大方廣佛華嚴經疏 36

English (machine translation) 36

Language: English

36.1

Composed by Śramaṇa Chengguan of Da Huayan Monastery on Mount Qingliang under the Tang

The third is the Stage of Emanating Light (Prabhākarī-bhūmi). As for why it follows: earlier was morality (śīla) and here is concentration (samādhi), following the sequence of meaning. Furthermore, the first three stages are provisionally equated with the worldly practices of giving, morality, and cultivation (bhāvanā); giving and morality in the first two [stages] being completed, cultivation is now revealed here. Therefore the Saṃdhinirmocana says: "In the prior station, one was able to uphold subtle categories of morality, but had not yet attained the fulfillment of worldly samādhis and samāpattis, nor the fulfillment of the dhāraṇī of hearing the Dharma. In order to cause them to attain these, this stage is taught to cause them to diligently cultivate and train." This then contains both of the earlier senses. Regarding the phrase "emanating light" (fāguāng): the Dazhidu lun, fascicle 49, names it the "Light Stage"; the root treatise (Daśabhūmika-śāstra), the Suvarṇaprabhāsa, the Daśabhūmika-vibhāṣā, and others all name it the "Bright Stage" (mingdì). "Light" and "bright" are different designations for sight; both abbreviate and omit the word "emanating" (fā). The Renwang [sūtra] names it "Bright Wisdom"; "wisdom" is also "bright," and their intended meanings are completely identical. Now, collating the sūtra text below with various sūtras and treatises, there are altogether three senses in which the name "Emanating Light" is established: First, taking the ten kinds of pure mind upon first abiding in the stage as that which is able to emanate [light], and the superior concentration and hearing-retention as the emanated light, because it is only after securely abiding in the stage that one first begins to hear the Dharma, cultivate, and attain concentration. Hence the Yogācārabhūmi, fascicle 48, says: "Due to hearing and practicing the true Dharma, light and samādhi are manifested by light; hence it is named the Stage of Emanating Light. Because the inner mind is pure, it can emanate light; therefore it is called the Abode of the Higher Mind (adhicitta-vihāra)." Since it says that due to the inner mind's purity it can emanate brightness, we know that it takes the ten pure minds as that which is able to emanate. The intents of the Mahāyānasaṃgraha and the Suvarṇaprabhāsa-sūtra are both identical to this. Second, taking hearing and retention as that which is able to emanate, and superior concentration as that which is emanated, because only after hearing the Dharma and practicing in a secluded place does one emanate concentration. The Yogācārabhūmi also speaks of samādhi as light. This explains it according to [the practice] within the stage. Third, taking both superior concentration and dhāraṇī as that which is able to emanate, and the mark of light realized in the fourth stage as that which is emanated. Hence the treatise below says: "That unproduced wisdom is here named light. Relying on this light, it is therefore named the Bright Stage." This explains it according to the culmination of the stage. The Cheng weishi lun also says: "Because accomplishing superior concentration and the great dhāraṇī of the Dharma is able to emanate the boundless light of wondrous wisdom." This means that due to attaining superior concentration, one emanates the light of the wisdom derived from cultivation; due to attaining the dhāraṇī of the teaching, one emanates the light of the wisdom derived from hearing and reflection. That boundless wisdom is precisely the three wisdoms; hence the root treatise on this section above says: "Illuminating phenomena so that they are revealed in accordance with hearing, reflection, and cultivation." This means that within this wisdom, the phenomena realized in the fourth stage are that which is illuminated, and the light of the three wisdoms is that which is able to illuminate; the three wisdoms are the marks of the light of that realized wisdom. Although the wording in other sūtras and treatises is slightly different, none go beyond this. Therefore, the ten pure minds are exclusively that which is able to emanate, the marks of realized light are exclusively that which is emanated, and superior concentration alone pervades both that which can emanate and that which is emanated; for this reason, this stage uniquely receives the name "Higher Mind." As for the obscurations to be abandoned, they generally concern the three wisdoms; hence the root treatise on this section says: "The mark of darkness is the obscuration of forgetting the teachings of hearing, reflection, and cultivation." In the Cheng weishi lun it is named the obscuration of dark dullness (tamas-sammohāvaraṇa), meaning that innate portion within the cognitive obscurations (jñeyāvaraṇa) that causes one to forget and lose the teachings of hearing, reflection, and cultivation. That obscuration impedes the superior concentration and dhāraṇī of the third stage, as well as the exquisite three wisdoms emanated by them; upon entering the third stage, it can be permanently severed. For this reason, the third stage is said to sever two follies and their crude heaviness: first, the folly of sensual desire, which impedes superior concentration and its wisdom derived from cultivation; second, the folly regarding the complete dhāraṇī, because it impedes the wisdoms of hearing and reflection and impedes that complete dhāraṇī. If considered in terms of what is realized, with respect only to dhāraṇī it is called realizing the tathatā of the superior stream. The Cheng weishi lun says: "It means that the teachings flowing from this tathatā are supremely superior to other teachings." Paramārtha's translation of the Mahāyānasaṃgraha says: "From tathatā flows fundamental wisdom; from fundamental wisdom flows subsequently attained wisdom; from subsequently attained wisdom flows great compassion; from great compassion flow the twelve divisions of scripture; this is named the dharmadhātu of the superior stream." Therefore, in the sūtra below, one can renounce life and limb to seek this good exposition. The practice that is accomplished is also solely dhyāna and seeking the Dharma. The fruit that is attained is likewise the Dharma and dhyāna. Paramārtha's Mahāyānasaṃgraha says: "Penetrating the dharmadhātu of the superior stream, one attains the fruit of the boundless sound of the Dharma." The Suvarṇaprabhāsa says: "In the third stage, generating the mind, one attains the fruit of difficult-to-shake samādhi." The four immeasurables, five supernormal knowledges, and so forth in the text below are all subsumed under concentration.

36.3

Next is the proper explanation of the text, which is divided into three sections overall: first, the section of praise and request; second, the section of the main exposition; third, the section of restatement in verse. Now, regarding the first: the six verses are divided into two parts: the first three celebrate what came before, and the latter three request what follows. In the former, the first verse is the compiler's preface; the latter two verses speak words praising the speaker and the taught. Within this, "excellent" is general, and the eighth line is the conclusion. Specifically clarifying the capable speaker has two aspects: the former verse contains benevolence, and the latter verse contains compassion; hence it says "benefit." What is spoken also has two aspects: the former verse treats the marks of the teaching, hence it says "discipline"; the latter verse treats the marks of realization, hence it says "subtle." It is "real" because it accords with the noumenon. It is "non-different" because a thousand sages tread the same path. It is "without distinction" because the noumenon pervades phenomena. In the latter three verses requesting what follows, there are two parts: the first two verses are the assembly's request. The former verse makes a general request for the teachings of the third stage, meaning the karma of the three wisdoms corresponding to that teaching; the latter verse specifically requests the practices of the ten perfections, because they are common to every stage. Benevolence and compassion are vows; the "way" refers to the power of the way; the "pure practice of the buddhas" is precisely undefiled wisdom. The final verse is the request by the leader.

