bhūmi, middle is the second bhūmi, and upper is the third bhūmi; in the upper, middle, and lower patience of compliance, lower is the fourth bhūmi, middle is the fifth bhūmi, and upper is the sixth bhūmi; in the upper, middle, and lower patience of non-arising, lower is the seventh bhūmi, middle is the eighth bhūmi, and upper is the ninth bhūmi; in the upper and lower patience of quiescence and cessation, lower is the tenth bhūmi, and upper is the buddha bhūmi.

2.8

"Good sons! When sentient beings as numerous as the sands of the Ganges first generate the mark of faith and cultivate the patience of subduing, they give rise, within the Three Jewels, to the ten minds of the lineage of habituation: the mind of faith, the mind of vigorous progression, the mind of mindfulness, the mind of wisdom, the mind of concentration, the mind of giving, the mind of moral discipline, the mind of protection, the mind of aspiration, and the mind of dedication. In this way a bodhisattva is able to transform sentient beings to a small degree."

2.9

From "Good sons!" downward is the second part, extensively distinguishing the fourteen patiences. It opens the five patiences into fourteen patiences. First, explaining the lineage of habituation as the patience of habituation, there are three sections: first, indicating the persons cultivating the patience; second, separately listing the ten kinds of mind; third, from "in this way a bodhisattva" downward, explaining the capacity to transform sentient beings. The text says, "sentient beings as numerous as the sands of the Ganges who first generate the mark of faith and cultivate the patience of subduing": the explanation is that when the various merits cultivated by humans, gods, and the two vehicles of immeasurable Ganges-sands worlds are gathered together into a single share, it is exactly equal to a bodhisattva of the mind of faith. The text says "give rise to the lineage of habituation within the Three Jewels": the principle of the Three Jewels is precisely the fruit-retribution; their resolve is far-reaching and great, so they are not timid, diligently exerting themselves in the Three Jewels; this is precisely the ten faiths that are the fundamental nature of habituating all-knowledge.

2.10

"They have already surpassed all good grounds of the two vehicles, and all buddhas and bodhisattvas nurture these ten minds as the sacred embryo. Next arises the lineage of nature of dry wisdom, which has ten kinds of minds, namely the four mindfulness bases—body, sensation, mind, and dharmas, as impure, painful, impermanent, and non-self; the three mindfulness bases; and the three wholesome roots—loving-kindness, giving, and wisdom. The three mindfulness bases are namely the three times: past patience of causes, present patience of causes and fruits, and future patience of fruits."

2.11

As for "surpassed the grounds of the two vehicles": this is the understanding of the Mahāyāna, and therefore surpasses the two vehicles. Accomplishing the seed of the Mahāyāna dharmakāya is called the "sacred embryo". Next, the second part explains the lineage of nature of the middle patience. The text has three parts: first, generally adducing the ten minds of the lineage of nature; second, from "namely" downward, separately listing the ten minds; third, from "this bodhisattva" downward, explaining the capacity of the middle patience. As for "next arises dry wisdom": in the Hīnayāna Dharma, outside the lineage of habituation, there is separately the ground of dry wisdom beforehand, because one has not yet attained the moistening of the mind by understanding the principle. Here, in contrast to the true understanding of the first bhūmi, this lineage is called the ground of dry wisdom. In the second part separately listing the ten minds, the four mindfulness bases are the four smṛtyupasthānas. The three mindfulness bases are the three wholesome roots: the non-greed wholesome root is giving, the non-anger wholesome root is loving-kindness, and the non-delusion wholesome root is wisdom; the text below explains them as loving-kindness, giving, and wisdom. The three mindfulness bases: past ignorance and formations are called the patience of causes; the three causes and five fruits of the present are called the patience of causes and fruits; future birth, aging, and death are called the patience of fruits.

2.12

"This bodhisattva is also able to transform all sentient beings, and is already able to surpass the notions of self, person, knower, seer, sentient being, and the like, and cannot be destroyed by the inverted notions of non-Buddhists. Furthermore, there is the ground of the ten lineages of the path: namely, contemplating form, consciousness, conception, sensation, and formations, one attains the patience of discipline, the patience of knowledge and vision, the patience of concentration, the patience of wisdom, and the patience of liberation; contemplating the causes and fruits of the three realms, one attains the patience of emptiness, the patience of wishlessness, and the patience of signlessness; contemplating the two truths, false and real, all dharmas are impermanent, which is called the patience of impermanence, and all dharmas are empty, whereby one attains the patience of non-arising."

