說無垢稱經疏 2

English (machine translation) 2

Language: English

2.1

Composed by the Śramaṇa Kuiji of Dacien Monastery.

2.2

Sūtra: All having obtained the foremost ... [up to] ... pāramitās.

Commentary: This reveals their virtue of being able to reach the other shore, which is precisely the ten pāramitās. "Foremost" reveals that they are fully capable of cultivating all ten pāramitās, and they are purely anāsrava. However, as for these ten pāramitās: at the stages prior to the bhūmis, within a single practice they cultivate only a single practice, which is exclusively sāsrava; prior to the seventh bhūmi, within a single practice they cultivate all practices, which may be either sāsrava or anāsrava; from the eighth bhūmi upward, within all practices they cultivate all practices, which are exclusively anāsrava; because they surpass the previous stages, they are all called "foremost". The ten pāramitās are: 1. Dāna (giving). 2. Pure morality (śīla), which is called subdual and pacification (vinaya and śamatha). "Śīla" is precisely pure morality. In the extensive Vinaya, "vinaya" is called subdual, because it harmonizes, controls, and governs actions of body and speech, and restrains, subdues, and eliminates all afflictions. "Pacification" means pacifying body, speech, and mind, and stilling all evil precepts among the six sense faculties. "Śīla" means cool, because it has the meaning of attaining the coolness of Nirvāṇa, or because the essence of the precepts itself can remove the fever of afflictions and evil karma. Śīla is the essence, while subdual and pacification are the functions of morality. 3. Kṣānti (patience). 4. Correct exertion, which is vīrya (vigor). 5. Dhyāna (meditation), which is zen concentration. 6. Prajñā (wisdom). 7. Upāyakauśalya (skillful means). 8. Sublime vow (praṇidhāna). 9. Bala (power). 10. Jñāna (knowledge) pāramitā. The old sūtra lacked vows and also combined the tenth and the sixth, yet none were unfulfilled, as their meaning was implicitly contained. One ought to cite the complete fulfillment of the first one to serve as a model for the rest; if so, why bother listing them separately?

2.4

The six pāramitās are analyzed altogether through five gates: 1. Explaining the names; 2. Presenting their essence; 3. Explaining their characteristics; 4. Distinguishing their fruits; 5. The scope of various gates. 1. Explaining the names: In Sanskrit it is *daśa-pāramitā*. *Daśa* means ten; *pāra* means the other shore; *m-ita* means departure and arrival; collectively it means the ten departures and arrivals to the other shore. "Ten" is a number. "The other shore" has five kinds: 1. Objects of knowledge; 2. Teachings; 3. Principle; 4. Practice; 5. Fruit. Because of these ten practices, one can completely comprehend all spheres of emptiness and existence, understand all teachings of the five sciences, penetrate all principles of truth and convention, cultivate all practices of merit and wisdom, and realize all fruits of bodhi; this is called reaching the other shore. Bodhi and the abandonment of bodhi are both called bodhi, because both bodhi and nirvāṇa are called bodhi. If among the five spheres there is even a little that is not exhausted, it is not called reaching the other shore. "Departure" means departing far away: because of these ten practices one can depart from the five skandhas and other dharmas of saṃsāra, and reach the five kinds of other shores of the knowable, they are called the ten pāramitās. This explanation is made in the *Mahāprajñāpāramitā-sūtra*, which is an analysis containing numbers (dvigu-samāsa). Explaining the individual names: being able to tear apart stinginess is called giving, and so forth up to being able to decisively determine the phenomena and principles of all dharmas is called knowledge. Giving is itself a pāramitā, and so on up to knowledge is itself a pāramitā; these are all appositional compounds (karmadhāraya-samāsa).

