仁王經疏 2

English (machine translation) 2

Language: English

2.1

Composed by Śramaṇa Yuance of Ximing Temple

In intending to explain this chapter, there are briefly two points: first, explaining the chapter title; second, directly explaining the text. When bodhisattvas transform sentient beings, demonstrating goodness to the assembly is called 'teaching' (jiao); causing them to change from evil is 'transformation' (hua). The meaning of 'chapter' is as above. Or it may be that teaching the assembly to depart from evil and transforming them to abide in goodness is why it is called 'Teaching and Transformation'. According to the Former Record: 'The main theme of this chapter is to explain the stages in which bodhisattvas attain emptiness; it should be called the Chapter on the Five Patiences. Yet calling it the Chapter on Teaching and Transformation has two meanings: first, bodhisattvas of the five patiences gather and transform sentient beings; second, the Tathāgata uses the teaching of the five patiences to teach and transform the kings. Therefore it is called the Chapter on Teaching and Transformation.'

2.4

Sūtra: 'They addressed the Buddha, saying: […] sentient beings can be transformed.'

2.5

Explanation: Second, directly explaining according to the text. Above, the two protections were broadly explained, and the text has three distinct parts: first, the 'Contemplation of Emptiness Chapter', which illuminates protecting the Buddha-fruit, which is practice for one's own benefit; next, the 'Teaching and Transformation Chapter', which explains the practice of benefiting others by bodhisattvas of the ten bhūmis; finally, the 'Two Truths Chapter', which distinguishes the principle upon which the two protections rely. Above, distinguishing the protection of the Buddha-fruit has been completed; below is the second, explaining the practices of the ten bhūmis. Within this chapter, it is broadly divided into two: first, the king poses three questions; second, the World-Honoured One directly answers. This is the first. The text has two sections: first, 'They addressed the Buddha, saying: "The bodhisattvas who protect the practice of the ten bhūmis"' reiterates the bodhisattvas who protect the practice of the ten bhūmis in the previous chapter, who are the persons able to protect; next, 'How can they practice...' and so forth directly poses the wording of the questions. The questions have three intentions: 1. 'What practice can be practiced?' asks about the practice that the bodhisattva can practice for self-benefit; 2. 'How do they practice transforming sentient beings?' asks about the practice of benefiting others, meaning relying on the practice of which stage can one transform sentient beings; 3. 'By what marks can sentient beings be transformed?' asks about the real or unreal marks of the beings who are transformed. Another explanation: the first asks about what aspect of practice self-benefit relies on, hence it is answered with the practice of the five patiences; next it asks about what stage and practice the benefit of others relies on, hence it is answered with the practice of the ten bhūmis; finally it asks by what marks sentient beings can be transformed, hence [it is answered that] with an illusory transformed body one sees illusory transformed sentient beings and teaches and transforms them. When we arrive at the text, this will be explained.

2.6

Question: Does this chapter not expound the practice of benefiting others? How is it that the first question is about the practice of self-benefit? Answer: Protecting the bodhisattva's practice generally benefits both self and others; because it is expounded in terms of pre-eminence, it merely speaks of 'teaching and transformation'.

2.7

Sūtra: 'The Buddha told the Great King: "The five patiences are the Dharma of bodhisattvas."'

2.8

Explanation: Second, the Tathāgata directly answers. In this there are two parts: first he answers the first two questions, and then, from 'The Buddha told the Great King: What you previously said' downwards, he answers the third question. Within the former there are three parts: first he directly answers the two questions; next, from 'At that time, one million' downwards, the king praises in verse; finally, from 'The Buddha told all those who have attained the path' downwards, the Tathāgata approves. In answering the two questions, there are two parts: first he directly answers the previous question while also answering benefiting others; next, from 'addressed the Buddha, saying' downwards, he directly answers the latter question while also answering self-benefit. Within the former there are three parts: first he indicates the main theme with a brief answer; next, from 'Good sons' downwards, he broadly explains in sequence; finally, from 'the fundamental karma of sentient beings' downwards, having explained, he summarizes in conclusion. Within the brief answer in front, the text again has three parts: first he indicates the number with a brief answer; next he lists the names according to the number; finally he concludes by showing their intrinsic nature. This is the first. Following the concluding text below, [these are] the original practices of all buddhas and bodhisattvas; here, in accordance with the question and answer, he merely speaks of bodhisattvas.

2.9

Sūtra: 'Suppression patience: upper, middle, lower […] extinction patience: upper and lower.'

