大方廣佛華嚴經疏 37

English (machine translation) 37

Language: English

37.1

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

Second, from "Sons of the Buddha..." downward, attaining the five superknowledges explains the fruit of the practice's functional efficacy. Previously, internally one harbored the mind of benevolent salvation; here, externally one manifests the function of rescuing sentient beings. Speaking from the majority case, it is merely for delivering those of erroneous reliance. Wondrous function that is difficult to fathom is called "supernatural" (shen); mastery without impediment is called "knowledge" (tong). In the text there are five: 1. supernatural power, 2. divine ear, 3. knowing the minds of others, 4. recollection of past abodes, and 5. divine eye. Being lodged in conformity with the worldly, only five are attained. External forms and internal bodies are all the domains of the supernatural; transforming into manifold kinds, they exclusively receive the name "supernatural." It is also called the "base of supernatural power" (ṛddhipāda), because it is accomplished through the support of desire, diligence, mind, and contemplation. It is also called "as-one-wishes" (r̥ddhi), because it is accomplished according to one's wish. The other names are easy to understand. If we speak of their essence, the superknowledges are mental factors of wisdom; specifically, the first four are gnosis (jñāna), and the last one is vision (dṛṣṭi). Vision is also gnosis, but because seeing clearly conforms to the meaning of the eye, it is specifically designated as vision. Elsewhere, the divine eye is placed after supernatural power. This is to show that for one's own cultivation, one first perfects the superior function of one's own faculties, next knows the minds of others, and later knows past karma. Here, it is explained with reference to the three karmic activities of benefiting others, which is why the divine eye is placed last: the first is physical karma, arriving at the place of those ready for transformation; the next two are verbal karma, as the divine ear hears the Buddha preaching the Dharma and hears the local dialects of the multitudes, and through the knowledge of others' minds, having fully known all their various sounds and speeches, one takes the Dharma previously heard and adapts it to the differences of their local dialects, further imparting it to them in whichever differing words are suitable; the last two are mental karma: recollection of past abodes knows what realm and lineage they belonged to in the past; the divine eye sees their distant or near attainment of benefit in the future, adapting to transform them accordingly. The rest is as analyzed in the "Chapter on the Ten Superknowledges." Now, the first, the superknowledge of physical power, has two parts in the text: first, a general explanation; later, from "able to shake..." downward, specific revelations. In the general part, saying "attains" refers to general cultivation and general attainment. Following fascicle thirty-three of the Yogācārabhūmi, after attaining the four dhyānas, cultivating each separately involves imaginative designations, which means separate cultivation and separate attainment. Since this is lodged in the sequence of stages, separation does not conflict either; however, the superknowledges rely on the four dhyānas, mostly relying on the fourth. In the later specific part, three kinds of mastery are attained: first, worldly mastery, shaking the great earth; second, from "with one body..." downward, mastery over the body; third, from "stone walls..." downward, mastery over activities. Second, the superknowledge of the divine ear. First, it generally identifies its essence, saying the divine ear is purified. "Purified" has two meanings: first, being free from desire-realm dharmas and attaining the dhyānas, it is created from the pure great elements induced thereby; second, being free from obstacles, it hears thoroughly and accurately. Because of this, it is said to "surpass the human ear." From "hears all..." downward reveals its function, explaining the meaning of surpassing humans, because it knows both the distant and the subtle. Third, in the superknowledge of knowing the minds of others, there are three parts: first, generally knowing the minds of others, which extends to the king [mind] and mental factors; next, from "namely..." downward, specific kinds; later, from "the bodhisattva thus..." downward, the conclusion. In the specific part, twenty-six mental dispositions are each different; however, excluding the four minds of "small" and so forth, the rest are all alternating explanations of obstacles and remedies, with wholesome and unwholesome shown in contrast. Generally they are subsumed into nine: 1. With the first six minds, secondary afflictions are explained; that is, arising presently in accordance with conditions and being associated with affliction, they are called "secondary" (sui), not termed "secondary" on account of minor defilements. Saying "having greed" means being bound by the entanglement of greed regarding pleasing objects; "free from greed" means being far removed from such entanglement of greed. The four below are understood by analogy. These are precisely the three unwholesome roots and the three wholesome roots functioning as their remedies. The treatise now regards the remedies as also arising because of afflictions, so they are all called secondary afflictions; the latencies below are also like this. 2. Two minds, "having affliction" and so on, explain the latencies, which are precisely the dormant afflictions (anuśaya). 3. Four minds, "small" and so on, are called "arising," explained with reference to indeterminate retribution minds. The human mind is small, the desire devas' is extensive, the form devas' is great, and the two liberations of the formless realm are immeasurable, because they produce the mental characteristics of boundless space and consciousness. The upper two do not do this, hence they are not immeasurable. That the treatise does not explain the upper two formless spheres is because it means to clarify that they are "nothingness" and "obscure/inferior," or they are subsumed under abbreviated and non-abbreviated. 4. Four minds study the practice of samādhi. "Abbreviated" means that through the practice of calming, one binds one's mind to an internal object. "Non-abbreviated" means it is overly sunken and obscure, or not fixed on a single object. "Distracted" means overly elevated, scattering along with the five wondrous sensory desires. "Non-distracted" means clearly manifest regarding a wondrous object. The first two concern concentration, the latter two concern wisdom; when concentration and wisdom are equal, it is called samāhita. The treatise's sūtra combines them into two, named "gathered" and "ungathered"; hence the treatise explains them as distracted and non-distracted. 5. Two minds explain attaining samādhi: "concentrated" means directly entering the fundamental concentration; "unconcentrated" means before entering and when emerging. 6. Two minds explain attaining liberation: having bondage and being free from bondage. 7. Two minds: other ordinary beings with excessive pride are analogized by the preceding; others, having attained the four dhyānas, think they are the four fruits, which is coarse habitual practice and is called "surpassable" (sa-uttara); being without this is subtle habitual practice and is called "unsurpassable" (anuttara). 8. Two minds, false practice and correct practice; the treatise's sūtra names them "seeking" and "not seeking." The mind seeking fame is precisely defilement; the opposite of this is non-defilement. 9. Two minds: Mahāyāna attainment and loss; combining both compassion and wisdom is "broad"; lacking either is not broad. The treatise lacks these two. The above nine categories do not go beyond three kinds: the first two are afflictions; the next one is suffering; the rest are all karma, karma being simply wholesome or unwholesome. They are also the four noble truths, opening liberation as cessation and wholesome karma as the path. Knowing them all "as they really are" means being accurate regarding phenomenal facts because of seeing the truth of noumenon. Nor is it seeing dharmas outside the mind, nor is it that there is no object to be known. If the characteristics of self and other are eliminated, then one is of the same single essence with the minds of sentient beings, so there is nothing outside the mind. Not destroying subject and object, one is therefore able to know. Furthermore, others' minds is general, while the rest are specific. With the six characteristics perfectly interpenetrating, this is the true knowing of the Ekayāna. Fourth, the superknowledge of the recollection of past abodes. First, it generally identifies what can recollect, which is the gnosis of past abodes; next, from "namely..." downward, specific revelations; later, from "such past..." downward, the general conclusion. In the specific part, first, what matters are recollected? That is, matters during one life up to many kalpas; this reveals the time period of recollection. Next, from "I once..." downward, how are they recollected? That is, the differentiated characteristics recollected. Recollecting their different names in the causal stage; "clan name" refers to the surname of the father and mother's house, like Kāśyapa and so forth; "caste" refers to high or low, such as kṣatriya, etc.; the rest can be known. Fifth, the superknowledge of the divine eye. The treatise names it the superknowledge of the gnosis of birth and death, differentiating them based on faculty and object. First, generally revealing what can see. What can see? The divine eye. "Purified" means seeing accurately. "Surpassing humans" means seeing far. Next, from "sees all..." downward, specifically revealing what is seen. First, seeing the fruit of the fundamental existence of birth and death, and the cause of following karma. From "if those sentient beings..." downward, how are they seen? Specifically seeing the differences of cause and fruit, as analyzed under the second stage regarding the precepts that gather wholesome dharmas. From "the bodhisattva..." downward is the conclusion.