2.5

Second, concerning the identification of the essential natures: Generosity is threefold, namely, the generosity of material wealth, the generosity of Dharma, and the generosity of fearlessness. Bestowing precious items upon those who are poor and suffering and upon fertile fields of merit; bestowing the correct Dharma upon those who abide in saṃsāra; and bestowing fearlessness upon frightened sentient beings—all of these have non-greed and the three actions produced by it as their nature. This essential nature is twofold: first, non-greed; second, volition, because the three actions are just volition. Morality is threefold, namely, the morality of restraint, the morality of embracing wholesome dharmas, and the morality of benefiting sentient beings. The prātimokṣa morality, being able to leave behind all evils, is called the morality of restraint. All wholesome practices cultivated for self-benefit are called the morality of embracing wholesome dharmas. All three actions that benefit and bring happiness to sentient beings are called the morality of benefiting sentient beings. These three all have as their nature the three actions performed at the time of receiving the bodhisattva precepts; this essential nature is volition alone. Patience is threefold, namely, patience in enduring harm from enemies, patience in quietly accepting suffering, and patience in clearly discerning dharmas. When troubled by others, being able to endure without anger; when oppressed by cultivation, being able to remain at peace without retreating; when hearing the true principles of the Dharma, being able to seal them with certainty without doubt. The first is non-anger, the next patience is diligence, and the latter patience is discerning discernment (prajñā); collectively, all three also have the three actions as their nature. Their essential nature consists of four dharmas: first, non-anger; second, diligence; third, discernment; and fourth, volition. Diligence is threefold, namely, armor-like diligence, diligence in embracing wholesome dharmas, and diligence in benefiting sentient beings. As the sūtra says: 'Abiding with vigor and effort, with valiance and firmness, among wholesome dharmas he never abandons the yoke of the good.' This wheel is designated by five names: armor-like, preparation, not lagging, not turning back, and insatiable, matching respectively the five kinds of diligence in the sūtra. Armor-like diligence is the initial 'having vigor'; the other four diligences are all embracing wholesome dharmas. Although embracing all five completely, they are all for self-benefit. Not producing weariness or fatigue when aiding others is called the diligence of benefiting and bringing happiness. These three have diligence and the three actions produced by it as their nature. Their essential nature consists of only two dharmas: first, diligence; second, volition. Meditative absorption (dhyāna) is threefold, namely, absorption of peaceful abiding, absorption of generating [supernormal powers], and absorption of accomplishing affairs. The concentration that abides in the bliss of the present life is called the absorption of peaceful abiding; the concentration that generates spiritual superknowledges is called the absorption of generating; and transforming the great earth into gold and silver, turning the great ocean into ghee and curds, and giving them equally to all the destitute is called the absorption of accomplishing affairs. These three simply have meditative absorption as their nature; their essential nature is concentration alone. Prajñā is threefold: first, non-conceptual discernment of the emptiness of persons; second, non-conceptual discernment of the emptiness of phenomena; third, non-conceptual discernment of the emptiness of both. Skillful means is of two kinds, namely, skillful means of dedication and skillful means of rescue and deliverance. Aspiration is of two kinds, namely, the aspiration to seek bodhi and the skillful aspiration to benefit and bring happiness to others. Power is of two kinds, namely, the power of thoughtful deliberation and the power of practice and cultivation. Knowledge is of two kinds, namely, the knowledge of experiencing the joy of Dharma and the knowledge of maturing sentient beings. These five all have prajñā as their nature. Alternatively, the eighth, aspiration, has desire, resolved determination, and faith as its nature, together with prajñā. Thus, the ten pāramitās collectively have nine dharmas as their nature: first, non-greed; second, volition; third, non-anger; fourth, diligence; fifth, prajñā; sixth, meditative absorption; seventh, desire; eighth, resolved determination; and ninth, faith. One is an omnipresent factor: volition. Four are object-determining factors: desire, resolved determination, concentration, and discernment. Four are wholesome factors: faith, diligence, non-greed, and non-anger. Alternatively, taking bodily and verbal form as also including the unmanifest, ten dharmas together constitute their essential nature.

2.6

Third, concerning the explanation of their characteristics: They must be endowed with seven kinds of supreme appropriation to constitute the characteristics of the ten pāramitās. First, supreme abiding, meaning abiding in the bodhisattva lineage (gotra); cultivating without this lineage is not a characteristic of a pāramitā. Second, supreme support, meaning one must rely on the great mind of bodhi (bodhicitta); if one lacks this mind for the path, though one cultivates, it is not a pāramitā. Third, supreme intention, meaning one must have compassion for all sentient beings; without compassion for sentient beings, though one cultivates, it is not a pāramitā. Fourth, supreme activity, meaning one must completely practice all activities, just as when practicing giving, one must have a faithful mind and sincere mind, giving in a timely manner with one's own hands according to the Dharma. Or it is endowed with six meanings: 1. Giving without reliance, because of relinquishment through liberation, and because of dedicating toward nirvāṇa without attachment. 2. Vast giving, because of giving with open hands and giving deeply, respectfully, and extensively. 3. Joyful giving, because of delighting in relinquishment, and being pleased in mind before giving, while giving, and after giving, without regret. 4. Frequent giving, because of giving as a continuous offering; purely in accord with Dharma, not accumulating wealth through violence, and repeatedly and universally giving away objects when practicing giving. 5. Giving to fields and recipients, because of the perfection of relinquishment, meaning offering to fields of merit. 6. Giving that embraces dependents, because of delighting in distribution in one's generosity, meaning distributing equitably at all times to one's parents, wife, children, and so forth. One does not give to people wealth sought through unrighteous means, because the goods are impure. One does not give to people snares and nets, because they harm sentient beings. One does not give to people swords, staves, or poisons, because they destroy sentient beings. One does not give to people music or female beauty, because they ruin the pure mind. In short, all items not in accord with the Dharma should not be given. Such things are called supreme activity. Fifth, supreme skillful means, meaning it must be embraced by non-conceptual knowledge, as in seeing neither giver, given object, nor recipient—the three matters being empty in their essential nature—because the three wheels are pure. This is what the Prajñā[pāramitā-sūtra] refers to as 'practicing giving in association with not abiding in marks.' Hence, if one cultivates while abiding in marks, though one cultivates, it is not a pāramitā. Sixth, supreme dedication, meaning one must dedicate toward unexcelled bodhi; if one does not seek this, though one cultivates, it is not a pāramitā. Seventh, supreme purity, meaning it must not be intermixed with the two obscurations and must be free of regret during the three times for it to become a pāramitā; if afflictions intervene, though one cultivates, it is not a pāramitā.