36.4

In the second section, the main exposition, it first clarifies the practices of the stage and afterward distinguishes the fruits of the stage. The former has four parts: first, the part of giving rise to revulsion-practice; second, the part of revulsion-practice; third, the part of revulsion; fourth, the part of the fruit of revulsion. In this stage one cultivates dhyāna, turns away in revulsion from and suppresses afflictions, and also feels revulsion toward dhyāna; hence it is named the Stage of Revulsion. Even if one aspires to the Great Dharma, it is also for the sake of revulsion. When the mind properly abides in the stage, it abides in the eight dhyānas, and hence is simply named revulsion. When the mind initially enters the stage, contemplating and cultivating those practices, it is named the part of revulsion-practice. As the skillful means for approaching the stage, one gives rise to that practice of revulsion. Attaining the immeasurables and so forth in the mind of the culmination of the stage is the fruit of revulsion. Alternatively, the first one is the mind of entry, and the remaining three are the minds of abiding. Now, within the first part there are three divisions: first, concluding what came before and introducing what follows; second, from "what are they" downward, inquiring into and listing the ten minds; third, from "the bodhisattva with these" downward, concluding the practice and entering the station. In the first division, the initial indication says "ten kinds of profound mind"; the treatise-sūtra says "minds of profound mindfulness," which differs from the first two stages simply saying "profound mind," meaning that one further reflects upon the preceding ten profound minds with ten minds. The Yogācārabhūmi says: "If a bodhisattva has previously already attained the ten kinds of pure intention in the Abode of Higher Morality, and further, through another ten pure mental intentions, brings them to the superior grade through conscious reflection, they enter the Abode of the Higher Mind." In the second division, inquiring into and listing the ten minds, the meaning is divided into four pairs: the first two form a pair on fundamental establishment; the next three form a pair on giving rise to cultivation through skillful means; the next three form a pair on accomplishment after cultivation; the last two form a pair on the sovereign mastery of virtuous functions. In these four pairs, each has abandoning faults first and clarifying the completion of goodness afterward. In the first pair, saying "pure mind" is abandoning faults. The treatise says: "relying on that pure mind of profound mindfulness," meaning that relying on the pure mind of the second stage one gives rise to this pure mind of approaching the stage. The Yogācārabhūmi says: "First, bringing to mind and reflecting: 'Because I have already attained purity in the ten pure mental intentions.' Second, the mind of secure abiding: relying on not abandoning one's own vehicle and the preceding ten [minds]." Because these two rely on what came before, it is called fundamental establishment. The latter eight give rise to what follows based on what came before. Next, regarding the second pair, giving rise to cultivation through skillful means, the treatise says: "resolutely seeking the superior Dharma, one gives rise to wholesome skillful means." The superior concentration and dhāraṇī of the third stage are named the superior Dharma. Within this, the first two phrases abandon faults: one, in advance, feels revulsion toward future desires; two, departs from present greed; the last one performs practice and advances in goodness. If one does not advance supremely, it is called regression; hence it differs from the second. If according with the Yogācārabhūmi, the cultivated antidotes will not regress and be lost again; hence the verse below says "not harmed," for if one loses the antidotes, there is harm. In the third pair, the first one abandons faults, meaning that afflictions of one's own stage cannot destroy it; hence it is named the resolute mind. "One's own stage" is precisely the second stage, because the initial ten minds have not yet increased and one has not yet entered the third stage. The latter two accomplish goodness: the first phrase accomplishes the essence—relying on the attainment of the eight dhyānas, entering and arising with sovereign mastery, hence it says "bright and flourishing"; the latter phrase accomplishes the function—relying on the power of mastery in dhyāna concentration of the preceding phrase, though born in lower stages one does not regress or lose it, hence it says "valiant." Therefore the sūtra below says: "able to enter and arise from dhyāna," which is "bright and flourishing"; and also says: "not taking rebirth through the power of dhyāna liberation," which is "valiant." These are only accomplished when the stage is fulfilled. Now, when one engages in this reflection, one immediately enters the stage; hence all ten minds in the Yogācārabhūmi have the words "bringing to mind and reflecting." In the fourth pair, the first phrase abandons faults in one's own practice: relying on birth in the desire realm, afflictions cannot taint one. The treatise names it the "pleasant mind," and the Jin sūtra names it the "superior mind"; both mean that because of having wisdom, one is not tainted by afflictions. Now, saying "broad" additionally means not taking pleasure in the narrow and small. The latter phrase is sovereign mastery in benefiting others: relying on benefiting sentient beings, one does not sever states of existence; hence it says "great mind." These two minds, broad and great, differ from those before and after. Third, concluding the practice and entering the stage means that by bringing to mind and reflecting upon the preceding ten minds, one then enters the Abode of the Higher Mind.

36.5

Second, within the section on the practice of revulsion, from 'Sons of the Buddha, when a bodhisattva-mahāsattva abides in the third [stage]' down, there are three parts: (1) practicing the conduct of guarding against afflictions, because [the bodhisattva] contemplates conditioned phenomena as revulsive and distressing; (2) from 'seeing such' down, practicing the conduct of guarding against the Hinayana, because [the bodhisattva] seeks all-knowledge, deeply contemplates sentient beings, and abandons a narrow and inferior mind; (3) from 'The bodhisattva thus revulsed and detached' down, practicing the conduct of gathering through expedient means, because [the bodhisattva] wishes to gather sentient beings and does not depart from unobstructed knowledge and ultimate expedient means, and so forth. Furthermore, these three passages subsume the preceding three stations: the first and half of the second subsume the station of cultivation; from 'guarding against the Hinayana's narrow mind' down subsumes the practice of non-anger, through kindness and compassion; the final section subsumes the pariṇāmanā equal to all Buddhas, by contemplating the Buddha's wisdom to liberate sentient beings. Now to explain the first [part]: the twenty phrases divide into two. The first ten contemplate impermanence, which is knowing the essential nature of conditioned phenomena; the latter ten contemplate being without a savior, which reveals the faults of persons. Now for the first [ten], there are three parts: first, revealing the time of contemplation, which refers to having already dwelled in the stage, distinguishing it from the preceding entry; next, from 'contemplates all' down, generally discerning what is contemplated. As for 'the true mark', this has two meanings: first, the truth of phenomena, namely impermanence and so forth; second, the truth of noumenon, namely being unarisen and so forth. The present text contains both. Later, from 'that is to say' down, the marks are specifically demonstrated; the text has ten phrases, the first being general, the remainder specific. The general statement 'impermanent' is explained in the commentary (Śāstra): 'Here, because the vital formations do not abide.' This means the two words 'vital formations' are the dharmas that are impermanent, and the two words 'do not abide' are the meaning of impermanence. Continuity is called 'vital', and flux is called 'formations'. 'Vital' is raised regarding the internal; 'formations' applies to both internal and external; therefore, in the specific explanation below, the dependent [environment] and proper [retribution] are distinguished. In the specific nine phrases, the first five phrases show *how* this is impermanent, which is the aforementioned 'vital formations'; the latter four phrases show *what* is impermanent, which is the aforementioned 'does not abide'. In the first [group of five], there are two meanings: first, according to phenomena, the first three show impermanence via internal retribution, and the latter two show impermanence via external retribution; second, according to the doctrinal meaning, the five phrases together reveal impermanence through the four contemplations of suffering and so forth. The first phrase is suffering; the commentary says, 'because based on the power of the body's transformation, three kinds of suffering are generated.' That is, the three sufferings rely on the three feelings, and the three feelings arise from contact; therefore, only when relying on the body's transformation can suffering arise, which is impermanence. The second is not relying on the power of food and drink, because physical appearance increases and decreases. The third, 'insecure', relies on the power of not guarding against various evils, such as premature death and the like. The fourth, 'decaying', relies on the power of the world's formation, because what is formed must perish. The fifth, 'not abiding long', relies on selflessness, meaning that the supports for living and their masters have no fixed power, belong to the five houses, do not abide in one place, and are not definitively 'mine', which conversely reveals the absence of a self. As for the latter four showing *what* is impermanent: impermanence is of two kinds: first, short-duration impermanence, which is instantaneous arising and ceasing; second, impermanence of self-nature not being truly established, meaning that conditioned arising across the three times is entirely devoid of self-nature, and thus does not form a real entity. This is shown by the following three phrases: (1) 'not arising from the past', because the past has already ceased; (2) 'not going toward the future', because the present ceases immediately, and cannot transfer from the present to the future; (3) 'not abiding in the present', because it changes and passes away from moment to moment, and looking for its mark of abiding is impossible. Regarding the change and perishing of the three times, looking for marks of arising and the like are all impossible; entering non-arising and non-ceasing is precisely the meaning of impermanence. Here, the three times are discussed in terms of the approach of continuity, as when the present body exists based on the past body, and so forth. If relying on the approach of arising and ceasing, it would flow from the storehouse of the future into the present and transition to the past; the two approaches are different. Second, from 'further contemplates' down clarifies the lack of a savior. The first phrase reveals it generally. The phrase 'these dharmas' refers to the aforementioned impermanence. Now contemplating it further, it does not go beyond birth, old age, sickness, and death; like mountains coming from the four directions, there is nowhere to flee, and no one can save them. Specifically there are nine phrases, based on birth, old age, sickness, and death. The first four reveal the lack of a savior in terms of death; because this mark is obvious, it is explained first. (1) 'Helpless', meaning before impermanence arrives, there is nowhere to turn to plead for rescue so that it does not arrive. (2) 'Accompanied by grief', meaning once impermanence arrives, there is no one who can save them, and because the mind fears death, it harbors grief. (3) 'Accompanied by lamentation', meaning the skandhas of life deteriorate, the marks of death appear before them, and in the meantime tears and sobs ever increase. (4) 'Dwelling together with suffering and affliction', meaning at the very moment of giving up life, the four great elements disperse, amidst the painful afflictions of the five sense organs, their strength is feeble, and furthermore pursued by grief and lamentation, sorrow and suffering intensify and burning anguish arises in the mind. The next two are about things supporting life: not knowing they are suffering, one falsely conceives them as pleasure, and antidotes cannot penetrate, hence there is no savior; that is, (5) pursuing the objects supporting life encounters agreeable and disagreeable conditions, and thus one is bound by love and hatred. (6) At the time of experiencing them, suffering is much and pleasure is little, called 'sorrow and dejection ever increase', meaning if received without dispersing, all calamities gather; if used and damaged, it is like damaging one's life, hence suffering is said to be much. (7) When the body ages, prime years and vigorous looks cannot be saved to remain accumulated. The last two are based on sickness. The first is the cause of sickness: (8) in youth and vigor, possessing the three feelings of pleasure and so forth, greed and other defilements constantly burn, not allowing the water of the Dharma, blazing and hard to rescue. (9) In declining years, entangled by myriad afflictions, like a rotting tree, day and night increasing, with no one able to deliver them. Sickness, however, runs from beginning to end, but because it is frequent in old age, the commentary speaks particularly of old age. Old age is the condition for sickness; hence the commentary says, 'The last three phrases all clarify matters of bodily affliction.' Why are they not stated at the beginning? To show that bodily afflictions occur frequently and can strike suddenly. 'Like an illusion, not real' summarizes the preceding nine.