37.3

Third, the passage from "This bodhisattva..." onward summarizes the mastery. Closely, it concludes the results of aversion; distantly, it concludes the prior aversion. In what is there mastery? Namely, in the aforementioned dhyānas and so forth. Dhyāna refers to the four dhyānas. Samādhis refers to samādhis such as the four immeasurable states of loving-kindness, etc. As for samāpatti, the commentary says it is the five supernatural knowledges; this must be an error on the translator's part, which should properly say samāhita, because here it is translated as "equipoise" (dengyin), and the five supernatural knowledges are precisely what are induced. Samāpatti is translated here as "attainment" (dengzhi) and is not the supernatural knowledges. How is there mastery? When wisdom can enter and exit [meditation], then scatter and agitation cannot bind it. That is, whenever a thought arises, it accords with the application of mind, being manifested before them. When, by means of great compassion and skillful means, one does not take rebirth according to [the force of] the dhyānas, then meditative absorption cannot bind them. If one does not take birth according to dhyāna, where will one be born? Making no distinction between pure and defiled, wherever they can fulfill the factors of awakening, they are born there. The author of the treatise speaks in terms of the superior and self-benefit, saying that all buddhas and bodhisattvas are born together in one place, which is the place of fulfillment, because those possessing the power of vows are not reborn through the fetters of karma.

37.4

Second is the result of the station. The three results constitute three distinctions. First, within the result of flexibility there are three: first, the essence of the flexible practice; second, from "This bodhisattva, regarding the four means of embracing..." onward, the distinct characteristics of the practice on this stage; third, from "O sons of the Buddha, this is called..." onward, the concluding explanation of the stage's characteristics. In the former, there are the statement of principle, the simile, and the application. In the statement of principle, there are three parts: first, the conditions for refining practice; second, from "All with..." onward, explaining that which can refine practice; third, from "The fetter of views..." onward, explaining the purity that is refined. In the second, there is first the practice of merit, next the practice of dedication, and finally the cultivation of the practice of wisdom. The statement "contemplating all dharmas as unarising and unceasing" refers to the contemplation of dharmatā. Because in pure dharmas one does not see an increase, afflictions do not arise; because in false conceptualizations one does not see a decrease, they do not cease to exist through causes and conditions. This has two meanings: first, it establishes the above: since pure dharmas arise from conditions, there is nothing that can increase; since false dharmas cease from conditions, there is nothing that can decrease. Second, in terms of not destroying phenomenal marks: although the essence does not arise or cease, it does not obstruct arising and ceasing; because afflictions and false conceptualizations cease in reliance upon the causes and conditions of the antidotes, they cease; because progressively superior, pure prajñā manifests before them, it arises. Since all dharmas do not arise, prajñā arises; thus one knows that because all dharmas do not cease, false conceptualizations cease. Applying this to what follows, the cessation of the fetter of views and so on is the cessation of non-cessation. Furthermore, because worldly [qualities] are fulfilled in this third stage, within meditative absorption one performs this real contemplation, generating the wisdom of the unarising practice for the subsequent stage, which is precisely the wisdom of skillful, definitive observation. Third, in the purity that is refined: first it explains severing delusions, and later it distinguishes the subtle from the coarse. In the former, the five fetters are the afflictions of the five entrenchments; if the forms and existence are combined, they are the four fetters, because they bind sentient beings. They are also called the four floods. "The fetter of views is first extinguished" because the path of seeing of the first stage has already severed discriminative delusions. "All desires and so forth": the commentary says, "All three fetters on the path of cultivation and their causes, together with the latent impressions of ignorance, are all rendered slight and weak." This refers to the active manifestations and seeds of the three fetters of the affliction obstacle, which is why it says "their causes". They are extinguished together with the seeds of the obstacle to knowables of that stage, which is why it says "together with the latent impressions of ignorance". "Latent impressions" means the seeds; *Yogācārabhūmi*, fascicle 48, says: "Because desire and greed are abandoned, there is no fetter of desire; because dhyāna and equipoise are relinquished, the fetter of existence is severed." Later, from "in immeasurable..." onward, it distinguishes the subtle from the coarse. This means that the subtle is severed: because for many kalpas one does not accumulate the three unwholesome roots, the subtle seeds are gradually severed, and the wholesome roots become increasingly purified. "Many kalpas": the *Humane King Sūtra* states that the first stage passes through four asaṃkhyeya kalpas, the second stage five, and the third stage six; because the subtle obstacles are difficult to sever, the kalpas passed through become increasingly numerous; because they are not accumulated over many kalpas, wrong greed and the like are severed. However, it only severs subtle latent impressions, not coarse ones; coarse obstacles of the path of seeing are already severed on the first stage, and coarse obstacles of cultivation are already severed on the second stage. The wholesome roots becoming increasingly purified refers to the aforementioned faith and so forth. In the simile, "not diminishing in weight" means that revulsion toward the worldly exceeds that of the previous stage, and faith and so forth enter into the fire of revulsion, so that mastery is neither lost nor diminished. In the third, the application, there are two parts: first, properly applying the purity of the previous practice; second, from "This bodhisattva..." onward, specifically revealing the purity of patience. On this stage patience increases, so it is specifically explained. There are thirteen minds. The first two phrases are the summary: first, being able to endure when others inflict evil and insults upon oneself; second, skillfully guarding the minds of others—that is, when others oppress me with hardness and stubbornness, I treat them with softness and harmony. The subsequent phrases explain these two in detail. First, two minds explain skillfully guarding the minds of others: first, the harmoniously compliant mind—when others commit evil toward the bodhisattva, they suspect the bodhisattva harbors anger, so the bodhisattva appears as their companion and harmonizes with them; second, the pleasing mind—using loving words to instruct and entice them. Next, three minds explain enduring the infliction of evil: namely, when evil is inflicted physically one does not become angry; when verbally disgraced one's mind is unmoved; and when envied and harmed, grief and affliction cannot pollute one, because one's capacity is compared to a reservoir of ten thousand qing. Next, three minds set forth the causes for the above two. "Without high or low": because one has long been free from arrogance in the past, one does not elevate oneself or demean the other, and thereby one can gently and harmoniously guard others. The last two are the causes for not altering [one's forbearance] when evil is inflicted: first, not expecting repayment of kindness, one benefits others and endures when insulted; second, always mindful of kindness received, one repays small kindnesses greatly; sentient beings have been kind to me, so as a matter of principle one ought to endure. The last three minds reveal the above two minds: although compliant in freedom from obstacles and guarding others, one is not flattering, for it is genuinely for their benefit; with an undeceptive mind, there is no concealing, flattery, or deceit, and thus no hypocrisy. Hypocrisy means flattery and crookedness. The rest can be understood.