2.7

Fourth, concerning the discernment of their fruits: The sāsrava has four: first, the fruit of maturation (vipākaphala); second, the fruit that accords with its cause (niṣyandaphala); third, the fruit of human effort (puruṣakāraphala); fourth, the sovereign fruit (adhipatiphala). Not realizing the unconditioned, it lacks the fruit of disjunction (visamyogaphala). The anāsrava has four: adding the fruit of disjunction and excluding the fruit of maturation. The fruit of maturation is what sāsrava wholesomeness and unwholesomeness can bring about. If in the ten grounds and so forth, the two mutually assist each other, they universally obtain the five fruits. The characteristics of these five fruits will be known below.

2.8

Fifth, concerning the various distinctions: Among these, distinctions are made by five gateways again: first, sequence; second, abandoning obscurations; third, elimination and establishment; fourth, characteristics of cultivation; fifth, pure and mixed. These are as explained in the ninth fascicle of the Cheng weishi lun.

2.9

Sūtra: Having accomplished the patience of dharmas that do not arise, based on non-acquisition.

2.10

Commentary: This is the fourteenth virtue, the continuity of the forbearance of the non-arising of dharmas (anutpattika-dharma-kṣānti). Bhāviveka explains: 'Existing conventionally, yet empty of emptiness ultimately, is non-acquisition. Contemplating dharmas as originally empty, how could there be arising and so forth? Contemplating this non-arising and generating the patience of contemplative knowledge is called the patience of dharmas that do not arise, based on non-acquisition.' Dharmapāla and others say: 'The imagined nature, holding that persons and dharmas exist, is called having acquisition. Now contemplating them as empty is called non-acquisition.' 'Arise' means to be produced. 'Patience' means knowledge (jñāna). Contemplating the imagined as non-existent upon the three natures is called non-acquisition. Since the essence does not exist, how could there be arising and so forth? Contemplating this unarisen dharma and generating the knowledge of patient assent is precisely the three non-arising patiences. First, the patience of the original non-arising of nature, contemplating the two characteristics of persons and dharmas of the imagined nature as originally lacking an essential nature. Second, the patience of the natural non-arising, contemplating the dependently arisen as only provisional causes and conditions, not naturally arisen. Third, the patience of the non-arising of affliction and suffering, contemplating tathatā, because affliction and suffering are originally non-arisen. These three non-arising patiences are studied and contemplated before the grounds, realized upon entering the first ground, and continuous on the eighth ground; now, being furthermore accomplished naturally and with mastery, they are therefore given the designation 'accomplished.'

2.11

Sūtra: Already able to roll forth the wheel of the non-retrogressing Dharma in succession.

2.12

Commentary: This reveals the virtue of being able to expound the higher stages. 'Roll' means to transfer and move, whose essence is the noble path; that is, the Buddha received and attained it in another place in the past and now expounds it for others, which is called 'rolling.' The bodhisattvas, following the Buddha, are also able to transfer and move it, and are therefore called 'in succession.' 'Wheel' has the meaning of crushing and destroying, because it shatters the two obscurations; the meaning of not being fixed, because it moves on; and the meaning of fullness and roundness, because hub, rim, and spokes are all complete. The eightfold noble path possesses these three meanings, and is therefore called a wheel. The Dharma-wheel is fivefold: first, the essence of the Dharma-wheel, meaning the eightfold noble path; second, the cause of the Dharma-wheel, meaning this teaching and the applications of mindfulness, which are causes for attaining the noble path; third, the retinue of the Dharma-wheel, meaning the merit and wisdom of the myriad practices; fourth, the fruit of the Dharma-wheel, meaning bodhi and nirvāṇa; fifth, the sphere of the Dharma-wheel, meaning the principles of ultimate and conventional truths. 'Roll' means to stir, manifest, operate, and raise up—proclaiming the profound teaching to manifest the wondrous principle, setting in motion the noble path prior to sound, and giving rise to perfect wisdom subsequent to speech; therefore, all four treasures of Dharma are called 'rolling.' Non-retrogression is twofold: first, non-retrogression in what has already been attained, which is attained on the first ground; regarding dharmas not yet attained, being not yet able to cultivate them is called retrogression. Second, non-retrogression in what has not yet been attained, which is obtained only on the eighth ground; regarding dharmas not yet attained, being naturally able to cultivate them. Now, possessing both non-retrogressions, which requires being past the eighth ground, one is therefore able to turn it. Alternatively, there are four kinds of non-retrogression: first, non-retrogression of faith, the sixth mind of the ten faiths, not retrogressing into producing wrong views; second, non-retrogression of position, meaning the seventh abode of the ten abodes, not retrogressing into becoming one of the two vehicles; third, non-retrogression of realization, meaning from the first ground upward, dharmas already realized and attained are never retrogressed from; fourth, non-retrogression of practice, meaning from the eighth ground upward, one never retrogresses from cultivating all practices. Now, in accordance with their stage, they are able to roll and be fully endowed with these four stages, because the four non-retrogressing dharmas require being past the eighth ground.

