金剛三昧經論 3

English (machine translation) 3

Language: English

3.1

Composed by Śramaṇa Wonhyo of the State of Silla

The treatise says: The dharma of thusness is endowed with all virtues and serves as the fundamental nature of all virtues of practice; hence it is called 'true nature.' Such a true nature is cut off from all names and characteristics; therefore it is said that 'the true nature is empty.' Moreover, this true nature is free from characteristics and free from nature: free from characteristics means free from false characteristics; free from nature means free from the true nature. Because it is free from false characteristics, false characteristics are empty; because it is free from true nature, true nature is also empty. Therefore it is said that 'the true nature is empty.' Now in this chapter, both of these two meanings are revealed; hence the title of the chapter is established on the basis of these meanings.

3.4

The sūtra says: At that time, Śāriputra addressed the Buddha, saying: "Honoured One! The cultivation of the bodhisattva path is without names or characteristics, and the three precepts are without deportment. How does one undertake them and preach them for the sake of sentient beings? May the Buddha compassionately expound this for me."

3.5

The treatise says: Among the six divisions specifically explaining contemplative practice, the fourth division on banishing the unreal and entering the real is concluded. Below, this is the fifth: explaining that all noble practices emerge from the emptiness of the true nature. Within this chapter there are two major divisions: first, explaining at length with extensive text for those of sharp faculties; second, summarizing briefly with concise text for those of dull faculties. In the former extensive explanation there are six divisions: first, explaining that the three clusters of precepts are accomplished from the true nature; second, explaining that the practices of the path factors are established from the true nature; third, explaining that the Tathāgata's teaching should be spoken in accord with the principle; fourth, explaining that the bodhisattva stages emerge from the original benefit; fifth, explaining that great prajñā is cut off from all causes and conditions; sixth, explaining that great dhyāna-meditation transcends all names and numbers. In the first part on the three precepts, the text has five divisions: first, question; second, answer; third, request; fourth, explanation; fifth, expressing understanding. This is the first, the question. Stating that 'the cultivation of the bodhisattva path is without names or characteristics' brings up all practices in general. 'The three precepts are without deportment' specifically notes the practice of the precepts. As stated in the previous chapter, 'entering the three clusters of precepts without abiding in their characteristics'—this means that the three precepts are without characteristics and without deportment. How does one undertake them oneself and preach them to others? Since this Śāriputra has just entered the Great [Vehicle], at the initial generation of cultivation he takes the precepts as the foundation; hence he asks about the primary practice among the three trainings. Furthermore, this Śāriputra was born from the body; now in this chapter it is explained that all dharmas of practice are born from the dharmakāya; hence the question is raised through the persona of Śāriputra.

3.6

The sūtra says: The Buddha said: "Good son! Listen attentively now, and I will expound it for you. Good son! Wholesome and unwholesome dharmas are transformed and born from the mind; all objective realms are discriminated by the words of the intellect. If one restrains it in one place, the multitude of conditions is severed and extinguished. Why is this? Good son! When the single origin does not arise, the three applications are not deployed; abiding in accord with principle, the gates of the six destinies are blocked; when the four conditions accord with thusness, the three precepts are complete."

3.7

The treatise says: This is the second part: the brief answer. In this there are two: first, answering the general question. 'Wholesome and unwholesome dharmas are transformed and born from the mind' is because the causal practices of the three karmas are all made by the mind. 'All objective realms are discriminated by the words of the intellect' is because the fruition realms of the six destinies are all mutations of the intellect. Because the mind is agitated and turbulent and cannot be restrained, it transforms into causes and fruitions that transmigrate in the ocean of suffering. Therefore, wishing to cross the ocean of suffering and cultivate the bodhisattva path, one restrains the mind in the single thusness, and the multitude of conditions is severed and extinguished; this is why bodhisattvas cultivate without names or characteristics. From 'why is this' downward, next is the answer to the specific question. Although it was explained in general, the specific practices have not yet been heard, which is why it is asked again, 'Why is this?' 'When the single origin does not arise': the origin of the three precepts is the single innate awakening; since it is fundamentally quiescent, it is said 'does not arise.' 'The three applications are not deployed': since the applications of the three precepts are accomplished in reliance on innate awakening, and their applications are free from the characteristics of deportment and deliberate action, because they are without deliberate action they abide in accord with the single origin; hence it is said 'abiding in accord with principle.' Once one abides in accord with principle, the causes of existence are eliminated; hence it is said 'the gates of the six destinies are blocked.' In the single principle of thusness, the power of the four conditions is possessed; being able to accord with the single thusness, one is endowed with the three precepts; hence it is said 'when the four conditions accord with thusness, the three precepts are complete.'

3.8

The sūtra says: Śāriputra said: "How is it that the four conditions accord with thusness and the three precepts are complete?"

3.9

The treatise says: This is the third part: the repeated request.

