妙法蓮華經玄義 3

English (machine translation) 3

Language: English

3.2

Second, the opening and merging of the various objects: First, we take the ten suchnesses as foremost. Why? In this sūtra, when stating the theme, it praises the ten suchnesses beyond words.

Now we further explain the five objects; how are they the same or different? As for the opening and merging of the twelve links of dependent origination and the ten suchnesses: because the names differ, it is called opening; because the meanings are identical, it is called merging. The link of ignorance merges with such nature. The link of karmic formations merges with such characteristic. Consciousness, name-and-form, the six sense bases, contact, and feeling merge with such substance. Craving merges with such condition. Grasping merges with such power and function. Existence merges with such cause. Birth and old age and death merge with such fruit and retribution, etc. (and so forth).

3.4

Furthermore, merging them generally: Such characteristic merges with the two links of karmic formations and existence. Such nature merges with the three links of ignorance, craving, and grasping. Such substance merges with the seven links from consciousness and name-and-form up to old age and death. Such power is still the three links of the path of affliction, for ignorance, craving, and grasping are capable of generating the power of karma. Such function is still the two links of karmic formations and existence, capable of performing the karma of suffering. Such cause is still the two links of karmic formations and existence, serving as causes for the seven sufferings. Such condition is still the three links of ignorance, craving, and grasping, capable of moistening karma to grasp suffering. Such fruit is still the habit fruit of karmic formations and existence. Such retribution is still the karma of karmic formations and existence, which brings about retributions such as name-and-form. These two rounds generally apply the conceivable twelve links of dependent origination to merge with the ten suchnesses of the six destinies.

3.5

Next, using the inconceivable twelve links of dependent origination to merge with the ten suchnesses of the four noble ones: When the link of ignorance is transformed, it becomes clarity; clarity is the revealing cause, constituting the noble one's such nature. When the link of bad formations is transformed, it becomes good formations; good formations are the conditioning cause, constituting the noble one's such characteristic. When the path of suffering of consciousness, name-and-form, etc., is transformed, it is the dharma-kāya, constituting the noble one's such substance. When the two links of craving and grasping are transformed, they become the noble one's bodhicitta, which is such power. The link of existence containing fruit is transformed into the practice of the six perfections, which constitutes the noble one's such function and is also transformed into the noble one's such cause. This transformation of the link of existence is of two kinds: the direct path transforms into such cause, and the auxiliary path transforms into the noble one's such condition. The link of old age and death transforms into the eternal abiding of dharma-nature, constituting the noble one's such fruit and retribution (and so forth). Furthermore, to construct it generally: the three dharmas of substance, power, and function are merely affliction, karma, and suffering transformed into the dharma-kāya, bodhicitta, the practice of the six perfections, and so forth. Diligently cultivating these three dharmas forms nature within, forms characteristic without, forms substance by correct thought, forms power by profound and far-reaching vows, forms function by establishing practice, forms cause by drawing forth the fruit, forms condition by mutual assistance, and forms fruit and retribution by definitive manifestation (and so forth). If one were to subdivide the four noble ones finely, there would be differences at every step; here we take the general outline, hence explaining them in common. The sūtra says: "The vow for omniscient wisdom still remains and is not lost." The two vehicles can also be explained in this common way.

3.6

Correlating the four kinds of four noble truths with the ten suchnesses: The two kinds of suffering and origination—of arising and perishing, and of non-arising—are the ten suchnesses of the six destinies. Such characteristic and such nature are origination. Such substance is suffering. Such function, power, cause, and condition are again origination. Such fruit and retribution are again suffering (and so forth). The two kinds of path and cessation—of arising and perishing, and of non-arising—are the ten suchnesses of the analytical and phenotypic two vehicles, as well as the shared bodhisattva. Such characteristic and nature are the path. Such substance is cessation. Such power, function, cause, and condition are all the path. Such fruit and retribution are again cessation. The two kinds of suffering and origination—of the immeasurable and of unconstructed action—are the ten suchnesses of the fruit and retribution outside the realm for the four noble ones. The truth of origination is such characteristic, nature, power, function, cause, and condition outside the realm. The truth of suffering is such substance, fruit, retribution, etc., outside the realm (and so forth). The two kinds of path and cessation—of the immeasurable and of unconstructed action—are the ten suchnesses of nirvāṇa outside the realm for the four noble ones. The truth of the path is the nature, characteristic, power, function, cause, condition, etc., of nirvāṇa, and is also wisdom and liberation. The truth of cessation is the substance, fruit, retribution, etc., of nirvāṇa, and also constitutes the eternally abiding dharma-kāya (and so forth).

3.7

Correlating the four kinds of four noble truths with the four kinds of twelve links of dependent origination: Suffering and origination of arising and perishing and of non-arising are the two kinds of conceivable twelve links of dependent origination. The two kinds of path and cessation of arising and perishing and of non-arising are the two kinds of conceivable twelve links of dependent origination, namely the cessation of ignorance up to the cessation of old age and death. The two kinds of suffering and origination of the immeasurable and of unconstructed action are the two kinds of inconceivable twelve links of dependent origination. The two kinds of path and cessation of the immeasurable and of unconstructed action are the two kinds of inconceivable twelve links of dependent origination, namely the cessation of ignorance up to the cessation of old age and death; this can be understood.

