勝鬘寶窟 2.15

2.15

Fifth, as for the approach of practice and function: this is applied directly to concrete phenomena. The seven-foot physical body is fundamentally beyond the four [propositions], which is the saddharma of principle. Engaging in the contemplation of being beyond the four [propositions] is the saddharma of practice. The contemplation of being beyond the four [propositions] appearing clearly before oneself is the saddharma of fruit. Having practiced as spoken, one turns around and speaks as practiced, which is the saddharma of teaching. As for "eighty-four thousand," as explained in the Bhadrakalpika-sūtra: there was a bodhisattva named King of Joy who sat peacefully for seven days and reflected thus: "What samādhi does a bodhisattva practice to quickly attain the eighty-four thousand dharma-gates of the pāramitās, the gates of the samādhis, the gates of the dhāraṇīs and liberations, and so forth?" After seven days had passed, he went to the buddhas, bowed his head to the buddhas' feet, and inquired about what he had previously contemplated. The Buddha then answered: "Splendid is your inquiry into this meaning! There is a samādhi-gate named 'understanding the root of all dharmas'; practicing this samādhi, one quickly attains the eighty-four thousand gates of the pāramitās, and so forth." What are these eighty-four thousand? That sūtra expounds: the merits of all buddhas comprise three hundred and fifty gates in all; regarding those three hundred and fifty virtues, cultivating the six pāramitās for each of them as causes yields two thousand one hundred pāramitās. Using these pāramitās to counteract the afflictions of the four great elements and the six decays yields twenty-one thousand pāramitās. As for the "four great elements," they are the earth, water, fire, and wind that form the body. Because of the aforementioned pāramitās, one attains the pure dharmakāya, and is thus able to abandon them. As for the "six decays," they are the external six dusts [sense objects]. The thieves of the six dusts decay and waste good dharmas, hence they are called "decays"; because of the aforementioned pāramitās, one realizes the emptiness of all dharmas, and is thus able to counteract them. Those aforementioned twenty-one thousand pāramitās, each counteracting the four kinds of mental afflictions of sentient beings, result in eighty-four thousand pāramitās. As for the four afflictions: predominant greed is the first; predominant hatred is the second; predominant delusion is the third; and the equal division of the three poisons is the fourth. Another interpretation: taking personality view as the equal division, because personality view can produce the three poisons. As for the eighty-four thousand: the three hundred and fifty pāramitās are the fruit, and the six pāramitās are the cause, meaning a pair of cause and fruit. This cause and fruit refers to attainment. From here downward, clarifying separation from the four great elements and the six decays refers to separation from fruit. Within fruit there are the inner serpents and outer thieves; below clarifies separation from cause. Within cause there are the three poisons and equal division; hence, of the eighty-four thousand, there is no meaning that is not encompassed. Since this is so for the eighty-four thousand [pāramitās], the categories of samādhi, liberation, dhāraṇī, and so forth are likewise the same. Now speaking of the pāramitās constitutes the eighty-four thousand gates. These eighty-four thousand wholesome dharmas have distinct varieties, and are therefore called "gates." Furthermore, these eighty-four thousand lead beings into spiritual understanding, and are therefore called "gates."