37.5

Second, from "The bodhisattva abiding in this..." onward is the result of holding retribution. The texts on holding retribution across the various stages below are all divided into two: first, the superior body; second, from "able with..." onward, the superior fruit. Within the fruit: first, the practice of one's own level; second, from "further produces this thought..." onward, the practice of superior progression; third, the verses. The eighteen verses are divided into five parts: first, one verse on the part of the practice of arousing revulsion; second, twelve verses that praise the part of the practice of revulsion, wherein the first two protect against the practice of afflictions, the next three protect against the practice of the Lesser Vehicle, and the last seven concern the practice embraced by skillful means; third, one verse on the division of revulsion and its results; fourth, three verses on the results of the station; fifth, one verse concluding the explanation of the third stage. (From here on enters the thirty-sixth fascicle of the sūtra).

37.6

Fourth, the Radiant Wisdom Stage. As for why it follows: *Yogācārabhūmi*, fascicle 78, quotes the *Saṃdhinirmocana* in explaining four kinds of purity that can encompass all the stages. The previous three stages conclude the three higher purities of aspiration, morality, and meditative absorption; from this stage onward up to the Buddha stage, higher wisdom is explained, and therefore it follows next. Moreover, wisdom has many kinds; the fourth stage directly explains the abiding of higher wisdom associated with the factors of awakening, and therefore it follows next. Furthermore, although the previous stage attained worldly absorption and dhāraṇī, it was not yet able to attain the factors of awakening and relinquish attachment to absorption and attachment to dharmas; now, cultivating and realizing those practices, it therefore follows next. According to the original treatise, the previous three stages correspond to the worldly, whereas this one is transcendent; thus it follows in sequence. If viewed closely in relation to the preceding stage: because of the prior absorption and hearing, this realized wisdom is produced, and therefore it follows next. Thus the treatise states: "Relying on that pure samādhi, hearing and retaining the real wisdom as it is, it is purely demonstrated." As for "Radiant Wisdom" (arciṣmatī), it presents both the dharma and the simile, having three meanings: First, explained in terms of first entering the stage: when first entering realized wisdom, it can burn the firewood of the arrogance of understanding dharmas from the preceding stage. The basic text says: "Because the fire of wisdom can burn the firewood of unforgotten afflictions." Second, explained in terms of being within the stage: the *Vijñaptimātratāsiddhi* says, "Abiding in the supreme factors of awakening, the flames of wisdom that burn the firewood of afflictions blaze forth." Because one cultivates the factors of awakening only after abiding in the fourth stage, it is clear that this is within the stage. If one takes only this to be the wisdom, then prior to cultivating the factors of the path it would not be the Radiant Stage. Because this stage centrally explains the factors of awakening, spanning the beginning and the end, various treatises mostly rely on this explanation. The *Mahāyānasaṃgraha* says: "Because through all factors of awakening, it incinerates all obstacles." The obstacles are the two obstacles. The *Mahāyānasūtrālaṃkāra* says: "Taking the wisdom of the factors of awakening as the nature of the flame, and taking the two obstacles of affliction and knowables as the nature of firewood, the bodhisattva of this stage can arouse radiant wisdom to burn the firewood of the two obstacles; hence it is called the Radiant Wisdom Stage." *Yogācārabhūmi*, fascicle 78, quoting the *Saṃdhinirmocana-sūtra*, largely agrees with this explanation. It says: "The attained factors of awakening can burn afflictions; the fire of wisdom is like a flame." The *Suvarṇaprabhāsa-sūtra* and the *Prakaraṇāryavācā-śāstra* do not differ from this intention. Third, explained in terms of the stage's fulfillment: from the mani-gem of realized wisdom it emits the light of the āgamas; hence it is called radiant, as fully explained in the treatise below. Now, the afflictions burned are precisely the obstacles of the active manifestations of subtle afflictions to be abandoned—namely, the innate portion within the obstacle to knowables, which also includes attachment to absorption and attachment to dharmas. The factors of awakening are specifically contrary to them, and thus can burn them; for this reason, the fourth stage is said to sever two kinds of ignorance and their gross heaviness: first, the ignorance of attachment to meditative attainments, because one relishes the eight absorptions; second, the ignorance of attachment to dharmas, which is arrogance regarding the understanding of dharmas. Now, attaining uncontaminated absorption and uncontaminated teaching, one is contrary to them. Through this, one realizes tathatā free from appropriation—that is, this tathatā has no belonging, because it is not an object of grasping relied upon by grasping at a self and so forth. Having attained this tathatā, how could there be attachment to absorption and dharmas? One is then able to accomplish the practices of the factors of awakening and the practice of the non-abiding path, vigorously advancing without regress. Through realizing tathatā free from appropriation, one attains the fruit of embracing sentient beings.