2.13

"This bodhisattva is also able to transform all sentient beings": third, this clarifies the function of the middle patience. Because they contemplate the five skandhas as without self, they have already gone beyond notions such as self and person. Because they contemplate the causes and effects of the three times as neither eternal nor annihilated, non-Buddhists and others cannot destroy them. In this sūtra, the nature-gotra is placed at the ten understandings and the ten practices; according to the *Avataṃsaka*, the ten abodes are the practice-gotra, and the ten practices are the nature-gotra. According to the *Avataṃsaka*, the ten understandings are the ten abodes, the first being the Abode of Arousing the Mind [… and up to] the tenth, the Abode of Consecration. As for the ten practices, the first is named the Practice of Joy [… and up to] the tenth, named the Practice of Reality. Third, the path-nature gotra clarifies the upper patience, having three parts: first, it explains the contemplation of the five skandhas in general; second, it specifies the ten resolute minds; third, from "this bodhisattva" down, it concludes with the upper patience's function of transforming sentient beings. As for the ten resolute [minds], they are the fivefold dharmakāya, the three empty patiences, the patience of all [dharmas] as impermanent through contemplating the truth and unreality of the two truths, and the attainment of the patience of the non-arising [of dharmas] through all dharmas being empty.

2.14

"This bodhisattva, with these ten resolute minds, becomes a cakravartin and can also transform the four continents, generating good roots in all sentient beings. Furthermore, the bodhisattva of the patience of faith, that is, one who acts within the clear understanding of the good, severs the bond of afflictions of form in the three realms, and can manifest a hundred bodies, a thousand bodies, or ten thousand bodies in a hundred, a thousand, or ten thousand Buddha lands, with immeasurable supernormal powers and merits, always taking the fifteen minds as foremost: the four means of embracing, the four immeasurables, the four great vows, and the three gates of liberation. This bodhisattva, from the stage of good awakening up to sarvajñā, takes these fifteen minds as the fundamental seed of all practices. Furthermore, the bodhisattva of the patience of accordance, that is, one who sees the supreme actual dharmas—"

2.15

From "this bodhisattva" down, this concludes with the virtue of the upper patience's function of transforming sentient beings. "The ten resolute minds" concludes the virtue of self-benefit. From "becomes a cakravartin" down, it concludes the virtue of benefiting others. In this sūtra, this is named the path-gotra; the *Avataṃsaka* names them the ten dedications, the first being the dedication to saving and protecting all sentient beings while remaining free from the mark of sentient beings [… and up to] the tenth, named the dedication to the immeasurable dharmadhātu. In this sūtra, they become a gold-wheel-turning king, and therefore transform the four continents. According to the text below, the iron-wheel-turning king of the superior ten goods transforms one Jambudvīpa; the copper-wheel-turning king of the practice-gotra transforms two continents, excluding the northeast two quarters; the silver-wheel-turning king of the nature-gotra transforms three continents, excluding the northern quarter. Here the sūtra text is merely abbreviated. Furthermore, these four kings reside in Jambudvīpa and preside over the other three continents, resembling a Buddha. From "Furthermore, the patience of faith" down, it clarifies that there are three kinds of patience of faith: first, faith of ideation, which is the light-feather bodhisattva; second, long-standing faith, which is the three stages of worthies; third, realized faith, from the first bhūmi upwards. Concerning the patience of faith, the text has four parts: first, it marks the name and virtue of the patience of faith. "Furthermore, the bodhisattva of the patience of faith" states the name; "that is, one who acts within the clear understanding of the good" states the virtue of the patience of faith. From "severs the three realms" down, second, it treats the severing of obstacles. From "can transform a hundred Buddhas" down, third, it clarifies the lands that are transformed: on the first bhūmi they manifest a hundred bodies, on the second bhūmi a thousand bodies, and on the third bhūmi ten thousand bodies. From "always taking the fifteen minds as foremost" down, fourth, it initiates superior cultivation. Within the initial statement of virtues, "one who acts within the clear understanding of the good" generally indicates the three positions of the patience of faith and so forth. "Good" is the patience of good awakening, which resides on the first bhūmi. "Understanding" is the patience of contemplative comprehension, on the second bhūmi. "Clear" is the patience of clear wisdom, on the third bhūmi. Samādhi illuminating is called "clear wisdom". As for "severing the bond of afflictions of form in the three realms", the first, second, and third bhūmis contemplate the truth of form as markless; because they do not grasp at or cling to material dharmas, they are freed from the bond of form. In principle, they also contemplate the truth of mind as unarisen, but the text speaks predominantly of one, leaving the other implicit. In the third section, on the lands transformed, down to "ten thousand Buddha worlds", this clarifies the beneficial transformation through supernormal powers. According to other sūtras, within the fruit of retribution: on the first bhūmi they transform a hundred Buddha worlds, on the second bhūmi a thousand Buddha worlds, and on the third bhūmi ten thousand Buddha worlds, and the manifestation of bodies is also like this. In terms of the fruit of vow and knowledge, they are all said to be innumerable. Fourth, concerning the initiation of superior cultivation: on the first bhūmi they practice the embrace of giving to cause faith to arise; the embrace of kind speech to cause understanding to arise; the embrace of beneficial action to cause the causes to be initiated; and the embrace of joint action to cause the fruit to be attained. It is also called "joint action" because it is joining together in experiences of suffering and joy. As for "the four immeasurables", they are minds that benefit others, and possess three conditions: first, the condition of sentient beings, where one takes nominal sentient beings as object to bestow joy; second, the condition of dharmas, taking the dharmic factors of the five skandhas as object; third, unconditional, where one takes sentient beings' five skandhas as unobtainable. First, benevolence is the mind to bestow joy; second, compassion is the mind to relieve suffering; third, sympathetic joy is the mind that rejoices over beings; fourth, equanimity is the impartial mind. Because the objects are boundless, they are called "immeasurable". As for "the four great vows", they are vows to benefit others: to cause those not yet crossed over suffering to cross over suffering; to cause those not yet comprehending the origin [of suffering] to comprehend the origin; to cause those who have not yet attained the path of peace to attain the path of peace; to cause those who have not yet attained nirvāṇa to attain nirvāṇa. As for "the three gates of liberation", they are the three undefiled samādhis; being freed from bonds is called "liberation", and leading persons to the fruit is called a "gate". The *Vibhāṣā* says: "The first is called the wishless, which can turn away from saṃsāra. The second is called the markless, which can delight in nirvāṇa. The third is called the concentration of emptiness, which contemplates both saṃsāra and nirvāṇa as equally markless." As explained in the *Bodhisattvabhūmi* chapter "Bodhisattva Factors". According to the verses below, on the first bhūmi one becomes a king of the Four Heavenly Kings; on the second bhūmi, the king of Trāyastriṃśa; on the third bhūmi, the king of Yāma. The first bhūmi is named Joyful, the second is named Free from Defilement, and the third is named the Bright Bhūmi; these three bhūmis are together in the position of the patience of faith. Third, explaining the patience of accordance, the text has four parts: first, it generally marks the name of the bodhisattva of the patience of accordance; second, from "sees the supreme" down, it adduces the three positions of accordance and so forth; third, from "can sever" down, it clarifies the extent of freeing oneself from obstacles; fourth, from "manifests a single body" down, it clarifies manifesting lands and initiating activities to transform sentient beings. The first, the general marking, can be understood. Second, clarifying the positions: "sees" is the fourth bhūmi, the Radiant Bhūmi, which the text below calls the Bhūmi of Radiant Wisdom. "Supreme" is the fifth bhūmi, the Difficult to Conquer Bhūmi, which the text below calls the Patience of Supreme Wisdom. "Actual dharmas" is the sixth bhūmi, the Manifest Bhūmi, which the text below calls the Patience of Actual Dharmas. Third, clarifying the extent of freeing oneself from obstacles:

2.16

"—because they are able to sever the bond of afflictions such as the mind in the three realms, they manifest a single body in the Buddha lands of the ten directions, transforming sentient beings with immeasurable, ineffable supernormal powers. Furthermore, the bodhisattva of the patience of the non-arising of dharmas, that is, one of far-reaching, immovable contemplative wisdom, also severs the residual afflictions of the mind, form, and so on in the three realms, and therefore manifests ineffable, ineffable merits and supernormal powers."

2.17

Regarding the text's "severs the bond of afflictions of the mind in the three realms": these three positions can contemplate the truth of mind in the three realms as unarisen and unobtainable; not grasping at marks of the mind, and knowing the mind to be unarisen, they are able to sever the afflictions that delude the mind. Speaking comprehensively, they also sever deluded attachments to form, but here, following the predominant aspect, it only mentions severing deluded mind. This is spoken within that which is without names and marks; one must not rigidly adhere to a single line of text, and the lecturer must deeply understand this intention. Fourth, in manifesting lands, where the text says "manifests a single body in the lands of the ten directions to transform sentient beings": according to the *Daśabhūmika Sūtra*, in terms of the fruit of retribution, a bodhisattva of the Radiant Bhūmi can manifest a hundred million bodies and can transform the sentient beings of a hundred million Buddha lands and so forth. In the Difficult to Conquer Bhūmi's fruit of retribution, they can manifest a hundred billion bodies and transform the sentient beings of a hundred billion worlds and so forth. In the Manifest Bhūmi's fruit of retribution, they can manifest a hundred thousand billion bodies, and their transformation of sentient beings is likewise. This is spoken in terms of gradual stages; within the fruit of vow and knowledge, they are all beyond calculation and comprehension. According to this sūtra, the fourth bhūmi becomes the king of Tuṣita Heaven, the fifth bhūmi becomes the king of Paranirmitavaśavartin Heaven, and the sixth bhūmi becomes the king of Nirmāṇarati Heaven. If according to the order of the six heavens, the fifth bhūmi should be the king of Nirmāṇarati Heaven and the sixth bhūmi the king of Paranirmitavaśavartin Heaven; this text is an error. Fourth, clarifying the patience of the non-arising [of dharmas]. Concerning the text, there are four parts: first, it generally marks the name of the patience; second, from "that is" down, it sets out the positions; third, from "also severs" down, it remedies obstacles; fourth, from "manifests ineffable" down, it manifests lands. The first text is clear. In the second, setting out the positions, "far-reaching" is the Far-Going Bhūmi. "Immovable" is the Immovable Bhūmi. "Contemplative wisdom" is the Good Wisdom Bhūmi. The seventh bhūmi is called below the Patience of Far-Reaching Comprehension. The eighth bhūmi is called below the Patience of Equal Contemplation. The ninth bhūmi is called below the Patience of the Light of Wisdom. Third, remedying obstacles: regarding "also severs the residual afflictions of the mind, form, and so on in the three realms", these three positions deeply realize that mind and form are unarisen, and are therefore able to sever the residual impressions of form, mind, and so forth. According to the *Daśabhūmikabhāṣya*, the seventh bhūmi severs the obstacle of the residual impressions of subtle marks, the eighth bhūmi severs the obstacle of markless practice, and the ninth bhūmi severs the obstacle of being unable to benefit sentient beings. Fourth, clarifying the manifestation of lands: where the sūtra says "manifests ineffable supernormal powers", according to the *Daśabhūmikabhāṣya*, within the fruit of retribution of the seventh bhūmi, they manifest a hundred thousand billion nayuta bodies, and their transformation of sentient beings is likewise. In the fruit of retribution of the eighth bhūmi, they manifest bodies as numerous as the dust motes of a million trisāhasra-mahāsāhasra-lokadhātus, and their transformation of sentient beings is likewise. On the ninth bhūmi, they manifest bodies as numerous as the dust motes of ten asaṃkhyeyas of hundred-thousand Buddha lands, and their transformation of sentient beings is likewise. According to the text of the sūtra below, the seventh bhūmi is the king of the First Dhyāna, the eighth bhūmi is the king of the Second Dhyāna, and the ninth bhūmi is the king of the Third Dhyāna. These are all the bodhisattva's unarisen sovereignty and cannot be rigidly adhered to.