3.8

Correlating the seven kinds of two truths with the ten suchnesses: The four conventional [truths]—of the Tripiṭaka, Shared, Distinctive, and the Shared entered by the Perfect—are all the ten suchnesses of the six destinies. The two ultimate [truths] of the Tripiṭaka and the Shared are the ten suchnesses of the two vehicles. In the two conventional [truths] of the Distinctive and the Distinctive entered by the Perfect: the side of existence is the ten suchnesses of the six destinies; the side of non-existence is the ten suchnesses of the two vehicles. The conventional of the Perfect here extends to the ten suchnesses of the nine dharma realms. The five kinds of ultimate truths—the Shared entered by the Distinctive, the Shared entered by the Perfect, the Distinctive, the Distinctive entered by the Perfect, and the Perfect—are all the ten suchnesses of the Buddha dharma realm.

3.9

Correlating the seven kinds of two truths with the four kinds of twelve links of dependent origination: The four conventional [truths]—of the Tripiṭaka, Shared, Distinctive, and the Shared entered by the Perfect—are the two kinds of conceivable twelve links of dependent origination. The two ultimate [truths] of the Tripiṭaka and the Shared are the conceivable twelve links of dependent origination, namely the cessation of ignorance up to the cessation of old age and death. In the two conventional [truths] of the Distinctive and the Distinctive entered by the Perfect: the side of existence is the conceivable twelve links of dependent origination; the side of non-existence is the conceivable cessation of ignorance up to the cessation of old age and death. The conventional of the Perfect extends to the four kinds of twelve links of dependent origination both within and outside the realm. The five kinds of ultimate truths—the Shared entered by the Distinctive, the Shared entered by the Perfect, the Distinctive, the Distinctive entered by the Perfect, and the Perfect—are the inconceivable twelve links of dependent origination outside the realm, namely the cessation of ignorance up to the cessation of old age and death.

3.10

Correlating the seven kinds of two truths with the four kinds of four noble truths: The two truths of real existence are the four noble truths of arising and perishing. The two truths of illusory existence are the four noble truths of non-arising. The two conventional [truths] of the Shared entered by the Distinctive and the Shared entered by the Perfect are still the suffering and origination of non-arising. The ultimate [truth] of the Shared entered by the Distinctive is the path and cessation of the immeasurable. The ultimate [truth] of the Shared entered by the Perfect is the path and cessation of unconstructed action. The conventional of the Distinctive and the conventional of the Distinctive entered by the Perfect are the suffering and origination of the immeasurable. The conventional of the Perfect is the suffering and origination of unconstructed action. The ultimate of the Distinctive is the path and cessation of the immeasurable. The ultimate of the Distinctive entered by the Perfect and the ultimate of the Perfect are the path and cessation of unconstructed action.

3.11

Correlating the five kinds of three truths with the ten suchnesses: The two conventional [truths] of the Shared entered by the Distinctive and the Shared entered by the Perfect are the ten suchnesses of the six destinies. In the conventional of the Distinctive and the conventional of the Distinctive entered by the Perfect, the side of existence is the ten suchnesses of the six destinies; the side of non-existence is the ten suchnesses of the two vehicles. The meaning of the conventional of the Perfect extends to the nine realms (and so forth). The five kinds of ultimate truths are all the ten suchnesses of the two vehicles, bodhisattvas, and so forth; the five kinds of middle truths are all the ten suchnesses of the Buddha realm.

3.12

Correlating the five kinds of three truths with the four kinds of twelve links of dependent origination: The two conventional [truths] of the Shared entered by the Distinctive and the Shared entered by the Perfect are the conceivable twelve links of dependent origination of the six destinies. In the two conventional [truths] of the Distinctive and the Distinctive entered by the Perfect: the side of existence is the arising of the conceivable twelve links of dependent origination of the six destinies; the side of non-existence is the cessation of the conceivable twelve links of dependent origination. The meaning of the conventional of the Perfect extends generally (and so forth). Now, taking these four kinds of twelve links of dependent origination for the time being: the five kinds of ultimate truths are the cessation of the conceivable twelve links of dependent origination, and are also the arising of the inconceivable twelve links of dependent origination. The five kinds of middle truths are the cessation of the inconceivable twelve links of dependent origination.

3.13

Correlating the five kinds of three truths with the four kinds of four noble truths: The two conventional [truths] of the Shared entered by the Distinctive and the Shared entered by the Perfect are the suffering and origination of non-arising. The conventional of the Distinctive, the conventional of the Distinctive entered by the Perfect, and the conventional of the Perfect generally are the suffering and origination of non-arising, are also the path and cessation of non-arising, and are also the suffering and origination of the immeasurable. The two ultimate [truths] of the Shared entered by the Distinctive and the Shared entered by the Perfect originally take only the side of emptiness, and are the path and cessation of non-arising. The ultimate of the Distinctive and the ultimate of the Distinctive entered by the Perfect are the path and cessation of non-arising, while in terms of the immeasurable they are suffering and origination. The ultimate of the Perfect is the path and cessation in terms of non-arising, while in terms of the immeasurable and unconstructed action it is suffering and origination. The middle of the Shared entered by the Distinctive is the path and cessation of the immeasurable. The middle of the Shared entered by the Perfect is the path and cessation of unconstructed action. The middle of the Distinctive is the path and cessation of the immeasurable. The middle of the Distinctive entered by the Perfect is the path and cessation of unconstructed action. The middle of the Perfect is precisely the path and cessation of unconstructed action.

