勝鬘寶窟 2.62

2.62

From “World-Honoured One, if the stage of ignorance is not severed” onwards, the fourth section explains that the eradication of faults is without remainder. Previously, the three aspects without remainder were briefly explained; here, the eradication of faults without remainder is explained extensively, the texts complementing each other. Furthermore, in order to extensively reveal the faults and perils of ignorance, the eradication of faults without remainder is extensively revealed. Within this fourth section on the eradication of faults without remainder, there is first an indirect approach and then a direct approach. From the beginning up to “conditioned by the ground of ignorance,” it indirectly explains the Tathāgata’s fault of non-severance; from “World-Honoured One, regarding these arising afflictions” onwards, it directly explains the Tathāgata’s attainment through severance. Why is an indirect approach necessary? It is because in order to bring out the meaning of attainment, the fault must first be cited—just as when rams butt heads, one steps back before moving forward. The two sections each have two parts. In the first section: first, it explains that because of not severing ignorance, one does not attain all dharmas of the Buddha; second, from “Therefore, the stage of ignorance…” onwards, it reveals that ignorance generates all afflictions and obstructs all dharmas of the Buddha. The first part also has two aspects: first, it briefly explains that by not severing ignorance, one does not attain the three things; second, it extensively explains that by not severing ignorance, one does not attain all dharmas of the Buddha. In the first subdivision, “if the ground of ignorance is not severed and not exhausted” indirectly explains non-severance. Not severing the substance of the ground of ignorance, being utterly unremoved, is called “not severed.” Severance not yet being complete is called “not exhausted.” “Does not attain the single flavor, etc., flavor” indirectly explains not attaining the merits of the three things; revealing the fruit of liberation as free from ignorance is called the flavor of clear liberation. Furthermore, in contrast to the ash-like extinction of the two vehicles, complete enlightenment being serene and its substance devoid of the manifold burdens is called clear liberation. The *Mahāyānasaṃgraha* says: “The single flavor refers to the one suchness, the Tathāgata.” “Single flavor” is said in terms of attainment; “liberation” clarifies its detachment. Furthermore, when the Buddhas expound the Dharma, their intent is on liberation; therefore, it is specifically highlighted. In the second subdivision, first, “Why is that?” interrogates what precedes to introduce what follows: why is it that if one does not sever the stage of ignorance, one immediately does not attain the merits of the three things? From “the stage of ignorance is not severed” onwards, the subsequent is used to explain the preceding: because the stage of ignorance is not severed, one does not attain all the Buddha dharmas numerous as the sands of the Ganges; therefore, one does not attain the merits of the three things. In terms of the text, there are two parts: first, it explains that because the stage of ignorance is not severed, the sands of the Ganges are not severed. Afflictions more numerous than the sands on the banks of the Ganges are called “exceeding the sands of the Ganges.” Afflictions are hollow and false dharmas, which should be severed by the noble ones, hence called “dharmas to be severed.” Question: What are the delusions [as numerous as] the sands of the Ganges? Answer: They are briefly explained as two kinds: first, distinguishing according to the coarse and subtle aspects of the mind, the fundamental unknowing of the abiding nature is the ground of ignorance, while cognitively conditioning objects among phenomena without clear comprehension is the delusion [as numerous as] the sands of the Ganges; second, distinguishing between delusion and false conceptualisation, the darkened mind of delusion is the ground of ignorance, while false grasping and conceptualisation are the delusions [as numerous as] the sands of the Ganges, namely the eight false conceptualisations, and so forth. “Not severed and not exhausted” has the same meaning as explained before. Second, from “because what exceeds the sands of the Ganges is not severed” onwards, it explains that because delusions [as numerous as] the sands of the Ganges are not severed, one does not attain all Buddha dharmas exceeding the sands of the Ganges. The Buddha dharmas are more numerous than the sands on the banks of the Ganges, hence called “exceeding the sands of the Ganges.” “What should be attained is not attained” clarifies the absence of beginningless understanding. The correspondence of cognitive conditioning and contemplation is called “attainment.” That is, contemplating the principle of true reality with the wisdom of true reality is called “the correspondence of cognitive conditioning and contemplation.” “What should be realized is not realized” clarifies the absence of final realization. The cessation of the correspondence of cognitive conditioning and contemplation is designated “realization”; this means that inside and outside are both obscured, and conditioning and contemplation are both tranquil. Another explanation: because one does not attain bodhi and does not realize nirvāṇa, it is said that what should be attained is not attained, and what should be realized is not realized. Yet another explanation: “what should