2.10

Explanation: Second, listing the names according to number. The three stages of worthies prior to the bhūmis have not yet attained the undefiled and cannot internally realize; they can only suppress and remove, but not permanently sever, so it is named 'suppression'. 'Patience' means patient understanding, its essence being wisdom; designating patience by suppression, it is called 'suppression patience'. The first, second, and third bhūmis attain undefiled faith, so it is called 'faith patience'. The fourth, fifth, and sixth bhūmis tend toward anutpattika-dharma-kṣānti, so it is called 'accordance [patience]'. The seventh, eighth, and ninth bhūmis peacefully abide with a mind of wisdom in the principle of non-arising, so it is called 'non-arising patience' (anutpattika-dharma-kṣānti). Bodhisattvas of coronation (abhiṣeka) and the Buddha-stage contemplate the paramārtha of quiescent tathatā, so it is called 'extinction patience'. However, these five patiences differ across the various teachings. If we rely on the Benye yingluo jing, six natures are briefly set forth: 1. habit-nature (xizhongxing), 2. innate nature (xingzhongxing), 3. path-nature (daozhongxing), 4. noble nature (shengzhongxing), 5. equal-enlightenment nature (dengjuexing), 6. sublime-enlightenment nature (miaojuexing). The explanation says: the intention of that sūtra is sequentially the ten abidings (shizhu), ten practices (shixing), ten dedications (shihuixiang), ten bhūmis (shidi), the adamantine mind (jingangxin), and the Buddha-stage. Broadly set forth, there are forty-two worthies and nobles, namely the ten understandings, ten practices, ten dedications, ten bhūmis, equal enlightenment, and sublime enlightenment. According to the Shan jie jing and the 'Bodhisattvabhūmi' in fascicle 47 of the Yogācārabhūmi, thirteen abidings (vihāra) are set forth: 1. gotra (nature), 2. adhimukticaryā (resolute practice), ten for the ten bhūmis, and one for the Buddha-stage, which are called the thirteen. Texts such as these cannot be related in detail. However, regarding the stages of the three suppression patiences spoken of here, there are briefly three explanations. The first, the Former Record, says: 'The ten faiths are the habit-nature, the ten understandings are the innate nature, the ten practices are the path-nature, and the ten dedications and above belong to the path of vision (darśanamārga), because the sūtra states that faith and so forth are their nature. Furthermore, the lower sūtra mentions the ten faiths, ten cessations, and ten firm minds; thus we know that the ten faiths are the habit-nature.' A second says: In this sūtra, the ten faiths are habit[-nature], the ten understandings and ten practices are innate nature, and the ten dedications are path-nature. How is it known that the ten faiths are habit[-nature]? The explanation says: as in Paramārtha's translation of the Mahāyānasaṃgraha, the treatise asks: 'Within what period of time is the correct practice of the ten bhūmis cultivated to completion?' The treatise says: 'There are five persons who cultivate to completion in three asaṃkhyeya kalpas, or seven asaṃkhyeya kalpas, or thirty-three asaṃkhyeya kalpas. As for the five persons: 1. the practitioner of aspiration, who completes the first asaṃkhyeya. Next there are three persons, namely the practitioner of pure intention, the practitioner with signs, and the practitioner without signs, who, during the first six bhūmis and the seventh bhūmi, complete the second asaṃkhyeya. From here onward, the fifth, the practitioner of effortless practice, completes the third asaṃkhyeya.' That commentary states: 'The practitioner of aspiration himself has four kinds: the ten faiths, ten understandings, ten practices, and ten dedications, just as there are four preparatory stages prior to the srotāpanna.' It is explained broadly as in that text. The explanation says: the initial mind of the ten faiths enters into the count of the asaṃkhyeya kalpas, so in principle it should be subsumed under the stage of habit-nature. By this principle, the ten understandings and ten practices are subsumed under the innate nature, and the mind of the ten dedications is subsumed under the path-nature, as should be understood in accordance with reason. A third says: the three grades of suppression patience in this sūtra are like the three kinds of suppression patience in the Yingluo jing. Although there are three explanations, the last explanation is correct. Why is that? If it were as the first says, why does the sūtra speak of the thirty persons of the noble womb of suppression patience? It should say that the persons of the noble womb are forty. Moreover, it would contradict the Benye jing's statement that there are forty-two kinds of worthies and nobles; it should say that there are fifty-two worthies and nobles. If it were as the second says, the two faults are the same as before. Furthermore, regarding the four kinds of persons in the stage of aspiration cited by them, this was Paramārtha's own gloss: it is not the main text of the treatise; hence, both the Tang version of Vasubandhu's treatise and the Daye version lack this text. Therefore, among the three explanations, the last explanation is correct, as it accords with the noble teachings and does not contradict reason.

2.11

Sūtra: 'are called all buddhas and bodhisattvas cultivating prajñāpāramitā.'

2.12

Explanation: Third, summary conclusion. The five patiences are the practice that can be practiced; the mind has wisdom as its nature, as can be understood from the sūtra.

2.13

Sūtra: 'Good sons, […] cultivate suppression patience.'

2.14

Explanation: Below is the second part, which broadly explains the five patiences, which is divided into five. Within suppression patience, because the three stages of worthies are different, it is again divided into three; this is the first, explaining the habit-nature. Within this there are five: 1. clarifying the expedient means; 2. the bodhisattva entering the stage; 3. revealing the power of transformation; 4. explaining transcendence; 5. demonstrating the superior cause. This is the first, clarifying the expedient means. 'Initial arising of ideation and faith' refers to persons of the ten faiths who have not yet entered the ten abidings; it means initially giving rise to the mind [of awakening] without yet seeing the principle, which is called 'ideation and faith'. Tripiṭaka Master Chang'er said: 'Prior to the habit-nature there are three arousals of mind through ideation: arousal through provisional ideation, arousal through light ideation, and arousal through faith-ideation. Arousal through provisional ideation relies on three kinds of power: 1. the power of good friends, meaning good spiritual friends; 2. the power of practice, meaning receiving moral precepts; 3. the power of the Dharma, meaning both general and specific powers—general referring to the tathāgatagarbha, specific referring to the five faculties of faith and so forth. In conditioning these three powers, toward the Buddha's bodhi one provisionally produces an idea of bodhi, seeking to bring peace to oneself and peace to others, just as when a śrāvaka in provisional contemplation contemplates non-blue as blue and thereby is able to cure defilements. Being congruent to this, it is called arousal through provisional ideation. After this, thinking and ideating without ceasing, its sense is difficult to discern, like a light feather having nothing to lean upon; this is called arousal through light ideation. After this, the path of the mind becomes increasingly clear, and the jewel of faith appears; this is called arousal through faith-ideation, which enters the stage of the ten faiths. Hence it is called the initial arising of ideation and faith.' 'Sentient beings as numerous as the sands of the Ganges' shows that those who give rise to the mind are many, but those who enter the stage are few; therefore the sūtra says: 'Like fish roe or mango blossoms, those that bear fruit are very few.' 'Cultivating suppression patience' means cultivating the ten faiths as an expedient means for suppression patience. Thus the Yingluo jing says: 'The first gate of worthy names: before initially giving rise to the mind and ascending to the abidings, there are bodhisattvas of nominal identity numerous as ten Ganges, who constantly cultivate the ten minds, namely faith, vigor, mindfulness, concentration, up to the mind of aspiration.' It also says: 'Practicing within the ideating mind prior to the ten faiths is a root of goodness belonging to regression; if one cultivates the ten faiths for one kalpa to ten kalpas, one can enter the ten abidings.'