3.14

Correlating the five kinds of three truths with the seven kinds of two truths: Selecting out the former two kinds of two truths, they are not correlated. Next, for the two kinds of two truths: the two conventional are precisely the five kinds of conventional belonging to the five kinds of three truths. For the two ultimate: the side of emptiness is precisely the ultimate belonging to the five kinds of three truths; the side of non-emptiness is precisely the middle belonging to the five kinds of three truths. For the latter three kinds of two truths: as for the three conventional, the side of emptiness is precisely the ultimate belonging to the five kinds of three truths, while the side of existence is precisely the conventional belonging to the five kinds of three truths. The three ultimate are precisely the middle belonging to the five kinds of three truths. Stated another way: as selecting out the first two truths above which are not correlated, among the latter five conventional truths there are ultimate and conventional; among the latter five ultimate truths there are ultimate and middle.

3.15

When matching the single real truth to the ten suchnesses: every dharma realm possesses the ten realms; setting aside nine realms, it is identical only with the buddha dharma realm. Setting aside three kinds of the twelvefold causal conditions, it is identical only with the cessation of the one kind of twelvefold causal conditions. Setting aside three kinds of the four truths, it is identical only with the single real four truths. Setting aside the seven kinds of two truths, it has identities and differences only with the fivefold truth of the real. Setting aside the five kinds of three truths, it is identical only with the fivefold middle truth (and so forth). Regarding the statement that the non-truth is ineffable: matched to the ten suchnesses, 'suchness' means non-differentiation, which is empty and tranquil. The characteristics of words and speech are tranquil and extinct, impossible to express or indicate, which is the meaning of all ten being suchness. The cessation of ignorance up to the cessation of old age and death is exceedingly profound in meaning; this profound depth is identical with the non-truth. 'Arising of arising is ineffable,' up to 'non-arising of non-arising is ineffable'—these are identical with the non-truth. All seven kinds of the truth of the real are ineffable. As for the first truth of the real being ineffable, as Śāriputra said: 'I have heard that within liberation, there are no words.' How much more so the latter six! Being neither saṃsāra nor nirvāṇa, since it is neither of the two extremes, nor is there a middle way—thus the five kinds of middle truth are identical with the non-truth. The single real is named empty space; in empty space there is not even 'one,' so how could there be 'real'? Thus it is identical with the non-truth. The non-truth itself has nowhere it abides; equal, great wisdom is without manifoldness. Although it is without manifoldness, manifoldness is limitless: unfold it and it fills the dharma realm, without knowing whence it came; limitless is without manifoldness: gather it and none knows where it is, without knowing whither it went. Neither coming nor going—this is the dharma buddha (and so forth).

3.16

Furthermore, the seven kinds of two truths open and combine according to conditions, progressively interpenetrating; each in turn has [the aspects of] following sentiment, following sentiment and wisdom, following wisdom, and so forth. The remaining five meanings should also have this pattern by analogy, but they are not fully recorded here. Why? The Buddha preaches the Dharma with a single voice, and sentient beings understand each according to their kind. Reflect upon this yourself!

3.17

Question:

3.18

Since the principles of the various objects are completely harmonized, why are they so luxuriantly varied and mutually restrictive and interpenetrating? Answer:

3.19

The Tathāgata contemplates and knows the natures and characteristics of the ten realms, those that are mature and those that are not yet mature. When the great capacity is not yet mature, he does not cause slander to arise; when the small capacity is mature, he does not allow the time to be lost. According to what is appropriate, whether singular or compound, biased and perfect interpenetrate to mature them, so that upon hearing they immediately gain benefit. Although the Avataṃsaka fully observes the ten realms, because two realms are mature, it matures them with the two kinds, the distinctive and the perfect. The Tripiṭaka also observes the ten realms, but because the natures and characteristics of the two vehicles are mature, it matures them through arising and ceasing. The Vaipulya also observes the ten realms, and because four realms are mature, it matures them through four kinds of interpenetration. The Prajñā also observes the ten realms, and because four realms are also mature, it matures them through three kinds of interpenetration. The Lotus Sūtra also observes the ten realms: the single nature and characteristics being mature, it matures them solely with the single perfect truth. If not for skillful means, appearing and submerging to train and mature, how could object and wisdom be harmonized and wondrous? Just as a painter can blend five colors lightly to make various images, how much more so the Buddha, King of Dharma, who has mastery over dharmas—could he not variously intersperse them to subdue sentient beings?

3.20

Question:

3.21

The above clarified the six objects and so forth; although this sūtra may lack their names, does it have their meanings? Answer:

3.22

The names and meanings of the ten suchnesses have already been fully provided above.

3.23

As for the four kinds of twelvefold causal conditions: the 'Chapter on the Conjured City' clarifies the twelve causal conditions of arising and ceasing. The 'Chapter on the Parable' speaks of merely departing from delusion, which is the twelve causal conditions of non-arising. The 'Chapter on Expedient Means' says, 'The Buddha-seeds arise from conditions,' which refers to the two kinds of twelve causal conditions beyond the realms, the limitless and the unconstructed.