37.7

Next is the proper explanation of the text. The text also has three parts: first, praise and request; second, the main exposition; third, the verses. Now, in the first, the six verses are divided into two: the first two and a half verses are the narrator's preface. The quaking of the earth and ocean symbolizes that the thick earth of ignorance and the vast ocean waters of great attachment can be overturned and dried up. The subsequent three and a half verses properly clarify the praise and request, wherein the first two and a half verses are the request of the heavenly kings, and the latter one is the request of the leader of the assembly. In the second, the main exposition part, there are two: first, explaining the stage's characteristics; second, explaining the stage's fruits. In the former, the treatise divides it into four parts: first, the causal part of cultivating and increasing pure antidotes—meaning that purity and so forth are the next two parts, and now the expedients for proceeding to the stage serve as their cause; second, from "O sons of the Buddha, when a bodhisattva abides in this Radiant Wisdom..." onward, the part of purity, which is the practice of transcending obstacles upon first entering the stage; third, from "O sons of the Buddha, when a bodhisattva abides in this fourth..." onward, the part of cultivating and increasing antidotes, which is practicing the factors of the path and other practices while properly abiding in the stage, being called antidotes because they can eliminate [obstacles], and progressing in cultivating the increasingly superior being called cultivating and increasing; fourth, from "O sons of the Buddha, up to all views of self..." onward, the part of their results, which is the fulfillment of the stage, being the result of the middle two parts. Furthermore, these four parts are the four paths of preliminary application, unhindered, liberation, and superior progression. Moreover, among the four, the first is the entering mind, and the latter three are the abiding minds. The emerging mind is within the result of flexibility. Among the abiding minds, the three parts subsume the previous three stations: the first part of purity subsumes the abode of noble birth, the next subsumes the dedication reaching everywhere, and the last subsumes inexhaustible practice, as will be known when reaching the text.

37.8

Now, first, the causal division [has] three parts: first, concluding the preceding and marking the following; next, from "What are..." downwards, querying and listing the distinct names; third, from "The bodhisattva with these..." downwards, concluding the practice and entering the rank. First, as for the "ten dharma luminous gateways": a gateway (men) means that which allows passage and entrance; hence the treatise's sūtra calls it "entrance" (praveśa). The "luminous" (illumination) is the gateway that is capable of entering, and the "dharma" is the locus that is entered. Thus the treatise states: "One obtains the radiant light of wisdom that realizes the stage, and relying on that wisdom-radiance, enters into the dharmas expounded by the Tathāgata." The "wisdom that realizes the stage" is the realization-wisdom of the fourth stage. The "radiant light" is the wisdom-light of the third stage. That is to say, within the third stage one obtains this preliminary sign of the realization-wisdom of the fourth stage; therefore [the text] cites the wisdom of both places together to explain "illumination," just as [the stage] prior to the stages is said to "obtain the illumination of samādhi." Thus the treatise on the preceding stage calls it "that wisdom," while here it is named "radiant light," which is precisely this meaning. As for "the dharmas expounded": having previously sought broad learning, one hears the Buddha expound ten kinds of dharmas, such as the sentient being dharmadhātu, and then with the light of wisdom roams into and repeatedly roams into them. "Roaming into" is none other than cultivation; cultivation is none other than the contemplation below; and because contemplation becomes superior and supremely perfected, one then attains realization and entry into the fourth stage.

In the second part, querying and listing, there are ten kinds of distinctions. In contemplating these ten, we may explain them briefly with three layers: First, the first sentence is general, because it is fundamentally for the sake of sentient beings; the remaining nine are specific, being all affairs concerning sentient beings. Second, the first eight are defiled, and the latter two are pure. Third, the first five trace from the supported to the support, and the latter five establish the supported based on the support.

Within the former [group]: 1. Contemplating the distinctions in the nominal designations of sentient beings. Designations are of three kinds: first, designations formed through causes; second, designations through continuity; third, designations through relativity. Designation is the expression of emptiness; hence it is contemplated first. "Formed through causes" has two [aspects]: first, the coming together of the five aggregates is nominally designated as "so-and-so," which enters into the emptiness of sentient beings. Second, the aggregates also exist due to causes and conditions, which enters into the emptiness of dharmas. That which is revealed by the two emptinesses is precisely tathatā; not destroying nominal designations, where emptiness and existence are non-dual, is precisely the middle way. As for "continuity": because the cessation of the preceding aggregates is followed by the continuous arising of subsequent aggregates, continuing from thought-moment to thought-moment, it is nominal and not real. This also enters the reality of the two emptinesses. As for "relativity": sentient beings are spoken of in relation to non-sentient beings; entering into reality is likewise so. This single [case] traces the nominal into the real; the other nine may be understood by analogy; thus the treatise merely reveals the marks of distinction.