36.6

Second, the conduct of guarding against the Hinayana. There are thirty phrases: the first ten guard against the small mind, and the latter twenty guard against the narrow mind. Now for the first [ten], first generally, and later from 'seeing the Buddha' down, specifically. In the general [statement], it first summarizes the preceding, meaning having previously contemplated impermanence, [the bodhisattva] has already become revulsed by conditioned phenomena; next, contemplating being without a savior, revulsion doubles, and [the bodhisattva] turns toward the Buddha's wisdom; this shows that it generates what follows, namely properly guarding against the small mind and seeking the Buddha's great wisdom. Within the specific ten phrases, they divide into two: the first five gather greatness of merit, which is seeking the Buddha's bodhi; the latter five are greatness of purity, which is seeking the fruit of nirvāṇa. Bodhi is virtue, called 'gathered' when cultivated to completion; nirvāṇa is originally present, called 'pure' when free of obstructions. These two are non-obstructive. Both bodhi and the severance of bodhi are called bodhi. The mark of wisdom and the nature of wisdom are both called the Buddha's wisdom. Now for the first [five]: (1) spiritual power gathering greatness of merit, because the functions of wisdom are unfathomable; (2) peerless virtue, because nothing equals it on the stage of learning. The above two are wonderful functions of sovereignty. (3) Virtue of great benefit, because benefiting others is immeasurable; (4) faultless virtue, because one's own practice is difficult to attain; (5) dissimilar virtue, because it is unmixed with non-Buddhists. This reveals that the above two benefits are unlike the fruitless toils of non-Buddhists. The above three are the perfection of virtuous conduct. Within the latter five, the meanings subsumed are three, namely departing from affliction and suffering, and attaining nirvāṇa. (1) 'Without affliction', which is departing from the habit-energies of affliction, being unmixed with ignorance. (2) 'Without grief', which is departing from suffering; because the fundamental basis of suffering is destroyed, grief and sorrow are extinguished accordingly. (3) 'Attaining nirvāṇa', which has two meanings: first, attaining the essence, namely the city free of sorrow and fear, which is also nirvāṇa without remainder; second, attaining the function, namely being able to accomplish great tasks, which is also non-abiding nirvāṇa. These are the latter two phrases: not abiding in saṃsāra, hence called 'never retreating'; not abiding in nirvāṇa, hence able to rescue immeasurable sufferings and disasters. Because of not abiding in either, only then is it the superior affair of worldly nirvāṇa. Taking this as one's activity then overturns the activity of conditioned phenomena.

36.7

Second, from 'When the bodhisattva thus sees the Tathāgata's wisdom' down, guarding against the narrow and inferior mind. There are twenty phrases: the first ten express compassion for their drowning, and the latter ten resolve upon compassionate rescue. In the first [ten], there are two parts: first, restating the preceding to mark the subsequent, meaning that seeing the superior benefits of the Buddha's wisdom, one is grieved that beings do not attain it; seeing the faults of conditioned phenomena, one pities beings who abide in them; this restates the preceding, and giving rise to the mind of compassion generates what follows. Second, from 'what are the' down, properly reveals the compassionate practice. The text has ten phrases, the first general, the remainder specific. Generally, because beings are solitary and without support, compassion arises. One who is young without a father is called 'solitary' (gu), and one who is old without a child is called 'destitute' (du). Now sentient beings, above, are far from the Compassionate Honored One and lack expedient means; below, they do not benefit beings and lack virtuous minds; hence they are called 'solitary and destitute'. Being both solitary and destitute, what can they rely on for salvation? Specifically there are nine kinds of being solitary and destitute without support. The first two are based on sentient beings who seek desires: (1) having already attained, their minds have no contentment, hence they are impoverished and helpless. The sūtra says, 'A content person, though poor, is rich; a discontent person, though rich, is poor.' It is not necessarily lacking wealth that is called poor. (2) Not having attained the wealth of others, they seek without rest. (3) The fire of poisons blazes, which is having abundant desires. Because people of abundant desires seek much profit, their afflictions are also many: first seeking generates greed, failing to obtain generates anger, and acting against reason is delusion. The next three are based on sentient beings who seek existence: (1) imprisoned in the jail of the fruit of suffering; (2) covered and obstructed by the causes of accumulation; (3) lacking the path of contemplation, because being born in the eight difficulties, they do not hear the Dharma. Due to the above three, how could they attain extinction? The last four are based on the practices of sentient beings seeking pure conduct (brahmacarya). The first three are Hinayana: (1) practicing small causes, not seeking the great causes and superior good dharmas; (2) clinging to and preserving small fruits, not seeking bodhi, which is losing the Buddhadharma; one should know that these are all people of excessive pride; (3) not attaining great parinirvāṇa, forever following transformational birth-and-death. The last one is non-Buddhists: although seeking liberation, because their practice is erroneous, they lose expedient means. Furthermore, the above general and specific ten phrases can also generally form five pairs: (1) lacking kin and lacking wealth; (2) having afflictions and having suffering; (3) having obstacles and lacking antidotes; (4) lacking causes and losing conditions; (5) following the flow and turning away from extinction.

