勝鬘寶窟 3.2

3.2

Regarding "the World-Honoured One's wisdom of not receiving further existence": the preceding has extensively explained that [followers of] the two vehicles have fear; from here below is the second [section], integrating them to enter the Great [Vehicle], because those who have fear will ultimately proceed to fearlessness. In the text there are two [parts]: first, it cites the previous two kinds of four wisdoms; second, from "In the stages they previously attained, they are not deluded about the Dharma" downward, it integrates the Small into the Great. As for citing the four wisdoms: because the Buddha's four wisdoms are ultimate and the two vehicles' four wisdoms are not ultimate, it therefore integrates the two vehicles to enter the buddhayāna. As for "the wisdom of not receiving further existence has two [kinds]": it cites both the great and small kinds of four wisdoms in summary. Citing by mentioning the latter, it therefore specifically says that the wisdom of not receiving further existence has two kinds. Below, it cites them separately. First, it cites the Buddha's wisdom; from "Arhats and pratyekabuddhas cross beyond saṃsāra" downward, it cites the two vehicles' wisdom. In citing the Buddha's wisdom, it first cites the three items that are the reasons for attaining wisdom. From "unobstructed insight into all knowables (jñeya)" downward, it directly cites the essence of the wisdom. Among the reasons for attainment, above there were four without remainder; now it fully cites the three items: first citing the dharmakāya, next citing prajñā, and afterwards citing liberation. Within the dharmakāya, from the beginning up to "transcending the world," it explains the culmination of the position, and the rest reveals the fullness of virtues. Among the three items, both of these are equally present. In the culmination of the position, "the unexcelled tamer" means that the antidotes are supreme. The Buddha is supreme in skillfully taming, hence called "unexcelled." "Subduing the four māras" means that faults are eliminated to the utmost. The Tathāgata skillfully cuts off the cause of saṃsāra, and thus subdues the kleśamāra; he can also extinguish the result of saṃsāra, and thus subdues the skandhamāra as well as the mṛtyumāra; inner afflictions having already been removed, there is nothing outside that is not subdued, and thus he subdues the devaputramāra. The *Mahāprajñāpāramitopadeśa* says: "Attaining the forbearance of the non-arising of dharmas subdues the kleśamāra. Attaining the dharmakāya subdues the skandhamāra. Attaining the forbearance of the non-arising of dharmas and the dharmakāya subdues the mṛtyumāra. Attaining the immovable samādhi subdues the devaputramāra." For example, in the *Mahāsaṃnipāta-sūtra*, the destruction of the four māras is matched with four kinds of merits: First, spoken in relation to the wisdom of the four noble truths: if one knows suffering, one can destroy the skandhamāra; if one cuts off arising, one destroys the kleśamāra; if one realizes cessation, one destroys the mṛtyumāra; if one can cultivate the path, one destroys the devaputramāra. Second, spoken in relation to the wisdom of the four Dharma seals: if one can see suffering, one destroys the skandhamāra; if one sees impermanence, one destroys the kleśamāra; if one sees non-self, one destroys the mṛtyumāra; if one sees nirvāṇa as quiescent, [one destroys] the devaputramāra. Third, spoken in relation to the wisdom of the four smṛtyupasthānas: if one can contemplate the body, one destroys the skandhamāra; if one can contemplate feelings, one destroys the kleśamāra; if one can contemplate the mind, one destroys the mṛtyumāra; if one can contemplate dharmas, one destroys the devaputramāra. Fourth, spoken in relation to the wisdom of the three gateways to liberation (śūnyatā-mukha) and dedication wisdom: if one contemplates emptiness, one destroys the skandhamāra; if one contemplates signlessness, one destroys the kleśamāra; if one contemplates wishlessness, one destroys the mṛtyumāra; fully possessing the three dharmas and dedicating them to bodhi destroys the devaputramāra. All of these are distinctive merits corresponding to specific marks. Speaking of it in reality, each and every practice universally destroys the four māras. Now it shows that the Tathāgata has realized the ultimate limit, completely subduing the four māras and emerging beyond all worlds, which is the culmination of the position. Transcending both fragmented and transformative [birth and death] is called emerging beyond all. In the fullness of virtues below, "revered by all sentient beings" is the nirmāṇakāya. "Realizing the inconceivable dharmakāya" is the tathatā-kāya. Within prajñā, "unobstructed and sovereign in the ground of knowables (jñeya)" reveals the fullness of virtue. The sphere that gives rise to wisdom is called the ground of knowables. The Tathāgata completely knows this, which is called being unobstructed and sovereign in all things. "In the higher ground of non-action and non-attainment" explains the culmination of the position. Looking upward, there is nothing further for the Buddha to do, which clarifies that his causes are complete; the ground of non-attainment reveals that his fruit is consummate. Alternatively, the sarvākārajñatā of all buddhas is complete, which is called non-action; the fullness of sarvajñā is called non-attainment. Within liberation, "ten powers and heroic boldness" reveals the fullness of virtue. The ten powers are firm and cannot be shaken by māras, hence he has heroic boldness. "Ascending to the foremost ground of fearlessness" explains the culmination of the position. Alternatively, the preceding phrase explains attaining the ten powers, and this explains fearlessness. The above has cited the three items to explain the reasons for attaining wisdom; below, it cites the essence of the wisdom. "Contemplation with unobstructed