2. The "dharmadhātu": in the treatise it corresponds to the third, being the cause of the dependent and primary [retributions], namely the defiled dharmadhātu; this is from the specific meaning. If it were the pure dharmadhātu, it would serve universally as the support for all ten; then the ten and the dharmadhātu would be ultimately non-distinct.

3. The "world": the dependent retribution inhabited by those nominally designated sentient beings.

4. Space, the support of both the dependent and primary [retributions]: the Yogācāra calls it the "equal ultimate truth," which is the emptiness of noumenon, because both are inexhaustible.

5. The support of defilement and purity is the realm of the fundamental consciousness (ālaya). The latter five establish the subsequent supported based on this support; therefore this realm of consciousness faces both front and back: facing forward, it serves as the support for the dependent and primary [retributions]; facing backward, it serves as the support for defilement and purity.

In the first three clauses, because afflictive defilements defile it into the defiled part of other-dependent nature, there are distinctions of the three realms, due to attachment to desires, attachment to feelings, and attachment to concepts; this is because the three realms are mind-only.

The latter two clauses are the broad and great resolute faith that accomplishes the pure part of other-dependent nature. In the treatise's sūtra, the former is the support of resolute faith with a superior mind, unstained by afflictions, which is shared with the śrāvakas; the latter is the support of resolute faith with a great mind, not abandoning sentient beings, which is not shared with the śrāvakas. In the present sūtra, the former is called "broad," which clarifies the mind that protects against narrowness while universally aiding; the latter is the "great mind," which is protecting against the small while seeking great bodhi. Thus both minds differ from the two vehicles: the former contemplates sentient beings with same-body great compassion, and the latter contemplates sentient beings as possessing the Buddha's knowledge and vision, vowing to cause them to attain it equally.

Furthermore, all are called "realms" (dhātu) because they encompass both phenomena and noumenon: phenomena exhaustively detail the distinctions, while noumenon penetrates each and every one into reality, which is the pure dharmadhātu; hence all are luminous gateways.

Third, concluding the practice and entering the rank: when contemplation is perfected and merges with the ten noumena, one enters the fourth stage. Thus the Yogācāra, fascicle 48, states: "Previously, while abiding in the higher mind, due to the predominant power of seeking broad learning, one has already obtained the entrance of the ten dharma illuminations. Because this entrance of the ten dharma illuminations has become of the highest grade and supremely perfected, one enters the first abiding of higher wisdom."

37.9

The second major section, the division of purity, subsumes the abiding of noble birth; hence the preceding text says, "Born into the holy teachings of all Buddhas." Why is it "purity"? Because one comes to have increasing power and influence in the family of the Tathāgata. Within the text there are three parts: first, stating generally; next, from "What are..." downwards, querying and explaining; third, "These are the ten," a general conclusion. In the first part, the text has three clauses: the last clause, "born into the family," is the general mark; the first clause, the "ten wisdoms," is the cause capable of producing [birth]; the next clause, the "internal dharmas," is the family that is born into. Because by contemplating the ten dharmas below—such as the various practices—with the ten wisdoms, they attain maturity. When mature, they eliminate the cognitive obstruction concerning the understanding of dharmas of the third stage, gather the supramundane superior wisdom of the fourth stage, and tally with the essence of dharmas; hence it says "obtains those internal dharmas." "Internal dharmas" reveals that they are not external marks; these dharmas are the teaching and transforming dharmas expounded by the Tathāgata, which are named "the family of the Tathāgata." Because this stage serves as the head of the supramundane, it is called "birth."

However, the family of the Tathāgata is, briefly speaking, of three kinds: 1. the family of the bodhicitta, born into at the first abiding; 2. the family of the great teaching, born into at the fourth abiding; 3. the family of the dharmadhātu, born into through realization at the first stage. Now, this [stage] subsumes the fourth abiding; therefore, by tallying wisdom with the teaching dharmas, it unites with the dharmadhātu, and possessing the ten meanings below, it is called "birth." If in the Yogācāra it merely says "growing the family of the Tathāgata," and the treatise's sūtra also merely says "comes to have increasing power in the family of the Tathāgata," the intention is to clarify that one has already been born into the family in the first stage, and in the second and third stages initiated the expedients of cultivation and long possessed power; now, relying on the broad learning of the third stage to accomplish supramundane wisdom, it says "comes to have increasing [power]." The tallying of wisdom here is precisely the wisdom-light of non-active and non-arising practice.

In the second part, querying and listing, ten clauses are listed. The treatise condenses them into four: 1. The wisdom of certainty regarding one's own abode: that is, the Mahāyāna is the bodhisattva's own abode, and abiding corresponds to the profound mind; "certainty" means non-retrogression. 2. The wisdom of certainty in equally revering the Three Jewels: that is, realizing the identical essence of the Three Jewels, thereby accomplishing indestructible faith. The above two are based on the distinctions in practiced virtues, the former being one's own portion and the latter being superior progress. Below there are two wisdoms, based on distinctions in wisdom and understanding, the former realization and the latter teaching. 3. There are two clauses clarifying the wisdom of tathatā: that is, seeing the ultimate truth and realizing the two kinds of selflessness. First, there are merely the various conditioned factors (saṃskāras) such as the aggregates that undergo arising, ceasing, and transmigration; hence there is no personal self. Second, these very dharmas such as the aggregates are originally unproduced; hence there is no phenomenal self. 4. The remaining six clauses clarify the wisdom of differentiated exposition: that is, it is teaching wisdom, and is therefore called "exposition." Because it knows conventional truth, it is called "differentiation," as it differentiates defilement and purity: that is, the first two clauses are defilement; the latter three clauses are purity; the third clause contains both defilement and purity, each possessing cause and effect, which are precisely the Four Truths.