3.24

As for the four sets of four truths: in the 'Chapter on the Parable', 'the cause of all sufferings has craving as its root' is the four truths of arising and ceasing. In the 'Chapter on the Parable of the Medicinal Herbs', 'thoroughly comprehending empty dharmas' is the four truths of non-arising. Furthermore, it speaks of the 'unsurpassed path', and the 'Chapter on Expedient Means' says 'only preaching the unsurpassed path', 'the Tathāgata's extinction', and so forth, which are the two kinds of four truths beyond the realms: the limitless and the unconstructed. The distinctions among the ten suchnesses are the conventional truth. That 'only buddha and buddha can exhaustively fathom the real mark of all dharmas' is the truth of the real. The 'Chapter on Comfortable Practices' says: 'Neither discriminating conditioned nor unconditioned, real nor unreal dharmas.' 'Existing' is the conventional truth; 'non-existing' is the truth of the real; 'neither discriminating' negates the two extremes and reveals the middle way. The 'Chapter on the Lifespan' says: 'Neither such nor different'—'not different' is not conventional, 'not such' is not real: this is the meaning of the three truths. The 'Chapter on Expedient Means' says: 'Furthermore, by different expedient means, assisting in revealing the supreme truth'—this is the single real truth. It also says: 'Only this one thing is real.' When it says 'preaching the dharma of non-discrimination', and 'the tranquil and extinct mark of all dharmas cannot be declared in words'—this is the meaning of the non-truth.

3.25

Second, concerning wondrous wisdom: the ultimate principle is profound and subtle, and without wisdom it cannot be revealed; wisdom can know its objective realm, and without the objective realm it is not harmonized. Once the objective realm is harmonized and wondrous, wisdom also matches it, just like shadow and echo; therefore, wisdom is explained after the objective realm.

3.26

Wisdom is divided into two parts: first, a general discussion of the various wisdoms; second, a discussion of wisdom in relation to the objective realm. The general discussion of wisdom has six headings: 1. numbers; 2. categories; 3. characteristics; 4. illumination; 5. classification; 6. opening.

3.27

Regarding numbers: 1. worldly wisdom; 2. the wisdom of the fivefold stopping of the mind and four stations of mindfulness; 3. the wisdom of the four wholesome roots; 4. the wisdom of the four fruits; 5. the wisdom of the pratyekabuddha; 6. the wisdom of the six perfections; 7. the wisdom of the śrāvaka who embodies phenomena; 8. the wisdom of the pratyekabuddha who embodies phenomena; 9. the expedient wisdom of the bodhisattva who embodies phenomena to enter the real; 10. the wisdom of the bodhisattva who embodies phenomena to emerge into the provisional; 11. the wisdom of the ten faiths of the distinctive teaching; 12. the wisdom of the thirty minds; 13. the wisdom of the ten stages; 14. the buddha wisdom of the Tripiṭaka teaching; 15. the buddha wisdom of the shared teaching; 16. the buddha wisdom of the distinctive teaching; 17. the wisdom of the disciples of the five grades of the perfect teaching; 18. the wisdom of the purification of the six sense faculties; 19. the wisdom from the initial abode to equal enlightenment; 20. the wisdom of wondrous enlightenment.

3.28

Second, regarding categories: worldly wisdom has no path, grasping false views and deluded attachments, with mental activity outside principle, neither believing nor entering, and is therefore one [category]. The fivefold stopping of the mind and the four stations of mindfulness have already entered the flavor of the Buddhadharma of initial worthies, and both are external ordinary beings, and are therefore one. The four wholesome roots are alike internal ordinary beings, and are therefore one. The four fruits alike perceive the real, and are therefore one. The pratyekabuddha's distinctive contemplation can invade residual habits, and is therefore one. For the six perfections, the wisdom directed toward principle is weak while the wisdom directed toward phenomena is strong, and it is therefore one. The expedient śrāvaka of the shared teaching has superior wisdom in embodying phenomena, and is therefore one. The pratyekabuddha is slightly superior still, and is therefore one. The expedient wisdom of the bodhisattva of the shared teaching entering the real studies all four gates, and is therefore one. The wisdom of the bodhisattva of the shared teaching emerging into the provisional takes the conventional as its primary object, and is therefore one. The wisdom of the ten faiths of the distinctive teaching first knows the middle way, superior to the former and inferior to the latter, and is therefore one. The thirty minds of the distinctive teaching are all internal ordinary beings, and are therefore one. The ten stages are alike noble wisdom, and are therefore one. The Buddha of the Tripiṭaka is the designation of the teacher's rank, superior to the disciples of the three vehicles, and is therefore one. The buddha wisdom of the shared teaching is superior in severing defilements and illuminating capacities, and is therefore one. The buddha wisdom of the distinctive teaching is superior still, and is therefore one. The disciples of the five grades of the perfect teaching alike possess the nature of defilement yet can know the Tathāgata's secret treasury, and are therefore one. The wisdom of the purification of the six sense faculties borders on the real, and is therefore one. From the initial abode to equal enlightenment, they alike destroy ignorance, and are therefore one. The buddha wisdom of wondrous enlightenment is unsurpassed and most venerable, and is therefore one. Classifying similar ones in this way according to their categories, either separating or combining them, they are distinguished into twenty (and so forth).