wisdom regarding all knowables" cites the prajñā above. Prajñā is the essence of wisdom, hence it is cited again. From "not relying on others" downward, based on what was cited before, it clarifies that not receiving further existence does not rely on others, distinguishing the Great from the Small. The four wisdoms of the Hīnayāna are attained through the teachings of others, whereas the Tathāgata realizes them on his own. "The siṃhanāda of the wisdom of not receiving further existence" directly states the essence of the wisdom. When the Tathāgata attains this unobstructed wisdom, it is called not receiving further existence. Expounding the unobstructed wisdom is called the wisdom of not receiving further existence. The principle being definitive is called the siṃhanāda. From "the World-Honoured One, arhats…" downward, next it cites the four wisdoms of the two vehicles. Within this there are also two [parts]: first, it explains that the two vehicles themselves claim their four wisdoms are ultimate; from "the World-Honoured One, arhats and pratyekabuddhas contemplate the foremost…" downward, second, they themselves claim their nirvāṇa is ultimate. The reason for explaining these two is that the former is the culmination of wisdom, while the latter is the culmination of cessation; the former is the culmination of bodhi, while the latter is the culmination of nirvāṇa; furthermore, the former is the culmination of conditioned merits, while the latter is the culmination of unconditioned merits. The first text has three parts: first, explaining the marks of what they attain; second, from "they think this thought" downward, explaining that they contemplate what they have attained as ultimate; third, from "when arhats and pratyekabuddhas contemplate" downward, concluding their own claim of being ultimate. "Arhats and pratyekabuddhas" mentions the persons who attain wisdom. "Crossing beyond the fear of saṃsāra and successively attaining the bliss of liberation" is the essence of the four wisdoms. Crossing beyond the fear of saṃsāra means crossing beyond the fear of fragmented saṃsāra. Successively attaining the bliss of liberation means attaining the bliss of conditioned and unconditioned liberation. Contemplating the four truths and the nine stages, they all cut off successively and attain successively: the first fruit exhausts [the defilements abandoned by] seeing the truths; the second fruit exhausts six grades [of the desire realm]; the third fruit exhausts the desire realm; arhats and pratyekabuddhas exhaust the three realms. When causes are exhausted and results perish, this is successively attaining liberation. Being freed from the suffering of saṃsāra, they therefore attain the bliss of the unconditioned. From "they think this thought" downward: these are the marks of the four wisdoms emerging from contemplation into existence; focusing on what they have attained, they generate the notion of it being ultimate, and hence it says they think this thought. "I am separated from saṃsāra, I will not receive saṃsāra": being separated from saṃsāra presently removes the cause of suffering; not receiving saṃsāra means that in the future there will be no result of suffering. Furthermore, being separated from saṃsāra presently extinguishes all sufferings; not receiving saṃsāra means that future suffering is permanently pacified. Moreover, I am separated from the fear of saṃsāra and do not receive the suffering of saṃsāra, which is still attaining the bliss of liberation. However, the former was spoken in terms of attainment, clarifying the attainment of the bliss of liberation; now it is spoken in terms of departing from faults, hence it says not receiving suffering. "The World-Honoured One, when arhats contemplate" is the third text. Calling the aforementioned thought a contemplation: when engaged in this contemplation, they generate the idea that they have attained wisdom, and for this reason it is called attaining the wisdom of not receiving further existence and contemplating the foremost place of resting. Someone says: this cites the two nirvāṇas of the Great and Small [Vehicles]. "Contemplating the nirvāṇa of the foremost place" cites the nirvāṇa attained by the Tathāgata above. Śrīmālā contemplates the nirvāṇa attained by the Buddha, and hence it is called contemplating. The resting attained by the Tathāgata is consummate, hence called foremost. "The ground of nirvāṇa" brings out that place of resting. Someone says: it is still the two vehicles, knowing for themselves that outside transformative [saṃsāra] there is the consummate, foremost nirvāṇa. Now I say this is not so: the above explained that the two vehicles themselves claimed their four wisdoms were ultimate; now it explains that the two vehicles themselves claimed their nirvāṇa was ultimate, hence it says "the foremost place of resting, the ground of nirvāṇa." Regarding "in the stage they previously attained": someone says that the nirvāṇa of the foremost resting above is the Mahāyāna nirvāṇa, and now it cites the Hīnayāna nirvāṇa. Now I say this is not so: above it explained that the Hīnayāna itself claimed its nirvāṇa was ultimate, and now it cites that Hīnayāna nirvāṇa as not ultimate, intending to explain the integration into the ultimate. In the text there are four [parts]: first, citing the non-ultimate and integrating it into the ultimate; second, from "why is that" downward, discerning and explaining by question and answer; third, "therefore the three vehicles are the one vehicle" is the conclusion; fourth, from "attaining anuttarasamyaksaṃbodhi" downward, in terms of the one vehicle into which they are integrated universally encompassing all virtues, it shows that the one vehicle entered is ultimate. Regarding "the stage they previously attained": someone says that the nirvāṇa attained by the two vehicles is called "previous" in contrast to the great nirvāṇa of the ultimate