That is, the first two clauses are called "following afflictions": defilement is the dependent and primary two retributions of the truth of suffering, because they are produced following the集-cause of afflictions. The first clause is dependent retribution and the next clause is primary retribution; hence it says "there is birth." Both are caused by karma; karma and afflictions are both集-causes, so the treatise and the sūtra speak of them with complementary omission. In the third clause, first contemplating birth-and-death—which the treatise's sūtra calls "the world"—is the defilement of afflictions. The preceding clause reveals the effect by means of the cause, saying "due to karma there is birth"; this clause reveals the cause by means of the effect, and therefore says "birth-and-death." Because birth-and-death takes afflictions as its essence, it is precisely the truth of the origination [of suffering]; this accords with the treatise's intention. Next, contemplating nirvāṇa is all purity, which is precisely the truth of cessation. If we follow the sūtra text directly, it is also permissible that "due to karma there is birth" is the truth of origination, and "birth-and-death and nirvāṇa" again contemplates both suffering and cessation. The latter three clauses follow that which is purified, which is precisely the truth of the path, because it accords with the preceding cessation. Among the three: the first is the practice of benefiting others; the treatise states, "teaching and transforming sentient beings in the worlds of all Buddhas, because one's own karma has matured." Conforming to the treatise's intention to translate this first clause, one should say "contemplating the karma of transforming sentient beings in all lands"; then it would not be confused with the preceding "due to karma there is birth." The latter two clauses are practices of benefiting oneself, namely contemplating the defilement of afflictions and the purity of nirvāṇa as the path according with cessation. The first clause concerns phenomena: contemplating that afflictions have no beginning, so they are the "prior limit"; nirvāṇa has no end, so it is the "posterior limit." The latter clause accords with noumenon: contemplating that afflictions are fundamentally empty and without decrease, so there is nothing to be exhausted; the nature of nirvāṇa is pure and not newly increased, because its own nature is exhausted; hence both are called "exhaustion of non-existence." Affliction implicitly includes birth-and-death, and nirvāṇa implicitly includes bodhi; the wisdom of bodhi also tallies with noumenon; yet because it is conventional truth, viewed in the middle, it is identical with the preceding wisdom of suchness. Furthermore, the latter two clauses mean "originally existing and now non-existent"; the verse's meaning is also contemplation of the dharmas of dependent origination: ignorance and karmic formations are the prior limit, and birth, aging, and death are the posterior limit. When ignorance ceases, karmic formations cease; because their own nature ceases, it is called "exhaustion of non-existence," as in the sixth stage.

37.10

Below, the second major section, the division of antidotes and the cultivation of growth, has two parts: first, practices guarding against afflictions; next, bodhisattva practices; from "Thus..." downwards clarifies practices guarding against the Hīnayāna. The former is great wisdom benefiting oneself, differing from ordinary beings; the latter is great compassion benefiting others, differing from the Hīnayāna. These two guide each other to accomplish the path of non-abiding, which reaches everywhere; hence it subsumes the dedication that reaches all places. Now, the first is the cultivation of the factors of bodhi (bodhipakṣa-dharmas). The treatise master has a separate Treatise on the Factors of the Path; therefore it is not explained here. Now we briefly provide four gateways:

37.11

1. Explaining the name: "Bodhi" is awakening, and "factor" (pakṣa) has the meaning of cause; these thirty-seven are the causes of awakening for the various vehicles. They are also called the categories of the path (mārgāṅga): "categories" (pin) means classes, because the causes belong to the class of the fruit. The distinct names will become apparent in the text itself.

37.12

2. Revealing identity and difference: In the Yogācāra, fascicle 44, the Mahāyāna factors of bodhi are indeed of many kinds; the thirty-seven categories are merely specific meanings among them, common to both the Mahāyāna and the Hīnayāna. The Nirvāṇa [Sūtra] also states that the thirty-seven categories are causes of nirvāṇa, but not causes of great nirvāṇa, because immeasurable asaṃkhyeyas of path factors are the causes of great nirvāṇa. In the fifth stage below it expounds immeasurable path factors, and the "Chapter on Leaving the World" says that the path and the aids to the path are all called immeasurable; here, in terms of the assigned stage, there are only thirty-seven. If we follow the Dazhidulun, there are only thirty-seven, leaving nothing unincluded; that is, the immeasurable path factors are also within them, just as the distinctions of the Four Truths have immeasurable marks, differing only according to whether the mental practice is great or small. The Vimalakīrtinirdeśa says that the path factors are the bodhimanda and the cause of the dharmakāya; the Mahāsaṃnipāta calls them the Bodhisattva Precious Torch Dhāraṇī; the Nirvāṇa [Sūtra] states, "If a person can contemplate the Eightfold Noble Path, they immediately see the Buddha-nature, which is called attaining the finest ghee." All these are spoken from the perspective of the Mahāyāna.

37.13

3. Clarifying their essential nature: Although there are thirty-seven categories, they take only ten dharmas as their root: namely, faith, morality, mindfulness, diligence, concentration, wisdom, pliancy (praśrabdhi), joy, equanimity, and thought (saṃkalpa). Because faith has two, morality three, mindfulness expands into four, and diligence, concentration, and wisdom each have eight, while the remaining four have one each, they constitute thirty-seven categories. Again, condensing these ten, they take three aggregates as their essence: morality is non-communicating form (avijñapti-rūpa), the factor of joy is sensation (vedanā), and the rest are all the aggregate of formations (saṃskāra). Among the five classes of dharmas, only two serve as essence: form and mental factors. If one includes their concomitants, they encompass the five aggregates; if one takes their cognitive objects, they encompass all dharmas. The detailed presentation of these distinctions is as found in the Dazhidulun, fascicles 21–22 and 53, the Yogācāra, fascicles 28–29 and 45, and the Abhidharmasamuccaya-vyākhyā, fascicle 10. The explanations below rely on these various treatises.

37.14

Fourth, correctly explaining the text. These are the thirty-seven factors of the aspects of practice, comprising seven categories in total: first, the path that counters delusions, which is the four applications of mindfulness; second, the path that severs laxity, which is the four right strivings; third, the path that initiates spiritual powers, which is the four bases of psychic power; fourth, the path of expedient means for direct realization, which is the five faculties; fifth, the path that approaches direct realization, which is the five powers; sixth, the path of the essence of direct realization, which is the seven factors of awakening; seventh, the path arising subsequent to direct realization, which is the eightfold noble path. As for the sequence of these seven: having heard the Dharma, one should first mindfully retain it; next, diligently practice it; because of diligence, one gathers the mind into malleability; because of malleability, faith and the rest become faculties; as the faculties increase, they become powers; next, one discerns through the seven awakenings; and [finally] correctly acts through the eightfold noble [path]. Sometimes the eightfold noble [path] comes before: then what is not yet accomplished is called the 'path', and what is already accomplished is called 'awakening'. However, the above is still an allocation according to stations. If considered in terms of practitioners, beginners practice them comprehensively, not to mention bodhisattvas who have entered the stages.