2.13

Sūtra: All having obtained the markless [...] the superiority and inferiority of the faculties.

2.14

Commentary: The upper two lines reveal the virtue of attaining determined dharmas. The lower two lines reveal the virtue of the power of knowledge regarding the superior and inferior faculties. The wondrous seal is twofold: first, distinct, meaning the three Dharma seals—first, all conditioned things are impermanent; second, nirvāṇa is tranquility; third, all dharmas are without self—which are the Dharma seals common to both the Great and Small Vehicles. Second, non-distinct, wherein the markless principle is that which can seal, and the wheel of Dharma of the teaching rolled forth is that which is sealed. 'All' means every one. 'Obtained' means gained. Because the bodhisattvas have naturally obtained the teaching sealed by the wondrous seal of the markless principle, they are able to roll the non-retrogressing wheel of Dharma. If one has not naturally obtained the teaching sealed by the wondrous seal of the markless principle, one is ultimately unable to roll the non-retrogressing Dharma. This is explaining the upper two lines with the lower lines, so that there are no forty-one lines. If following the second interpretation, it then constitutes forty-one lines. The wondrous seal of the markless is precisely the markless teaching, and what is sealed by the teaching is the markless principle; all these bodhisattvas have naturally obtained the markless principle sealed by the markless teaching seal. Although they had previously partially obtained the cultivation of the ten powers, they were not yet complete; these great bodhisattvas have all attained it completely in the fourth power among the ten powers, which is called 'skillfully knowing the categories of faculties of sentient beings.' Because the earlier sūtra initially said 'skillfully understanding the characteristics of dharmas.' Through understanding the characteristics of dharmas, they are able to express the teaching of the markless Dharma. Therefore, they are able to roll forth the non-retrogressing wheel of Dharma in succession. Alternatively, the bodhisattvas skillfully understand the true essence of all dharmas, meaning they naturally obtain the markless principle, because 'characteristics' means essence. Although knowing these two explanations, now following the new translation of the teaching, the wise should know that the doctrine is loose and disjointed.

2.15

Sūtra: Before all the great assemblies, [...] attained fearlessness.

2.16

Commentary: This reveals their virtue of being able to tame those difficult to transform. Just as the three Kāśyapa brothers claimed to have attained the true Path and could not be subdued by the great assembly, all these bodhisattvas are able to tame them. Once they have been subdued, they no longer cross-examine or oppose the bodhisattvas; therefore, the bodhisattvas attain fearlessness. The older translation says 'surpassing the assemblies' [蓋諸大眾], which refers to those difficult to transform who hold wrong views: because their bad reputations and wrong understandings overshadowed the assemblies, the bodhisattvas subdued them. Alternatively, it means that the bodhisattvas have achieved both wisdom and eloquence, surpassing the assemblies, and thus attain fearlessness.

2.17

Sūtra: Having accumulated inexhaustible provisions of merit and wisdom,

2.18

Commentary: This reveals the virtue of their causal practice being fully perfected across the grounds. On the ranks prior to the grounds, they have already well accumulated the two causes of merit and wisdom; prior to the seventh ground, sāsrava and anāsrava practices were cultivated in an alternating mix; on the eighth ground and above, pure anāsrava cultivation continues effortlessly and uninterruptedly in the sixth consciousness. Hence it says, 'having accumulated inexhaustible provisions.' The older translation says, 'cultivating their minds.' It is not only cultivating the mind, because the body is cultivated as well.

2.19

Sūtra: with the primary and secondary marks adorning their bodies, [they are supreme in physical appearance, surpassing all ornaments].

2.20

Commentary: The first two phrases show the superior virtue of internal physical dignified elegance. The lower two phrases show the virtue of discarding worldly adornments and gathering bodily excellence, namely the major marks and secondary signs. The eighth consciousness transforms into the various ripened fruits; from the first ground this is partially obtained, and the sixth mental consciousness also transforms into anāsrava. On the eighth ground and above, the marks and signs are round and luminous, with sāsrava and anāsrava continuing in sublime excellence; hence it is said, 'supreme in physical appearance.' The secondary marks have the bases of the four sense-faculties—the eye faculty, tongue faculty, body faculty, and male faculty—as well as the tongue faculty itself as their nature; hence they are called 'physical appearance.' The mark of obtaining the supreme taste has the tongue faculty as its nature. Eyes like deep-blue cow-king eyelashes and so forth are bases of the eye faculty. The tongue covering the wheel of the face is a base of the tongue faculty. The skin of the body being golden-colored and so forth are bases of the body faculty. The secret organ concealed in a sheath is the base of the male faculty. The rest can be understood accordingly. Worldly honor and nobility are adorned by the seven jewels and various utensils. Appreciating elegant carvings and decorations is called 'ornaments.' Now, the great bodhisattvas observe that these are without benefit and on the contrary harmful, so they abandon them all completely; adorning themselves internally with virtue, they do not cultivate external ornaments.