3.10

The sūtra says: The Buddha said: "As for the four conditions: first is called the condition of apprehending the power that produces analytical cessation, which gathers the precepts of restraint; second is called the condition of accumulating and giving rise through the power of the pure roots of original benefit, which gathers the precepts of cultivating wholesome dharmas; third is called the condition of the power of original wisdom and great compassion, which gathers the precepts of benefiting sentient beings; fourth is called the condition of the power of the all-pervading cognition of the single awakening, which accords with thusness. Abiding in these is called the four conditions. Good son! Such four great powers of conditions do not abide in phenomenal characteristics, yet they are not without efficacy. If separated from the one place, they cannot be sought. Good son! Such a single matter universally gathers the six practices; it is the ocean of prajñā of the buddhas and bodhisattvas."

3.11

The treatise says: This is the fourth part: the extensive explanation. In this there are two: first, the direct answer explaining the causes and conditions of the precepts; second, taking the occasion to reveal the gathering of all practices. In the first part, 'the four conditions' means that within the benefit of the innate awakening of the one mind, four powers and functions are possessed, which serve as conditions for the three precepts: first, the condition of support for cessation; second, the condition of support for arising; third, the condition of support for gathering; fourth, the condition of support for detachment. 'Support for cessation' means that within innate awakening, the virtue of natural quiescence is intrinsically contrary to the afflictions; by this condition, the precepts of restraint are accomplished. 'Support for arising' means that within innate awakening, the virtue of natural goodness intrinsically accords with all wholesome roots; by this condition, the precepts of cultivating wholesome dharmas are accomplished. 'Support for gathering' means that within innate awakening, great compassion is naturally accomplished and intrinsically does not abandon any sentient beings; by this condition, the precepts of benefiting sentient beings are accomplished. 'Support for detachment' means that within innate awakening, prajñā is naturally accomplished and intrinsically abandons all phenomenal characteristics; by this cause and condition, the three clusters of precepts are caused to abandon phenomenal characteristics and abide in accord with thusness. The former three are specific conditions, and the latter one is a general condition. When bodhisattvas generate the aspiration and receive the three precepts, because they receive and uphold them in accord with the benefit of innate awakening, through these four conditions they are endowed with the three precepts. The general meaning is like this; next, the text is explained. 'First is called the condition of apprehending the power that produces analytical cessation': innate awakening is fundamentally free from the bondage of afflictions; in its entire substance it produces the liberation of analytical cessation, having the power to apprehend the prātimokṣa precepts. Just as a lodestone attracts a needle, although it has no deliberate intention it has power and efficacy; one should know that the principle here is also like this. 'Second is called the condition of accumulating and giving rise through the power of the pure roots of original benefit': this means that the intrinsically pure virtue of innate awakening serves as the foundation for all virtues of practice; through the power of this root, all wholesome dharmas arise, serving as the condition for accumulating and giving rise to wholesome dharmas; through this condition, the precepts of cultivating wholesome dharmas are accomplished. 'Third is called the condition of the power of original wisdom and great compassion, which gathers the precepts of benefiting sentient beings': this means that the wisdom within innate awakening that illuminates conventional truth is itself the great compassion that constantly moistens sentient beings; by this condition, the precepts of benefiting sentient beings are accomplished. 'Fourth is called the condition of the power of the all-pervading cognition of the single awakening, which accords with thusness': this means that the innate cognition within innate awakening that illuminates and penetrates causes the three clusters of precepts to all abide in accord with thusness. Such four conditions pervade the dharma-realm in substance and gather the ten thousand practices in application; hence they are called 'great powers.' Although they have great power, they are of a single taste, free from all differences of names, characteristics, phenomena, and functions; hence it is said 'do not abide in phenomenal characteristics.' Although they are without phenomenal characteristics, they possess superior capability, being able to gather all virtues of practice that transcend the world; hence it is said 'not without efficacy.' Because it is like this, it is merely innate awakening, and among conventional dharmas there is no such meaning; hence it is said 'if separated from the one place, they cannot be sought.' Above, the conditions of the three clusters of precepts were specifically explained; below, it explains that they universally gather the ten thousand practices. Beginning from the ten faiths up to equal awakening, all the practices of these six stages are gathered and accomplished by the single awakening; hence it is said 'a single matter universally gathers the six practices.' Not only do bodhisattvas return to this innate awakening, but the complete cognition of all buddhas likewise returns to this ocean; hence it is said 'it is the ocean of prajñā of the buddhas and bodhisattvas.'

3.12

The sūtra says: Śāriputra said: "Not abiding in phenomenal characteristics, yet not without efficacy: this dharma is true emptiness, permanence, bliss, self, and purity, transcending the two selves—the great parinirvāṇa. That the mind is unattached is contemplation of great power."

3.13

The treatise says: This is the fifth part: expressing understanding. In this there are two: first, expressing understanding of the single thusness that is accorded with, which is the dharmakāya endowed with the four virtues, transcending the characteristics of person and dharma, which is great nirvāṇa; second, expressing understanding of the mind that can accord with thusness, which, following thusness, is free from attachment yet leaves nothing undone—the power of great sovereign mastery.