2.15

Sūtra: 'Within the Three Jewels […] the dedication-mind.'

2.16

Explanation: Second, directly distinguishing the entry into the stage. Toward the field of the Three Jewels, one generates ten minds. Among these ten minds, the first five are for self-benefit, and the latter five are for benefiting others. The first five minds are the five faculties of faith and the rest; the latter five minds are: first, giving; second, moral discipline; third, protecting the Three Jewels; fourth, seeking the superior fruit, which is termed the mind of aspiration; fifth, redirecting toward seeking bodhi, which is termed the mind of dedication.

2.17

Question: The ten abidings expounded in the Yingluo jing, the Avataṃsaka, and so forth differ from this sūtra; what is the intent? The latter ten abidings are: 1. the abiding of generating the [bodhi-]mind, 2. the abiding of cultivating the ground, 3. the abiding of practice, 4. the abiding of noble rebirth, 5. the abiding of being endowed with expedient means, 6. the abiding of the correct mind, 7. the abiding of non-retrogression, 8. the abiding of the youthful state, 9. the abiding of the prince of the Dharma, and 10. the abiding of coronation. Explanation: Traditionally it has been handed down that there are two kinds of ten abidings: the first is the ten abidings of specific characteristics, such as the abiding of generating the mind and so forth in the Yingluo jing; the second is the ten abidings of common characteristics, in which the mind of faith and so forth are taken as the substance of the ten abidings, because practitioners across all stages practice the ten minds of faith. Therefore, in the Benye jing, regarding the hundred Dharma-gate illuminations of a first-bhūmi bodhisattva, each of the ten faiths has ten minds, which constitute the hundred Dharmas. Now in this sūtra, it is spoken according to the common characteristics, so there is no contradiction.

2.18

Sūtra: This is the bodhisattva [...] transforming sentient beings.

2.19

Explanation: Third, revealing their power of conversion. This means that a bodhisattva of the ten abidings becomes a copper-wheel-turning king, ruling over two continents, the southern and western regions; hence it says 'transforming sentient beings to a small degree.'

2.20

Sūtra: Having already surpassed all wholesome stages of the two vehicles.

2.21

Explanation: Fourth, explaining the surpassing of the stages of the two vehicles.

2.22

Sūtra: All buddhas [...] as the noble womb.

2.23

Explanation: Fifth, showing the perfection of the superior cause. This means that all bodhisattvas nurture the practitioner's ten minds, causing them to form the noble womb.

2.24

Sūtra: Furthermore, good sons [...] having ten minds (some editions read: "sequentially arising in the wisdom stage, the nature lineage has ten minds"; for now we follow the former text).

2.25

Explanation: From here below, the second part explains the nature lineage. The text has four distinct parts: 1. explaining the entry into the stage, 2. revealing the substance of the stage, 3. distinguishing the gathering and conversion [of beings], 4. explaining the severance of faults. This explains the entry into the stage. Among the three patiences, this occupies the second stage; hence it says 'Furthermore.' The second among the three is called the intermediate suppression patience. It arises adjacent to the preceding wisdom of hearing, which is the mental factor of thinking. It does not rely on the water of meditative concentration, so it is called dry wisdom—that is, the wisdom of thinking. The character 'dry' (干) here is an erroneous character. Thus the Yingluo jing states that there are six natures, also called six wisdoms. The six natures are as cited above: the practice lineage, nature lineage, path lineage, noble lineage, equal awakening lineage, and sublime awakening lineage. The six wisdoms are: wisdom of hearing, wisdom of thinking, wisdom of cultivation, illuminating tranquility termed nature wisdom, and quiescent illuminating wisdom. Therefore, one knows that dry wisdom is precisely the wisdom of thinking. When practice is accomplished, it becomes nature; hence it is called the nature lineage. 'Having ten minds' generally indicates their number.

2.26

Question: In the Shanjie jing and other texts, nature comes before practice, so why in this sūtra does practice come before nature? Answer: The Yogācārabhūmi and other texts establish the eighth consciousness and distinguish the difference between active manifestation and seeds, taking seeds as nature and active manifestation as practice. Therefore that sūtra speaks of nature first and practice later. Now this Benevolent Kings Sūtra, the Benye jing, and others do not speak of the eighth consciousness; they treat only active manifestation and not seeds, where the initial arising is called practice, and practice accomplished becomes nature. Therefore, what is expounded in these respective texts does not contradict each other.

