妙法蓮華經玄義 5

English (machine translation) 5

Language: English

Clarifying the most real stages refers to the stages of the perfect teaching. This consists of ten points: first, differentiating names and meanings; second, clarifying the enumeration of stages; third, clarifying severance and suppression; fourth, clarifying function; fifth, clarifying the coarse and the subtle; sixth, clarifying the arising of the stages; seventh, clarifying the abolition of the stages; eighth, opening the coarse and revealing the subtle; ninth, citing sūtras; tenth, the beginning and end of the subtle stages.

5.3

First, regarding the differentiation of names and meanings: the differences between the perfect and distinctive naturally have ten aspects, which will be discussed below in 'Discerning the Substance.' Here we distinguish three propositions regarding the shared, distinctive, and perfect: 1. The name is shared and the meaning is perfect; 2. The name is distinctive and the meaning is perfect; 3. Both the name and the meaning are perfect.

5.4

Regarding 'the name is shared and the meaning is perfect,' a later passage states: 'We today are true arhats; everywhere among them, we ought to receive offerings.' It also states: 'We today are true śrāvakas, causing all to hear with the sound of the buddha path.' These names are the same as those of the shared and tripiṭaka [teachings], yet the meaning is different. Why is this? Those [teachings] only slay the bandits of the four abodes, while ignorance still remains; their meaning of non-arising is biased. Thus the heavenly maiden said: 'Because your latent habits are not yet exhausted, the flowers cling to your bodies.' Now, both common and distinctive delusions are slain, attaining the Tathāgata's extinction; therefore, the meaning of 'slaying bandits' is perfect. Furthermore, theirs is the non-arising of fragmented [saṃsāra], while they are still born outside the realms. The *Ratnagotravibhāga* states: 'The two vehicles produce three kinds of mental aggregates in the taintless realm.' Now, neither fragmented nor transformational [saṃsāra] arises; thus the meaning of 'non-arising' is perfect. Those [teachings] are worthy of offerings within the realms, but not worthy of offerings outside the realms. The *Vimalakīrti* states: 'One who makes offerings to you is not called a field of merit'; thus the meaning of 'worthy of offerings' is biased. Now, everywhere among them, one ought to receive offerings; thus the meaning of 'worthy of offerings' is perfect. Those are merely the small vehicle hearing the sound of the four truths from another, so the sound is biased and the hearing is biased. Now, one can cause all dharma realms to hear the sound of the one real four truths and the buddha path, causing all to hear; thus the meaning of 'śrāvaka' is perfect. Therefore, one knows that by relying on the meaning rather than the words, one classifies stages according to the perfect [teaching].

5.5

Regarding 'the name is distinctive and the meaning is perfect,' as in the fifty-two stages, the names are identical to those of the distinctive [teaching]. Yet the initial, intermediate, and final stages are all perfectly interfused, wondrous, and real, words spoken in accord with [the Buddha's] own mind, not skillful means of pedagogical teaching. Relying on the meaning rather than the words, one should classify the stages according to the perfect [teaching].

5.6

Regarding 'both the name and the meaning are perfect,' the text states: 'Opening, demonstrating, awakening, and entering are all the insight and vision of the Buddha.' Known by the Buddha's knowledge of all aspects and seen by the Buddha eye, this insight and vision is without deficiency or decrease. Furthermore, entering the Tathāgata's room, sitting on the Tathāgata's seat, and adorned with the Tathāgata's adornments—this means both name and meaning are perfect, classified as the perfect stages.

5.7

Second, clarifying the enumeration of stages again comprises three parts: first, clarifying the number; second, citing evidence regarding more or less; third, evaluation.

5.8

Regarding the number, people understand it differently. Some say: 'Sudden awakening is Buddhahood itself; there is no distinction of stages and ranks.' They quote the *Viseṣacinti-brahma-paripṛcchā-sūtra*: 'Such a practitioner does not advance from one ground to another.' There is also a master who says: 'The initial mind of sudden awakening is itself the ultimate, perfect culmination; that there are forty-two stages is merely an expedient means to convert those of dull faculties, establishing designations of shallow and deep.' He quotes the *Laṅkāvatāra-sūtra*: 'The first ground is the second ground, and the second ground is the third ground; in quiescent suchness, what sequence of stages could there be?' There is also a master who says: 'The initial sudden awakening up to the ten abodes is itself the ten grounds; and speaking of the ten practices, ten dedications, and ten grounds is merely a repeated explanation.' Now I say that all these interpretations take a one-sided view. Indeed, within the impartial dharma realm, awakening and non-awakening are not even spoken of, so who could discern shallow and deep? Yet, since one may speak of awakening and non-awakening, what is there to prevent speaking of shallow and deep? As for ultimate Mahāyāna, none surpasses the *Avataṃsaka*, *Mahāsaṃnipāta*, *Pañcaviṃśatisāhasrikā-prajñāpāramitā*, *Saddharmapuṇḍarīka*, and *Mahāparinirvāṇa*; although they illuminate the impartiality of the dharma realm as devoid of preaching and indication, the stages of bodhisattva practice remain lucidly clear in themselves. Furthermore, someone says: 'The impartial dharma realm definitely has no sequential stages.' Now I question this statement by analogy: Does the ultimate truth (paramārtha-satya) admit of distinction, or does the ultimate truth admit of no distinction? Those who see the ultimate distinguish the seven worthy ones, the seven noble ones, the twenty-seven worthy and noble ones, and so on. Now, although the real mark is impartial and devoid of sequential stages, what fault is there when those who see the real mark distinguish sequential stages? The *Mahāprajñāpāramitopadeśa* says: 'It is like entering the ocean: there are those who have just entered, those who have reached the middle, and those who have arrived at the other shore.' If distinguishing stages by seeing the ultimate is like the shallows and depths of rivers, then distinguishing stages by the real mark is like the shallows and depths of entering the ocean. Therefore, the *Samantabhadra-dhyāna-sūtra* says: 'The cause of the Great Vehicle is the real mark of all phenomena.' The fruition of the Great Vehicle is also the real mark of all phenomena. To discuss the various sequential stages is by no means an idle conjecture. There is no harm in following the sūtras and clarifying the stages through the four siddhāntas, returning to the seven categories to elucidate the graduated stages: namely, the ten faiths, ten abodes, ten practices, ten dedications, ten grounds, virtual awakening, and wondrous awakening.