36.8

Second, under "The bodhisattva in this way…" concerning the resolute determination to rescue and deliver [sentient beings]: first it sums up what precedes and introduces what follows; under "forms this thought" it directly reveals the mind of rescue. The text has ten clauses: the first is general, the rest are specific. The specific clauses are divided into three: First, three [clauses on] where are they rescued and delivered from? That is, amidst the three paths: 1) liberating them from karmic bonds, 2) purifying them of the defilement of afflictions, and 3) delivering them from the results of suffering. Next, five [clauses on] by what practices are they delivered? That is, by conferring the three trainings. The first two are the actual conferring: 1) placing them in the wholesome abode of precepts, and 2) encouraging them to abide in the stage of concentration and wisdom samādhi. Concentration and wisdom are stated together because only from the fourth stage onward is it the stage of wisdom; in this stage concentration is predominant, so wisdom is merely wisdom within concentration. The latter three explain the benefits of conferring the Dharma. The first two are the benefits of precepts: 1) causing those about to receive the precepts to eliminate doubt and give rise to faith—when sentient beings receive the Buddha's precepts, they are identical with the Great Awakened One, so they should surely rejoice; 2) causing those who have already received them to know what constitutes upholding and violating them, seeing their superior benefit and remaining steady and unshakeable. The last one is the benefit of concentration and wisdom, subduing sinking and agitation, hence called "subduing." The last [clause] is delivering them to the result: how is rescue and deliverance accomplished? By causing them to attain nirvāṇa with residue and without residue. The above is entirely the Treatise's intention. There is yet another principle: among the five clauses on conferring practice, the first three are morality—first placing them in precepts; next, due to upholding precepts gaining a mind free of remorse, hence called "dwelling securely"; and lastly, due to non-remorse gaining a joyful mind; the next one confers wisdom, hence called "knowledge and vision"; the last one confers concentration, hence called "subduing." However, the three trainings correspond to the three paths in both general and specific ways. Specifically, precepts counter karmic bonds, wisdom is able to sever afflictions, and concentration delivers from the results of suffering—these are the distinctions. To match the previous sequence wisdom is stated first, yet this is still based on the Treatise. If one directly follows the sūtra text, these ten minds arise in response to the preceding ten categories [of sentient beings]: 1) to rescue the destitute and solitary; 2) to free them from poverty; 3) to cleanse the three poisons; 4) to deliver them from the prison of existence; 5) to place them in an unobscured and unhindered place, sitting in the open field; 6) to dwell in proper observation; 7) to gain the desire for wholesome dharmas and generate joy; 8) to know and perceive essence and characteristics, assimilating to the Buddha's Dharma; 9) to subdue the sense faculties so as not to follow the current; and 10) to bring them to nirvāṇa, obtaining the skillful means of liberation. The Treatise is not without principle, but it is not as aligned with the sūtra text as this.

36.9

Third, the practice of gathering [beings] through skillful means refers to cultivating the practice of skillful means to gather sentient beings. Therefore, the sūtra below states, "By what skillful means can I rescue and deliver them?"—thus one knows it does not depart from the Buddha's wisdom, etc.; hence the Buddha's wisdom, etc., is itself the skillful means for gathering beings. The text is divided into four: 1) the causes that initiate the practice of gathering; 2) under "forms this contemplation," contemplating and seeking the practice of gathering through skillful means; 3) under "then forms this thought," contemplating and attaining the skillful means of gathering beings; 4) under "the bodhisattva in this way," cultivating practice based on contemplation. Now the first is divided into two: first, reviewing the preceding two practices to establish the three causes; next, under "wishing to rely on," clarifying the initiation based on the preceding three causes. Now the first: 1) "In this way detesting and abandoning all conditioned things" reviews the practice of guarding against afflictions, serving as the cause for leaving false thoughts. 2) "In this way sympathizing with and being mindful of all sentient beings" reviews guarding against a narrow mind, serving as the cause for not abandoning any worldly realm. 3) "Knowing that the omniscient wisdom has superior benefits" reviews guarding against a petty mind, serving as the cause for generating diligence; that is, having known the superior benefit of the Buddha's wisdom, one cultivates that path to enter it. However, among the three causes, the first and last are wisdom, and the middle one is compassion; compassion and wisdom as causes are able to seek skillful means. As for the subsequent initiation, having contemplated the three causes, one wishes to use beneficial wisdom to rescue pitiable sentient beings; thus the expositor of the sūtra initiates this for this reason. Therefore, the Treatise states, "These words demonstrate initiating the practice of gathering through skillful means." Second, contemplating and seeking skillful means also merely means contemplating that the aforementioned sentient beings have fallen into the afflictions, karma, and suffering of the conditioned realm, wishing to cause them to perpetually eliminate these and attain great nirvāṇa, yet not knowing the skillful means, one therefore contemplates and seeks them. The present sūtra text lacks the single character "karma," whereas the Treatise's sūtra text contains it. Question: Previously, in the resolute determination to rescue, one knew to confer the three trainings to extinguish karma, afflictions, and suffering; why does it now say "by what skillful means"? Answer: Here one is merely contemplating the wisdom that can confer them. If so, previously in guarding against the petty [mind] one already knew that the Tathāgata's wisdom possesses great power, and in the cause above it says "knowing that omniscience has superior benefits"; why contemplate it again now? Answer: Previously one knew the superiority of wisdom and wished to cause beings to attain it; now one also contemplates causing them to attain the skillful means of gathering beings; below one then realizes that one must personally attain the Buddha's wisdom before one can cause others to attain it. Third, in contemplating and attaining the skillful means of gathering beings, there are five skillful means, which since ancient times have all been matched to stages. Although the Treatise has no text [for this], there is no error in principle. As for the five: 1) the Buddha's unobstructed wisdom, 2) the true awakening of the eighth stage, 3) the actionless wisdom of the fourth stage, 4) the meditative concentration of the third stage, and 5) the vast learning also of the third stage. However, among these five, moving from the subtle to the manifest, each subsequent one arises from each preceding one. Therefore, in now observing and seeking, one traces backward to find its root; mutually causing one another, all are said "not to depart from." Among these five, vast learning can only initiate; the Buddha's wisdom is only what is initiated; the intermediate three function as both that which initiates and that which is initiated. Relying on this meaning, the Treatise subsumes the five into three: 1) The Buddha's wisdom exhausts the ocean of fruition, called "realizing ultimate exhaustion." 2) Because the middle three all arise from what is below and can initiate what is above, progressively increasing up to the Buddha, they are subsumed into one, called "initiating the higher and higher realization of ultimate exhaustion." 3) Because the wisdom gained from hearing is that on which the practice initiated in the intermediate stages relies, it is called "the practice on which that arising relies"; since this wisdom gained from hearing is not yet experiential practice, it cannot be called "arising," yet forgetting one's body to seek hearing may also be called practice. Having understood the general purport, next the text is briefly explained. 1) The Buddha's wisdom is called "unobstructed liberation" because it is free of the two obscurations; it is liberation free of obstacles. Endowed with the ten powers of wisdom, skillful means and reality are unobstructed; therefore it is the liberation of function. This is the ultimate skillful means for gathering beings. 2) That this wisdom must rely on true awakening means that in the eighth stage one attains the tolerance of the non-arising of dharmas, awakening to the true nature of all dharmas. Only if one awakens to the true nature can one exhaust afflictions and be unobstructed regarding noumenon and phenomena; therefore, the Buddha's wisdom arises from it. The Treatise explains "all dharmas" as "all dharmas spoken by the Tathāgata"; because of the tolerance of sound one then attains non-arising, tracing the expressive [words] to awaken to what is expressed. It explains "true awakening" as "conforming to true awakening," because by relying on conforming tolerance one attains non-arising. 3) That this awakening does not depart from unborn wisdom means wishing to awaken to all dharmas. All dharmas do not exceed two kinds: first, particular characteristics, referring to differences between form, mind, etc., which are the essence of conditioned dharmas, hence called "actions"; second, common characteristics—although form and mind differ, they are equally shifted by arising, abiding, changing, and ceasing; mentioning the first subsumes the rest, hence simply called "arising." Now the bodhisattva of the fourth stage comprehends that both particular and common [characteristics] arise from conditions and lack intrinsic nature, accomplishing non-conceptual wisdom; hence it is called "actionless." The character "action" after "unborn" is the active characteristic of wisdom, taking actionlessness and non-arising as the active characteristic of wisdom. If one practices in this way, one then attains the eighth stage's awakening to the intrinsic nature of dharmas. 4) That this wisdom does not depart from dhyāna, etc., means that this unborn wisdom will not arise without concentration. Speaking of "skillfulness in dhyāna," because one attains the dhyāna of the superior progression portion that completes the third stage, entering and emerging at will and not being defiled by dhyāna, it is therefore called skillful. "Definite" means that toward the other fourth stage it definitely can bring it forth. "Contemplative wisdom": the Treatise says "because of contemplation with one's own wisdom," meaning the wisdom within the concentration of the third stage, not the unborn wisdom of the fourth stage brought forth previously. That wisdom of the fourth stage is called "radiance" here, and relying on this radiance it is called the Radiant Stage. Therefore, the realization wisdom of the fourth stage is brought forth by cultivating wisdom within the concentration of the third stage. 5) That this dhyāna does not depart from skillful and vast learning means that the cultivated wisdom here can only arise on the basis of the subsequent wisdom of hearing. All three junctures are wisdom, yet the wisdoms differ. Speaking of "skillful and vast learning," it is because one does not grasp at the characteristics of what is heard. However, although the causes of the Buddha's wisdom extend throughout the ten stages, these three are specifically highlighted because the hearing and cultivating of this stage are immediately practiced; the fourth stage is the beginning of the increase of wisdom; and the eighth stage is the initial phase of effortlessness.