3.29

Third, discerning their characteristics: worldly wisdom in India reaches at most up to [the heaven of] neither-perception-nor-non-perception. What is prized here [in China] is centered on loyalty and filial piety, the five elements, the six arts, astronomy, geography, medicine, divination, physiognomy, military strategy, commerce, knowing a thousand kinds of herbs and trees, and recognizing the names of ten thousand sorts of birds and beasts. Furthermore, having no hatred or love when smearing the left [arm with sandal paste] or severing the right, attaining the fundamental concentrations, generating the five supernormal knowledges, stopping a river in the ear, turning Indra into a sheep, inhaling and exhaling wind and clouds, and stroking the sun and moon. The dharmas are worldly dharmas; the concentration is immovable concentration; the wisdom is immovable emergence. Seeking fame and profit, increasing views and craving, known by the worldly mind—therefore it is called worldly wisdom.

3.30

Regarding the fivefold stopping [of the mind] and the four stations of mindfulness: because there is concentration, it is called stopping; because there is wisdom, it is called contemplation. Contemplation can overturn the wrong; concentration can control disorder. Counting the breath cures distraction; foulness cures greed; loving-kindness cures anger; causal conditions cure delusion; mindfulness of the Buddha cures hindrances to the path. The stations of mindfulness are the four wisdoms contemplating the truth of suffering to cure the four inversions; the four inversions do not arise due to these four contemplations. Initially overturning the four inversions, not yet having entered the noble principle, it is therefore called the wisdom of external ordinary beings.

3.31

The dharma of warmth generates wisdom by taking the objects of the four truths as conditions, subdues defilements, and as wisdom further increases, it accomplishes the sixteen contemplative wisdoms. Like a fire drill, upper and lower relying on each other, producing fire to burn the firewood: because there is wisdom knowing that there is an object, it can generate the wisdom of warmth and cause existence to wither away. Like heaping flowers into a mound in the summertime, where the flowers generate heat and wither of themselves; again, relying on the aggregates, contemplating the aggregates, generating the fire of wisdom that turns back to burn the aggregates, like two pieces of bamboo rubbing together to generate fire that turns back to burn the bamboo grove. Venerable Ghoṣaka said: For the fire of wisdom that seeks liberation, warmth is foremost at the beginning. Just as fire has smoke at the beginning as its characteristic, the fire of uncontaminated wisdom also has the dharma of warmth first as its characteristic. Just as the sun has the sign of dawn at the beginning as its characteristic, therefore it is called warmth.

3.32

Generating faith in the true Dharma and vinaya: loving and revering the true Dharma takes the truth of the path as object; having faith in the vinaya takes the truth of cessation as object. Faith in warmth can take the four truths as object; why speak of two? Answer: These two are supreme and should be spoken of first. Furthermore, the true Dharma is three truths; the vinaya is the truth of cessation. As the Buddha said to Pūrṇa: 'I have a four-line dharma that I shall preach for you. Do you wish to know it? It shall be according to your wish.' The four lines are the four truths. All giving and upholding of precepts entirely tending toward liberation is its purport. Arising from the concentration of the form realm is its support. Wholesome roots generated before in one's own stage are its similar causes and conditions. Toward the four true truths, the summit is its fruit of effort. Subsequent wholesome roots born similar to one's own stage are its dependent fruit. The five aggregates of the form realm are its retribution. The determinate cause of nirvāṇa and wholesome roots that are not cut off are its benefit. The sixteen aspects are its practice, its conditioned arising, and its wisdom cultivated through practice. The three samādhis bound to the form realm, the three faculties as explained, corresponding to multiple minds—this is retrogression.

3.33

Heat has three kinds: lower-lower, lower-middle, and lower-upper. Summit has three: middle-lower, middle-middle, and middle-upper. Acceptance has two kinds: upper-lower and upper-middle. Foremost worldly phenomena has one kind: upper-upper. If these four wholesome roots are spoken of in threefold terms: Heat is lower, Summit is middle, and Acceptance and Foremost worldly phenomena are upper. Another says: Heat has two: lower-lower and lower-middle. Summit has three: lower-upper, middle-lower, and middle-middle. Acceptance has three: middle-upper, upper-lower, and upper-middle. Foremost worldly phenomena has one: upper-upper. Also, if spoken of in threefold terms: Heat is lower-lower, Summit is lower-middle, Acceptance is middle-upper, and Foremost worldly phenomena is upper-upper. Ghoṣa says: "Heat has the lower three. Summit has six: from lower-lower up to middle-upper. Acceptance has eight: from lower-lower up to upper-middle. Foremost worldly phenomena has only upper-upper. Spoken of in threefold terms: the phenomenon of Heat is of one kind, namely lower; the phenomenon of Summit is of two kinds, namely lower and middle; Acceptance is of three kinds, namely lower, middle, and upper; Foremost worldly phenomena is of one kind, namely upper." Heat has two relinquishments: first, leaving the realm or level; second, at the time of retrogression. Relinquishing at the time of retrogression, one may fall into the hells and commit the five inexpiable offenses, yet without severing the wholesome roots. Summit is also like this. Acceptance has only a single relinquishment, and one does not fall into the hells (and so on).