2.27

Sūtra: Namely, the four mind-stoppings [...] non-self.

2.28

Explanation: Second, revealing the substance of the stage. The text has three distinct parts: first, explaining the four mind-stoppings, which are the four applications of mindfulness; next, explaining the three mind-stoppings, which are the three wholesome roots; last, explaining the three mind-stoppings, which are the patiences regarding cause and effect across the three periods of time. As for the four mind-stoppings: they take wisdom as their substance. As for the expression 'mind-stopping': 'mind' refers to the king of mind; through the power of wisdom it causes the mind to stop and abide in four kinds of cognitive objects, hence they are called mind-stoppings. Body, feeling, mind, and dharmas distinguish the objects of contemplation; it says impure, suffering, impermanent, and non-self. This directly elucidates the four contemplations that eliminate the four inversions: namely, contemplating the body as impure can eliminate the inversion of purity; contemplating feelings as suffering can eliminate the inversion of pleasure; contemplating the mind as impermanent can eliminate the inversion of permanence; contemplating dharmas as non-self can eliminate the inversion of self.

2.29

Sūtra: Three mind-stoppings and three wholesome roots: benevolence, giving, and wisdom.

2.30

Explanation: Second, the three wholesome roots sever anger, greed, and delusion. This explains that the three kinds of wholesome roots cause the mind to stop and abide in three kinds of objects, and hence are called three mind-stoppings. Benevolence is non-anger, giving is non-greed, and wisdom is non-delusion; in this order they eliminate anger, greed, and delusion. In the Sarvāstivāda school, the meaning is as stated above. Now relying on the Mahāyāna, there are naturally two explanations. One says: the same as the Sarvāstivāda, the wholesome root of non-delusion takes wisdom as its substance. The other says: apart from wisdom there is separately non-delusion, as in the Vijñaptimātratāsiddhi and other texts. Now this sūtra text agrees with the Sarvāstivāda in taking wisdom as its substance.

2.31

Sūtra: Three mind-stoppings: the patience regarding future fruit.

2.32

Explanation: Third, the patience cognising cause and effect across the three periods of time. When cognising the past, it is only cause and not fruit; when cognising the present, it is both cause and fruit, looking toward the past and the future; when cognising the future period, it is only fruit and not cause, because it is at a later time. This too is wisdom; because it endures and accepts the objects before it, it is called patience.

2.33

Sūtra: This bodhisattva is also able to transform all sentient beings.

2.34

Explanation: Third, gathering and converting [sentient beings], which should be understood.

2.35

Sūtra: Having already been able to surpass [...] cannot destroy.

2.36

Explanation: Fourth, departing from faults. Surpassing 'self, person, and so forth' means leaving far behind the view of self. However, that view of self has many names, such as self, person, knower, seer, and sentient being; according to the Yogācārabhūmi there are eight names, and relying on the Mahāprajñāpāramitā-sūtra there are thirteen names. The inverted conceptions of the non-Buddhists refer to the sixty-two views and so forth.

2.37

Sūtra: Furthermore, good sons! Practicing the superior suppression patience, one enters into the path of equality, which is named the stage of the path lineage (some editions read: "furthermore, there are ten paths, the stage of ten lineages"; for now we follow the former text).

2.38

Explanation: Third, explaining the stage of the path lineage. The text has four distinct parts: 1. stating the general name of the stage, 2. bringing out the substance of the stage, 3. the scope of gathering and converting, 4. distinguishing its superior function. This is the first. It means entering the first bhūmi, the noble path of equality free from grasper and grasped. Because this serves as the causal nature for the noble path, it is called the path lineage.

2.39

Sūtra: Namely, contemplating form [...] patience of liberation.

2.40

Explanation: Second, specifically bringing out the substance. The text has three distinct parts: first, explaining five patiences; next, showing three patiences; last, distinguishing two patiences. Combined, they form ten patiences. The general intent of the explanation is: sentient beings' transmigration has the five aggregates as its substance. As for the places where they transmigrate in the three realms, investigating their root, they do not depart from the two truths; hence they form ten patiences. Patience means patient understanding, yet it is precisely wisdom. The five patiences in the preceding text are named from the fruit, because by contemplating the five aggregates one attains the fivefold Dharma-body; the latter five patiences are named from the object, which can be understood upon investigation. This is the first, explaining that by contemplating the five aggregates one attains the former five patiences. Namely, by contemplating the aggregate of form, one then attains the patience of discipline, because both manifest and unmanifest discipline belong to the aggregate of form. According to this sūtra text, both manifest and unmanifest discipline are form. Contemplating the aggregate of consciousness, one attains the patience of knowledge and vision, because discerning consciousness accords with the meaning of wisdom as knowledge and vision. Contemplating the aggregate of perception, one attains the patience of concentration, because through that conventional perception one can enter concentration, just as the four formless [attainments] are attained by means of perception. Contemplating the aggregate of feeling, one attains the patience of wisdom, because based on feeling the four dhyānas are established, and based on dhyāna one can generate wisdom; therefore, by contemplating feeling one attains the patience of wisdom. As for the patience of liberation: it is the body of liberation. Liberation is of two kinds: first, conditioned liberation, which is resolute conviction; second, unconditioned liberation. This explains that by severing the afflictions subsumed under the aggregate of formations, one specifically attains the resolute conviction subsumed under the aggregate of formations, which is termed the patience of liberation, because being autonomous with respect to objects is called liberation. Therefore both the Vibhāṣā and the Buddhabhūmi-śāstra say that resolute conviction is the body of liberation; hence it says that by contemplating the aggregate of formations one attains the patience of liberation. If distinguished extensively, the meaning is as in the separate chapter.

