法華文句記 2.58

2.58

Next, as for "explaining the contemplation in general": the overarching purport of general and specific is fully as stated before. The twenty mental factors jointly assist the mind-king in taking wholesome objects as conditions, just as when first giving rise to contemplation one does not depart from king and factors; the common [mental] factors are also common, extending through to the wholesome factors. Using this great wholesome [state] to pass through conditions and encounter objects, its wholesomeness turns deeper, as in the present sūtra. Hence these wholesome factors have no separate mental substance of their own; they are produced merely by transforming the unwholesome factors. Thus, entering the Small [Vehicle] from outside, and entering the Great [Vehicle] from the Small, from the beginning returning to the end is only then called the culmination of wholesomeness. Although wholesome practices are many, they do not exceed these ten; hence it is said, "the ten minds are the basis." Once the transformation has reached the ultimate, it is again identical with the mind-king, without wholesomeness or unwholesomeness, just as after the disciples have received their prophecies, their lot is identical with that of the Dharma King; hence it is said that they "stand." Furthermore, those who transform gradually are like the various śrāvakas; if they transform suddenly, they are like sudden bodhisattvas. None are other than the true character, causing the king to become the ultimate Dharma and the prince to become a true son of the Dharma King, all capable of occupying the stage of succession and transforming other lives. Therefore, among them one first takes the wholesome mind. However, what are listed here all accord with the old translation. The new [translation] says: faith and non-negligence, pliancy, equanimity, shame and remorse, two roots and non-harming, zeal are solely pervasive of wholesome minds. The first three lines list them one character at a time, and the last four characters conclude. If one wishes to briefly distinguish the similarities and differences against the old names: the new says "faith," which means acquiescent assent toward the Three Jewels; its meaning is identical with the old name. The new says "non-negligence," which means making the cultivation of wholesome [dharmas] with single-minded attention its nature; the old name was "mindfulness" (smṛti), mindfulness meaning recollecting and retaining—the names differ but the meaning is the same. The new says "pliancy" (praśrabdhi), which means lightness, agility, ease, and capability as its nature; the old name was "joy," joy meaning delight and comfortable happiness—the names also differ while the meaning is identical. The new is named "equanimity" (upekṣā), meaning freedom from sinking and agitation; its meaning is identical with the old name. The new says "shame and remorse" (hrī-apatrāpya); the old says "pliant awakening"—both name and meaning differ. The new says "two roots," meaning non-greed and non-anger; the old says "concentration and wisdom"—the names and meanings also differ, but the principle is largely identical, because without these two, concentration and wisdom can only then be accomplished. Concentration and wisdom also have differences in depth, and the two roots are not without superiority and inferiority. The new says "non-harming" (ahiṃsā), which takes absence of injury and annoyance as its nature; the old name was "precepts"—the names differ while the meaning is identical. The new says "zeal" (vīrya); the old name was "progress"—the names and meanings are largely identical. As for those whose names and meanings are entirely different, the translators' intents differed, and there is no need to reconcile them. Here, what is valued is entering contemplation from the names; therefore the wholesome king and wholesome factors jointly guide the unwholesome to accomplish wondrous wholesomeness. Thus the common mental factors assisting the king are also like this. Correlating the factors with the persons according to their active characteristics should also be understandable. Since the ten persons are like this, looking from the ten to the various [others] up to the innumerable, they do not go beyond the mental factors. How could it be only the twelve thousand, and even up to before receiving transformation? By means of unwholesome mental factors they are also completely subsumed; how could it be only the wholesome and the common? As for "the ten persons each being equipped with," and so forth: this lodges in origin and traces to clarify the contemplating mind. In origin they have already become Dharma Kings; in traces they manifest the wholesome and common mental factors to show the differences in entering the path. As for the statement that "within each mind there are king and factors": since the two treatises differ, now saying that they assist each other means they are simultaneous; one should also further say "they arise sequentially." Not only are they simultaneous and at different times, but the various factors also possess each other: faith is endowed with all factors and takes its name from faith; the other nine are also like this. They receive distinct names from what is predominant; the ten common mental factors can be known by analogy with this. Therefore, they assist each other by turns to attack evil. If one mind is changed, the others follow along; if in mutual assistance they transform completely, they equally enter the real realm, and none are not the true king, neither king nor factor. Hence one knows that depending on which one is predominantly strong in a person, the strong becomes the object of contemplation, and the weak follow along. Wonderfully grasping this intent, cultivating contemplation in the four postures and three activities has a foundation; how much more so must the contemplating [mind] distinguish similarities and differences? As for "jointly attacking": the common minds and wholesome minds are what can attack. As for "not practicing," and so forth: this points to the remaining evil and so forth; what can attack belongs to wisdom, hence it says "practicing prajñā." Citing the *Contemplation of Samantabhadra* is because subject and object are exhausted; therefore the mind has no mind, and dharmas do not abide in dharmas. Conceptualising that there is a contemplating [agent] is called the mind of self; because of the mind of self, subject and object do not perish. If self and what belongs to self are empty, sins and merits have no master. As for "the absence of mind and absence of factors is called correct contemplation": hence it says, "if they are not exhausted, contemplation is not ended." Therefore only upon reaching wondrous awakening is it called ended. What is meant by "exhausted" is that the causal mental factors are exhausted, while the resultant mind is inexhaustible, just as the five aggregates in cause and result share the same name yet their substances are forever distinct. Universally citing the intent of the various sūtras, saying "sentient beings are not crossed over," and so forth: this borrows phenomena to verify principle. If the sentient beings of the contemplated mind are not transformed, then the teacher and disciple of the contemplating king and factors do not cease. As for "and so on": this extensively clarifies king and factors as contemplating and contemplated, the aspects of ended and unended, completed and uncompleted, and the name "correct awakening" also extends through the various bhūmis, and so forth.