3.34

As for the phenomenon of Summit, it is a wholesome root of the form realm, having movement and non-movement, abiding and non-abiding, having difficulties and non-difficulties, severing and non-severing, retrogression and non-retrogression. With regard to movement up to retrogression, there are two: the lower is Heat, and the upper is Summit. Those of non-movement up to non-retrogression are two: the lower is Acceptance, and the upper is the phenomenon of Foremost worldly phenomena. Another says: it should be called "lower summit." Why is this? Because it is at the summit of the phenomenon of Heat, it is called Summit; because it is below the phenomenon of Acceptance, it is called lower. Another says: like the path on a mountain summit, people do not stay long. If there are no difficulties, they will certainly cross over from here to there; if they encounter difficulties, they immediately retrogress and return. The practitioner abides at Summit not long: if without difficulties, they will certainly reach Acceptance; if there are difficulties, they retrogress and return to Heat. Like a mountain summit, it is therefore called Summit.

3.35

What is the contemplation? Towards the Buddha, the Dharma, and the Saṅgha, generating inferior, slight faith. As for "slight faith," because this state does not stay long, it is called inferior and slight. This faith, taking the Buddha as object to generate slight faith, takes the truth of the path as object. Taking the Dharma as object to generate inferior, slight faith, it takes the truth of cessation as object.

3.36

Question:

3.37

It should be able to take all four truths as object; why say it takes two truths as object? Answer:

3.38

Because path and cessation are superior. Being pure and faultless, they are subtle and free from [defilements]. As the locus that can generate faith, they are stated in order to produce a mind of faith and joy in those to be transformed. If the World-Honoured One had taught suffering and arising as what is to be believed in and revered, there would be no one to be transformed. These afflictions, evil actions, wrong views, and perversions—how could they be revered and believed in? I am constantly oppressed by these. Those to be transformed give rise to joy and delight in path and cessation; therefore only two are spoken of.

3.39

Another says: faith in the Buddha and Saṅgha takes the path as object, and faith in the Dharma takes the three truths as object; thus all four truths are fully believed in.

3.40

Question:

3.41

Abiding at Summit, one also believes in the aggregates, also believes in the jewels, and also believes in the truths. Why speak only of believing in the three jewels? Answer:

3.42

The three jewels are the locus for producing faith and reverence. Simply in accordance with the practitioner's intention: generating pleasant contentment in the aggregates is called Heat; generating pleasant contentment in the jewels is called Summit; generating pleasant contentment in the truths is called Acceptance.

3.43

Question:

3.44

Why speak of retrogression from Summit, but not retrogression from Heat?

3.45

Answer:

3.46

Since there is retrogression from Summit, retrogression from Heat should also be spoken of. When the practitioner is at Summit, there are many obstacles from affliction and karma. The afflictions and so forth think thus: 'If the practitioner reaches Acceptance, in whose body shall I produce retribution?' When leaving the desire realm, they also think: 'If the practitioner leaves the desire realm, in whose body shall I produce retribution?' When leaving the stage of neither-perception-nor-non-perception, they also think: 'Once the practitioner leaves desire for that [stage], they will never again receive rebirth; in whose body shall I produce retribution?' At these three times, there are many obstacles. Retrogressing because of obstacles, they feel great sorrow and anguish. Like a person who sees a treasure trove and rejoices greatly, but loses it just as they wish to take it. One who abides in the phenomenon of Summit thinks to themselves: 'Before long I shall attain Acceptance, forever cut off the evil destinies, and obtain great and weighty benefits, like a noble one.' Yet suddenly retrogressing and losing it, they therefore feel great sorrow and anguish; thus it is spoken of as retrogression from Summit.

3.47

If one can associate with a good spiritual friend, hear from them the methods of adaptable expedients, internally contemplate correctly, believe in the Buddha's bodhi, believe in the well-expounded Dharma, and believe in the pure merits of the Saṅgha, this is called believing in the jewels. Stating that form is impermanent up to stating that consciousness is impermanent—this is called believing in the aggregates. Knowing that there are suffering, arising, cessation, and path—this is called believing in the truths. If it is like this, one abides in Summit; if not like this, then there is retrogression from Summit.

3.48

As for the contemplation of the phenomenon of Acceptance: correctly contemplating the suffering of the desire realm, and the suffering of the form and formless realms; the arising of conditioned states in the desire realm, and the arising of conditioned states in the form and formless realms; the cessation of conditioned states in the desire realm, and the cessation of conditioned states in the form and formless realms; the path severing conditioned states in the desire realm, and the path severing conditioned states in the form and formless realms. These thirty-two moments of mind are called lower Acceptance. Afterward, the practitioner gradually reduces the aspects and objects: again correctly contemplating the suffering of the desire realm, the suffering of the form and formless realms, up to contemplating the path severing conditioned states in the desire realm, while eliminating contemplation of the path severing conditioned states in the form and formless realms; from this point it is called middle Acceptance. Again correctly contemplating the suffering of the desire realm, contemplating the suffering of the form and formless realms, up to contemplating the cessation of conditioned states in the form and formless realms, while eliminating the entire path. Again correctly contemplating the suffering of the desire realm, the suffering of the form and formless realms, up to contemplating the cessation of conditioned states in the desire realm, while eliminating the cessation of conditioned states in the form and formless realms. Again correctly contemplating the suffering of the desire realm, up to contemplating the arising of conditioned states in the form and formless realms, while eliminating all cessation. Again correctly contemplating the suffering of the desire realm, up to contemplating the arising of conditioned states in the desire realm, while eliminating the arising of conditioned states in the form and formless realms. Again correctly contemplating the suffering of the desire, form, and formless realms, while eliminating all arising. Again correctly contemplating the suffering of the desire realm, while eliminating the suffering of the form and formless realms. Again correctly contemplating the desire realm as constant, continuously unbroken, and unseparated. When contemplating thus, deep revulsion arises, and further reducing, one performs only two moments of mind contemplating a single aspect, resembling the acceptance of the phenomenon of suffering and the knowledge of the phenomenon of suffering. Such correct contemplation is called middle Acceptance. Then with one moment of mind contemplating the suffering of the desire realm, this is called upper Acceptance.