3.14

The sūtra states: "In this contemplation-awakening, should it be endowed with the thirty-seven factors of awakening?" / The Buddha said, "It is so: it is endowed with the thirty-seven factors of awakening. Why is this? The four foundations of mindfulness, the four right exertions, the four bases of psychic power, the five spiritual faculties, the five powers, the seven limbs of awakening, and the eightfold noble path—these have many names but a single referent; they are neither one nor different. Because of their names and numbers, they are mere names and mere words; no dharma can be grasped. A dharma that cannot be grasped has a single referent and is without letters. The character of being without letters is the true and real emptiness; the meaning of emptiness is thusness just as it is; and the principle of thusness is endowed with all dharmas. Good son, one who abides in the principle of thusness crosses over the ocean of the three sufferings."

3.15

The commentary states: This is the second major section, explaining that the practices of the factors of awakening are established from the true nature. Herein there are two parts: first the question, and second the answer. In the question, "in this contemplation-awakening" refers to the conforming contemplation. When the conforming contemplation and the conformed-to innate awakening are equalized in terms of subject and object, within this contemplation-awakening one should be endowed with the thirty-seven practices of the factors of awakening. In the answer there are two parts: first the assent, and second the explanation. From "Why is this?" downward is the second part, the explanation. Within it there are two: a direct explanation and a further clarification. In the first part, "many names but a single referent" means that the referent designated by the thirty-seven factors is only this single contemplation-awakening, for there are not two dharmas. "Neither one nor different" means that contemplation and awakening are not identical yet not distinct; thus, from the perspective of non-distinctness, it is said to have "a single referent." From "Because of their names and numbers" downward is the further clarification, within which there are four points: first, setting aside distinct referents; second, revealing the single referent; third, explaining that the single referent is endowed with all dharmas; fourth, explaining that the single referent is free from all faults. In the first point, "because of their names and numbers, they are mere names and mere words; no dharma can be grasped" means that as for the practices of the factors of awakening cultivated in the world, in accordance with names and numbers there are thirty-seven; yet when the bodhisattva's awakening wisdom seeks their designated referent, none of the thirty-seven dharmas can be grasped. In the second point, "a dharma that cannot be grasped has a single referent and is without letters" means that when one seeks those distinct dharmas and cannot grasp them, these dharmas have a single taste and transcend all letters and words. In the third point, "the character of being without letters is the true and real emptiness" means that the contemplating mind which cannot grasp distinct dharmas transcends all letters and words and is free from differentiated characteristics. "The meaning of emptiness is thusness just as it is" means that this contemplating mind's meaning of freedom from all characteristics is not different from the principle of thusness of true reality. Such a principle of thusness of innate awakening already contains the dharmas of cultivating and perfecting the factors of awakening, just as cast gold contains the complete and fine bodily marks; hence it is said that "the principle of thusness is endowed with all dharmas." Once one abides in the principle of thusness and is endowed with all virtues, one is immediately free from all faults of affliction; hence it is said that "one who abides in the principle of thusness crosses over the ocean of the three sufferings." This is the fourth point, freedom from all faults. Here, briefly explaining the meaning of the factors of awakening, it is differentiated with four propositions: first, subsuming the thirty-seven into ten dharmas; second, subsuming the ten dharmas into four dharmas; third, subsuming the four dharmas into a single referent; fourth, explaining that the single referent is endowed with the thirty-seven. First, subsuming the thirty-seven into ten dharmas: The *Dazhidulun* says, "The thirty-seven factors have ten dharmas as their basis," and so on, extensively expounding. One should know that opening up the ten establishes the thirty-seven; but if one discusses their essential substance, there are only ten dharmas. What are the ten? They are morality, intention, sensation, mindfulness, and concentration, along with wisdom, faith, diligence, tranquility, and equanimity. How does one open the ten into thirty-seven? One opens morality into three: right speech, right action, and right livelihood. In the category of intention, one is established: right thought. In sensation, one is also established: the awakening-factor of joy. One opens mindfulness into four: the faculty of mindfulness, the power of mindfulness, the awakening-factor of mindfulness, and right mindfulness. One opens concentration into eight: the four bases of psychic power, the faculty of concentration, the power of concentration, the awakening-factor of concentration, and right concentration. Wisdom is also opened into eight: the four foundations of mindfulness, the faculty of wisdom, the power of wisdom, the awakening-factor of discrimination of dharmas, and right view. Diligence is also opened into eight: the four right exertions, the faculty of energy, the power of energy, the awakening-factor of energy, and right energy. In faith, two are established: the faculty of faith and the power of faith. For tranquility and equanimity, each has one established: the awakening-factor of tranquility and the awakening-factor of equanimity. Summarizing them, there are five patterns: first, opening into eight has three types—namely, concentration, wisdom, and diligence—those twenty-four being subsumed by these three. Second, opening into four has one type—namely, mindfulness—so those four are subsumed by one, mindfulness. Third, opening into three has one type—namely, morality—so those three are subsumed by one, morality. Fourth, opening into two has one type—namely, faith—faith subsuming those two. Fifth, establishing one has four types—intention, sensation, tranquility, and equanimity each subsuming its own intrinsic nature. In this way, the ten dharmas subsume the thirty-seven. Second, subsuming the ten dharmas into four types: first, morality is subsumed under material form dharmas, namely, manifest and unmanifest form. Second, intention and sensation are subsumed under the omnipresent mental factors. Third, mindfulness, concentration, and wisdom are subsumed under the distinct objective realm mental factors. Fourth, the four including faith are subsumed under the wholesome mental factors. Third, subsuming the four dharmas into a single referent: when awakening wisdom inquires into these four dharmas, whether the first material dharma has spatial extension or lacks spatial extension, it cannot be grasped at all; and whether the latter three mental factors have temporal duration or lack temporal duration, none can be grasped. Thus, although they are not non-existent dharmas, there is no graspable dharma that can be grasped; being equal in a single taste, one should know that the four dharmas are simply a single referent; for this reason it is said, "many names but a single referent." Fourth, explaining that the single referent is endowed with the thirty-seven: regarding the meaning of the single taste wherein subject and object are equal, contemplating the body and so forth as empty is the four foundations of mindfulness; being free from all indolence is the four right exertions; the cessation of discursive thought is the bases of psychic power; freedom from lack of faith and so forth is the faculties and powers; the extinction of ignorance and so forth is the seven limbs of awakening; and freedom from the eight wrong practices is the eightfold noble path. Being thus far removed from all afflictions, the single referent is completely endowed with immeasurable virtues; hence it is said, "in this contemplation-awakening, should it be endowed with the thirty-seven factors of awakening," and further said, "the principle of thusness is endowed with all dharmas."