5.9

Now, prior to the ten faiths, the stages of the five grades are further clarified (and so forth). If a person's roots planted in past lives are deep and profound, or if they encounter a good spiritual friend, or learn from sūtra scrolls, they perfectly hear the wondrous principle—namely, that one dharma is all dharmas, all dharmas are one dharma, neither one nor all, inconceivable, as explained before—and arouse perfect faith and understanding, believing that the ten dharma realms are fully present within a single mind, just as the great-thousandfold sūtra scrolls are contained within a single speck of dust. Wishing to open this mind, they cultivate the perfect practice. The perfect practice is: one practice is all practices. Briefly stated, there are ten: namely, recognizing that a single thought is impartially complete and inconceivable; feeling compassion for one's own torpor, and extending loving-kindness to all; further, knowing that this mind is ever-quiescent and ever-illuminating; using the quiescent and illuminating mind to dismantle all dharmas into being identical to emptiness, identical to provisionality, and identical to the middle; further, discerning in the single mind and all minds what is unobstructed and what is obstructed; being able within this mind to fulfill the aids to the path toward the road of bodhi; further, understanding the primary and auxiliary practices of this mind; further, discerning one's own mind and the minds of ordinary beings and sages; further, settling the mind so it is unmoved, does not fall, does not regress, and is not dispersed; and though recognizing the immeasurable virtues of the single mind, not giving rise to defiled attachment, thus perfecting the ten minds. To state the essential: in every thought, the mind corresponds to all the pāramitās. This is called the stage of the grade of initial rejoicing of the perfect teaching.

5.10

When the practitioner's perfect faith is newly born, it must be properly nurtured. If one engages in worldly affairs and is disturbed, the sprout of the path will be ruined. One should only cultivate the contemplation of principle internally, and externally receive, uphold, read, and recite the Mahāyāna scriptures, for hearing [the teachings] has the power to assist contemplation. Relying mutually on the internal and external, the perfect faith becomes ever brighter, and the ten minds become firm. The *Vajracchedikā-prajñāpāramitā* says: 'To give away bodies as numerous as the sands of the Ganges three times a day does not equal the merit of receiving and upholding a single verse.' The contemplative wisdom of the first grade is like the eye; the reading and reciting of the second grade is like the sun. Because the sun has light, the eye sees various forms. The *Treatise* says: 'Regarding the real, it is called the revealing cause; regarding the rest, it is called the producing cause. Merit does not lead to bodhi; both together can lead to bodhi.' Hearing possesses immense benefit; the meaning lies here. This is called the stage of the second grade.

5.11

The practitioner's internal contemplation becomes increasingly strong, external assistance is also evident, perfect understanding is kept in mind, and vast vows perfume and stir [their aspiration]. They further add the preaching of the Dharma, proclaiming and disseminating it in accordance with reality. The 'Peaceful Practices' [chapter] says: 'Respond only with the Mahāyāna Dharma. Even if using expedients to adapt to circumstances, ultimately cause them to awaken to the Great [Vehicle].' The *Vimalakīrtinirdeśa* says: 'When the preaching of the Dharma is pure, wisdom is pure.' The *Abhidharma* says: 'Preaching the Dharma brings liberation; listening to the Dharma brings liberation.' Preaching the Dharma to guide others is the complete cause and condition for the other person to attain the path; the merit of converting others returns to oneself, and the ten minds become threefold brighter. This is called the stage of the third grade.

5.12

Heretofore, one thoroughly ripened the contemplation of the mind and had no leisure to engage in worldly affairs. Now, as correct contemplation is somewhat clear, one collaterally benefits sentient beings. One can make a small giving equal to the empty space of the dharma realm, causing all dharmas to converge upon dāna, with dāna becoming the dharma realm. The *Pañcaviṃśatisāhasrikā-prajñāpāramitā* says: 'If a bodhisattva's small giving surpasses that of śrāvakas and pratyekabuddhas, they should train in prajñā.' This is precisely what it means. The other five [pāramitās] are also like this. Although phenomenal acts are few, the intention conceived is extremely vast. Here, the contemplation of principle is primary, while phenomenal practice is secondary; hence it is called 'collaterally practicing giving.' Phenomenal merit assists principle, so the ten minds flourish all the more. This is called the stage of the fourth grade.