2.21

Sūtra: Their fame is lofty and far-reaching, surpassing Śakra;

2.22

Commentary: This is the superior virtue of their fine reputation reverberating far and wide. As for the lord of the Trāyastriṃśa Heaven, Śakro Devānām Indraḥ: Śākya is a capable clan, deva is heaven/deity, and indra is sovereign. Being the sovereign ruler among the heavens and of the Śākya clan, he is titled Śakra. His name is Kauśika, as is fully explained in other sūtras regarding his origin. Because he venerates the Buddhadharma, bodhisattvas of other directions and devas of the higher realms mostly hear his name. 'Surpassing' means exceeding. The fame of the bodhisattvas exceeds even his, because all throughout the ten directions hear their names. However, because the translator said that Śakra resides on Mount Sumeru, the scribe simply recorded it as such; for this reason, the older sūtra said 'surpassing Sumeru.' As for Mount Sumeru, even the devas of Paranirmitavaśavartin do not know of its existence, much less the others.

2.23

Sūtra: with resolute aspiration [like a vajra, they have attained indestructible faith in the Buddhadharma];

2.24

Commentary: This is the virtue of effortlessly attaining definitive certainty without doubt regarding phenomena and principle. The first two phrases present a simile. The lower two phrases reveal the essence. Aspiration takes faith and resolve as its obtained essence. Even if evil Māras and various non-Buddhists use various means to obstruct and destroy it, being resolutely firm, difficult to break and difficult to obstruct—just as a vajra is extremely firm and solid—it does not collapse or break; thus they attain indestructible faith in the Buddhadharma. The Buddha, Dharma, Saṅgha, and precepts—these four kinds are collectively named the Buddhadharma. Attaining indestructible faith means having faith in these four dharmas, which is precisely the four kinds of confirmed faith (avetyaprasāda) mentioned in the treatises. Alternatively, the true principle of dharmas is called the Buddhadharma, the three jewels of identical essence; now they effortlessly attain this indestructible faith. Although it is attained on the first ground, there is still hesitation regarding concrete matters; this hesitation belongs to the category of what arises from maturation. On the eighth ground and above, everything is definitively settled. Now, putting forward the supreme dharma, it is called indestructible faith, having faith in all; but mentioning only four is said on the basis of the supreme objects. The Abhidharmakośa-bhāṣya says: 'Faith in the three jewels is the cause for being free from the evil destinies. Faith in the precepts is the cause for being free from lowliness and poverty.' Hence it focuses on this. The older text only had the simile, so the meaning was rather insufficient.

2.25

Sūtra: radiating the light of the Dharma treasure, shedding the rain of nectar;

2.26

Commentary: This is the virtue of expounding the Dharma to destroy evil and generate good. Spreading the light of the Dharma illuminates and dispels the darkness of delusion and the like. Pouring down the Dharma rain of the teachings is like nectar because it fosters the sprouts of good roots in all sentient beings. Alternatively, the Dharma of teaching consists of spoken words and texts, whose light illuminates and reveals the principle; its meaning is like nectar because it can be savored and esteemed; this is also like rain moistening the budding sprouts.

2.27

Sūtra: their speech and voice among the assembly are wondrous and supreme;

2.28

Commentary: This is the supreme and wondrous virtue of the voice expounding the Dharma. The tone and cadence of expounding the Dharma are like the voice of a kalaviṅka, supreme among the voices of all sentient beings. 'Subtle' (wei) means profound and concealed, skillfully expounding deep meanings. 'Wondrous' (miao) means excellent, graceful, elegant, and pleasing. The Buddha has five kinds of beautiful and wondrous voices: first, extremely deep like thunder; second, clear and resonant heard from afar, bringing joy to hearers; third, entering the heart with reverence and love; fourth, understood with certainty; fifth, hearers never tire of it. These bodhisattvas possess the latter four, hence it says their speech and voice are wondrous and supreme. This is precisely the mark of the Brahmā voice among the thirty-two marks, of the greatest merit, as weighed and compared in the sūtras.

2.29

Sūtra: into the profound meanings of dharmas, [they enter extensively, completely ending the continuity of views and propensities regarding conditioned arising];