3.16

The sūtra states: Śāriputra said, "All the myriad dharmas are entirely letters and words, but the character of letters and words is not the referent, while the real referent as it is cannot be spoken. How then does the Tathāgata now teach the Dharma?"

3.17

The commentary states: From here downward is the third major section, explaining that the Buddha's verbal teaching accords with the principle of thusness in its preaching. First is the question, and second is the answer. In the question, "all the myriad dharmas" refers to the dharmas established by worldly speech: dharmas as spoken are all ungraspable, and therefore are merely letters and words and not the referent; the true referent of all dharmas transcends all speech. If the Buddha's teaching of the Dharma now were letters and words, it would lack the real referent; if it had the real referent, it should not be letters and words. Therefore he asks: "How does [the Tathāgata] teach the Dharma?"

3.18

The sūtra states: The Buddha said, "When I teach the Dharma, it is because you sentient beings are within birth-and-death that I speak. I speak the ineffable; therefore I speak it. What I speak is speech of the referent, not letters; what sentient beings speak is speech of letters, not the referent. Speech that is not of the referent is entirely empty and non-existent; words that are empty and non-existent say nothing of the referent; those that do not speak of the referent are all false speech. What accords with speech of the referent is that the real is empty yet not empty, and the empty is real yet not real; it is free from the two characteristics, and within the middle it is not middle; a dharma that is not middle is free from the three characteristics, with no place seen, spoken in accordance with thusness just as it is. As there is no non-existence, there is no existence in non-existence; as there is no existence, there is no non-existence in existence. Existence and non-existence are not present, and because speech is not present, it is not present in thusness; thusness does not possess thusness, yet it is not without being spoken in accordance with thusness."