5.13

The practitioner's perfect contemplation is somewhat ripened, and principle and phenomena are about to merge: engaging in phenomena does not obstruct principle, and residing in principle does not block phenomena; therefore, one fully practices the six perfections. When practicing giving, there is no grasping at the two extremes; regarding the environment and persons of the ten dharma realms, one renunciation is all renunciations, giving wealth, body, life, fearlessness, and so forth. When observing precepts, inherently grave [offenses] and those subject to censure are without distinction; regarding the grave and light among the five categories, nothing is violated. When practicing patience, sentient beings and dharmas are quiescent, and one shoulders burdens with endurance. When practicing vigor, body and mind are both pure, without interruption or regression. When practicing meditation, one wanders and enters into various dhyānas, with quietude and dispersion unhindered. When cultivating wisdom, the two wisdoms of the provisional and real are thoroughly mastered and penetrated; even worldly wisdom, managing livelihoods, and producing wealth do not contradict the real mark. One fully explains the knowledge and vision of the Buddha, which adds fuel to the fire of correct contemplation. This is the stage of the fifth grade.

5.14

The virtues of perfect faith in these five grades cannot be compared even to the east, west, and eight directions. Although this is the initial mind, it surpasses the virtues of the śrāvaka non-trainees, fully as stated in the sūtra. If one wishes to compare and determine it for comprehension, it is analogous to the specific and collective four stations of mindfulness of the Tripiṭaka school. Inferred by meaning, it is like the dry-wisdom ground of the shared teaching, and also like the stage of subdued patience. Inferred by meaning, it can also be the stage of the ten faiths of the distinctive teaching (and so forth).

5.15

Privately, I state: The stages of the five grades are the expedients of the perfect school. At first, wishing to make it easy to understand, one compares the small to gauge the great, like the fivefold stilling of the mind in the Tripiṭaka [school]. The initial grade of perfect faith in the dharma realm—believing in the buddhas above and believing in sentient beings below, giving rise to rejoicing toward all—is the perfect school's stilling of the mind through loving-kindness, universally counteracting jealousy across the dharma realm. The second grade of reading and reciting the written words of the Mahāyāna—words being the vital breath of the dharma-kāya, and fluent and keen reading and recitation—is the perfect school's stilling of the mind through counting the breath, universally counteracting discursive thought across the dharma realm. The grade of preaching the Dharma can purify one's own mind as well as the minds of others; it is the perfect school's stilling of the mind through causes and conditions, universally counteracting the ignorance of self and others across the dharma realm. Because ignorance is eliminated, the formations are eliminated, and so on up to old age and death being eliminated. The grade of collaterally practicing the six perfections is the perfect school's stilling of the mind through impurity. The first of the six hindrances is called greed and desire; if one renounces greed and desire, the causes of desire and the fruits of desire are both renounced. Being renounced, there is no longer a retributive body, which is neither pure nor impure. The grade of directly practicing the six perfections is the perfect school's stilling of the mind through mindfulness of the Buddha. When directly practicing the six perfections, phenomena are immediately principle; principle does not obstruct the path, while phenomena obstruct the path. When phenomena are immediately principle, no obstruction can be spoken of. Such is the general import (and so forth).

5.16

First, to explain the stages of the ten faiths: initially, through hearing the perfect [teaching], one can arouse perfect faith and cultivate perfect practice; with skillful increase, this perfect practice becomes fivefold deeply clear, and by virtue of this perfect practice, one enters the perfect stages. By skillfully cultivating the impartial dharma realm, one enters the mind of faith. By skillfully cultivating compassion, one enters the mind of mindfulness. By skillfully cultivating quiescence and illumination, one enters the mind of vigor. By skillfully cultivating the dismantling of dharmas, one enters the mind of wisdom. By skillfully cultivating the unobstructed and obstructed, one enters the mind of concentration. By skillfully cultivating the aids to the path, one enters the mind of non-retrogression. By skillfully cultivating the primary and auxiliary, one enters the mind of dedication. By skillfully cultivating the ordinary and noble stages, one enters the mind of protecting the Dharma. By skillfully cultivating non-movement, one enters the mind of precepts. By skillfully cultivating non-attachment, one enters the mind of vows. This is called entering the stages of the ten faiths. The *Yingluo jing* says: 'A single faith has ten; ten faiths have one hundred. The one hundred dharmas are the foundation of all dharmas.' These are called the iron-wheel stages of the ten faiths in the perfect teaching, which are precisely the purification of the six sense faculties, the approximate understanding of the perfect teaching, and the warmth, summit, patience, and supreme mundane dharmas. The *Samantabhadra-dhyāna-sūtra* explains that there are ten realms prior to the patience of non-arising, which are precisely these stages.

5.17

Entering this mind of faith, one can completely destroy the delusions of view and thought within the realms, also destroy the ignorance of dust and sand outside the realms, and subdue the delusion of the stage of ignorance. The *Benevolent Kings Prajñāpāramitā* says: 'The bodhisattvas of the ten virtues arouse the great mind and forever depart from the sea of the wheel of suffering in the three realms'—which also refers to this stage. This stage is presented differently in various sūtras. In the *Avataṃsaka*, Bodhisattva Dharmamati answers the Deva of Correct Mindfulness, clarifying that the bodhisattva contemplates the emptiness of the ten kinds of pure practices, studies the ten powers of wisdom, and enters the first abode. The emptiness of the ten kinds of pure practices is the one real truth and the uncreated truth of cessation. Studying the ten powers of wisdom is contemplating the uncreated truth of the path, which is the stage of the ten faiths. As the *Pañcaviṃśatisāhasrikā-prajñāpāramitā* says: 'It is like entering the ocean: one first sees level signs'—which also means this vehicle departs from the three realms. The *Benevolent Kings Prajñāpāramitā* and the *Samantabhadra-dhyāna-sūtra* are as cited above. Below in the text, entering the room, seat, and robe of the Tathāgata refers to cultivating the sphere of action and sphere of intimacy of the four peaceful practices. The *Mahāparinirvāṇa-sūtra* says: 'There is yet one practice, which is the practice of the Tathāgata, namely, the Great Vehicle.' The *Mahāprajñāpāramitopadeśa* says: 'From the initial arousal of the mind, the bodhisattva contemplates nirvāṇa and practices the path. If one contemplates nirvāṇa and practices the path and gives rise to approximate understanding, this is the one practice of the Tathāgata's practice' (and so forth).