2.30

Commentary: This reveals the virtue of thoroughly comprehending the middle path. 'Conditioned arising' (pratītyasamutpāda) means arising in dependence on conditions, also called conditioned origination. There are three kinds of this: first, the conditioned arising of pleasant and unpleasant destinies, namely the twelve links of conditioned arising, having the five aggregates as their nature, because they can manifest in good and bad realms. That is, ignorance, karmic formations, consciousness, name-and-form, the six sense spheres, contact, feeling, craving, grasping, existence, birth, and aging-and-death. Second, the conditioned arising of experience and enjoyment, having the six collections of consciousness as their nature, because they can experience objects. Third, the conditioned arising of intrinsic nature, having the fundamental consciousness as its nature, because it is the intrinsic nature of the conditioned arising of saṃsāra. These three kinds of conditioned arising are wondrous in principle and difficult to understand, hence called the 'profound meanings of dharmas.' The extensive breadth of the Dharma's meaning is called 'broad.' In the past, at the rank of ordinary beings, because they were deluded about the middle path of conditioned arising, they generated the vulgar views of the two extremes of permanence and annihilation: grasping at arising without a cause, permanent like Nirvāṇa, is called the view of permanence; grasping that the fruits of future lives are empty and non-existent is called the view of annihilation. The seeds habituated by these two views continue unbroken in the fundamental consciousness. Now on the eighth ground and above, having transcended fragmented birth-and-death and thoroughly penetrated the three kinds of conditioned arising of the middle path, the continuity of the active and seed-habituations of these two views is eradicated; the two views of dharma-grasping are severed, and the views of defilement are abandoned accordingly. This continuity of the active and seed forms of the views of permanence and annihilation is a vulgar dharma of delusion regarding conditioned arising; therefore, when the conditioned arising of the middle path is comprehended, they are all forever extinguished. The older text said, 'severing all wrong views.' This text was originally not there; ancient teachers thought the essence of the two views was just wrong views, but the principle is not necessarily so. What is not correct is called wrong, and the two views are also errors outside the other four views, being solely views of depreciation.

2.31

Sūtra: expounding the Dharma without fear, [like a lion's roar, their discourse resounds] even like a roll of thunder;

2.32

Commentary: The upper two phrases reveal the virtue of expounding the Dharma in the assembly without fear. The lower two phrases reveal the virtue of the voice expounding the Dharma being profound and vast. Because they are untainted by any defilements, ignorance has ceased to operate, and they do not discriminate whether self or other is superior to oneself, when expounding the Dharma in the assembly they do not see anyone who can surpass themselves; therefore, they are fearless like a lion's roar. In lecturing and discussing, their voice is like thunder, reverberating and rumbling, deep and grand. Among the five voices mentioned before, this is the first.

2.33

Sūtra: immeasurable, surpassing the realm of measurement;

2.34

Commentary: This reveals the superior virtue that their virtue is vast, wondrous, and beyond mental deliberation. 'Stating' (cheng) refers to verbal expression. 'Measuring' (liang) refers to mental calculation. This means the holy virtues of the great bodhisattvas are broad, vast, wondrous, and difficult to comprehend: they cannot be stated in words, nor can they be measured by mental deliberation; they are beyond the reach of speech and thought prior to the seventh ground, and hence are not an object of stating and measuring. This lower phrase explains the upper phrase: because they surpass that realm, they are said to be 'immeasurable.' On the eighth ground and above, they advance further from moment to moment; the initial single moment doubles what was cultivated in the previous two eons, two moments quadruple it, and so on until the multiples exceed the past countless times, so they cannot be measured by those prior to the seventh ground. The older sūtra omitted 'stating' (cheng), so the meaning was still difficult to understand.

2.35

Sūtra: gathering the wisdom of the Dharma treasure, [acting as great leaders, their disposition is upright and deliberate,] gentle and subtle;

2.36

Commentary: The upper two phrases praise the virtue of obtaining the noble treasures. The lower two phrases reveal the virtue of departing from bad dharmas. Teaching, principle, practice, and fruit—these dharmas are precious and esteemed, hence called 'treasures.' Among the treasures of the Dharma, wisdom is the foremost, because it can guide all dharmas. On the eighth ground and above, being capable of, contemplating, and retaining all dharmas, having long accumulated the three wisdoms, this is called 'gathering.' Since wisdom has long been accumulated, they can act as great leaders; if one lacks wisdom, one cannot be a leader. Alternatively, the wealth and treasures of the noble ones are the seven noble treasures, namely faith, morality, learning, relinquishment, wisdom, shame, and remorse. Although they possess these Dharma treasures, wisdom is foremost; having long gathered them, they can serve as leaders. The ancient sūtra said, 'gathering the numerous treasures of the Dharma.' The text was general and lacked wisdom, making it hard to be a leader. Being without flattery or pride is called upright; being neither coarse nor careless is called deliberate; being neither deceitful nor perverse is called gentle; penetrating the fine and knowing the deep is called subtle. These lower two phrases were absent in the ancient sūtra.

2.37

Sūtra: wondrously penetrating [the ultimate and] profound true meaning of all dharmas;

2.38

Commentary: This praises the virtue of being able to comprehend the true principle. The true principle of all dharmas is called the 'profound meaning,' which is difficult to be seen by conventional wisdom, known by discriminating mind, seen by investigatory wisdom, known by worldly knowledge, seen by the mind of ordinary beings, known by the mind of the two vehicles, seen by the eye-consciousness, or known by other consciousnesses. All these dharmas are now wondrously penetrated by these bodhisattvas. Subsequent wisdom penetrates the conventional, while fundamental wisdom penetrates the real.