3.19

The Commentary says: This is the second [section], the reply. Within it there are two parts: first, the reason for the Buddha's preaching; second, the demonstration of the difference between text and meaning. In the first part, where it says "Because you, sentient beings, preach within production," "you" refers to Śāriputra, and "sentient beings" refers to all ordinary worldlings. Preaching on the unconditioned is situated in the substance of phenomena; preaching on the conditioned produces the characteristics of phenomena. Such preaching within production cannot speak the real meaning. I am different from their preaching; therefore I preach it—this is the reason for the Buddha's preaching of the teachings. Next, in demonstrating the characteristics of the difference between text and meaning, [the sūtra] first sets out the two propositions and then explains the two propositions. In setting them out, where it says "Meaningful discourse is not text," it is because the discourse corresponds to the real meaning, not being merely empty text. Where it says "Textual discourse is not meaning," it is because the discourse stops at empty text, having no connection to the real meaning. In the second part, the explanation, it first explains the latter proposition. Where it says "are all utterly empty and non-existent," it is because there is only empty text and no real meaning; this explains textual discourse. Where it says "empty and non-existent speech speaks nothing of meaning," it is because it expresses nothing of the meaning that is in accordance with reality; this explains "not meaning." Below, concluding generally, it says "is all false speech," because although it may not contradict conceptual thought, it contradicts the meaning—just like the statements of saying one sees when not seeing, or saying one does not see when seeing. From "Those that are in accordance with the meaning" onward, it next explains the former proposition. Within this there are two parts: the main explanation and the reiteration. Within the first there are also two parts: first explaining "not text" and second explaining "meaningful discourse." Explaining "not text" means that it is not empty and non-existent, because it is not empty text and not devoid of meaning. Explaining "meaningful discourse" means that the meaning accords with the speech, and the speech is like the meaning. In the first explanation, where it says "truly empty and yet not empty," it means that it states that the real mark of true thusness is also empty, just as previously stated that the mark of emptiness is also empty. To say it is "truly empty" does not abolish the principle of its real mark, so it is said to be "not empty"; for although it is not existent as real, neither is it non-existent as real. Where it says "empty reality and yet not real," it means that stating the principle of true emptiness is real is why it is called "empty reality," yet not preserving the principle of true emptiness is why it is called "not real"; for although it is not without emptiness, neither is it having emptiness. Where it says "Apart from the two characteristics, the interval is not intermediate," the speech of "not empty" is apart from the characteristic of emptiness, and the speech of "not real" is apart from the characteristic of reality; hence it says "apart from the two characteristics." Yet between the two characteristics of emptiness and reality, it does not preserve an intermediate that is not the two; hence it says "the interval is not intermediate." Having departed from the two extremes and also not falling into the middle, it is therefore said to be "apart from the three characteristics." The domain of mental speech does not exceed the three characteristics; but this speech of the Buddha is far removed from the three characteristics, so that within it the path of mind and speech is cut off; hence it says "no location is seen." Being wondrously tallying with the meaning that cuts off speech in this way is why it is not like the meaningless text; this explains "not text." Where it says "Just as thusness is spoken in accordance with thusness," this explains "meaningful discourse." The first "thus" is tallying with; the latter two "thusnesses" are the meaningful principle. As spoken above in speech far removed from the three characteristics, it tallies with the principle of thusness in its preaching; therefore the Buddha's preaching is indeed meaningful discourse, not like the meaninglessness of ordinary speech. From "Just as the non-existence of non-existence" onward, the second part reiterates, first reiterating "not text" and next reiterating "meaningful discourse." In the first, where it says "Just as the non-existence of non-existence does not exist, there is no existing in non-existence," it means that although the principle of true thusness is not existent, yet according to fundamental non-existence it causes its existence to be non-existent, which means causing existent dharmas to be non-existent within non-existent dharmas. Why is this so? Thusness is fundamentally not existent; what existence is it devoid of, such that it would fall into non-existence? Therefore, this matches the words "truly empty and yet not empty." Where it says "Just as the non-existence of existence does not not exist, there is no non-existing in existence," it means that although the principle of true thusness is not non-existent, yet according to fundamental non-existence it causes its non-existence to exist, which means causing non-existent dharmas to exist within existent dharmas. Why is this so? Thusness is fundamentally not non-existent; what non-existence does it have, such that it would fall into existence? Therefore, this matches the words "empty reality and yet not real." Where it says "Existence and non-existence do not reside," just as non-existence has no existence, existence does not reside; just as non-existence has no non-existence, non-existence does not reside. Since the two do not reside, how could there be a middle? This precisely matches the statement "apart from the three characteristics." Since the meaning of thusness is like this, it matches meaningful discourse; therefore the Buddha's words are truly not empty text. In this way it reiterates the explanation of "not text." Because the nominal expressions spoken by the Buddha correspond to principle in this way, subsequently attained cognition takes up such nominal expressions. By contemplating true thusness, one is able to directly observe the principle-substance of true thusness; therefore, among the four propositions, it is the proposition of "both." In the second part reiterating meaningful discourse, where it says "Because the preaching does not reside, it does not reside in thusness," since the Buddha's words state that existence and non-existence do not reside, they do not reside in existence or non-existence; with respect to the principle of true thusness, that existence does not reside means it does not have thusness, and that non-existence does not reside means it is not without thusness. Thus it is spoken in accord with neither having thusness nor being without thusness; hence it says, "Just as it does not have thusness, it is not spoken as being without thusness." Therefore it was said earlier, "Just as thusness is spoken in accordance with thusness." In this way it reiterates the explanation of meaningful discourse. Of the six divisions, the third division is finished.

3.20

The sūtra says: Śāriputra said, "From the icchantika and the icchantika mind, abiding in what stages can all sentient beings attain the tathāgata, the tathāgata's real mark?" The Buddha said, "From the icchantika mind up to the tathāgata, the tathāgata's real mark, they abide in five equal stages."