2.41

Sūtra: Contemplating the cause and effect of the three realms [...] the patience of signlessness.

2.42

Explanation: Second, explaining the three patiences. Contemplating the suffering of the three realms, one attains the patience of emptiness, because the meaning of emptiness is established upon the fruit of suffering. Regarding the causes of the three realms, one attains the patience of wishlessness, because afflictions and karma are the true causes. Comprehensively contemplating cause and effect, one attains the patience of signlessness, realizing the emptiness of cause and effect and realizing signlessness. Another explanation: contemplating the cause and effect of the desire realm, one attains wishlessness, because it is utterly detestable. Contemplating the cause and effect of form, one attains emptiness, because it is separated from coarse dharmas. Based on desire and form, one attains signlessness, because the dharmas of the ten signs are mostly exhausted. Explanations such as these cannot be fully recounted.

2.43

Sūtra: Contemplating the unreality and reality of the two truths [...] attains the patience of non-arising.

2.44

Explanation: Third, explaining the patiences of the two truths. Contemplating the conventional, one attains the patience of impermanence; contemplating the ultimate, one attains the patience of non-arising. This explains the two truths in terms of the conditioned and the unconditioned.

2.45

Sūtra: This bodhisattva [...] the four continents.

2.46

Explanation: Third, the scope of gathering and converting. This means that the path lineage becomes a golden-wheel-turning king, converting the four continents. Another explanation: 'the ten firm minds of this bodhisattva' summarizes the ten patiences above.

2.47

Sūtra: Generating the wholesome roots of all sentient beings.

2.48

Explanation: Fourth, distinguishing its superior function. The meaning is clear and can be understood.

2.49

Sūtra: Furthermore, the bodhisattvas of faith patience are the practitioners of good, reaching, and bright.

2.50

Explanation: Second, explaining faith patience. The text has four distinct parts: 1. stating the name and correlating the stage, 2. explaining the removal of obstacles, 3. explaining the scope of gathering and converting, 4. explaining the seed that generates practice. This is the first, stating the name and correlating the stage. 'Faith patience' states the name: with uncontaminated faith one has faith in the Three Jewels and so forth, hence it is called faith patience. 'Practitioners among good, reaching, and bright' correlates the stages, as explained in the sūtra below. 'Good' means good awakening: the bodhisattva of the first bhūmi directly realizes the two empties, hence it is called good awakening. 'Reaching' means reaching through departure: namely, the second bhūmi, departing from the defilement of transgressing precepts and reaching the conventional and ultimate realms, hence it is called reaching through departure. 'Bright' means bright wisdom: namely, the third bhūmi, illuminating all dharmas through the three wisdoms, hence it is called bright wisdom. The designated persons composed of the five aggregates on these three stages are called practitioners.

2.51

Sūtra: Severing the bonds of form-afflictions of the three realms.

2.52

Explanation: The second [section] clarifies the removal of hindrances. However, this removal of hindrances differs across various teachings. As for the accurate, correct principle, it is as stated in fascicle 10 of the *Vijñaptimātratāsiddhi*: namely, all hindrances are subsumed under the two hindrances. Among the affliction hindrance (kleśāvaraṇa), the seeds severed by seeing [the truths] (darśana-heya) are severed at the beginning of the path of seeing on the Joyful Ground (pramuditā-bhūmi); their active manifestations have already been suppressed before the grounds. The seeds severed by cultivation (bhāvanā-heya) are all severed at once when the vajropama-samādhi appears directly before one; their active manifestations are gradually suppressed before the grounds. From the first ground upwards, one can eliminate them at once so that they never arise again, just like an arhat. Due to the power of intentional vow, although they briefly manifest actively in the first seven grounds, this is not an error; from the eighth ground upwards, they never manifest actively at all. Among the cognitive hindrance (jñeyāvaraṇa), the seeds severed by seeing [the truths] are severed at the beginning of the path of seeing on the Joyful Ground; their active manifestations have already been suppressed before the grounds. The seeds severed by cultivation are gradually severed and eradicated across the ten grounds, and are completely severed forever only when the vajropama-samādhi appears directly before one; their active manifestations are gradually suppressed before the grounds, and are completely severed forever only upon reaching the tenth ground. From the eighth ground upwards, those associated with the six consciousnesses no longer actively manifest, because the uncontaminated contemplative mind and its fruit continue unbroken, capable of countering them. Those associated with the seventh [consciousness] may still actively manifest, being suppressed only when the fruit of the wisdom of dharma-emptiness arises. Even if the first five transforming consciousnesses have not yet undergone the revolution of the basis (āśrayaparivṛtti), because they are suppressed by the uncontaminated, the hindrance does not actively manifest. Although across the ten-ground stages of the path of cultivation the seeds of the affliction hindrance are not eradicated at each stage, their heavy crudities (dauṣṭhulya) are gradually eradicated through perfuming. Therefore it is said that the heavy crudities of the two hindrances each have the meaning of being severed across three abodes. Although the heavy crudities are severed in all abodes, they are prominent in three stages, and are therefore spoken of in particular. However, the text of this sūtra provisionally relies on this chapter: the suppression patience before the grounds suppresses but does not sever; the three grounds of faith patience are said to sever the bonds of form-afflictions of the three realms; the three grounds of accordant patience can sever mind-afflictions, etc., of the three realms; the grounds of the patience of the non-arising of phenomena also release the habits, etc., of mind and form of the three realms; and reaching the extinguishing patience, the buddhas and bodhisattvas sever the mind-habits of the three realms. Namely, the text below in the "Chapter on Receiving and Upholding" states: the first ground severs greed, the second ground severs anger, the third ground severs delusion, the fourth ground severs [wrong] views, the fifth ground severs doubt, the sixth ground severs the origination-causes and origination-fruits of the three realms, the seventh ground severs the habit-causes and karma-fruits of the three realms, the eighth ground contemplates mind and mental states as extinguished, the ninth ground extinguishes the characteristics of mind and mental states, and the tenth ground realizes liberation from all dharmas. For those abiding on the vajra platform, in order to reveal the distinction of superiority and inferiority among the grounds, greed, anger, and so forth are spoken of with respect to the heavy crudities of the hindrances, not with respect to the actual meaning. Why is this? According to the actual, correct principle, as stated before, among the affliction hindrance, the seeds severed by seeing are severed forever at the stage of seeing; the seeds severed by cultivation can only be severed at once in a single vajra instant. As for the cognitive hindrance, it is severed ground by ground. Therefore we know that severing stage by stage within the affliction hindrance is spoken of in terms of the heavy crudities. However, regarding the form-afflictions and mind-afflictions spoken of here, there are two explanations: One says they get their names from the cognitive objects: if they take form as object, they are called form-afflictions; if they take mind as object, they are called mind-afflictions. Alternatively, they may get their names by way of metaphor: comparing form and mind, form is crude and mind is subtle; therefore crude delusions are named form-afflictions, while subtle delusions are named mind-afflictions. As for the habits of form and mind: among the habit-energies (vāsanā), if they are crude habit-energies, they are merely called form- and mind-afflictions; if they are subtle, they are called habits of form and mind.