36.10

Fourth, cultivating practice based on contemplation: above, tracing backward, the root was found to stem from vast learning; now, proceeding forward, one first seeks the wisdom of hearing and initiates the practice of hearing. In the text there are two parts: first, summing up what precedes and introducing what follows; next, under "day and night," directly giving rise to the practice of seeking. Within this it is divided into two: first, clarifying the practice of seeking the Dharma; next, under "the bodhisattva in this way," clarifying the causes of the practice of seeking. Now the first has ten clauses. 1) "Hearing the Dharma" is due to having no prideful mind. 2) "Delighting in the Dharma" is due to having no jealous mind. 3) "Taking joy in the Dharma" is asking about the meaning without the intent to subdue others. These three concern the time of listening. 4) Relying on the Great Vehicle teaching, personally seeing and correctly grasping it, without forgetting or losing it—this excludes seeking the Lesser [Vehicle], which is not called good. "Personally seeing and correctly grasping" means not awakening through others. 5) Personally chanting and reciting it accordingly. 6) Explaining it for others. 7) Conforming to the heard Dharma, contemplating its meaning in a quiet place. These three concern the time of benefiting oneself and others after having already acquired the Dharma. 8) "Reaching the Dharma" means cultivating practice based on concentration to reach the ultimate. 9) Dwelling in supramundane wisdom. 10) Conforming to the Buddha's conduct of liberation. These last three all concern cultivation, yet the last two distinguish it from worldly practices. If viewed in relation to the subsequent phase of revulsion where one properly cultivates these ten, they are all the wisdom of hearing. If viewed in relation to practicing these ten based on contemplation, they are all called practice. Among them, first, constantly hearing day and night illustrates diligent practice; the nine from delighting in the Dharma onward illustrate proper cultivation. Furthermore, regarding what is received in these ten clauses, it is solely teaching and meaning: hearing is accomplished with respect to teaching, cultivation relies on meaning, and contemplation encompasses both teaching and meaning. Second, concerning the causes of the practice of seeking, there are two parts: first, the cause of constant and diligent seeking; second, under "the bodhisattva in this way," the cause of proper cultivation, because the preceding ten clauses contain these two. Now the first: the Treatise states, "That constant and diligent practice—what is its cause? It shows that revering and valuing the Dharma leads to ultimate exhaustion." Within this it is divided into six: 1) generally clarifying the slighting of wealth and valuing of the Dharma; 2) under "for this reason, the bodhisattva," relinquishing both internal and external [goods]; 3) under "there is no reverence," internal wealth and respectful service—namely, revering with the mind and relinquishing pride, serving with the body and forgetting hardship; 4) under "if one hears a single sentence," using an analogy for relinquishing external wealth; 5) under "if one hears a single verse," slighting status and valuing the Dharma—the thrones of human and heavenly kings are ultimately impermanent, while the teaching and meaning of sentences and verses result in the Dharma King; a single sentence or a single verse refers to hearing the Dharma of teaching, while purifying bodhisattva practice refers to hearing the Dharma of meaning; 6) under "if someone says," willingly enduring suffering and valuing the Dharma—since a single sentence of Dharma can exhaust the source of suffering, multiple kalpas in hell are indeed willingly endured. Second, in the cause of proper cultivation, first it sums up what precedes; next, under "in accordance with it," it directly reveals the characteristics of the cause. That is, contemplation and correct observation in a quiet place serve as the cause of cultivation. However, the Treatise's sūtra text only says "correct observation" without the characters for "cultivating practice"; thus it is the wisdom of contemplation that serves as the cause of cultivation. If following the present sūtra, this passage of text merely serves as the heading for the text that follows.