5.18

Second, clarifying the stages of the ten abodes: from the ten faiths of likeness, one can enter the genuine middle wisdom of the ten abodes. When the abode of first bringing forth the mind is brought forth, three kinds of mind are brought forth: first, the wholesome mind of the contributory cause is brought forth; second, the wisdom mind of the revealing cause is brought forth; third, the principle mind of the direct cause is brought forth. These are precisely the three kinds of unfolding of the wonderfulness of object, wisdom, and practice mentioned before. 'Abode' means abiding in the three virtues of nirvāṇa. The mind of the contributory cause being brought forth is precisely abiding in the inconceivable liberation of the Śūraṅgama samādhi; the wisdom mind being brought forth is precisely abiding in the ultimate emptiness of mahā-prajñā; the direct-cause mind being brought forth is precisely abiding in the supreme truth of the middle way of the dharma-kāya of true reality. To state the essential: this is abiding in the three virtues and all buddhadharmas. Furthermore, one abides in the pure, complete bodhicitta, non-relational compassion, and vows free of purposeful effort, universally blanketing the dharma realm. Furthermore, in a single thought-moment, one abides in fulfilling all the myriad practices and all the pāramitās. Furthermore, one abides in the wisdom of all modes, completely severing view, thought, and ignorance in the dharma realm. Furthermore, one abides in attaining the buddha-eye, completely seeing the phenomena of the three truths in the ten dharma realms. Furthermore, one abides in completely entering all dharma gates, namely the twenty-five samādhis, providing hidden benefit to sentient beings. Furthermore, one accomplishes the complete deeds of a bodhisattva, being able to manifest all supernatural powers—namely, the inconceivable transformations of the three wheels pervading the dharma realm, providing manifest benefit to sentient beings. Furthermore, one can accomplish opening the provisional and revealing the real, entering the path of the one vehicle. Furthermore, one can adorn and purify all buddha lands, initiate the three modes of karma, make offerings to all the buddhas of the ten directions, attain the complete dhāraṇī, and uphold all buddhadharmas as a cloud holds rain. Furthermore, one abides in being able, from a single ground, to possess all the merits of all grounds, each thought-moment quiescent, naturally flowing into the ocean of sarvajña. The Huayan says: 'The merits possessed by a bodhisattva of the first abode cannot be fully praised by the buddhas of the three periods of time. If spoken in full, ordinary people, upon hearing it, would have their minds confused and go mad.' Personally I say: the first abode accomplishes ten virtues; these should correspond to the ten dharmas in the ten faiths, transforming likeness into reality, where one abode possesses all ten. If one examines this carefully, they correspond and tally with each other. Why? If the hundred dharmas of the ten faiths are the root of all dharmas, how could one not make this interpretation? Since the first abode is like this, the three contemplations appear before one, and without purposeful effort of the mind, one severs incalculable grades of ignorance in the dharma realm beyond reckoning. Speaking generally at first, they are roughly divided into ten grades of wisdom and severance, which are precisely the ten abodes. Therefore the Renwang says: 'Entering prajñā of the principle is called an abode.' This means advancing and bringing forth the undefiled in ten rounds, equally seeing the supreme truth and principle of the middle-way buddha nature. By means of non-abiding phenomena, proceeding from the shallow to the deep, one abides in the Buddha's three virtues and all buddhadharmas; therefore they are called the stages of the ten abodes. The scriptural sources for these stages differ across texts. The Huayan says: 'At the time of first bringing forth the mind, one immediately accomplishes correct enlightenment,' thoroughly understanding the true nature of all dharmas, so that all dharmas heard are not awakened to through others. This bodhisattva accomplishes the ten wisdom powers, is ultimately free from delusion, and unstained like empty space. With the pure, wonderful dharma-kāya, serenely responding to all, one should know that this is precisely bringing forth genuine undefiledness and severing the first grade of ignorance. The Vimalakīrti says: 'Knowing all dharmas in a single thought-moment is sitting in the place of enlightenment, because one accomplishes omniscience.' This is also entering the non-dual dharma gate and attaining the endurance of non-arising. The Dapin clarifies that 'from first bringing forth the mind, one immediately sits in the place of enlightenment, turns the wheel of Dharma, and delivers sentient beings.' One should know that this bodhisattva is like a buddha; this is also the letter A gate, the so-called non-arising of all dharmas from the very beginning. This is precisely what the present sūtra calls causing sentient beings to open the buddha's knowledge and vision; it is also the dragon girl bringing forth the bodhicitta in an instant and accomplishing equal and correct enlightenment. It is also what the Nirvāṇa clarifies as the two minds—bringing forth the mind and ultimate realization—not being distinct, where between these two minds, the first mind is difficult. All these Mahāyāna scriptures fully clarify the stage of the first abode of bringing forth the mind in the perfect teaching. And so on up to the tenth abode (and so forth).

5.19

Third, clarifying the stages of the ten practices: following the ten abodes, the true brightness of true reality is inconceivable. Through ten further rounds of wisdom and severance, one breaks through ten grades of ignorance; one practice is all practices, advancing and proceeding from thought-moment to thought-moment, flowing into the ocean of the equal dharma realm. The pāramitās grow effortlessly; one's own practice and transforming others have merits equal to empty space. Hence they are called the stages of the ten practices.