3.49

Next, the phenomenon of Foremost worldly phenomena is produced; after the phenomenon of Foremost worldly phenomena, next is produced the acceptance of the phenomenon of suffering. For example, a person wishes to travel from their own country to another country: having much property and being unable to carry it all away, they exchange things for money; still disliking money, they exchange it for gold; disliking gold, they exchange it for high-priced jewels, and go to the other country. The practitioner likewise gradually relinquishes, continuous and unbroken, producing upper Acceptance. After upper Acceptance, the foremost phenomenon is produced. After the foremost phenomenon, the acceptance of suffering is produced.

3.50

Question:

3.51

Does the phenomenon of Foremost worldly phenomena have three grades?

3.52

Answer:

3.53

For a single person there are not; across many people there are. Śāriputra is upper, Maudgalyāyana is middle, and the rest are all lower. In terms of buddhas, pratyekabuddhas, and śrāvakas, there are three grades.

3.54

As for the phenomenon of Foremost worldly phenomena: these mind and mental factors, in relation to other phenomena, are the most, the supreme, the greatest, the venerable, the highest, and the wonderful. It is both partial and total. 'Partial' means it surpasses worldly phenomena, but does not surpass the seeing of the truths. Because the retinues of the seeing of the truths are inseparable, because the power of wisdom is predominantly greater, and because through perfumed dhyāna one does not take birth in the same place as ordinary beings. Because at the time of the knowledge of exhaustion, all wholesome roots are permanently separated from all defilements and hindrances. The three samādhis even despise the undefiled, let alone the defiled—how could it be totally superior? Partially superior to those phenomena of Heat, Summit, and Acceptance, it should also be called foremost; it should be said to be partially superior, surpassing Heat, Summit, Acceptance, the dhyānas attained by all ordinary beings, and the immeasurable liberations and [eight] spheres of subjugation. Or it is said to be totally superior, not meaning superior in all operations, but simply because it can open the gate of the noble path. The seeing of the truths and so forth cannot open the gate of the noble path; because the phenomenon of Foremost worldly phenomena opens the gate of the noble path, those phenomena of the seeing of the truths and so forth are able to cultivate the seeing of the truths and so forth. That they are able to cultivate them is entirely the efficacy of the phenomenon of Foremost worldly phenomena. As for the meaning of the name of this phenomenon of Foremost worldly phenomena: the supreme meaning is the primary meaning; attaining the wonderful fruit is the primary meaning; like the peak of a high banner, with nothing higher above it, this is the primary meaning.

3.55

Question:

3.56

Are there distinctions among the aforementioned meanings? Answer:

3.57

These are all praises explaining the meaning of the highest and wonderful, and there are also distinctions. In relation to impurity and ānāpāna, it is called the most; in relation to wisdom derived from hearing, it is called supreme; in relation to wisdom derived from reflection, it is called greatest; in relation to Heat, it is venerable; in relation to Summit, it is highest; in relation to Acceptance, it is wonderful. Furthermore, relying on the threshold stage, it is the most; relying on the first dhyāna, it is supreme; on the intermediate [dhyāna], it is greatest; on the second dhyāna, it is venerable; on the third dhyāna, it is highest; on the fourth dhyāna, it is wonderful. Such various explanations are based on the explanations of the *Vibhāṣā*; if one wishes to know in detail, seek it there.

3.58

The first fruit has eight acceptances and eight knowledges. The third fruit repeatedly reflects on and takes the real as object, having nine unhindered and nine liberation knowledges. The pratyekabuddha uses universal characteristics and particular characteristics; for instance, explaining suffering and arising with reference to the three times, and discerning the twelve links of dependent origination, are the characteristics of particular characteristics. The six perfections taking the principle as object have weak wisdom, suppressing but not yet severing [defilements]; their phenomenal wisdom is strong, able to give up life, limb, and wealth without any lingering regret. The śrāvaka can elicit the real and become noble, yet still disputes over 'my robe' and 'my bowl', mutually debating strength and weakness (and so on).