37.15

Now, the first: the path that counters delusions is called the four applications of mindfulness. The four are body, feelings, mind, and dharmas. 'Mindfulness' refers to mindfulness and wisdom; the body and so forth are the places where this mindfulness and wisdom abide, hence they are also called 'stations of mindfulness' (smṛtyupasthāna). The Yogācārabhūmi says: 'That in which one abides is the body and so forth; that by which one abides is mindfulness and wisdom. In its true essence it is wisdom; because wisdom observes and maintains the object, and through mindfulness one comes to abide, being proximate to mindfulness, it is called "mindfulness" by contiguity.' The Abhidharmasamuccaya-vyākhyā says: 'All dharmas that are factors of awakening are established through five gateways: 1. the objective referent, 2. the essence, 3. the associates, 4. the cultivation, and 5. the fruit of cultivation. Though the text may be brief and omit some, in meaning they must all be present.'

37.16

Now, regarding the first, the applications of mindfulness: the body and so forth are the objective referents; mindfulness and wisdom are the essence; observing the body by following along with it, and so on, is the cultivation; destroying the four delusions, accessing the four truths, and the body and so forth being freed from bondage are its fruits. Among these four—the body and the rest—the first three are three aggregates, whereas combining saṃjñā and saṃskāra as the mindfulness of dharmas is done to illuminate the matter of what the self relies upon, the matter of what the self enjoys, the matter of the self's own nature, and the matter of the self's defilement and purification. These four are required precisely because they counter the four delusions: observing the body as impure counters the delusion of purity; observing feelings as suffering, observing the mind as impermanent, and observing dharmas as non-self counter the [other] three, as can be understood. This sequence moves from coarse to subtle, for the purpose of teaching antidotes. The Mahāprajñāpāramitopadeśa says: 'Since this body is so impure, beings who crave it do so because the sense objects give rise to feelings, which they calculate to be pleasure.' Who experiences this pleasure? Therefore, one next observes the mind as arising and perishing thought-moment by thought-moment; afterwards, one observes the two aggregates as lacking any autonomy. Destroying these four delusions constitutes the four right practices, opening the door to true reality. If so, why are permanence, pleasure, self, and purity placed in that order when speaking of the four delusions? This is because the sequence moves from the heavier to the lighter. However, each of these four stations is capable of giving rise to all four delusions; speaking according to prevalent reckoning, one is assigned to each. Nevertheless, observing impurity and so forth applies to both the Small and Great [Vehicles]. Yogācārabhūmi, fascicle forty-five, says: 'A bodhisattva knows the factors of the path of the śrāvakas as they truly are,' as in the 'Śrāvakabhūmi'. How does the Mahāyāna know them as they truly are? This refers to ultimate cultivation and conventional cultivation. Conventional cultivation means observing impurity and so forth, yet without positing them as real. Ultimate cultivation means the nature that is free from marks. The Mahāsaṃnipāta, the Prajñāpāramitā, and the like all observe both nature and marks together; so too does the Mahāprajñāpāramitopadeśa, up to not being mindful of body, feelings, mind, or dharmas. The *Acintyaprabhāva-nirdeśa-sūtra* says: 'Observe the body as ultimately empty; observe feelings as empty internally and externally; observe the mind as non-existent; observe dharmas as merely nominal.' This is said in terms of knowing them as they truly are. Yet there are two meanings: first, the dharmatā is serene, permanent, joyful, self, and pure, thereby expelling the delusions of impermanence and so forth; second, this entry into the emptiness of dharmas expels all eight delusions at once, and the Śrīmālādevī-sūtra also states that the four [stations of] mindfulness can eliminate the eight delusions. Once the eight delusions are eliminated, the eight practices are accomplished; the four pairs and eight solitary trees of the twin trees in the Nirvāṇa Sūtra—the four withered and the four blooming—precisely signify this. The Pañcaviṃśatisāhasrikā-prajñāpāramitā explains cultivating the four applications of mindfulness with all aspects. How are they cultivated with all aspects? One should observe the form of this body: because dharmatā arises dependently, one form is all forms; because dependent arising is empty, all forms are one form; because dharmatā is the middle, it is neither one nor all, and simultaneously illuminates one and all; it is also neither form nor non-form, and simultaneously illuminates form and non-form. As it is with the mindfulness of body, so it is with the other three. How do the withered and the blooming signify these applications of mindfulness? The form of dharmatā is truly not pure; ordinary people calculate it as pure, which is called a delusion. It is truly not impure; the two vehicles calculate it as impure, which is called a delusion. Now, observing the elements of form as empty, all is empty; in emptiness there is no purity, so how could there be defiled attachment? Then the delusion of purity held by ordinary people is destroyed, and the 'withered' application of mindfulness is accomplished. The elements of form do not destroy provisional names, so all is provisional, and the discerning of names and marks is inexhaustible; provisional wisdom is ever-pure, so how could one stagnate in emptiness and adopt ash-like cessation? Saying that form is impure is the delusion of impurity held by the two vehicles; when broken, the 'blooming' application of mindfulness is accomplished. Thus, the eight delusions are both destroyed, and both the withered and the blooming are established; observing the original limit of form as neither empty nor provisional, all is neither empty nor provisional; being not empty, it is not the delusion of impurity; being not provisional, it is not the delusion of purity; being neither of the two extremes, it is called the middle way. The Buddha realized this principle, and therefore entered parinirvāṇa in their midst. The remaining three are analogous to this. Thus, the antidotal dharmic medicines are four in number: the wisdom observing dharmatā is called 'mindfulness', and the one truth or three truths are called 'stations'. When all is empty, none of the delusions or withered and blooming [trees] are not empty and tranquil; when all is provisional, none of the twin trees of the two extremes are not established; when all is the middle, none is not the dharmadhātu. Just a single thought-moment of the mind is vast and profound like this; therefore, deeply observing the applications of mindfulness means directly sitting in the bodhimaṇḍa, with no need for anything else. Because faculties and suitabilities differ, the remaining factors are taught. Since this one section is so profound, the remaining six may be understood by analogy. In the text below, the marks are only briefly explained; an able expounder should disclose them one by one. The present sūtra