5.20

The stages of the ten dedications: following the ten practices, this is the path of effortless action; the inconceivable true brightness unfolds all dharma realms from thought-moment to thought-moment; vows, practices, phenomena, and principle naturally harmonize and blend, turning and entering the ocean of the equal dharma realm. One further realizes ten rounds of wisdom and severance, breaking through ten grades of ignorance; hence they are called dedications.

5.21

The stages of the ten grounds: undefiled true brightness enters the path of effortless action; like the great earth, it can produce all buddhadharmas, bearing the burden of sentient beings in the dharma realm and universally entering the buddha grounds of the three periods of time. One further realizes ten rounds of wisdom and severance, breaking through ten grades of ignorance; hence they are called the stages of the ten grounds.

5.22

The ground of virtual enlightenment: one contemplates and penetrates to the very bottom of the source of beginningless ignorance; the wisdom of the edge is complete, and it is ultimately pure. One severs the last subtle ignorance reaching the source, climbs the summit of the mountain of the middle way, and bids farewell to the parents of ignorance. This is called having something severed, and [one in it] is termed an unsurpassed person.

5.23

Seventh, clarifying the ground of wondrous enlightenment: because of ultimate liberation and unsurpassed buddha wisdom, it is spoken of as having nothing severed, and [one in it] is termed the unsurpassed person. This is precisely the three virtues, neither vertical nor horizontal, the ultimate final mind, the great nirvāṇa. All are great: great principle, great vows, great adornment, great wisdom and severance, great all-pervasive knowledge, great path, great function, great provisional and real, great benefit, and great non-abiding. These are precisely the earlier ten contemplations forming a vehicle, their perfect consummation being realized only in the Buddha; beyond [the syllable] ha there are no letters to speak of (and so forth). Therefore, Vairocana Buddha is named 'Purity and Fullness,' because everything is fulfilled.

5.24

Second, citing various sūtras to clarify the number of stages: The Mahā-parinirvāṇa says, 'The moon-loving samādhi, from the first day to the fifteenth day, gradually increases in light and colour; furthermore, from the sixteenth day to the thirtieth day, it gradually decreases in light and colour.' The increase in light and colour exemplifies the fifteen virtues of wisdom, mahā-prajñā. The gradual decrease in light and colour exemplifies the fifteen virtues of severance, untrammelled liberation. The thirty minds are three instances of wisdom and severance, the ten grounds are ten instances of wisdom and severance, and virtual enlightenment and wondrous enlightenment are each one instance of wisdom and severance, totaling fifteen instances of wisdom and severance. The substance of the moon exemplifies the dharma-kāya. The Great Sūtra says: 'The nature of the moon is ever round, truly having neither increase nor decrease.' Due to Mount Sumeru, there are waning and waxing. Without increasing, it increases, as the bright moon gradually becomes conspicuous; without decreasing, it decreases, as the dark moon gradually disappears. The dharma-kāya is also like this: in reality it has neither wisdom nor severance; due to ignorance, when discussing wisdom in reference to suchness, suchness is truly not wisdom; when discussing severance in reference to suchness, suchness is truly not severed. Though without wisdom, there is wisdom, and prajñā gradually shines; though without severance, there is severance, and liberation is gradually departed from. Taking the moon as an analogy, one knows these are the stages of wisdom and severance in the perfect teaching. The Great Sūtra says, 'From the beginning, I establish the sons in the secret treasury, the three virtues of nirvāṇa, and afterwards I shall enter parinirvāṇa in this secret treasury.' This is precisely the final wisdom and severance.

5.25

Question:

5.26

How is it known that the analogy of the moon exemplifies stages?

5.27

Answer:

5.28

The Renwang clarifies fourteen endurances: the thirty minds are three prajñās, the ten grounds are ten prajñās, and virtual enlightenment is one prajñā. When the fourteen prajñās are in the minds of bodhisattvas, they are all called endurances. Transformed into the mind of a buddha, they are called wisdom. This agrees with the fifteen days clarifying the stages of wisdom. The Suvikrāntavikrami clarifies the stages of the fourteen prajñās, directly using the fourteen days of the moon as an analogy. Therefore this interpretation is made.

5.29

The Dapin clarifies the forty-two letter gates, with equality of words and equality of letters. Master Nanyue said: 'These are the secret words of all buddhas; why should they not indicate the forty-two stages?' Scholars cling to the Treatise, saying there is no such explanation, and are mostly doubtful and do not accept it. But the original text of the Treatise had a thousand fascicles, and Master Jīva abridged it tenfold; why must it lack this explanation? I now say: this explanation deeply and invisibly tallies. Why? The sūtra says: 'A is first and ha is last, with forty in between. The first letter gate, A, possesses the forty-one letters; the last, ha, is also like this.' The Huayan says: 'From the first ground, one completely possesses all the merits of all grounds.' This meaning is identical. The sūtra says: 'If one hears the letter gate A, then one understands all meanings, because all dharmas are unproduced from the very beginning.' Is this not the first abode of the perfect teaching, first attaining the endurance of non-arising dharmas? Beyond ha there are no letters to speak of; is this not wondrous enlightenment, which is unsurpassed and without superior? In the 'Chapter on the Vast Vehicle', after clarifying that all dharmas are the Mahāyāna, the forty-two letter gates are immediately spoken; does this not mean that bodhisattvas of the perfect teaching, from their first bringing forth of the mind, attain the true reality of all dharmas and possess all buddhadharmas, and hence it is called the letter A; and upon reaching the ground of wondrous enlightenment, exhaust the bottom of all dharmas, and hence it is called the letter ha? This meaning, in its number and the stages of the perfect teaching, is exceedingly clear. Furthermore, after the forty-two letters, the ten bodhisattva grounds are immediately spoken; this reveals the sequence of expedient stages of the distinctive teaching. Furthermore, after the ten grounds, the ten grounds shared by the three vehicles are spoken; this reveals the expedient stages of the shared teaching. As the scriptural passages follow in sequence, the three meanings are fully apparent. We now take the forty-two letters to verify the stages of the perfect teaching.