2.18

"Furthermore, the patience of quiescent extinction: the Buddha and bodhisattvas both employ this patience; one who enters the vajra-samādhi and acts within the lower patience is named a bodhisattva."

2.19

Fifth, clarifying the patience of quiescent extinction. "Quiescence" is concentration; "extinction" is wisdom. Being quiescent and constantly illuminating, illuminating and constantly quiescent, it is therefore called the patience of quiescent extinction. The text has five parts: first, it clarifies the extent of the stage; second, from "enters the vajra-samādhi" down, it clarifies the distinctions in practice; third, from "jointly contemplating" down, it clarifies that the cause differs from the fruit; fourth, from "the exhaustion of marks and the markless" down, it shows that the fruit differs from the cause; fifth, from "good men, all sentient beings" down, it praises the excellence of the fruit. In the first passage, stating that "the Buddha and bodhisattvas both employ this patience", [the bodhisattva] is the bodhisattva of the Dharma Cloud Bhūmi. According to the *Daśabhūmikabhāṣya*, severing the obstacle of lack of sovereignty among all dharmas is the unobstructed path. "The Buddha" is the support of sarvajñā and the knowledge of all aspects; their cognitive substance is complete, which is called the path of liberation. The preceding four patiences have not completely severed saṃsāra and do not obtain the name of quiescent extinction. Second, clarifying the distinctions in practice: regarding "one who enters the vajra-samādhi and acts within the lower patience is named a bodhisattva", this concentration is solid and never regresses, and is called the vajra-samādhi. Being subsumed under the causal position of the unobstructed path, it is called the lower patience. According to the *Daśabhūmika Sūtra*, through the fruit of retribution they attain samādhis as numerous as the dust motes of ten ineffable Buddha lands, and so forth.

2.20

"Acting within the upper patience is named sarvajñā. They jointly contemplate the supreme truth, severing the ignorance of mental residual impressions in the three realms. The exhaustion of marks is the vajra, and the exhaustion of marks and the markless is sarvajñā. Transcending beyond saṃvṛti-satya and the supreme truth is the eleventh bhūmi: sarvajñā-awakening, neither existent nor non-existent, serene and pure, permanent and unchanging, identical with the true limit, equal to the dharmatā, teaching and transforming all sentient beings with unconditional great compassion."