2.53

Question: What is the entity of habit-energy (vāsanā)? Answer: Traditional explanations say that among the seeds of the two hindrances, if they are crude and easy to sever, they are called primary taints (saṃyojana); if they are subtle and difficult to sever, they are called habit-energies. Tripiṭaka Master Ci'en, relying on the *Yogācārabhūmi* and other texts, says that habit-energy is incompetence (akarmanyatā), also called heavy crudity (dauṣṭhulya), meaning that due to the power of the seeds of the two hindrances, there is incompetence on the conditioned, defiled five aggregates they induce. It is neither identical to nor different from the aggregates on which it relies: because it has no separate intrinsic nature, it is said to be not different; because whether it is severed or not differs, it is said to be not identical. However, because this heavy crudity has no intrinsic nature, it cannot separately attain unconditioned severance-cessation (pratisaṃkhyā-nirodha). As for the stages of severance: within the affliction hindrance, the seeds severed by seeing comprise only a single grade, whereas the habit-energies they induce comprise immeasurable grades. According to the two vehicles, from the seven expedient means one gradually severs habit-energies, up until the arhat enters [nirvāṇa] without remainder, discarding them according to what is relied upon. If one is a convert [to the Mahāyāna], when reaching the uninterrupted path of the bodhisattva's path of seeing, one severs the seeds severed by seeing, and only at the liberation path can one completely sever the habit-energies they induce. The seeds severed by cultivation can only be completely severed upon reaching the bodhisattva's vajra-mind, and the habit-energies they induce can only be completely severed in the liberation path at the stage of wondrous awakening. If differentiated in detail, it is as in the *Notes on the Vijñaptimātratāsiddhi*.

2.54

Question: If so, why do this sūtra and others state that on the various grounds one severs greed, anger, and so forth, and the *Bodhisattvabhūmi* says that the seeds of the two hindrances are severed in three stages? How are these to be reconciled? Answer: As quoted above from fascicle 10 of the *Vijñaptimātratāsiddhi*, it is based on this principle. What is stated in the upper fascicle of the *Benye yingluo*: bodhisattvas of the three stages of worthies suppress the crude paths of action and crude continuous fruits of the afflictions of the three realms, and also do not give rise to crude ones; this is the path of seeing. Joyous patience suppresses the paths of action of the three [destinies of] paths; detached patience suppresses the paths of action among humans; illuminating patience suppresses the paths of action of the six deva realms; flaming patience suppresses the paths of action of various [wrong] views; superior patience suppresses the paths of action of doubt and views; luminous patience suppresses the paths of action of the mental causes; non-arising patience suppresses the paths of action of fruits; immovable patience suppresses the paths of action of form causes; luminous patience suppresses the paths of action of mental causes; extinguishing patience suppresses the paths of action of the two habits of mind and form; stainless patience suppresses the paths of habit-fruits. When the habit has been severed previously while the fruit has not perished, therefore, Sons of the Buddha, the three worthies are named 'suppression and severance'. From joyous patience upwards, one both suppresses and severs all afflictions. When awakening patience manifests, all ignorance within the dharmadhātu is severed at once without remainder. This is also spoken of as an expedient accommodation to reveal the difference in superiority and inferiority among the various stages, not as the actual, correct principle. If there are other teachings that differ from this explanation, they should also be evaluated according to this. A detailed differentiation is fully set forth in the separate chapter.