5.30

In this sūtra, the 'Chapter on the Discrimination of Merits' clarifies the stages of the disciples of the five grades of the initial mind, and the text is very clear. The 'Chapter on the Merits of the Dharma Master' clarifies the marks of the purification of the six sense faculties. The 'Expedient Means Chapter' says: 'The buddhas appear in the world for the sake of the one great causal condition: to cause sentient beings to open the buddha's knowledge and vision.' Regarding these four phrases, Master Nanyue explained: 'Opening the buddha's knowledge and vision is the stages of the ten abodes; revealing the buddha's knowledge and vision is the stages of the ten practices; awakening to the buddha's knowledge and vision is the stages of the ten dedications; entering the buddha's knowledge and vision is the stages of the ten grounds and virtual enlightenment. In all cases, stating "buddha's knowledge" means attaining the wisdom of all modes. In all cases, stating "buddha's vision" means attaining the buddha-eye.' Furthermore, the sūtra saying, 'This is the one great causal condition of the buddhas,' refers to entering together into the one vehicle, the true reality of all dharmas. Furthermore, saying, 'Only a buddha and a buddha can completely exhaust the true reality of all dharmas,' refers precisely to the stage of wondrous enlightenment. Furthermore, in the 'Chapter on Parables', the sons outside the gate ask for carts, and the elder gives each of them an equally great cart. At that time, riding this jewelled vehicle, the sons roam in the four directions, frolicking and happy, unobstructed and free, going straight to the place of enlightenment. Speaking of the 'four directions' exemplifies the forty stages of opening, revealing, awakening, and entering. Going 'straight to the place of enlightenment' is completely exhausting true reality, the stage of wondrous enlightenment. In the 'Introductory Chapter', the sky rains down four kinds of flowers, representing these forty causal stages. As cited above, various sūtras serve as evidence. And citing the present text clarifies that the forty-two stages are brilliant; they are all the sequence of non-sequential stages, which penetrate true reality, augment the path and diminish saṃsāra, discussing sequence on that basis.

5.31

Third, distinguishing and clarifying.

5.32

Question:

5.33

Does ignorance obscuring the middle way of buddha nature only amount to forty-two grades to be severed? Answer:

5.34

Although ignorance is fundamentally non-existent, it exists as non-existent, and is not without levels. Broadly speaking, it is divided into forty-two grades, but the number of its grades is actually immeasurable and boundless. The Dàzhìdù lùn says: “The types and categories of ignorance are exceedingly numerous; therefore, everywhere [the scriptures] speak of samādhis that destroy ignorance.” It also says: “Attachment to the Dharma is difficult to exhaust; everywhere [the scriptures] repeatedly speak of prajñā.” These stages of the perfect teaching are inconceivable. If one focuses solely on the doctrinal gates, the inquirer will miss the real purport, developing many distinctive understandings and distinctive attachments, thereby violating the path of perfect interpenetration. Such stages cannot be confined by ordinary sentiments, nor can they be proclaimed by an ordinary mind. The Avataṃsaka-sūtra says: “The grounds are unspeakable; how much less could they be demonstrated to others!” Let us set this matter aside for now. If, through Mahāyāna repentance, one generates the initial mind of rejoicing and perfect faith, attaining the single revolving dhāraṇī, this already cannot be spoken of to others; though one might analyze it in diverse ways, it still cannot be understood. How much less can the subsequent stages—whose very names the two vehicles have not even heard—be spoken of by ordinary people? (These words carry deep meaning; the Great Master is himself speaking of his own realization.) Let us again set this matter aside: when a śrāvaka practices the four applications of mindfulness and generates the dharma of heat, this also cannot be fully explained to an external ordinary person; even if one were to offer various explanations, they would not be able to know it. Set this matter aside as well: when a person sits in meditation and the five factors first arise, this cannot be explained to one who has not realized it; even if one explains it through skillful means, they will not understand it either. Set this matter aside too: a wheelwright cannot pass his craft on to his own son; how much less can profound dharmas be spoken of?

5.35

Scholars of the degenerate age mostly grasp at sūtras and treatises, arguing and disputing over expedient severance and subduing (and so forth). Just as water is inherently cold, how can one know it without drinking it? These are the inconceivable words of the Buddhas in response to conditions; increasing or decreasing according to capacities, the number of stages differs. When you have not yet realized it, what is the point of disputing in vain? May all sentient beings of the dharma realm universally take refuge in the Saṅgha, put an end to dispute, and enter the great ocean of harmony.