2.39

Sūtra: accordingly entering into [the ultimate destination of the intention toward] all existence and non-existence;

2.40

Commentary: This praises the virtue of penetrating to the ultimate principle to which emptiness and existence return. Dharmapāla's school says: 'Entering' means realization and understanding. 'Existence' refers to the conditioned and unconditioned; 'non-existence' refers to self and what belongs to self; these are the three natures. 'Destination' (qu) refers to the purport of having or lacking destination. 'Intention' (yile) is the mind that conditions existence and non-existence. 'Destination of return' means the principle of the middle path is called the ultimate destination of the intention toward existence and non-existence; that is, anāsrava wisdom is the intention toward existence and non-existence. That to which this anāsrava wisdom returns is the realm of tathatā. The ultimate destination of the intention toward existence and non-existence expounded by all Buddhas is the realm of tathatā. The bodhisattvas are all able to enter and realize it accordingly; this shows their ability to penetrate the principle of the three natures. Bhāviveka explains: Conventional truth is existence; ultimate truth is non-existence, and non-existence is emptiness. The ultimate destination of the intention of these two directions is the principle of true emptiness; these bodhisattvas are able to realize and enter it accordingly. The older translation's 'skillfully knowing where sentient beings go and the movements of their minds' does not capture this principle. Alternatively, 'comings and goings' means discriminative conceptualization. 'Where the mind is directed' means the three natures of emptiness and existence, and 'what the mind practices' returns to the three natures of tathatā, being the ultimate practice of the mind. The mind is the intention. Although there is this interpretation, the path of its reasoning is still rather coarse.

2.41

Sūtra: having attained the unequaled [dharmas, they are endowed with the ten powers, the four fearlessnesses, and the eighteen] unshared buddhadharmas;