be attained is not attained” is the loss of wisdom; “what should be realized is not realized” is the loss of severance. Here, severance-virtue is not taken as nirvāṇa; this statement is made in contrast to the two vehicles lacking completeness of wisdom and severance. In the second subdivision, it first reveals that ignorance can generate [delusions as numerous as] the sands of the Ganges, and next clarifies that [the delusions of] the sands of the Ganges depend on ignorance. In the former, there are twelve phrases in total; the first phrase is general, and the remaining phrases are specific. “Therefore, ignorance accumulated generates all the primary afflictions to be severed by cultivation” is the initial general statement. The words “Therefore” inherit what precedes and manifest what follows: it refers to the aforementioned non-severance of the stage of ignorance, and that those exceeding the sands of the Ganges are not yet severed. “The stage of ignorance accumulated generates all afflictions”: “accumulated” means from light to heavy, the categories being limitless, hence called “accumulated.” The afflictions generated should be countered by the path; therefore, they are called “afflictions to be severed by cultivation.” All countering paths are called the “path of cultivation.” Veiling the various virtues, they are called “primary afflictions” (upakleśa). Moreover, arising with increasing strength, they are tentatively called “primary.” Moreover, arising on top of the root, they are called “primary.” “Primary afflictions on the arising of mind” are the specific ones. Among the specifics, the first seven can veil the cause; the latter four phrases can veil the fruit. “Primary afflictions on the arising of mind” veils the bodhicitta. That ground of ignorance generates afflictions on the bodhicitta, and not knowing to make vows and seek great bodhi is its mark. Citing this countering mind to distinguish the afflictions to be countered is called “primary afflictions on the arising of mind.” Speaking of “on,” it reveals that what the mind counters are afflictions of increased strength, hence called “on.” Moreover, generally speaking of “on,” “on” is a designation for the locus of the various virtues. Just as an object rests on a vase, being on top, it is called “on.” Some say: mind is the substance of the myriad practices; veiling the practices veils the mind, hence it is called “primary afflictions on the mind.” This phrase is general, not restricted only to bodhicitta. Below are six phrases that veil the practice of bodhi. Śamatha is the beginning of concentration, and vipaśyanā is the beginning of wisdom; therefore, Master Rui’s commentary on the *Vimalakīrti* says: “Śamatha and vipaśyanā are the roots of concentration and wisdom.” Dhyāna and samāpatti are the perfection of the practice of concentration. The mundane eight dhyānas are called dhyāna. Quietude according with principle is spoken of as samāpatti. The *Saṃyuktābhidharmahṛdaya* says: “The cessation concentration is called samāpatti.” Master Fu takes the four dhyānas as dhyāna, and the formless [attainments] as samāpatti. Master Yao takes the various dhyānas as dhyāna, and the three samādhis as samāpatti. One explanation says: quietude is dhyāna, and distraction is the obstacle. Another explanation says: quiet knowing is dhyāna, and agitated unknowing is the obstacle. Upāya and wisdom are the perfection of the practice of wisdom. Wisdom with effort is called upāya; real wisdom is called wisdom. Among the practices of a bodhisattva, concentration and wisdom are briefly explained: śamatha and vipaśyanā are the causes of concentration and wisdom, dhyāna and samāpatti are the fruits of concentration, and upāya and wisdom are the fruits of wisdom. The obstacles to the two wisdoms are either taken to have unknowing as the obstacle, or biased grasping as the obstacle. Below, in veiling the fruit, “on the fruit” is general, and the latter three are specific. “Attainment” is merit; “powers and fearlessnesses” are the Buddha’s wisdom. Furthermore, the fruit is nirvāṇa, and attainment is bodhi. The powers and fearlessnesses, etc., are specific aspects of bodhi. Moreover, bodhi and nirvāṇa differ in wisdom and severance. The powers and fearlessnesses have internal and external differences. Some say: the *Daśabhūmika-vibhāṣā* says: “The bodhisattva accomplishes the seven dharmas such as receptivity.” It takes bodhi as virtue and the seven dharmas as fruit. If in terms of Hīnayāna, the eight noble persons are attainment, and wisdom and severance are the fruit. This is a pairing of person and dharma, so there is the difference between fruit and attainment. Although these fruits and attainments are not directly severed, they tentatively hold the sense of verifying severance; therefore, they are cited to distinguish afflictions. Furthermore, here it merely cites the obstructing delusions to reveal the various virtues, not directly explaining that the virtues immediately sever these delusions. Unknowing regarding the cultivation and practice of these practices is called affliction. Above, ignorance can generate [delusions as numerous as] the sands of the Ganges; next, it reveals that the sands of the Ganges depend on ignorance. “All exceeding the sands of the Ganges are established and arise depending on the stage of ignorance” means that the sands of the Ganges obtain sustenance and establishment dependent on the ground of ignorance. In relation to the sands of the Ganges, ignorance has three meanings: first, ignorance generates the sands of the Ganges, hence it is