36.11

Under the third major section, from "After this bodhisattva has heard the Dharma" downward, explaining the section on revulsion: the preceding explained hearing and contemplation; this now reveals cultivation-wisdom, which is the fourth of the five kinds of skillful means—the wisdom of decisive observation skilled in dhyāna. The Śāstra states: "What is the section on revulsion? When this bodhisattva has heard all dharmas, knowing that only by practicing as preached can one attain the Buddha-dharma, he enters dhyāna, the formless realms, the immeasurables, and the superknowledges. Those are not places of delight; he is unattached to them because they are necessarily to be performed." This means that neither taking delight nor becoming attached constitutes the meaning of 'revulsion'. The immeasurable superknowledges are the fruits of revulsion; these are all the power of cultivation, mentioned in passing here. The sūtra text has seven aspects: 1. based on what one cultivates; 2. how one cultivates; 3. where one cultivates; 4. why one cultivates; 5. when one cultivates; 6. what one cultivates; 7. for what purpose one cultivates. Condensing these seven aspects yields three major sections: the first four are cultivation; the next two are realization and entry; the last one is the intention of entering. Now for the first: "After this bodhisattva has heard the Dharma" is 'based on what one cultivates', for it is based on the correct Dharma, which is the mental engagement with comprehension of marks. Next, "collecting the mind and abiding peacefully" is 'how one cultivates', for gathering scattering to abide in the Dharma is the mark of cultivation; this is the mental engagement that assimilates joy. Next, "in a secluded place" is 'where one cultivates'; secluded space applies to both phenomena and noumenon, so there is nowhere that is not cultivation; this is the mental engagement of detachment. Next, from "making this reflection" downward is 'why one cultivates', for one must cultivate to attain realization; this is the mental engagement of resolve. However, 'verbal explanation' applies to both preaching and listening, hence the Yogācārabhūmi states: "Not merely through listening to written words and sounds does one attain purity." Fascicle 33 of the Yogācārabhūmi explains that cultivating the eight absorptions in all cases possesses seven kinds of mental engagement: 1. Mental engagement with comprehension of marks, meaning that one comprehends the marks of aspiration and revulsion. 2. Mental engagement of resolve, meaning the actual practice of cultivation. 3. Mental engagement of detachment, meaning being concomitant with the path of abandonment. 4. Mental engagement that assimilates joy, meaning partially contacting and realizing joy and pleasure. 5. Mental engagement of examination, meaning re-examining and testing. 6. Mental engagement of the culmination of preliminary practice, meaning the mind attains freedom from bondage. 7. Mental engagement of the fruit of the culmination of preliminary practice, meaning entry without interval. The cultivation above already subsumes four of them: in the earlier causes of cultivation there is the mental engagement of examination, and the final two mental engagements are in the realization and entry. Among the seven, the first five run through all eight absorptions; each of the eight absorptions below possesses the latter two. Therefore, the general cultivation here is also generally manifested below. Yet they are all delusion identical with reality, perfectly interpenetrating and unobstructed, functioning spontaneously unlike ordinary aspiration and revulsion. Thus the Śāstra below states: "Because of the stage of samādhi, one attains non-retrogressing dhyāna"—non-retrogressing meaning the uncontaminated absorption. Further, explaining inner purity, it says: "Because of cultivating the uninterrupted uncontaminated samādhi," thus we know that each and every one is like tracks left by a bird in the sky.