2.21

Regarding "practicing within the higher patience is called sarvajña": that which is subsumed by the fruition-stage of the path of liberation is named the stage of the higher patience. Sarvajña is translated here as "all-knowledge" (sarvajñatā). This patience is distinguished by cause and fruition stages, being divided into only two grades, higher and lower; the preceding four patiences are all cause-stages, and so each is divided into three grades. Since these designations of distinctions are made where there are no distinctions, how could one cling to them fixedly? Here, the five patiences are pervasive: both the unobstructed [path] of the cause and the liberation [path] of the fruition are called "patience," unlike the Hīnayāna where [patience] refers only to the eight unobstructed patiences of the path of seeing (darśanamārga). Third, within explaining the cause as distinct from the fruition: "contemplating the ultimate truth together" means that one contemplates the real truth together with the Buddha, hence it is called "contemplating together." "Severing the mental habituations of ignorance of the three realms" means, according to the Daśabhūmika-śāstra, that here one severs the subtle cognitive obscurations (jñeyāvaraṇa), which are termed the mental habituations of ignorance. In the ultimate unobstructed path that contemplates the truth of emptiness, when the mental habituations of ignorance are severed completely, form habituations (rūpa-vāsanā) are also severed, though the text leaves this unstated for brevity. The statement "extinction of marks is the vajra" means that being able to completely destroy the cause and fruit of saṃsāra is termed "extinction." Fourth, explaining the fruition as distinct from the cause. The text states: "Extinction of marks [and being] markless is sarvajña." This means not only that marks are extinguished, but that marklessness is also extinguished—that is to say, conditioning and contemplation are both exhausted, and object and cognition are both quiescent, only then becoming completely manifested; hence it is called "extinction of marks [and being] markless." Sarvajña means "all-knowledge"; it realizes the single real truth of the Middle Way, and is therefore said to "transcend beyond the two truths." The tenth ground is the fruition of learning (śaikṣa), while the eleventh ground of the Buddha is the fruition beyond learning (aśaikṣa): transcendent of marks, it is not existent; complete with virtues, it is not non-existent. Free from defilement, it is pure; free from suffering, it is permanent bliss. Converging with being devoid of [fabricated] virtues and having cut off delusion, it is called the dharmakāya; hence it is said to "accord with the true limit and equal the dharmatā." "Transforming and guiding all sentient beings with objectless great compassion" refers to the nirmāṇakāya.

2.22

"Riding upon the vehicle of sarvajña, they come to transform the three realms. Good sons! Sentient beings' afflictions do not go beyond the storehouse of the three realms. Sentient beings' retribution of the twenty-two faculties does not go beyond the three realms. The response and transformation dharmakāya of the buddhas also does not go beyond the three realms. Outside the three realms there are no sentient beings; what then would a buddha transform? For this reason I say: that there is a separate storehouse of the realm of sentient beings outside the three realms is taught in the Dayou jing of the non-Buddhists, not taught by the seven buddhas. Great King! I always say: all sentient beings who have completely severed the afflictions and retributions of the three realms are called buddhas."

2.23

"Riding upon the vehicle of sarvajña, they come to transform the three realms" refers to the transformation body (nirmāṇakāya). Furthermore, the former is the transformation of others' minds, while the latter is the transformation of others' bodies. Fifth, praising the excellence of the virtues. In the text there are six parts: first, clarifying the three realms that are transformed; second, from "the response bodies of the buddhas" onward, clarifying the responsive bodies that are able to transform; third, from "outside the three realms" onward, clarifying that the three realms subsume sentient beings completely; fourth, from "I say that outside the three realms there is a separate storehouse of the realm of sentient beings" onward, clarifying the refutation of the heterodox and revealing of the correct; fifth, from "Great King" onward, praising the fruition as distinct from the cause; sixth, from "sentient beings' fundamental karma" onward, citing the cause to reveal the fruition. First, clarifying the three realms that are transformed. The text stating that afflictions do not go beyond the three realms refers to the truth of origin (samudayasatya). The three realms are of two kinds: first, fragmented [samsāric rebirth] (pariccheda), and second, transformational [rebirth] (pariṇāma). The text stating that the retribution of the twenty-two faculties does not go beyond the three realms clarifies the truth of suffering (duḥkhasatya). The twenty-two faculties are: the six faculties such as the eye; suffering, pleasure, grief, joy, and equanimity, making five—together these are eleven; male, female, and life-faculty, making three—these are fourteen; faith, vigor, mindfulness, concentration, and wisdom, making five—these are nineteen; the three uncontaminated faculties: the faculty of learning what is not yet known, the faculty of knowing what is known, and the faculty of having known—these make twenty-two faculties. Twenty-one faculties do not go beyond the fragmented three realms; the faculty of having known, belonging to the stage beyond learning (aśaikṣa), goes beyond the fragmented three realms. "Not going beyond" means not going beyond the residual latencies (vāsanā) of the four abodes. The meaning of the twenty-two faculties of the three realms is explained in a separate chapter. Second, clarifying that which can transform. The text stating that the response and transformation dharmakāya of the buddhas also does not go beyond the three realms means: for the sake of the sentient beings to be transformed, it is therefore said not to go beyond the three realms. If speaking in terms of reality, the three realms are fundamentally pure from the beginning; what going beyond or not going beyond could there be? Third, clarifying that the three realms subsume sentient beings completely. The text stating that outside the three realms there are no sentient beings means that outside the two kinds of three realms—the fragmented and the transformational—there are no further sentient beings of birth and death to be transformed. Fourth, refuting the heterodox and revealing the correct. The text states that [the view that] outside the three realms there is a separate realm of sentient beings is taught in the Dayou jing of the non-Buddhists, not taught by the seven buddhas: if one follows the older doctrine that has been handed down, it is identical to what is taught in the Dayou of the non-Buddhists. That outside the two kinds of birth and death there is a separate storehouse of sentient beings in birth and death is precisely the older doctrine's meaning of ignorance; this is the heterodox teaching of non-Buddhists, not the correct teaching of the Buddha. Fifth, within praising the fruition as distinct from the cause: the statement "I always say that all sentient beings who have completely severed the afflictions and retributions of the three realms are called buddhas" means having completely severed both kinds, the fragmented and the transformational.