merely says 'observes the body' without mentioning pure, impure, and so forth; it speaks from the general mark to show its comprehensiveness. In the text there are two parts: first, observing the mindfulness of body separately; later, from 'In this way' onward, analogously revealing the remaining three. Now, first, regarding observing the body, it naturally has three contemplations: internal and so forth. The marks of these three are extensively revealed in the Mahāprajñāpāramitopadeśa and Yogācārabhūmi; here I will briefly mention one or two. The Yogācārabhūmi says: 'The forms of one's own internal sentient beings are the internal body; external insentient forms are the external body; other sentient beings are the internal-and-external body. The first is one's own body, because it is loved by self-love. The second is material requisites and so forth, because they are loved by love for what belongs to self. The last is family, wife, and children, because they are both other and self, loved by self-love and love for what belongs to self.' Fascicle twenty-eight of the Mahāprajñāpāramitopadeśa also explains this extensively. Fascicle fifty-three further says: 'One's own body is called internal; other bodies are called external.' Yet it does not explain 'internal-and-external'; taking the sense of the explanation below, it merely combines the previous two, hence saying 'internal-and-external'. Why are there these three? To destroy three kinds of deviant conduct: some people have strong attachments to the internal, abandoning wives and wealth to preserve their own bodies; some have strong attachments to the external, coveting wealth to the point of losing their lives or giving up their lives for their wives; some are attached to both. Destroying these three deviant [conducts] accomplishes three right practices; this is said in terms of three people whose antidotes are distinct. If said in terms of a single person initiating contemplation from beginning to end: first observing one's own body, seeking purity and so forth, it cannot be found, [and one thinks] perhaps it exists externally; next one observes the external and again it cannot be found, whereupon doubt arises, saying: 'When I observed the internal, I might have made an error regarding the external; when I observed the external, I might have made an error regarding the internal.' Next, one observes both internal and external together, and it still cannot be found. The first two are specific, the last is comprehensive. Through these two explanations, we clearly know that it merely combines the previous two as the internal-and-external body. Now, first, in observing the internal body, it first identifies the specific objective referent; next, 'observing the body by following along with it' generally reveals the aspect of cultivation. The Mahāprajñāpāramitopadeśa says: 'Investigating and following along in observation, knowing it to be impure,' and so forth. However, 'following along' (xun) has two meanings: first, the meaning of 'investigating' (xun), because one thoroughly investigates the five kinds of impurity; second, the meaning of 'following' (sui), meaning that even with eyes closed, one clearly sees the image of the body, because it conforms to the similar nature of the original archetype. The internal body designated previously is the original archetype; now saying 'following along with the body' refers to the image—this is the meaning in the Abhidharmasamuccaya-vyākhyā. Next, 'diligently, bravely, mindfully, and knowingly' reveals the deportment of cultivation. Because worldly affairs such as greed and beginningless bad habits are extremely difficult to abandon—more difficult than an affectionate father in the world parting from a filial son—one must use energetic striving to be able to expel them. 'Diligent' means aspiring and striving, urging oneself on; 'brave' means courageous and unceasing; 'mindful' means clearly remembering and not forgetting; 'knowing' means decisive without regret. Furthermore, if the mind wanders, one should be mindful of the sufferings of old age, sickness, and death, the sufferings of the three evil destinies, the impermanence of physical life, and the impending demise of the Buddha-Dharma—this is called 'mindful and knowing'. One can then whip the mind to return to the original contemplation, whereupon diligence and courage arise; possessing all the above meanings, one is not negligent. Next, saying 'dispelling worldly greed and dejection' refers to the fruit of contemplation, because there is that which is abandoned. Observing the impurity of the body originally served to treat greed; when practitioners have abandoned the five desires and worldly pleasures but have not yet attained the joy of absorption, dejection may sometimes arise. Like a fish delighting in water, always seeking pleasurable things, they turn back to thinking of their original desires. Because these two frequently arise, they are specially dispelled. Furthermore, greed is the foremost of the five hindrances; when greed is eliminated, the five hindrances are all removed, like splitting the first joint of a bamboo. Dejection among the five feelings is particularly capable of obstructing absorption, just as in destroying wicked bandits one first eliminates the chief harm; therefore, it is specially mentioned. Impurity and so forth are extensive as in the two treatises. The aspect of observing as it truly is has already been stated above. Next, in observing the external body and the internal-and-external body, the objects observed differ slightly, but the aspects of contemplation are largely identical. As for analogizing to the remaining three applications of mindfulness later: following the sense of the Yogācārabhūmi, feelings, mind, and dharmas arise based on the preceding three bodies—internal and so forth—so feelings, mind, and dharmas, arising in accordance with their basis, also have internal and the rest. The intent of the Mahāprajñāpāramitopadeśa is largely the same as this. The treatise asks: 'Among the four applications of mindfulness, mind is solely internal, feelings and dharmas are solely external, and body encompasses both internal and external. Why do all four have internal and so forth? Answer: Feelings are of two kinds: 1. bodily, 2. mental. Mental feeling is called internal; bodily feeling is called external. Furthermore, feelings associated with the mental consciousness are called internal; feelings associated with the five consciousnesses are called external,' and so forth. Although the mind is internal, because it takes external dharmas as objects it is called external. The five consciousnesses are definitively external. Furthermore, the concentrated mind is internal, while the distracted mind is external. Although dharmas are external, mental factors that take internal dharmas as objects are called internal; mental factors that take external dharmas as objects, as well as unconditioned dharmas and formations not associated with mind, are external. In the latter three applications of mindfulness, the former two are also combined to make 'internal-and-external'; the rest is as in the two treatises. Their aspects of successive contemplation are as generally explained previously.

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大方廣佛華嚴經疏 — Classical Chinese