36.12

Second, under “Son of the Buddha, this bodhisattva…,” the realization is divided into two: first, concluding the preceding, which is when one practices and realizes—namely, being in the samādhi-stage is the time of practicing, and directly completing the practice is the time of realization. The Treatise-sūtra says: “Abiding in this stage of illumination, by practicing as taught…” Therefore, the current sūtra lacks the words “practicing as taught.” If it merely said “abiding in the stage,” could one attain this dhyāna upon first abiding? It is only because the words “practicing” were already present earlier that they are now omitted here. Next, under “namely, detached from…,” this is what is cultivated: what does cultivation realize? That is, it realizes the eight absorptions. The meaning of the eight absorptions is extensively explained in a separate chapter; here they are distinguished briefly through four gates: first, the intention for entering; second, explaining the names; third, essential nature; fourth, explaining the text, which is to distinguish their marks. Now the first: below, the sūtra says: “Merely in accord with the Dharma, they practice without attachment.” The Treatise says: “For what reason do they enter the dhyānas, formless attainments, immeasurables, and spiritual superknowledges? It is for the sake of five kinds of sentient beings. First, for the sake of sentient beings who are arrogant regarding the bliss of dhyāna, they enter the dhyānas; that is, having attained worldly dhyāna, they rely on it to give rise to arrogance. Second, for the sake of sentient beings who are arrogant regarding formless liberation, they enter the formless absorptions; that is, non-Buddhists realize this and consider it nirvāṇa, relying on it to give rise to arrogance; the bodhisattva demonstrates entry into the eight dhyānas, surpassing them in each one, thereby subduing them. Third, for the sake of suffering sentient beings, they enter the immeasurables of loving-kindness and compassion: to establish them in good stations and bestow everlasting bliss, they enter the immeasurable loving-kindness; to resolve their suffering so that they do not experience it, they enter the immeasurable compassion. Fourth, for the sake of the assembly of those who have attained liberation, they enter the immeasurables of sympathetic joy and equanimity: that is, rejoicing in what they have attained, while being personally free from agitation. Fifth, for the sake of sentient beings with deviant refuges, they enter supreme supernormal powers to lead them to correct faith.” Furthermore, by demonstrating entry into dhyāna absorptions, they demonstrate the serenity of absorption transcending faults such as desire, causing beings to emulate them; this is because they skillfully train themselves and know when [faculties] are mature; and because according to the sequence of stations, the Dharma should be thus. This is not even the same as the two vehicles acting for their own sakes, how could it be compared with ordinary beings and non-Buddhists? However, the immeasurable supernormal powers are indeed the fruits of revulsion; that the author of the Treatise mentions them together is to show that all are for the sake of conforming to the Dharma. What is conforming to the Dharma? It is to conform to the bodhisattva's dharma of transforming sentient beings with great compassion. Second, explaining the names: first general, then specific. In the general, first explaining the four dhyānas: Dhyāna is a Western sound; here translated as “quiet contemplation” (jìnglǜ). “Quiet” means serenity; “contemplation” means careful examination. Thus Yogācārabhūmi, fascicle thirty-three, says: “Tying mindfulness in serenity to a single object and carefully contemplating, it is therefore called quiet contemplation.” Thus, serenity can sever defilements, and contemplation can practice correct observation. The various formless absorptions have serenity but lack contemplation: although they can sever defilements, they cannot practice correct observation; the samādhis of the desire realm have contemplation but lack serenity: although they can practice correct observation, they cannot sever defilements; therefore, only the form realm exclusively receives this designation. Next, regarding the formless absorptions: the *Vibhāṣā*, fascicle 141, says: “In these four stages, because they transcend all dharmas with form, because they oppose and eliminate all dharmas with form, and because dharmas with form have no possibility of arising there.” The *Kośa* says: “Formless means without form. As for the Mahāsāṃghika and Mahīśāsaka, they also allow that there is form, but call it ‘none’ because it is subtle.” The *Abhidharmakośa-śāstra* extensively refutes [the existence of] form. Next, explaining the specific names: of the first four dhyānas, the first is quiet contemplation with vitarka and vicāra; second, quiet contemplation without vitarka and vicāra; third, quiet contemplation detached from joy; fourth, quiet contemplation detached from pleasure. The *Kośa* chapter on *Samādhi* says: “The first is endowed with vicāra, joy, and pleasure; the subsequent progressively abandon earlier factors,” which is this very meaning. The specific names of the formless will be explained when coming to the text. Third, essential nature: the *Vibhāṣā* says the four quiet contemplations are of two kinds: first, obtained through cultivation: the *Abhidharmakośa-śāstra* says this is one-pointedness of mind subsumed under wholesome nature, because wholesome samādhi is its intrinsic nature; if including accompanying factors, the five aggregates are its nature. Second, obtained through birth: bound to the respective stage, the five aggregates are its nature. That all possess form is due to the discipline accompanying absorption. The essential nature of the formless merely eliminates form; the remaining meanings are the same as above; thus the *Kośa* says: “The formless is also like this.” The four aggregates detach from lower stages; within the Mahāyāna tradition there is also no different track. If phenomena are merged into their nature, then all the branches of the eight absorptions are empty; if phenomena are exhausted and noumenon appears, all are the tathāgatagarbha; if utterly eradicated without resting place, then absorption and distraction are both extinguished; if noumenon and phenomena are completely interpenetrated, the one is precisely the all. Fourth, explaining the text: first explaining the four dhyānas, and afterward speaking of the four formless attainments. Within the four dhyānas, although the branches vary in number, the author of the Treatise unifies them into four: first, abandoning hindrances; second, antidotes; third, benefits; fourth, the samādhi upon which those two rely. Among the four, the latter three are branches; the first is not a branch. Although what is abandoned in each successive stage is the branch of each preceding stage, in relation to the respective stage itself they are none of them branches. However, the four dhyānas are generally spoken of as having eighteen branches: namely, the first and third each have five, while the second and fourth each have four. Because desire and evil are difficult to eliminate, and the joy of the second dhyāna is deeply rooted and difficult to uproot, the first and third each have five; the second and fourth are not like this, so they only have four. Eliminating overlaps among them, there are only ten: first, initial thought (vitarka); second, discursive examination (vicāra)—these are only in the first dhyāna; third, equanimity; fourth, mindfulness—these extend through the latter two; fifth, joy, restricted to the first two; sixth, pleasure, covering the first three; seventh, one-pointedness of mind, pervasive throughout all stages; eighth, internal serenity, only in the second; ninth, correct comprehension, only in the third; tenth, feeling of equanimity, only in the fourth. If one divides the two pleasures, there are eleven; if internal serenity has no separate substance, then there are only nine. These all accord with and benefit dhyāna, and are thus established as branches; therefore Yogācārabhūmi, fascicle eleven, says: “Although there are other dharmas in the quiet contemplations, yet because these are superior, and because their benefit to the practitioner of absorption is profound, they are specifically established as branches.” Now the first: in the first dhyāna, first, “namely, detached from desires and evil, unwholesome dharmas,” explains the abandonment of hindrances, with the single phrase “namely, detached from” running through the three below. However, the treatises speak of this with slight differences. In the Abhidharma, abandoning the five desires is called being detached from desires, severing the ten unwholesome deeds is called being detached from evil, and eliminating the five hindrances is called being detached from unwholesome dharmas. The *Mahāprajñāpāramitā-śāstra*, fascicle eighty-eight, says: “Detached from desires means being detached from the five desires; evil, unwholesome dharmas means being detached from the five hindrances. Because the five hindrances lead people into evil destinies, they are called evil; because they obstruct wholesome dharmas, they are called unwholesome dharmas.” If distinguishing the marks of hindrances and desires, it is extensive as in the *Mahāprajñāpāramitā-śāstra*, fascicle nineteen, and Yogācārabhūmi, fascicle eleven. Fascicle eight of the *Abhidharmasamuccayavyākhyā* says: severing desire, malice, and harmfulness—malice is evil, and harmfulness is unwholesome dharmas. Yogācārabhūmi, fascicle thirty-three, also combines evil and unwholesome dharmas. That treatise says: “Regarding ‘detached from desires,’ desires are of two kinds: first, defilement-desires; second, objective desires. Detachment is also of two kinds: first, detachment in conjoined state; second, detachment from cognitive objects. Speaking of ‘detached from evil, unwholesome dharmas,’ these are various evil, unwholesome dharmas arisen due to defilement-desires, namely evil actions of body and speech.” This intent then generally discards all evils and unwholesome deeds of the desire realm; this has explained the abandonment of hindrances. Second, “having initial thought and discursive examination”: these are two branches, serving as the antidotes of practice, newly translated as vitarka and vicāra, both being coarse first and subtle later. The *Kośa* says: “Vitarka and vicāra are coarseness and subtlety of mind.” The *Mahāprajñāpāramitā-śāstra* says: “Just like ringing a bell, the coarse sound illustrates vitarka, and the subtle sound illustrates vicāra.” Yogācārabhūmi, fascicle eleven, uses investigation and examination of impurity, loving-kindness, and compassion to remedy the obstacles of desire, malice, and harmfulness in the desire realm. Furthermore, among the five hindrances, there are thoughts of desire, malice, harm, non-death, relatives, and homeland; now, in contrast to evil thoughts, wholesome investigation and examination are aroused. Furthermore, the *Mahāprajñāpāramitā-śāstra*, fascicle forty-four, says: “The Hīnayāna considers thoughts of desire, malice, and vexation coarse, and thoughts of relatives and homeland subtle.” Moreover, only wholesome thoughts are subtle; according to the Mahāyāna, all are coarse, so contemplating emptiness is subtle. Third, “joy and pleasure born of detachment”: these are the benefits of practice. Rejoicing over detachment from desires, evils, and so forth, joy is therefore born. The soothing and calming of body and mind and the attainment of the bliss of liberation are therefore called pleasure. By this, they are named the branch of benefit. Yogācārabhūmi, fascicle thirty-three, says: “’Detachment’ means having attained the mental engagement of the culmination of preliminary practice. The stated ‘born’ means arising immediately with this as cause and condition, having obtained the mental engagement of the fruit of the culmination of preliminary practice. ‘Joy and pleasure’ means having attained the sought-after purpose, thus obtaining great pliancy, with body and mind harmonious and competent.” Fourth, “abiding in the first dhyāna”: this is the samādhi upon which those two rely; that is, the one-pointedness of mind that carefully and correctly observes