3.21

The Commentary says: From this point down is the fourth major division, explaining that the stages of a bodhisattva emerge from original benefit. Within this there are two parts: first the question, then the reply. In the reply there are three parts: first, citing the number in general designation; second, explaining them separately; third, clarifying them generally. This is the general designation. As for the "five equal stages," "equal" (deng) means steps or grades. As for "from the icchantika mind," before giving rise to the mind of unsurpassed bodhi, all are called icchantika, because they lack resolute faith in the Mahāyāna. However, there are roughly two kinds of icchantika: first, the icchantika of making great vows, meaning those who perpetually do not enter nirvāṇa; second, the icchantika of lacking great faith. This also has two kinds: first, the specific icchantika, meaning those who generate great wrong views and sever the roots of goodness; second, the general icchantika, meaning those who have not yet generated the great mind and lack great faith, up to the two vehicles' four fruitions, who all enter this icchantika stage. Now in this text, it is according to this latter sense; therefore it says that from the icchantika mind up to the tathāgata there are five equal stages, because those who have not yet entered the ten faiths are all called icchantika. Here the demarcations of the five stages are first explained: The first is the stage of faith, situated in the practices of the ten faiths; although not yet non-retrogressing, because they have generated the great mind, the Benye jing calls them "bodhisattvas of the mark of faith." The second is the stage of reflection, situated in the thirty minds, contemplating the principle of mere-consciousness of all dharmas, up to non-conceptual cultivation that has not yet truly realized it. The third is the stage of cultivation, situated in the practices of the ten grounds, obtaining true realization and cultivation to counter the ten obstacles. The fourth is the stage of practice, situated in the practice of equal awakening; causal practice is already fulfilled, but one has not yet reached the stage of fruition. The fifth is the stage of relinquishment, situated in the ground of wondrous awakening; not grasping quiescent cessation, they universally transform through great compassion. As for why the five equal stages are established: to reveal the distinction between retrogressing and non-retrogressing stages, the distinction between realized and non-realized stages, the distinction between equal and not yet equal stages, the distinction of the stage of full cause, and the distinction of the stage of complete fruition. In this order, the five equal stages are established. Such is the general import; next we explain the text.

3.22

The sūtra says: "First is the stage of faith. One has faith that the seed of true thusness within this body is obscured by delusion; abandoning the deluded mind, the pure mind is clean and white, and one knows all sensory realms to be conceptual distinctions of mental speech."

3.23

The Commentary says: From here down is the second part, explaining them separately. In the first there are two parts: first faith, then understanding. First, in clarifying faith, it means having faith that there are three kinds of Buddha-nature. As for "One has faith that the seed of true thusness within this body," one has faith in the true thusness of Buddha-nature abiding in its own nature, which is precisely the seed of the ultimate empty reality, namely the seed of the middle way of anuttarā samyaksambodhi. The intrinsically pure mind is fundamentally so by nature; hence it is called true thusness. It serves as the direct cause for the fruition of the three bodies; hence it is called a seed. Before abiding in the generation of the mind, it is called abiding in its own nature. Not yet freed from all obstacles, it is obscured by delusion. As for "abandoning the deluded mind," this is faith in the emerging Buddha-nature: from the stage of the ten faiths up to equal awakening, gradually emerging from the obstacles of faithlessness, ignorance, and so on, by progressively abandoning the coarse deluded mind of conceptual distinction. As for "the pure mind is clean and white," this is faith in the attained Buddha-nature: reaching after the path and being free from all defilements, the intrinsically pure mind manifests clean and white. The word "faith" in the upper line governs the lower two lines as well. As for "knows all sensory realms to be conceptual distinctions of mental speech," having had faith in the three kinds of Buddha-nature, one also knows the principle of mere-consciousness; therefore one knows that all sensory realms grasped by the mind are produced solely by conceptual distinctions of mental speech, and if separated from conceptual distinction, they do not exist at all.

3.24

The sūtra says: "Second is the stage of reflection. The reflecter contemplates all sensory realms as being solely mental speech; conceptual distinctions of mental speech manifest in accordance with the mind; the sensory realms seen are not my fundamental consciousness. One knows that this fundamental consciousness is neither phenomenon nor meaning, neither grasped nor grasper."

3.25

The Commentary says: In explaining the stage of reflection, there are also two sentences: first clarifying signless inquisitive contemplation, and second revealing unborn knowledge of reality. In the first, "contemplates" means reflecting and observing. "Solely mental speech" means that the external objects grasped do not exist. "Manifest in accordance with the mind" means that the appearance-aspect resembling the external is not apart from the seeing[-aspect]. "Are not my fundamental consciousness" means that the sensory realms seen outside of consciousness, since they are not my consciousness, do not exist. Here, "fundamental consciousness" refers to the sixth consciousness, because it is the root of the three realms of existence. As the verse spoken by Bodhisattva Āryadeva says: 'The mental consciousness is the root of the three realms of existence; the sensory dusts are its causes. / If one sees that the sensory dusts do not exist, the seeds of existence naturally perish.' The above generally reveals signless inquiry and the knowledge of reality; from here down clarifies its principle of being unborn. As for "knows that this fundamental consciousness is neither phenomenon nor meaning," it is neither the expressing phenomenon nor the expressed meaning, knowing that name and meaning are mutually guests. As for "neither grasped nor grasper," since the grasped sensory dusts are non-existent, the grasping agent is not established. The meaning of the grasping agent necessarily depends on the grasped object; since there is nothing depended upon, there is nothing that depends. This generally reveals unborn inquiry and the knowledge of reality. From the ten understandings on up to the worldly supreme dharmas, one cultivates this contemplation of inquiry and knowledge of reality; within it there is also observation by wisdom born of cultivation, but none has yet departed from reflection and conceptual distinction, which is why it is generally named the stage of reflection.