the meaning of cause; second, there are seeds of the four stages that arise relying on ignorance, hence it is the meaning of condition; third, only due to ignorance are the sands of the Ganges generated, causing the sands of the Ganges to be confused about objects and to draw forth birth through obstacles, hence called “establishment.” Above is the first part, indirectly explaining non-severance. From “World-Honoured One” onwards is the second part, directly explaining the Buddha’s severance. Within severance, in relation to the preceding text, there are also two parts: first, it explains that because the Tathāgata severs ignorance, the sands of the Ganges are severed accordingly, reversing the second part above; second, from “when all such primary afflictions are severed, exceeding the sands of the Ganges, etc., the Tathāgata attains…” onwards, it explains that by severing the delusions [as numerous as] the sands of the Ganges, one attains Buddha dharmas [as numerous as] the sands of the Ganges, reversing the first part above. Why does the first reverse the second? Because in the second part above, ignorance generates all delusions; therefore, it now explains that because ignorance is severed, all delusions are severed. Why does the second reverse the first? Above, it explained that because ignorance is not severed, one does not attain all Buddha dharmas; therefore, because ignorance is severed, one attains all Buddha dharmas. In the first part there are three: namely, dharma, metaphor, and application of the metaphor. The three passages each have two aspects. In the dharma, the two are: first, a paired restatement of the coarse and subtle; second, explaining that the coarse depends on the subtle. In the former, first saying “afflictions arising regarding this, associated with a single mind-instant” reveals that the delusions of the sands of the Ganges are coarser than ignorance. Generating the delusions of the sands of the Ganges regarding this ignorance is called “arising regarding this.” Arising by forming a thought is called a “momentary mind.” What arises by forming a thought, being of a different substance from the mind and associated with the mind, is called “associated with a single mind-instant.” From “World-Honoured One, the beginningless ignorance unassociated with mind…” onwards, it reveals that the ground of ignorance is subtler than the sands of the Ganges. “Unassociated with mind” reverses the preceding “associated.” “Beginningless” reverses the preceding “momentary mind.” Having become nature over a long time and not arising by forming a thought, it is called “the ground of beginningless ignorance,” contrasted with the preceding “afflictions arising regarding this.” Question: Earlier the marks of coarse and subtle of the two kinds of afflictions were already explained; why distinguish them now? Answer: Now, in order to conclude that the Tathāgata can sever them, they are cited again. Furthermore, it is to explain that whether afflictions are coarse or subtle, they are all sustained by the stage of ignorance. From “World-Honoured One, if further exceeding the sands of the Ganges…” onwards is the second aspect, the coarse depending on the subtle. “Exceeding the sands of the Ganges, which should be severed by the Tathāgata’s bodhi-wisdom”: those delusions of the sands of the Ganges should be severed by the Buddha. “All are sustained and established by the stage of ignorance” reveals that those sands of the Ganges depend on ignorance. “Sustained” means able to generate; “established” means able to increase and develop. However, in relation to ignorance, the four stages all arise from ignorance. Yet within what arises, further distinguishing that which has become one’s nature and abides within oneself is called the “four stages.” Operating actively in relation to conditions is spoken of as “arising.” However, when these four whose nature has become established operate actively in relation to conditions, they may tentatively be said to be the four kinds of active arisings. And when these that arise as numerous as the sands of the Ganges, having become nature, do not operate in relation to conditions, they may tentatively be said to be the stages of the sands of the Ganges. If these four stages give rise to primary defilements, when they are severed by the counteracting path, ignorance is not necessarily severed. As for their traces (vāsanā), ignorance must be completely severed before the traces are completely exhausted. As the *Bodhisattvabhūmi* says: “The ten grounds sever the traces, and the Buddha ground severs ignorance.” Furthermore, in relation to the sands of the Ganges, the four stages are coarse, and the sands of the Ganges are subtle; thus the four stages are delusions within the three realms, and the sands of the Ganges are delusions beyond the three realms. If discussed generally, both the four stages and the sands of the Ganges are afflictions [as numerous as] the sands of the Ganges. How is this known? For instance, how could the primary afflictions on śamatha, the primary afflictions on vipaśyanā, and so forth, only be afflictions of the sands of the Ganges and not afflictions of the four stages? From “Just as all seeds…” onwards is the second part, the metaphorical explanation. It also has two: first, explaining that seeds depend on the earth; second, explaining that if the earth is destroyed, they are destroyed along with it. Why make two metaphors? It is to reveal that ignorance is the root of all delusions. Because all delusions depend on ignorance, if ignorance is severed, all delusions