5.36

Furthermore, we distinguish the stages of the perfect teaching through four propositions: either opening the initial and combining the subsequent, opening the subsequent and combining the initial, both opening the initial and the subsequent, or both combining the initial and the subsequent. For example, the Mahāparinirvāṇa-sūtra explains the deathless nectar of the thirty-three heavens, taken together by the general and his ministers. This illustrates the stages: opening the former into the thirty minds, combining the ten grounds into one, and equal enlightenment into one, illustrates the thirty-two ministers, representing the causal stages; marvelous enlightenment is the ruler, illustrating the fruition stage. Ruler and ministers partake of the nectar together; cause and fruition both realize the permanent and blissful. If one does not explain it through the stages of the perfect teaching, this text is difficult to understand. This is opening the initial and combining the subsequent to clarify the stages of the perfect teaching.

5.37

If we take the fourteen prajñās: combining the thirty minds into three prajñās, opening the ten grounds into ten prajñās, and adding equal enlightenment to make fourteen prajñās, these are all causal stages; turning and entering sarvajñā is the fruition stage. This is combining the former and opening the subsequent to clarify the stages of the perfect teaching. If we take the gate of the forty-two syllables, this is opening both the initial and the subsequent to clarify the stages of the perfect teaching. If we take the gods raining down the four flowers, signifying opening, revealing, awakening, and entering, or roaming through the four quarters, these are both combining the initial and the subsequent. The differences in opening and combining across the sūtras are all the skillful means of the siddhāntas, yet the stages of the perfect teaching remain fully evident.

5.38

Third, in clarifying the subduing and severing in the stages of the perfect teaching: at the five grades, one has already perfectly understood the one real four noble truths; one’s mind, thought after thought, corresponds with all the pāramitās of the dharma realm; throughout one’s whole being there are no inverted views of deviance, bias, or the like; and one perfectly subdues the branch, adventitious, and root afflictions. Hence this is called the patience of subduing. The initial mind in the other teachings lacks this quality. The Mahāparinirvāṇa-sūtra says: “Those who practice the Mahāyāna, though possessing only physical eyes, are called having the Buddha eye.” The bird chirping inside the egg surpasses all other birds. For example: the subduing heat of the Small Vehicle is found in the Buddha-Dharma, but not among non-Buddhists; now this patience of subduing is found in the perfect teaching, but not in the [other] three teachings.

5.39

At the stage of the ten faiths, the path of subduing becomes ever stronger. Producing similitude understanding, one destroys the view and thought [afflictions] within the realm, as well as the dust-sand ignorance within and outside the realm. As the sūtra text says, “attaining the three dhāraṇīs,” this is only called the path of similitude, not yet the true path. The revolving dhāraṇī is turning from the provisional and entering the true. The hundred-thousand revolving dhāraṇīs is turning from the true and entering the conventional. The skillful means of the sound of Dharma is precisely the path of subduing, having not yet entered the Middle. As in the Yingluo jing, contemplating the entry into emptiness from the provisional, though severing view and thought, merely departs from falsity and is called liberation; in reality, one has not yet attained all liberation. One should know that although the six senses are purified, the four wholesome roots of heat and summit in the perfect teaching, as well as compliant patience, are merely the stages of the path of subduing.

5.40

If one enters the first dwelling, attaining the dhāraṇī of the true sound of Dharma, directly destroying ignorance, it is first named the path of severing. Seeing the constantly abiding paramārtha principle of Buddha-nature is called the patience of the non-arising of dharmas in the perfect teaching. The ten practices, the ten dedications of merit, the ten grounds, and equal enlightenment all destroy ignorance and are equally stages of the patience of the non-arising of dharmas. At marvelous enlightenment, the path of severing is complete and ultimate fulfillment is reached; this is named the patience of quiescent extinction.

5.41

If determined specifically according to stage: the two patiences of subduing and compliance only subdue and do not sever, comparable to the unimpeded path. The single patience of marvelous enlightenment severs and does not subdue, comparable to the path of liberation. The single patience of non-arising both subdues and severs, and is both unimpeded and liberated. If we discuss the general sense: marvelous enlightenment and the patience of quiescent extinction are also called the patience of non-arising. The Mahāparinirvāṇa-sūtra says: “Nieh means non-arising; pan means non-extinction. Non-arising and non-extinction is called great nirvāṇa.” It is also called the patience of subduing. The Renwang jing says: “From the initial aspiration up to the vajra summit, all are named the patience of subduing.” Subduing has the meaning of the worthy; Samantabhadra Bodhisattva stands at the summit of the assembly of those who subdue. Since the patience of subduing is general, compliant patience can be understood accordingly. Since subduing and compliance extend upward, quiescent extinction and non-arising must also extend downward. The Viśeṣacintibrahma-paripṛcchā-sūtra says: “All sentient beings are identical with the cessation absorption.” The Vimalakīrtinirdeśa says: “All sentient beings are suchness.” Suchness is precisely the patience of non-arising. Moreover, in terms of phenomena, it is non-arising; in terms of principle, it is quiescent extinction. Furthermore, partial realization is quiescent extinction, while yielding to fruition is non-arising.

5.42

If considered in terms of cause and fruition, there are also general and specific senses. As for the general: that all sentient beings are identical with great nirvāṇa is discussing fruition in terms of cause. That Buddha-nature is named cause is discussing cause in terms of fruition. The Mahāparinirvāṇa-sūtra says: “That which is fruition and not cause is called great nirvāṇa; that which is cause and not fruition is called Buddha-nature.” Clearly seeing Buddha-nature pertains to the Buddha; hence it can also be a cause (and so forth). Equal enlightenment is cause in relation to marvelous enlightenment, and fruition in relation to bodhisattvas. From there downward, they are both cause and cause-of-cause, both fruition and fruition-of-fruition. In terms of the differentiated meaning: the two patiences of subduing and compliance are not yet the true cause; the single patience of non-arising is not yet the true fruition. From the ten dwellings onward, they are named the true cause; marvelous enlightenment is named the true fruition. Why are subduing and compliance not the true cause? For example, the stages of skillful means in the Small Vehicle are not called the path of cultivation; from the vision of the truths onward, it is considered the true path of cultivation. This meaning can be understood. Now within compliant patience, the severance and elimination of view and thought is like oil upon water: unreal and easily blown away. Ignorance is affliction of identical substance, like milk within water; only a bodhisattva king of geese who has mounted to the dwellings and beyond can sip the milk of ignorance and clarify the water of Dharma-nature. Only from this point onward is it determined to be the true cause.