3.26

The sūtra says: "Third is the stage of cultivation. The cultivator constantly arouses what is capable of arousing; arousing and cultivating are simultaneous, first guided by cognition, expelling all obstacles and difficulties, and escaping covers and fetters."

3.27

The Commentary says: In explaining the stage of cultivation, there are also two sentences: first clarifying the characteristics of cultivation, and second revealing the cause of cultivation. As for the characteristics of cultivation, it means that fundamental cognition runs calmn-and-insight in tandem with no further emerging or entering; hence it says "constantly arouses." As for "what is capable of arousing," it means that calming is capable of arousing, being able to arouse insight. Next, "arousing" refers to the insight that is aroused. Calming and insight are not separate, hence it says "simultaneous"; for calming characteristics and contemplating thusness must be simultaneous. This clarifies the characteristics of cultivation. Next, revealing its cause: why one attains this cultivation of running in tandem is because of expelling all obstacles through prior expedient preparation. As for "guided by cognition," preparatory cognition involves conceptual distinction of mental speech and does not depart from nominal conventions; hence it is called "guided by cognition." In all the grounds from the seventh ground and below, preparatory practice comes first to subdue obstacles. As for "expelling all obstacles and difficulties," it means diminishing and subduing coarse heaviness. As for "escaping covers and fetters," it means not giving rise to active entanglements.

3.28

The sūtra says: "Fourth is the stage of practice. The practitioner transcends the grounds of all practices, with a mind free of grasping or rejecting, extremely pure and of sharp faculties, an unmoving mind like thusness, determining real nature, mahāparinirvāṇa being great solely through the emptiness of nature."

3.29

The treatise says: This is the stage of equal awakening. It also has two clauses: first, it clarifies the condition of the stage; afterwards, it reveals its practice. In the first [part], "transcends all stages of practice" means that its practice surpasses the ten stages. "The mind has neither taking nor abandoning" means that its understanding is identical with the Buddha's; therefore, this stage is said to be the practice of equal awakening. Next, concluding generally, it says "extremely pure, with sharp faculties," which means that because the mind of innate awakening is manifested, it fulfills the cause [of buddhahood]. Next, clarifying its practice, it says "unmoving, mind-thusness decisively possesses real nature," because in this stage one attains entry into the vajrasamādhi. "Great parinirvāṇa is vast solely in its emptiness-nature" means that it is quiescent, unconditioned, and of one mark that is signless. This is just as the Benye jing says: "Entering the vajrasamādhi, with one mark that is signless, quiescent and unconditioned, it is called the immaculate ground."

3.30

The sūtra says: "Fifth is the stage of relinquishment. Relinquishment is not abiding in emptiness-nature, correct cognition flowing and transforming, great compassion having the mark of thusness while the mark does not abide in thusness, and with an open mind not realizing samyaksambodhi, the mind without boundaries not seeing any place; this is reaching the Tathāgata."

3.31

The treatise says: This clarifies the buddha-ground. It also has two clauses: first, it clarifies the meaning of relinquishment, namely revealing the characteristics of relinquishment by means of three points. "Not abiding in emptiness-nature, correct cognition flowing and transforming" means not abiding in nirvāṇa where the body is turned to ashes and cognition is extinguished, because cognition is not extinguished; the cognition of quantities continues to flow, changing according to beings' faculties in order to perform the buddha-work. "Great compassion having the mark of thusness while the mark does not abide in thusness": unconditioned great compassion does not seize upon the distinguishing marks of persons or dharmas, hence it is said to 'have the mark of thusness.' Constantly operating across the six destinies without ever halting, it is therefore said that 'the mark does not abide in thusness.' 'Samyak' means correct, 'sam' means equal, and 'bodhi' means awakening; spoken collectively, it means correct and equal awakening, which is the complete, unexcelled bodhi, in which there is no abiding and which with an open mind one does not realize. Among these three points, the first two are relinquishment through not abiding in nirvāṇa; the latter one is relinquishment through not seizing upon bodhi. Next, it clarifies the condition of the stage. "The mind without boundaries": returning to the one mind's source, the essence of the mind is all-pervading; because it pervades the ten directions, it is without bounds; because it encompasses the three times, it is without limits. Although it encompasses the three times, it has no distinction between past and present; although it pervades the ten directions, it has no spatial location of 'here' and 'there'; on this account, it is said that 'one does not see any place.' Such an ultimate fruition is not shared with others; it is reached only by those who ride upon thusness; on this account, it is said that 'this is reaching the Tathāgata.' Above, the distinct clarification of the five equal stages is concluded.