are severed. From “In this way, exceeding the sands of the Ganges…” onwards is the third part, the application of the metaphor. It also has two: first, applying the metaphor of seeds depending on the earth; from “If ignorance…” onwards, applying the second, that because the earth is destroyed, the seeds are destroyed. “All such primary afflictions”: from the above onwards, it explained that because ignorance is severed, all delusions are severed. Now, second, because ignorance is severed and thus all delusions are severed, one attains merits [as numerous as] the sands of the Ganges. This reverses the first part above: because ignorance is not severed, one does not attain all Buddha dharmas. Above there were two: first, because ignorance is not severed, one does not attain the three things; second, because ignorance is not severed, one does not attain all Buddha dharmas. Now, reversing the two also gives two: first, reversing the second, because ignorance is severed, one attains merits [as numerous as] the sands of the Ganges; next, reversing the first, because ignorance is severed, one attains the merits of the three things. Why are they not in sequence? Because above it explained that by severing ignorance all delusions are severed, and because all delusions are severed one attains all Buddha dharmas, so the textual momentum connects them. Next reversing the first to attain the three things is because it wishes to reveal that the three things are still subsumed under the merits [as numerous as] the sands of the Ganges. Now, the first explains the merits [as numerous as] the sands of the Ganges; from “all knowledge and vision” onwards, the second explains attaining the three things. “All knowledge and vision” is attaining prajñā. “Free from all evil” is attaining the dharmakāya of all merits. From “Dharmarāja” onwards is attaining liberation. Dharmarāja, master of the Dharma, is the person who attains liberation; being sovereign regarding dharmas, he is called Dharmarāja. The Buddha attains all dharmas, hence he is called the master of the Dharma. “And attains sovereignty” is the virtue of liberation. Being unhindered in the mind of wisdom regarding the two obstacles is called attaining sovereignty. Ascending to the stage of sovereignty in all dharmas is the rank of liberation; the peak of the mountain of liberation is called sovereignty. From above onwards, it explains the reason why the Buddha attains wisdom. From “The Tathāgata…” onwards directly explains that the Buddha attains the four wisdoms. Examining the text, they are linked and arise mutually, still being subsumed under the merits [as numerous as] the sands of the Ganges. If dividing it specifically, the above explained the reason for the four wisdoms, while this directly explains attaining the four wisdoms. In terms of the text, there are two: first, distinguishing, and second, concluding. “The Tathāgata, the Equamously Enlightened One” is the person who attains wisdom. “Truly roars the lion’s roar” directly explains attaining wisdom. Internal virtues are difficult to display, so words are employed to manifest them. The lion’s roar is an illustrative explanation; speech that is fearless is called a lion’s roar. “My births are exhausted” is the statement of the Dharma explanation. From “Therefore…” onwards is the conclusion: because the Buddha is endowed with the preceding four kinds of merits and attains the four wisdoms, he truly roars the lion’s roar: “My births are exhausted, the holy life has been established,” and so forth. “Therefore, World-Honoured One” concludes the person who attains wisdom. “With the lion’s roar” concludes the lion’s roar. From “relying on the definitive meaning…” onwards concludes “my births,” etc. The four wisdoms of the Tathāgata, being ultimate and supreme, are called the definitive meaning. Based on this definitive meaning, he solely predicts and declares “my births are exhausted,” and so forth. As for the persons of the two vehicles, looking downward they speak of attainment, and looking upward of non-attainment, which is called speaking in two directions. The Tathāgata only speaks of attainment looking downward, which is called solely predicting and declaring. Venerable Lin says: “In foreign countries it is sometimes called speaking (śāsana/vacana) and sometimes called predicting/declaring (vyākaraṇa); in this land the translation was not exhaustive, so both ‘predicting’ and ‘declaring’ are retained.” The various masters all say: within the Buddha’s attainment of the four wisdoms there are two: first, explaining the reason why the Buddha attains the four wisdoms; second, directly explaining that the Buddha attains the four wisdoms. Making this judgment falls short regarding the text. If both sections explain the four wisdoms, then among the four without remainder, one would only know the knowledge of the truths without remainder. Because of knowing the four truths, they are called the four wisdoms. If so, then the intent of the three [other aspects] without remainder would be lost. Now, examining the general intent of the text: because of not severing ignorance, one does not attain all Buddha dharmas; because of severing ignorance, one attains all Buddha dharmas. It is difficult to describe all Buddha dharmas completely; above, the four aspects without remainder were briefly explained, culminating at the end in explaining the attainment of Buddha dharmas [as numerous as] the sands of the Ganges, the four wisdoms, and so forth. Merely lodging it in the single item of the four wisdoms is as judged in the text above.