2.55

Sūtra: Capable of transforming [...] immeasurable merits.

2.56

Explanation: The third [section] clarifies the scope of gathering and transforming. That is, the first ground [reaches] one hundred buddha-lands, the second ground one thousand buddha-lands, and the third ground ten thousand buddha-lands. The differences among the transformation bodies manifested in the three grounds should be understood by analogy with the above. Furthermore, regarding the differences in manifesting supernormal powers and immeasurable merits, the supernormal powers of the first ground shake one hundred buddha-lands, the second ground one thousand buddha-lands, and the third ground ten thousand buddha-lands.

2.57

Sūtra: Constantly taking the fifteen minds as foremost.

2.58

Explanation: The fourth [section] clarifies the seeds of initiating practice. The text has three parts: first, a general designation, taking the fifteen minds as foremost; next, listing the fifteen minds; finally, a general summary. This is the general designation. The fifteen minds are the fundamental seeds for initiating practice.

2.59

Sūtra: The four means of gathering [...] the three gates of liberation.

2.60

Explanation: The second [section] lists the fifteen minds. That is, the merits of the four gates such as the four means of gathering constitute the merits of the fifteen minds. As for 'vast vows', it is as the *Yingluo jing* states: vowing that all sentient beings cross beyond suffering, sever the origination [of suffering], realize cessation, and cultivate the path—these are called the four vast vows. They are fully explained as therein.

2.61

Sūtra: Are the fundamental seeds of this bodhisattva from the stage of goodness (some editions have: 'from the stage of good awakening to').

2.62

Explanation: The third [section] is the general summary. It should be understood.

2.63

Sūtra: Furthermore, the bodhisattva of accordant patience [...] presently manifesting dharma.

2.64

Explanation: The third [part treats] accordant patience. The text has three sections: first, designating the name and matching the stages; next, clarifying the removal of hindrances; finally, revealing the scope of gathering and transforming. This is the first. Contemplation that accords with the patience of non-arising is called accordant patience. As for 'seeing, superior, and presently manifesting dharma', this matches the stages. 'Seeing' refers to Blazing Wisdom (arciṣmatī), which is the fourth ground; attaining the views of the factors of awakening, it is therefore named 'seeing'. 'Superior' refers to Difficult to Conquer (sudurjayā), which is the fifth ground. 'Difficult' has two meanings: first, exhorting sentient beings who are difficult to transform, the mind remains free from defilement and difficulty; second, when those being transformed do not comply, the mind remains free from defilement and difficulty. Being able to overcome these two difficulties and attaining victory over what is difficult, it is named the Difficult to Conquer Ground. 'Presently manifesting dharma' is the sixth ground, Presently Manifesting (abhimukhī); contemplation of the twelve links of dependent origination constantly manifests directly before one, hence it is named the Presently Manifesting Ground.

2.65

Sūtra: Capable of severing [...] the bond of afflictions.

2.66

Explanation: The second [section] clarifies their removal of hindrances. In this stage, severing the fetters of afflictions that take the mind as object is called the bond of mind-afflictions. Alternatively, viewed in contrast with the form-afflictions of the previous stage which are crude and apparent, the mind-afflictions in this stage are subtle, and are thus compared to the mind. What is meant by 'etc.' is: equaling the mental factors as well.

2.67

Sūtra: Therefore manifesting a single body [...] transforming sentient beings.

2.68

Explanation: The third [section treats] the scope of gathering and transforming. That is, manifesting a single real body, one manifests immeasurable supernormal powers throughout the buddha-lands of the ten directions to transform sentient beings. Or alternatively, one manifests one transformation body in each of the lands of the ten directions to transform sentient beings; hence it says 'a single body'.

2.69

Question: Why does faith patience manifest a hundred bodies and so forth, while this accordant patience only speaks of a single body? Answer: Faith patience clarifies its transformation bodies, hence speaks of multiple bodies. This speaks of the real body, hence speaks of one.

2.70

Question: Does the bodhisattva's body reach the ten directions simultaneously or not? Answer: There are two explanations. One says: it can reach them, because of being inconceivable. One says: it does not reach them, because a real body cannot be in multiple places. Although there are two explanations, we provisionally rely on the latter explanation.

2.71

Sūtra: Furthermore, the patience of non-arising [...] contemplative wisdom.

2.72

Explanation: The fourth [part] clarifies the patience of non-arising. The text has three sections: first, designating the name and matching the stages; next, clarifying the removal of hindrances; finally, clarifying the scope of gathering and transforming. Regarding 'patience of non-arising', various explanations differ. Some say the imaginary nature (parikalpita-svabhāva) is named non-arising, because it lacks intrinsic entity. Others say that both the imaginary nature and the consummate nature (pariniṣpanna-svabhāva) are named non-arising, as in the *Saṃdhinirmocana* and the *Yogācārabhūmi*. Still others say that all three natures are named non-arising, namely non-arising by nature, non-arising by spontaneity, and non-arising of delusion and suffering, as stated in texts such as the *Vijñaptimātratāsiddhi*. As for 'distant, immovable, and contemplative wisdom', this matches the stages. The seventh ground is named Far-Reaching (dūraṅgamā), because one reaches the furthest limit of exertion. The eighth ground is named Immovable (acalā), because characteristics, functions, and afflictions cannot move it. The ninth ground is named Contemplative Wisdom, because one transforms sentient beings through the four unhindered understandings (pratisaṃvid).

2.73

Sūtra: Also severing the habit-afflictions of mind, form, and so forth in the three realms.