the cognitive object serves as the basis upon which the branches of antidote and benefit rely, because vitarka and the rest operate in reliance upon the power of absorption. The abandoned hindrances, having no active nature and not being branches, do not serve as their basis. Saying “first” is because this is the very first step in advancing upward from the desire realm. Saying “abides” is the meaning of being securely settled. The *Yogācāra* says: “Abiding means that later, because what has been practiced has mostly been accomplished, one attains whatever one wishes without difficulty, even being able to correctly abide in the four dhyānas for seven days and seven nights.” The main import of this sentence is no different. In the second dhyāna, first, extinguishing vitarka and vicāra is the hindrance abandoned. Vitarka and vicāra are coarse and active, giving rise to three consciousnesses that disturb the second dhyāna, just as when clear water is agitated by waves nothing can be seen. The antidote of the first dhyāna becomes what is remedied by this, so the sickness being exhausted, the medicine is discarded. Second, internal serenity, one-pointedness of mind, without vitarka and without vicāra: these are the antidotes of practice. Speaking of “internal serenity,” in the Hīnayāna it is faith that can purify the marks of mind, free from external distraction, with absorption and the like flowing internally; in the Mahāyāna, it is formed by gathering the three branches of the third dhyāna. The *Prakaraṇāryavācā*, fascicle nineteen, and Yogācārabhūmi, fascicle sixty-three, both say internal serenity takes equanimity, mindfulness, and correct comprehension as its substance. Because these three dharmas are still covered by joy and their power and function are not yet superior, only able to detach from external vitarka and vicāra, they are collectively called internal serenity. Speaking of “one-pointedness of mind” explains the meaning of “internal.” It solely cognizes the mental object-datum (dharmāyatana), unlike the first dhyāna which has three consciousnesses. Thus the *Śāriputrābhidharma* says: “In the stage of the desire realm, the mind moves in six places; in the stage of the first dhyāna, the mind moves in four places, namely lacking the nose and tongue consciousnesses; from the second dhyāna upward, the mind moves in one place, solely the body of mental consciousness, because it cognizes the mental object-datum.” “Without vitarka and without vicāra” explains the meaning of “serenity,” unlike the first dhyāna which has vitarka and vicāra. The earlier “extinguishing vitarka and vicāra” showed what was remedied; stating “without” again here shows the absence of the remedy itself, so it is not redundant. The root treatise explains “one-pointedness of mind” as: cultivating the uninterrupted samādhi of uncontaminated [wisdom], moving in a single cognitive realm. Desiring to differ from the worldly, this is cultivating in accordance with reality. “Uninterrupted” means a continuous, unified mind. “Moving in a single realm” means a unified mind toward cognitive objects. Because of this, it is named the uncontaminated state of samādhi. Third, “joy and pleasure born of absorption”: these two branches are the benefits of practice. The first dhyāna rejoiced in turning away from desires and evils, hence called “born of detachment”; now, rejoicing in the calming of the mind of vitarka and vicāra, it is called “born of absorption.” Like a clear mirror or still water, body and mind are delightfully at ease. According to the intent of the *Mahāprajñāpāramitā-śāstra*, it is born from the absorption of the first dhyāna, because the desire realm lacks absorption; the first merely said “detachment.” Although the second dhyāna is detached from the defilements of the first dhyāna, the first dhyāna possesses absorption. Furthermore, the first dhyāna is detached from desire, which is a great hindrance. Fourth, “abiding in the second dhyāna” is the samādhi upon which those two rely. In the third dhyāna, first, “detached from joy” is the hindrance abandoned; that is, the joy of the second dhyāna's benefit branch gives rise to agitation through conceptualizations, and since the third dhyāna becomes increasingly serene, it must be expelled. Just as a poor person who finds a jewel gives rise to joy and deeply grieves upon losing it, nothing compares to cutting off both joy and grief to achieve true pleasure. Second, the three branches of abiding in equanimity, having mindfulness, and correct comprehension are the antidotes of practice. First, “abiding in equanimity” refers to the mental factor of equanimity, distinguished from the feeling of equanimity; hence various sūtras and treatises all call it equanimity of formations (saṃskāropekṣā). The mental formation is regulated and abandons the fault of that joy. Thus the *Prakaraṇāryavācā* says: “Abiding in equanimity means not consenting to the joy that has arisen in oneself; being impartial and upright, one abides immovably.” Second, “having mindfulness” means not forgetting and clearly remembering amid the non-operation of joy. Third, “correct comprehension” means that if at times mindfulness is lost and joy operates, one discriminates with correct comprehension and abides, namely abiding in equanimity. Yogācārabhūmi, fascicle thirty-three, is largely identical to this. The above three are the aforementioned internal serenity, which through gradual cultivation becomes progressively superior; arriving here, they are separately opened into deep, subtle serenity, thus able to remedy the soaring agitation of joy in the lower stage. Third, from “experiencing pleasure with the body” downward is the branch of benefit. Within this, first, “experiencing pleasure with the body” directly reveals the substance of the branch. Directly contrasting with the fluctuating mind of joy in the second dhyāna, it therefore merely speaks of experiencing pleasure with the body. Even if the mind experiences pleasure, it is also called experiencing with the body. Thus the *Yogācāra* says: “By repeatedly cultivating equanimity, mindfulness, and correct comprehension, the mind's exultation and the co-arising feeling of joy are eliminated. Calmness detached from joy, most utterly serene, and mental feeling contrary to joy arise; at that time, one's physical body and mental body experience pleasure and the bliss of pliancy; therefore, it is said that there is experiencing pleasure with the body.” Furthermore, the joy and pleasure of the first dhyāna are like a pool of water on a peak of earth and stone; the joy and pleasure of the second dhyāna are like a pool of water on a peak of pure earth; the pleasure of the third dhyāna is like a mountain of pure earth submerged inside a vast pool, with pleasure pervading outside the body and the body situated within pleasure; therefore mental pleasure is also called experiencing with the body. Next, “what the nobles describe as being able to maintain equanimity, having mindfulness, and experiencing pleasure” explains and accomplishes the superior meaning: that is, the lower stages lack such pleasure and uninterrupted equanimity, while the higher stages have equanimity but lack pleasure; therefore the Buddhas and their disciples say that the third dhyāna fully possesses the capacity for equanimity, mindfulness, and correct comprehension, while further experiencing pleasure; hence among all pleasures, the pleasure of the third dhyāna is supreme. This is the intent of the *Yogācāra*, and one should not interpret it otherwise. The text briefly cites it and still lacks correct comprehension, but possessing equanimity and mindfulness is already distinct from above and below. Fourth, “abiding in the third dhyāna” is the samādhi upon which those two rely. In the fourth dhyāna, first, “with the severing of pleasure, the prior elimination of pain, and the extinction of joy and grief” is the abandonment of hindrances. The supreme pleasure of the third dhyāna is harmful here, like a gravely ill person viewing exquisite music as an obstacle to the fourth dhyāna, so it must be expelled; hence it says “severing pleasure.” One who attains this absorption transcends all pain and pleasure at that very time; hence it collectively states “prior elimination of pain,” and so forth. The single word “prior” generally governs the three below: the second dhyāna previously eliminated painful feelings; the third dhyāna previously extinguished joyful feelings; the first dhyāna previously extinguished grief feelings; and together with the present severing of pleasure, four feelings have been extinguished. Following the order of dhyāna, one should first explain grief, but to contrast with the preceding pleasure, it first speaks of eliminating pain. Yogācārabhūmi, fascicle eleven, says: “Why is the faculty of pain not severed in the first dhyāna? Answer: Because that category of coarseness and heaviness has not yet been severed. If so, why does it not actively manifest? Answer: Because the various pains subsumed under its accompanying, counterpart faculty of grief have already been severed there. If the first quiet contemplation had already severed the faculty of pain, then for a practitioner entering the first quiet contemplation and the second, there would be no distinction in the abiding produced by feeling, because both possess joy and pleasure.” This means that coarseness and heaviness are not severed, so it differs from the second dhyāna, yet there is no active manifestation; thus the branch of pleasure is established. According to the Hīnayāna, the pleasure of the first and second dhyānas is merely pliancy and not a pleasurable feeling, whereas the third is a pleasurable feeling; hence they are not the same. Second, “neither painful nor pleasurable” is the branch of benefit. Other dhyānas all first explain the antidote; here, first explaining the benefit takes advantage of the prior total absence of the four feelings to present “neither painful nor pleasurable,” explaining that among the five feelings, there is only equanimity internally, because it is immovable. If so, earlier grief and joy were also extinguished; why does it not say “neither grief nor joy” here? Answer: When explaining the meaning through the five feelings, there is no distinct “neither grief nor joy.” When explaining the meaning through the three feelings, pain and pleasure subsume grief and joy, so it is merely contrasted with them. Furthermore, this directly severs pleasure, so it is appropriate to contrast with it. Third, “purity of equanimity and mindfulness”: these two are the antidote branches. In the third dhyāna, equanimity and mindfulness coexist with pleasurable feeling; here, pleasurable feeling is severed, so it is called purity. However, their antidotes are largely identical to the third dhyāna, but because the remedied factors are joy and pleasure, they are divided into two: the mind of joy is fluctuating, constantly requiring correct comprehension; pleasurable feeling is deep and subtle, merely requiring equanimity and mindfulness. If showing purity from a broader perspective, the *Yogācāra* says: “From the first quiet contemplation, all calamities of the lower stages have been severed—namely vitarka, vicāra, joy, pleasure, inhalation, and exhalation; therefore, herein equanimity and mindfulness are pure and spotless; because of this, the mind of this dhyāna abides immovably.” This treatise briefly lists six matters, which should also include the absence of pain and grief; thus the *Kośa* and other texts explain that in this dhyāna one is detached from eight calamities. However, although the fourth dhyāna is said to be immovable, it still has the feeling of equanimity and is not yet called the absence of feeling. Yogācārabhūmi, fascicle eleven, says: “Furthermore, the signless is described in the sūtras as the signless mental absorption; in this absorption, the faculty of equanimity is forever extinguished. If not signless, up to the summit of existence, all possess the feeling of equanimity.” Fourth, “abiding in the fourth dhyāna” is the samādhi upon which those two rely. When entering the above absorptions of form, one's bodily manifestation is like dwelling in a room; entering the four formless absorptions below is like dwelling in open space.

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大方廣佛華嚴經疏 — Classical Chinese