2.24

"Self-nature's purity is called awakening to the nature of sarvajña; it is the fundamental karma of sentient beings, and that which is originally practiced by the buddhas and bodhisattvas, complete in the fourteen patiences among the five patiences."

2.25

"Self-nature's purity" means that afflictions having already been exhausted, the essence is without blemish; this is the virtue of severance (prahāṇa-guṇa). "Is called awakening to sarvajña": this is translated as all-knowledge (sarvajñatā), and this is its virtue of wisdom (jñāna-guṇa). Sixth, citing the cause to reveal the fruition. The text states that the fundamental karma of sentient beings is that which is originally practiced by the buddhas and bodhisattvas: the thirteen patiences are practiced by bodhisattvas and are named causal practices; the fourteenth patience is the virtue of the Buddha and is named revealing the fruition. Up to this point, the answering of practice for one's own benefit is concluded.

2.26

[King Prasenajit] said to the Buddha: "How does the purification of a bodhisattva's fundamental karma transform sentient beings?" The Buddha said: "Because from one ground up to the subsequent ground, one has complete knowledge and vision of the places traversed by oneself and the places traversed by the buddhas. As for the fundamental karma: if a bodhisattva abides in a hundred buddha-lands, they act as the four heavenly kings of Jambūdvīpa, cultivate a hundred dharma-gates, and transform all sentient beings with a mind of equality toward the two truths. If a bodhisattva abides in a thousand buddha-lands, they act as the king of Trāyastriṃśa Heaven, cultivate a thousand dharma-gates, and transform all sentient beings with the path of the ten virtuous actions. If a bodhisattva abides in a hundred thousand buddha-lands, they act as the king of Yāma Heaven, cultivate a hundred thousand dharma-gates, and transform all sentient beings with the four dhyāna concentrations."

2.27

From "said to the Buddha" onward, this answers the second topic: the characteristics of practice to benefit others. In the question there are two parts: first, taking up the previous question. Since King Candraprabha's earlier question was already far removed, it is now raised once again. "How does the purification of a bodhisattva's fundamental karma": the ten grounds are the fundamental karma of a bodhisattva. A bodhisattva, through compassion and wisdom, is undefiled in both places—birth-and-death and nirvāṇa; this is called the purification of fundamental karma. From "the Buddha said" onward, this directly answers the question to reveal the characteristics of practice to benefit others. There are three parts: first, briefly answering the previous question; second, from "if a bodhisattva abides in a hundred buddhas" onward, answering in detail; third, from "scattering immeasurable" onward, celebrating the receipt of the Dharma's benefit, offering, and praising. In the first passage, "from one ground up to the subsequent ground" refers to from the first ground up to the Buddha ground. "The places traversed by oneself" refers to the causal ground. "And the places traversed by the buddhas" refers to the fruition ground. The illumination devoid of conditions illuminates both cause and fruit simultaneously; hence it is said: "complete knowledge and vision." From "if a bodhisattva abides in a hundred buddhas" onward, the second part answers in detail regarding the ten grounds, divided into ten sections. Regarding the first ground, the text has five clauses: first, from "abides in a hundred buddhas" onward, clarifying the lands to be transformed. Second, from "acts as a king of Jambū[dvīpa]" onward, clarifying the subsumed rank, meaning acting as the four kinds of wheel-turning kings among humans and the four heavenly kings. According to the Daśabhūmika-sūtra, on the first ground one acts as an iron-wheel-turning king. The Yingluo jing says: "Cultivating the ten faiths: cultivating the ten good practices of faith for one kalpa, two kalpas, or three kalpas, there are three grades: superior good, an iron-wheel-turning king, transforming one world under heaven; middling good, a scattered millet king; lower good, a king among men. On the ten abodes, a copper-wheel-turning king; on the ten practices, a silver-wheel-turning king; on the ten dedications, a gold-wheel-turning king; from the first ground upward, lapis lazuli jewel necklaces." On the first ground, there are necklaces of a hundred jewels, seven-jeweled wheels of marks, and the ten thousand sons of the four heavenly kings as retinue, whereas on the ten abodes one is a copper-wheel-turning king. If so, the rank of the ten abodes would already exceed the first ground; how could one cling to a single sūtra as a definitive explanation? Therefore that sūtra states: "These various grounds have no name and no mark; they are only spoken of as existing in accordance with response and transformation." Third, from "a hundred dharma-gates" onward, distinguishing the understood dharma-gates: this means understanding a hundred dharma-gates in a single thought-moment. Fourth, from "the two truths" onward, clarifying the personal realization of the principle: the ultimate and conventional being markless is termed "a mind of equality." Fifth, "transforming all sentient beings" clarifies the characteristics of practice to benefit others. From the second ground to the tenth ground, by analogy there are four clauses each. For the second ground, the four are: first, from "if a bodhisattva abides in a thousand buddhas" onward, clarifying the land to be transformed. Second, from "acts as the king of Trāyastriṃśa Heaven" onward, clarifying the characteristics of superior rebirth. The Daśabhūmika-sūtra says: "On the second ground one acts as a gold-wheel-turning king"; the Yingluo jing agrees with this sūtra in acting as the king of Trāyastriṃśa. From "cultivates a thousand dharma-gates" onward, clarifying the understood dharma-gates. From "transforms all sentient beings with the path of the ten virtuous actions" onward, clarifying the characteristics of practice to benefit others. For the third ground, the four are: first, from "if a bodhisattva abides in a hundred thousand" onward, clarifying the land to be transformed. Second, from "acts as the king of Yāma Heaven" onward, clarifying the characteristics of superior rebirth. Thus the Daśabhūmika-sūtra says: "acts as the king of Trāyastriṃśa"; the Yingluo jing agrees with this sūtra in acting as the king of Yāma Heaven. Third, from "cultivates a hundred thousand dharma-gates" onward, clarifying the understood dharma-gates. From "transforms all sentient beings with the dhyāna concentrations" onward, clarifying the characteristics of practice to benefit others, benefiting beings by means of dhyāna concentrations.