2.74

Explanation: The second [section] clarifies the removal of hindrances. Having already severed form- and mind-afflictions in the previous stages, what is severed now in this stage is subtle, and is named the habits of mind, form, and so forth.

2.75

Sūtra: Manifesting inexpressible [...] supernormal powers.

2.76

Explanation: The third [section treats] the scope of gathering and transforming. It can be known as in the sūtra.

2.77

Sūtra: Furthermore, the extinguishing patience.

2.78

Explanation: The fifth [part] analyzes the extinguishing patience. The text has four sections: first, designating the name and matching the stages; second, analyzing its removal of hindrances; third, analyzing the differences according to the truths; fourth, from 'without conditions' downwards, the scope of those transformed. Within the first there are three: first, designating the name; next, praising its function; finally, matching the stages. This is designating the name. If relying on the *Original Notes*, 'extinguishing' (ji) is samādhi and 'cessation' (mie) is prajñā; because prajñā is generated relying on samādhi to extinguish the taints, it is named extinguishing patience (jānmie ren). One explanation says: departing from the characteristics of all dharmas, the ultimate tathatā is named extinguishing; the wisdom that takes that object as its cognitive domain is named extinguishing patience.

2.79

Sūtra: The buddhas and bodhisattvas [...] entering the vajrasamādhi.

2.80

Explanation: The second [section] praises its function. Regarding 'vajra', it intrinsically has two meanings: First, the wisdom capable of severing is named vajra, because it can sever all afflictions; the present sūtra speaks relying on this. Second, the delusions to be severed are named vajra, because their nature is strong and hard to sever, resembling a diamond; therefore the newly translated *Prajñā[pāramitā]* is named 'Vajracchedikā' (Capable of Severing the Diamond). Alternatively, vajra may also pertain to that which is capable of severing. For this reason, buddhas and bodhisattvas both employ this patience.

2.81

Sūtra: Lower patience practice, middle practice [...] sarvajñā.

2.82

Explanation: The third [section] matches the stages. *Sapobore* (sarvajñā) is translated here as 'all-knowledge'.

2.83

Sūtra: Together contemplating the paramārtha-satya.

2.84

Explanation: Second, discerning their elimination of obstacles. The text has three parts: first, clarifying the objective realm of contemplation; next, discerning the elimination of obstacles; and last, revealing the characteristics of the distinction between the two paths. This is the first part: it states that buddhas and bodhisattvas together contemplate tathatā, the paramārtha-satya.

2.85

Question: When they contemplate together at this stage, is there superiority and inferiority or not? If there is superiority and inferiority, why does the Benye jing call it equal enlightenment? If there is no superiority and inferiority, how can the Yogācārabhūmi give eight further explanations of the distinction between superiority and inferiority? Answer: The various explanations differ. One says: With respect to conditioning the ultimate, there is neither superiority nor inferiority; if conditioning conventional realms, superiority and inferiority differ. Therefore, the sūtra and the treatise do not contradict each other. Another says: In reality, superiority and inferiority differ. Thus the Nirvāṇa [Sūtra] says: "Bodhisattvas of the ten bhūmis see buddha-nature by hearing, while at the Tathāgata stage one sees buddha-nature with the eye." It is explained in full there. Furthermore, the Yogācārabhūmi, fascicles fourteen and fifteen, says: "The moonlight seen is an analogy for the two stages; hence we know that between the two stages there is definitely superiority and inferiority." As for saying "equal," it is because they equally sever the same obstacle that it is called "equal." Tripiṭaka Master Ci'en favored following this latter explanation.

2.86

Sūtra: Severing mental propensities of the three realms.

2.87

Explanation: Second, directly discerning the elimination of obstacles. In the preceding stages, both coarse propensities of form and mind had already been severed; now, in this stage, both subtle propensities of form and mind are also severed. To show that what is severed is the most subtle, it is merely called "mental propensities."

2.88

Sūtra: The characteristic of the exhaustion of ignorance [...] constitutes sarvajña.

2.89

Explanation: Third, directly discerning the characteristics of the distinction between the two paths. However, in explaining this passage, various accounts differ. One says: "The characteristic of the exhaustion of ignorance constitutes the vajra-exhaustion characteristic" reveals the characteristic of the path of uninterrupted activity. In reality, all afflictions are exhausted; speaking in terms of the fundamental, it is therefore only called the characteristic of the exhaustion of ignorance, and this very characteristic is taken as the vajra-exhaustion characteristic. In the path of liberation, one has already surpassed the characteristic of the exhaustion of ignorance; hence it says "the signless constitutes sarvajña." If relying on the Original Commentary: "The characteristic of the exhaustion of ignorance constitutes vajra" reveals the characteristic of the path of uninterrupted activity, meaning that at this stage all involved characteristics are exhausted. Speaking in terms of the fundamental, it is therefore called the characteristic of the exhaustion of ignorance constituting the vajra-exhaustion characteristic. "The signless constitutes sarvajña" reveals the path of liberation. As for saying "the exhaustion characteristic," etc.: at the time of the path of uninterrupted activity, although the characteristics of delusion are exhausted, there are still distinct characteristics of realm and wisdom, so it is not called signless; in this stage, the characteristics of ignorance are exhausted and there are also no distinct characteristics of realm and wisdom, so the exhaustion of characteristics and signlessness constitute sarvajña. Although there are two explanations, for now we follow the latter.

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仁王經疏 — Classical Chinese