limit. Someone says that "the stage they previously attained" refers to the stage of dry wisdom and the stage of nature, the beginning of internal ordinary beings; when the five faculties are established, they know for themselves the return to the origin and that they will certainly become buddhas, which is called not being deluded about the Dharma. Thus, at the time of the cause they originally know it for themselves, and it is not that they only come to know it upon reaching the fruit; however, their disgust with suffering being deep, they temporarily grasp the small fruit. Someone says: it simply cites the previous phrase, and is therefore called "previous." Now I say this is not so: when the two vehicles themselves claim that the four wisdoms are ultimate and nirvāṇa is complete, this is the time when they are deluded about the Dharma; later, meeting a good friend and hearing the one vehicle expounded, they come to be not deluded about the Dharma. Delusion precedes non-delusion, hence it is called "the stage they previously attained." As for "not deluded about the Dharma": it brings out the persons who are integrated. There are two kinds of śrāvakas: first, persons deluded about the Dharma; second, persons not deluded about the Dharma. In the present time, lineage-śrāvakas cling to the Small and are confused about the Great, which is called deluded about the Dharma; śrāvakas who retrogressed from the bodhicitta know the Small and understand the Great, which is called not deluded about the Dharma. Question: When do persons deluded about the Dharma become not deluded? Answer: After entering the future nirvāṇa without remainder, when conceptual thoughts arise, persons deluded about the Dharma meet a buddha and hear the *Lotus Sūtra* expounded; only then do they become not deluded about the Dharma. Thus the "Parable of the Conjured City" chapter of the *Lotus Sūtra* says: "After my nirvāṇa, there will further be disciples who do not hear this sūtra, and generate the notion of nirvāṇa regarding what they have attained. In other lands I will become a buddha and expound this sūtra for them, so that they can enter the Buddha's wisdom." Being not deluded about the Dharma means not being deluded and confused about the ultimate Dharma of the Mahāyāna. Question: Earlier it said they claim the four wisdoms are ultimate, and later it says not deluded about the Dharma, knowing for themselves that they are not ultimate. Is this one person, or two persons? Answer: It is still one person. At first claiming to be ultimate is called deluded about the Dharma; later hearing the one vehicle sūtra, turning from the Small to enter the Great, and knowing for themselves that they are not ultimate is called not deluded about the Dharma. Now it is explained that original-vehicle śrāvakas and śrāvakas who retrogressed from bodhicitta are both deluded about the Dharma. Why is this? If one knows for oneself that one will become a buddha, one will certainly not realize arhatship; if one realizes arhatship, one then claims to be ultimate and does not know one will become a buddha. Both kinds of śrāvakas realize arhatship and claim to be ultimate, so all are deluded about the Dharma. If these two persons hear the one vehicle sūtra, turn from the Small to enter the Great, and know for themselves that they will become buddhas, both are not deluded about the Dharma. Between these two persons, their faculties and natures are immeasurable, either sharp or dull, entering the Great early or late; if they turn from the Small to enter the Great, all are persons not deluded about the Dharma. Question: What is the difference between the two persons? Answer: Original-vehicle śrāvakas did not hear the Mahāyāna in the past, did not generate the bodhicitta, and had no seed of the one vehicle. Only after entering the remainderless [nirvāṇa], meeting a buddha and hearing the sūtra do they then generate the bodhicitta. Śrāvakas who retrogressed from bodhicitta previously heard the one vehicle and generated the bodhicitta, possessing the seed of the one vehicle. But midway they retrogressed from the Mahāyāna and grasped the Small; hearing the one vehicle sūtra in the present, they continue to generate the bodhicitta and know for themselves that they will become buddhas. Therefore the two persons are different. Question: These two persons rely on two kinds of others: first, the other as a person, namely the Buddha's bodhi; second, the other as Dharma, namely the one vehicle. Why does it say that without relying on others, they know for themselves that they will become buddhas? Answer: In truth they rely on the two kinds of others. But now saying that they know for themselves: if it were explained that they know they will become buddhas only by relying on others, the meaning of becoming a buddha would not be distinct. Now intending to clarify that they clearly know for themselves that they will become buddhas, it is therefore said not relying on others. This will be explained extensively below. Question: Why explain that persons of the two vehicles clearly know for themselves that they will become buddhas? Answer: Because it intends to clarify that there are not two, but only one. Why is this? Not only does the Buddha teach that in principle there is one and not two, but persons of the two vehicles also know for themselves that there is one and not two. Possessing these two meanings, the meaning that there is one and not two is established, and thus the meaning of integration is made manifest. "Also knowing for themselves that they have remainder": not only are they not deluded that the Mahāyāna is the ultimate Dharma, but they also know that their own portion has remainder and is not ultimate. "They will certainly proceed toward bodhi": having known that their own portion is not ultimate and that the Mahāyāna is ultimate, they will certainly abandon the non-ultimate and enter the ultimate.