3.32

The sūtra says: "O good son! The five stages are of a single awakening, entered from the original benefit; if one transforms sentient beings, it is from their original source."

3.33

The treatise says: From here down is the second [section], a general clarification. Within this, there are two parts: first, directly clarifying following from the origin; second, recursively clarifying it again. This is the first gate. The various practices of the five stages are never apart from innate awakening, and there are none that are not accomplished from the original benefit. When accomplishing the practices, one enters the later from the earlier; hence it is called 'entering.' Entering is benefit for oneself; transforming is benefiting others. Both of these practices proceed from the original source.

3.34

The sūtra says: Śāriputra said: "What is meant by 'from their original source'?" The Buddha said: "Originally without an origin, abiding in no place, entering reality from the limit of emptiness, one arouses bodhi and completely accomplishes the noble path. Why is this? O good son! It is like grasping empty space with one's hand: one does not obtain it, yet one does not fail to obtain it."

3.35

The treatise says: This is the reiterative clarification. In the answer, there are two parts: first, the doctrine; afterwards, the metaphor. In the doctrine, there are four clauses: the first two clauses clarify that the original source has no place; the latter two clauses reveal the accomplishment of cause and fruition from it. "Why is this?" raises a doubt to launch the explanation. How so? If the origin had no place, there should be no attainment of entry; if there is attainment of entry, then it would not be without an original source. To dispel this doubt, he adduces a metaphor to explain it. "Grasping empty space with one's hand": grasping with the hand is a metaphor for the practice that can enter; empty space is a metaphor for the origin that is entered. "One does not obtain it" because empty space has no form that can be gripped. "Yet one does not fail to obtain it" because inside the grip there is no absence of empty space. The original benefit is also like this: originally it has no original source, for its nature cannot be obtained. Yet the origin that is without origin is not nonexistent; hence it is not that it cannot be obtained.

3.36

The sūtra says: Śāriputra said: "As the Exalted One has said, prior to activities, taking it by means of the original benefit, this thought is quiescent, and quiescence is thusness. It gathers all virtues and encompasses all dharmas, perfectly fused and non-dual, inconceivable. One should know that this dharma is indeed the mahāprajñāpāramitā; it is the great spiritual mantra, it is the great bright mantra, it is the unexcelled mantra, it is the unequaled mantra."

3.37

The treatise says: From here down is the fifth [section], clarifying that great prajñā is perfectly fused and non-dual. Within this, there are two parts: first, Śāriputra respectfully inquires; second, the Tathāgata confirms and approves. In the first, there are also two parts: first, grasping the Buddha's teaching that the original benefit is perfectly fused; afterwards, revealing that it is precisely the perfections of great prajñā. Saying "prior to activities, taking it by means of the original benefit" grasps the Buddha's words. Whenever one wishes to give voice to perform buddha-work, one always first takes the benefit of innate awakening. This thought of birth-and-death is originally quiescent, and such quiescence is precisely the principle of thusness; within the principle, the innate and initial virtues are gathered together, and it also encompasses the myriad dharmas of birth-and-death, perfectly fused and non-dual; therefore, it is profound and inconceivable. Although it is endowed with immeasurable merits here, its essence is purely innate awakening and initial awakening, equal and non-dual; hence it is said that it 'is indeed the mahāprajñā.' Such prajñā fathoms the source and exhausts the nature; hence it is called 'pāramitā.' Spoken of distinctly, there are two kinds of reaching [the other shore]: at the stage of equal awakening, it reaches the other shore of the myriad practices; at the time of wondrous awakening, it reaches the other shore of the myriad virtues. At the stage of equal awakening, there are briefly two reachings: first, having great spiritual power, it subdues the enmity of the three Māras, as the sūtra says, 'it is the great spiritual mantra'; second, having great brilliant illumination, it thoroughly observes the objects of the four eyes, as the sūtra says, 'it is the great bright mantra.' In the stage of wondrous awakening, there are also two reachings: first, the four cognitions are fully present and the five eyes are complete, illuminating and fathoming the dharma-realm without anything further to add, as the sūtra says, 'it is the unexcelled mantra'; second, the unexcelled bodhi manifested by the three bodies has nothing equal to it and is without distinction across all buddhas, as the sūtra says, 'it is the unequaled mantra.' 'Mantra' means prayer: just as worldly spiritual incantations have great power, where chanting the mantra to pray to spirits brings every blessing and averts every disaster, now this mahāprajñāpāramitā is also like this. Endowed with the four aforementioned virtues, it has great spiritual power; internally, no virtue is not complete, and externally, no affliction is not removed. If with a sincere mind one recites these names and phrases, praying to the buddhas, bodhisattvas, and spirits, whatever one seeks and vows will without fail be accomplished; on this account, it is called a mantra. As Śakra Devānām Indra recited these phrases to repel the asura army, that episode should be cited here.

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金剛三昧經論 — Classical Chinese