5.43

Furthermore, the distinctive teaching determines that on the third or fourth ground, views are completely severed, and on the sixth or seventh ground, thoughts are completely severed. This should not be so. Why? Ignorance, views, and thoughts are afflictions of identical substance; how could they be severed successively? This must merely be an expedient explanation of the distinctive teaching conforming to the Small Vehicle. If views were exhausted first, then the true principle would no longer have any obstruction; how could the ten grounds see it unclearly? The Bodhisattvabhūmi says: “The ninth is the pure, immaculate dhyāna free from all views.” The ninth is the ground of equal enlightenment; entering the dhyāna free from views, one then realizes the fruit of great bodhi. If views were severed first, what would equal enlightenment still have to leave behind? If thoughts were exhausted beforehand, the subsequent grounds would have no karmic retributions or dhyāna concentrations. Why? The Avataṃsaka-sūtra explains that the asakhya clouds of incense and clouds of flowers that inconceivably fill the dharma realm are the five dusts stimulated by the bodhisattva’s superior, marvelous retributions, and these are termed the thought afflictions of the desire realm. All bodhisattvas enter and emerge from the mental dust dharmas of immeasurable hundreds of thousands of samādhis and concentrations, and these are termed the thought afflictions of the form and formless realms. If thought [afflictions] were exhausted on the seventh ground, the upper grounds should be completely severed from the six dusts; why then is it said: “The three ranks of worthies and ten ranks of sages abide in karmic retribution”? If they abide in karmic retribution, how could thoughts have been exhausted beforehand? Now we clarify that such views and thoughts extend through to the upper grounds and are only exhausted upon reaching Buddhahood. Therefore it is said: “Only the Buddha alone abides in the pure land; only the Buddha alone can exhaust the source.” Therefore, subduing and severing are analyzed as above (and so forth).

5.44

Question:

5.45

Within the realm, one must first sever view, next thought, and later nescience. Why is it not so outside the realm? Answer:

5.46

Within the realm, because the suffering of the three evil destinies is heavy, one first severs view, next thought, and only later reaches nescience. Outside the realm, suffering is light; therefore, first the branches and later the root. Moreover, thought and nescience do not obstruct biased truth; in order to see the true principle, one first eliminates view. Dust-sand [afflictions] outside the realm are afflictions on the substance; being distant, they can obstruct principle, so one first eliminates the distant obstruction and next removes the proximate obstruction (and so forth). Furthermore, in the Tripiṭaka [teaching], bodhisattvas in their final bodily existence and two-vehicle practitioners who transcend stages sever view and thought simultaneously, or also sever thought first (and so forth). Those who do not transcend stages sever them successively. The shared teaching also has the two senses of transcending and not transcending. The distinctive teaching severs them successively; the perfect teaching severs them simultaneously. The question of successive order observes only a single path (and so forth).

5.47

Fourth, in clarifying function: if we explain the meaning by dividing the characters, “merit” (gong) pertains to self-advancement, and “function” (yong) pertains to benefiting beings. If we explain them together, it directly refers to transforming others. At the stage of the five grades, although the principle is not yet manifest, contemplative wisdom is already perfect; endowed with the nature of afflictions, one can know the Tathāgata’s secret treasury and is capable of serving as the initial refuge for the world. Relying on such a person is just like relying on the Tathāgata; one should know that before long, they will approach the tree of awakening and draw near to sambodhi. All the world should bow to them; all worthies and sages delight in seeing them. If through the similitude understanding of the six senses one’s perfect contemplation becomes ever brighter, one parts forever from the ocean of suffering. Being able to fill the trichiliocosm with a single marvelous sound, wherever their intent reaches, all devas and nāgas turn toward that place to hear the Dharma. When that person preaches the Dharma, they can cause the great assembly to rejoice; they are still the foremost refuge. The Mahāparinirvāṇa-sūtra designates four refuges, the meaning of which applies to both the perfect and distinctive [teachings]. Human masters mostly judge them according to the distinctive [teaching]: prior to the grounds is generally called the first refuge; ascending the grounds up to the third ground, where views are completely severed, is called srotāpanna; reaching the fifth ground, where thoughts are encroached upon, is called sakṛdāgāmin, which is the second refuge; reaching the seventh ground, where thoughts are exhausted, is called anāgāmin, which is the third refuge; from the eighth to the tenth ground, where the three residual habits of desire, form, and mind are exhausted, is called arhat, which is the fourth refuge. If we infer the perfect in contrast to the distinctive, one should explain three refuges in terms of the ten dwellings, contrasting with prior to the dwellings to make four refuges. If we judge from beginning to end: the five grades and six senses are the first refuge; the ten dwellings are the second refuge; the ten practices and ten dedications of merit are the third refuge; and the ten grounds and equal enlightenment are the fourth refuge.

First 47 of 146 passages. Read on

Linked texts (1)

妙法蓮華經玄義 — Classical Chinese