2.28

"If a bodhisattva abides in ten billion buddha-lands, they act as the king of Tuṣita Heaven, cultivate ten billion dharma-gates, and practice the factors of awakening to transform all sentient beings."

2.29

For the fourth ground, the four are: first, from "if a bodhisattva abides in ten billion" onward, clarifying the land to be transformed. Second, from "acts as [the king of] Tuṣita" onward, clarifying the characteristics of superior rebirth. Thus the Daśabhūmika-sūtra says: "acts as the king of Yāma Heaven"; the Yingluo jing agrees with this sūtra in being the king of Tuṣita Heaven. Third, from "cultivates ten billion dharma-gates" onward, clarifying the understood dharma-gates. Fourth, from "transforms all sentient beings with the factors of awakening" onward, clarifying the characteristics of practice to benefit others, transforming sentient beings by means of the factors of awakening (bodhipakṣa-dharma).

2.30

"If a bodhisattva abides in a hundred billion buddha-lands, they act as the king of Nirmāṇarati Heaven, cultivate a hundred billion dharma-gates, and transform all sentient beings with the two truths, four truths, and eight truths."

2.31

For the fifth ground, the four are: first, from "if a bodhisattva abides in a hundred billion" onward, clarifying the land to be transformed. Second, from "acts as the king of Nirmāṇarati Heaven" onward, clarifying the characteristics of superior rebirth. Thus the Daśabhūmika-sūtra has acting as the king of Tuṣita Heaven, while the Yingluo jing also agrees with this sūtra in being the king of Nirmāṇarati Heaven. Third, from "cultivates a hundred billion dharma-gates" onward, clarifying the understood dharma-gates. Fourth, from "two truths" onward, clarifying the characteristics of practice to benefit others: the two truths of ultimate and conventional. Moreover, there are the constructed four truths and unconstructed four truths making eight truths. It is also possible that cultivating eight dharmas constitutes eight truths, namely impermanence, suffering, emptiness, and non-self as four, and permanence, bliss, self, and purity as four, thus making eight. It is also said that the eight truths are: the truth of marks, the truth of distinction, the truth of explanation, the truth of establishment, the truth of activity, the truth of arising, the truth of knowledge of exhaustion and non-arising, and the truth of knowledge causing entry into the path and the bodhisattva's fulfillment of the Tathāgata's knowledge. Awakening to the continuity of conditioned phenomena, one therefore skillfully knows the truth of arising. Awakening to the cessation of afflictions, one therefore skillfully knows the truth of exhaustion and non-arising. These eight names are similar to eight of the names among the sixteen truths in the Yingluo jing; their precise source is not yet clear.

2.32

"If a bodhisattva abides in a trillion buddha-lands, they act as the king of Paranirmitavaśavartin Heaven, cultivate a trillion dharma-gates, and transform all sentient beings with the knowledge of the twelve links of dependent origination."

2.33

For the sixth ground, the four are: first, from "abides in a trillion buddha-lands" onward, clarifying the land to be transformed. Second, from "acts as the king of Paranirmitavaśavartin Heaven" onward, clarifying the characteristics of superior rebirth. The Daśabhūmika-sūtra says: "acts as the king of Nirmāṇarati Heaven"; the Yingluo jing agrees with this sūtra in saying: "acts as the king of Paranirmitavaśavartin Heaven." Third, from "cultivates a trillion dharmas" onward, clarifying the known dharma-gates. Fourth, from "twelve links" onward, clarifying the characteristics of practice to benefit others: knowing the twelve [links] oneself and teaching to cause others to know them.