3.59

The śrāvaka of the shared teaching, through the single gate of universal characteristics, understands the conventional as the real. The pratyekabuddha of the shared teaching is able, through the universal and particular characteristics of a single gate, to understand the conventional as the real. The bodhisattva of the shared teaching is able, through the universal and particular characteristics of four gates, to understand the conventional as the real; furthermore, they can universally emerge into the provisional through the four gates to teach and transform sentient beings. The ten faiths have faith in the true suchness and true aspect at the stage of fruition; to seek this principle, they give rise to the ten minds of faith. The ten abodes primarily practice entering emptiness, secondarily practice the provisional and the middle. The ten practices primarily practice the provisional, secondarily practice the middle. The ten dedications primarily practice the middle. The first bhūmi realizes the middle; from the second bhūmi upward, they repeatedly reflect upon the middle. The buddha of the tripiṭaka teaching simultaneously uses thirty-four moments of mind: eight acceptances, eight knowledges, nine unhindered [knowledges], and nine liberations, completely severing afflictions and residual traces. The buddha of the shared teaching sits in the bodhimaṇḍa and, with wisdom corresponding to a single thought-moment, severs the remaining residual habit-energies. The buddha of the distinctive teaching uses the mind after the vajra[-like samādhi] to sever one grade of fundamental ignorance completely, becoming a buddha. Some say: the time of severing is equal enlightenment; a buddha has nothing to sever, but merely realizes and completes the full and perfect bodhi. The five grades of the perfect [teaching] purify the sense faculties without severing the five desires; possessing the nature of afflictions, they can know the secret treasury of the Tathāgata. The stage of the purity of the six faculties attains the wisdom of the intermediate middle way. The first abode attains the single body and immeasurable bodies of the Tathāgata, enters into practice in the ocean of the stream of Dharma, spontaneously flowing forth. The subsequent stages can be understood and are not recorded again.

3.60

Fourth, clarifying wisdom illuminating the object: if through wisdom illuminating the object, or through the object eliciting wisdom, all four propositions fall into substantial nature, as recorded separately (and so on). If established as object and wisdom through the causes and conditions of the four siddhāntas, they are merely provisional names (and so on).

3.61

Question:

3.62

Wisdom can illuminate the object; can the object also illuminate wisdom? Answer:

3.63

If we offer an inconceivable explanation, they illuminate each other, and there is no contradiction in meaning. The Benevolent King Prajñā Sūtra states: "Speaking of wisdom and the locus of wisdom, both are termed prajñā." It is like mirror surfaces illuminating each other, or like the one great earth being able to produce various sprouts, while the sprouts also produce the one earth. Let us set this meaning aside for now. Mundane wisdom illuminates the ten suchnesses of the six paths. From the wisdom of the fivefold mind-stilling [meditations] up to the embodiment of dharmas, there are seven wisdoms in all, illuminating the ten suchnesses of the two vehicles. The six perfections and the wisdom of the bodhisattva emerging from emptiness [to enter the provisional] in the shared teaching pertain to both: in upward seeking, they illuminate the ten suchnesses of the bodhisattva; in downward transforming, they illuminate the ten suchnesses of the six paths. The wisdom of the forty minds also pertains to both: in upward seeking, it illuminates the ten suchnesses of the bodhisattva; in downward transforming, it illuminates the ten suchnesses of the six paths. The wisdom of the ten grounds pertains to both: if illuminating sequentially, it illuminates the ten suchnesses of the bodhisattva; if illuminating non-sequentially, it illuminates the ten suchnesses of the Buddha. From the five grades onward, there are four wisdoms in all, all of which illuminate the ten suchnesses of the buddha realm. This is a general summary; detailed selections are as explained above.

3.64

As for the twenty wisdoms illuminating the objects of the four kinds of twelvefold conditioned co-arising: mundane wisdom, the fivefold mind-stilling, the four smṛtyupasthānas, the four fruits up to pratyekabuddha, the six perfections, and the buddha of the tripiṭaka—seven wisdoms in all—illuminate the conceivable, arising and perishing object of the twelvefold conditioned co-arising. The shared teaching's three vehicles' expedient wisdom entering the real, wisdom emerging into the provisional, and buddha wisdom—five wisdoms in all—illuminate the conceivable, neither arising nor perishing object of the twelvefold conditioned co-arising. The distinctive teaching's ten faiths, thirty minds, ten grounds, and buddhahood—four wisdoms in all—illuminate the inconceivable, arising and perishing object of the twelvefold conditioned co-arising. Within this there are distinctive points, but we follow the broad classification for now. The four wisdoms of the perfect teaching illuminate the inconceivable, neither arising nor perishing object of the twelvefold conditioned co-arising.

3.65

As for the twenty wisdoms illuminating the four kinds of four truths: first, the seven wisdoms of the tripiṭaka [teaching] and so on illuminate the object of the four truths of arising and perishing. Next, the five wisdoms of the shared teaching illuminate the object of the four truths of non-arising and non-perishing. Next, the four wisdoms of the distinctive teaching illuminate the object of the four truths of the immeasurable. Next, the four wisdoms of the perfect teaching illuminate the object of the four truths of the uncreated.

3.66

Next, as for the twenty wisdoms illuminating the two truths: the first seven wisdoms illuminate the two truths of analyzed emptiness. The next five wisdoms illuminate the two truths of embodied emptiness. The next eight wisdoms illuminate the two truths of manifest middle. The interpenetration of the distinctive and perfect teachings among them may be grasped in meaning, as explained above.

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妙法蓮華經玄義 — Classical Chinese