2.34

"If a bodhisattva abides in a hundred thousand koṭis of Buddha-lands, becoming a king of the First Dhyāna, cultivates a hundred thousand koṭis of Dharma gates, and transforms all sentient beings with expedient wisdom and vow wisdom—"

2.35

Regarding the four aspects of the Seventh Bhūmi: First, from "abides in a hundred thousand koṭis" onward, it clarifies the lands where transformation takes place. Second, from "becoming a king of the First Dhyāna" onward, it clarifies the marks of superior rebirth. The Bhūmi-sūtra says, "becomes a king of Paranirmitavaśavartin;" the Yingluo jing, under the Thousand-Color Light Wisdom Yingluo, says, "becomes a Brahmā king." Third, from "cultivates a hundred thousand koṭis of Dharma gates" onward, it clarifies the Dharma gates that are known. Fourth, from "expedient wisdom" onward, it clarifies the marks of practicing benefit for others, which is using the two wisdoms to transform sentient beings.

2.36

"If a bodhisattva abides in Buddha-lands as numerous as the dust motes of a million [worlds], becoming a Brahmā king of the Second Dhyāna, cultivates Dharma gates as numerous as the dust motes of a million [worlds], and transforms all sentient beings with the wisdom of expedient dhyāna and supernormal knowledges that illuminates both [truths]—"

2.37

Regarding the four aspects of the Eighth Bhūmi: First, from "abides in a million" onward, it clarifies the lands where transformation takes place. Second, from "becoming a Brahmā king of the Second Dhyāna" onward, it clarifies the marks of superior rebirth. The Bhūmi-sūtra says, "becomes a Brahmā king, ruling over a thousand realms;" the Yingluo jing speaks of the Brahmā Lion Yingluo Radiant Light Deva King. Third, from "cultivates a million" onward, it clarifies the Dharma gates that are known. Fourth, from "illuminates both with expedients" onward, it clarifies the marks of practicing benefit for others, which is using supernormal knowledges to transform sentient beings.

2.38

"If a bodhisattva abides in Buddha-lands as numerous as the dust motes of a hundred thousand koṭis of asaṃkhyeyas [of worlds], becoming a Great Brahmā King of the Third Dhyāna, cultivates Dharma gates as numerous as the dust motes of a hundred thousand koṭis of asaṃkhyeyas, and transforms all sentient beings with the four unobstructed knowledges—"

2.39

Regarding the four aspects of the Ninth Bhūmi: First, from "abides in a hundred thousand koṭis" onward, it clarifies the lands where transformation takes place. Second, from "becoming a king of the Third Dhyāna" onward, it clarifies the marks of superior rebirth. The Bhūmi-sūtra states, "becomes a Brahmā king, ruling over two thousand realms;" the Yingluo jing says, "becomes a king of the Śuddhāvāsa devas." Third, from "cultivates a hundred thousand koṭis" onward, it clarifies the Dharma gates that are known. Fourth, from "four unobstructed knowledges" onward, it clarifies the marks of practicing benefit for others, which is using the four analytical knowledges to transform sentient beings.

2.40

"If a bodhisattva abides in ineffably ineffable Buddha-lands, becoming the Great Tranquillity Deva King of the Fourth Dhyāna and Lord of the Three Realms, cultivates ineffably ineffable Dharma gates, attains the samādhi of exhausting principle, shares the scope of practice of the Buddhas, exhausts the source of the three realms, and teaches and transforms all sentient beings according with the realm of the Buddhas. Therefore, the fundamental karma and practices of all bodhisattvas are pure. If the Tathāgatas of the ten directions also cultivate this karma, they ascend to the fruit of sarvajñā, become kings of the three realms, and transform all sentient beings."

2.41

Regarding the four aspects of the Tenth Bhūmi: First, from "abides in ineffably" onward, it clarifies the lands where transformation takes place. Second, from "becoming a king of the Fourth Dhyāna" onward, it clarifies the marks of superior rebirth. The Bhūmi-sūtra says, "becomes the king Maheśvara, ruling over three thousand realms;" the Yingluo jing says, "becomes the Great Śuddhāvāsa Deva King." Third, from "cultivates ineffably" onward, it clarifies the Dharma gates that are known. Fourth, from "attains the samādhi of exhausting principle" onward, it clarifies the marks of practicing benefit for others. To transform sentient beings with samādhi and to illuminate and exhaust the buddhadhātu with the vajra-samādhi is called 'exhausting principle'. To see identically with the Buddha's eye is called 'sharing the Buddha stage'. Also, to be identical with the patience of quiescent extinction is called 'sharing the scope of practice of the Buddhas'. To skillfully sever the seeds of the peak of existence is called 'exhausting the source of the three realms'. The Buddha stage has three [aspects]: First, from 'Tathāgatas of the ten directions' onward, it clarifies personal attainment of the fruit of sarvajñā. Second, from 'kings of the three realms' onward, it clarifies the marks of superior rebirth. Third, from 'transforms all' onward, it clarifies the marks of the practice of transformative benefit. The second section, broadly answering the question on benefiting others, concludes.

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仁王般若經疏 — Classical Chinese