2.42

The commentary says: The upper two phrases praise the merit of being about to succeed to the Buddha's position. The lower two phrases reveal the merit of already adjoining the Buddha's position. The Greatly Awakened Bhagavat is called 'the unequalled' (asamasama), because there is none equal to whom he can be equalled. A bodhisattva of the tenth ground sits upon a great jeweled lotus flower, and the buddhas of the ten directions, following the rule for a crown prince receiving his investiture, consecrate the heart and crown of his head with the water of buddha-wisdom, causing him to receive the buddha-dwelling. Now obtaining this position reveals their succession to the Honoured One. 'Powers' refers to the ten powers. 'Fearlessnesses' refers to the four fearlessnesses. 'Unshared buddha-dharmas' refers to the eighteen unshared dharmas of a buddha. The ten powers are briefly differentiated through five gateways: first, distinguishing their names; second, identifying their essential nature; third, their active aspects; fourth, their sequential order; fifth, various analytical gateways. Distinguishing their names has two parts: first, listing; second, explaining. Listing the names: 1. the power of the knowledge of the possible and impossible (sthānāsthāna-jñānabala); 2. the power of the knowledge of one's own karma (karmasvaka-jñānabala); 3. the power of the knowledge of dhyānas, vimokṣas, samādhis, and samāpattis; 4. the power of the knowledge of the superiority and inferiority of faculties (indriyaparāpara-jñānabala); 5. the power of the knowledge of diverse inclinations (nānādhimukti-jñānabala); 6. the power of the knowledge of diverse realms/elements (nānādhātu-jñānabala); 7. the power of the knowledge of the paths leading everywhere (sarvatragāminīpratipad-jñānabala); 8. the power of the recollection of past abodes (pūrvenivāsānusmṛti-jñānabala); 9. the power of the knowledge of death and rebirth (cyutyupapāda-jñānabala); 10. the power of the knowledge of the exhaustion of contaminants (āsravakṣaya-jñānabala). Explaining the names has first the general, then the particular. The general designation 'power' (bala) means the capacity to destroy enemies and rivals, and the meaning of being impossible to subdue. Fascicles 49 and 50 of the Bodhisattvabhūmi in the Yogācārabhūmi, fascicle 57 of the Viniścayasaṃgrahaṇī, fascicle 5 of the Bodhisattvapiṭaka-sūtra, fascicle 4 of the Prakaraṇāryavācā, fascicle 14 of the Abhidharmasamuccayavyākhyā, together with the Mahāprajñāpāramitā-sūtra, all explain this characteristic: it is associated with the capacity to benefit and bring happiness to sentient beings in all ways, and ultimately overcomes all the host of māras and rivals. Because of this great awesome power, it is called 'power'. Thus, being able to destroy [adversaries] and being hard to bend is called 'power'. The Abhidharmasamuccayavyākhyā states: 'Because they skillfully subdue all māras, and skillfully respond to questions and debates, the ten are called powers.' 'Ten' is a number; because the functions of the powers differ, there are these ten kinds; hence they are called the 'ten powers'. According to the six compound analyses, this is a compound with a numerical component (dvigu). Explaining the particular names: when cause and effect correspond, it is called a 'possible case' (sthāna); if they do not correspond, it is called an 'impossible case' (asthāna). Thus the Yogācārabhūmi says: 'Pure and impure results are not unequal. Corresponding to the transforming cause, this is called a possible case.' 'Place/case' (sthāna) has the meanings of establishing, basis, and arising; because it can establish the result, serves as its basis, and can give rise to resultant dharmas, the cause is designated as the 'case'. What is unequal and non-causal, contradicting the above, is called an 'impossible case' (asthāna). With respect to these two, there is all-encompassing knowledge, unhindered knowledge, and pure knowledge. Being free from conceited presumption is called 'knowledge' (jñāna); the meaning of 'power' is as before. The actions of the three times and three types of action performed by each individual, whether to be experienced in the present life, in the next birth, or at an indefinite subsequent time, are called 'one's own karma'. Right knowledge of this is called the power of the knowledge of one's own karma. 'Dhyānas' are the four dhyānas. 'Vimokṣas' are the eight vimokṣas. 'Samādhis' are all meditative absorptions with mind. 'Samāpattis' are all meditative attainments with mind or without mind. Right knowledge of these is called the power of the knowledge of dhyānas, vimokṣas, samādhis, and samāpattis. 'Faculties' are the five faculties such as faith. Among them, low, medium, and high are termed 'superior and inferior'. Right knowledge of these is called the power of the knowledge of the superiority and inferiority of faculties. If taking faith through others as primary, or taking contemplation of phenomena as primary, weak, medium, or high aspirations and inclinations are formed; these are called 'diverse inclinations'. Right knowledge of these is called the power of the knowledge of diverse inclinations. If extensively establishing diverse lineages—whether the one vehicle, three vehicles, four vehicles, or five vehicles, or those of equal temperament regarding greed, hatred, and delusion, up to the eighty thousand behaviors of sentient beings—these are called 'diverse realms' (nānādhātu), since 'realm' (dhātu) means nature/lineage. Right knowledge of these is called the power of the knowledge of diverse realms. If, within these various gates of rebirth or practice, one conforms to the correct practice—such as a person prone to greed cultivating the contemplation of impurity—this is called the 'path leading everywhere'. Alternatively, it refers to the practices leading to all five destinies, or the practices of the various distinct views and categories of non-Buddhist śramaṇas and brāhmaṇas, or the blameless practices of this and other worlds; these are called 'paths leading everywhere'. Right knowledge of these is called the power of the knowledge of the paths leading everywhere. If, amid diverse assemblies of sentient beings, nominal designations and categories are hypothetically established in the four directions according to the eight verbal expressions of their previous former states of existence—namely, (1) such a name, (2) class of birth, (3) caste/lineage, (4) food and drink, (5) experience of pleasure and pain, (6) longevity, (7) staying for long, and (8) limit of life span—within these eight, by recollecting the six kinds of condensed courses of action, there are measureless kinds of recollection of past abodes. The six condensed courses are: 1. conventional names invoked, 2. differences in appearance and class such as kṣatriya, 3. parents, 4. rules of food and drink, 5. flourishing and decline, 6. life span. These past abodes are past cognitive objects, because they resided in past lifetimes. The knowledge that arises with mindfulness recollecting these past abodes is called the power of the recollection of past abodes. When sentient beings are on the verge of dying, that is called the time of death. Dwelling in the intermediate state, etc., is called the time of rebirth. Being able to correctly know their time of death and time of birth in wholesome and unwholesome destinies is called the power of the knowledge of death and rebirth. When all contaminants and all dormant tendencies are severed forever without remainder, that is called the exhaustion of contaminants. Right knowledge of this is called the power of the knowledge of the exhaustion of contaminants. Knowledge is the essential nature, and power is its function. Yet the power is itself the knowledge, having no separate nature. Among these, 'the power of knowledge associated with the recollection of past abodes' is an appositional compound with proximate ellipsis (tatpuruṣa / upasaṃkhyāna). As for the rest, from the initial 'possible and impossible' up to 'exhaustion of contaminants', they are the observed objects; 'knowledge-power' is the observing knowledge; thus, the knowledge-power of the possible and impossible, up to that of the exhaustion of contaminants, are all dependent determinative compounds (tatpuruṣa).

2.43

Second, identifying their essential nature: Fascicle 57 of the Viniścayasaṃgrahaṇī says: 'The Buddha possesses the faculty of complete knowledge (ājñātāvīndriya), taking the faculty of discernment (prajñā) as its nature.' The Abhidharmasamuccayavyākhyā says: 'Either concentration (samādhi) or wisdom (prajñā), and their associated minds and mental factors.' The Bodhisattvabhūmi says: 'The five faculties in aggregate are taken as their intrinsic nature.' Although these three texts differ, their essential nature has five aspects: 1. The supreme nature. Thus the Viniścayasaṃgrahaṇī states: 'The Buddha possesses the faculty of complete knowledge, taking the faculty of discernment as its nature.' 2. The inducing nature. Thus the Abhidharmasamuccaya[vyākhyā] says: 'Either concentration or wisdom.' 3. The precise intrinsic nature. The Bodhisattvabhūmi says: 'Taking the five faculties as nature.' Because wisdom is preeminent, the ten powers are provisionally said to have wisdom as their intrinsic nature. Therefore, it only speaks of the 'knowledge-power of the possible and impossible', etc., without speaking of the 'power of faith', 'power of vigor', and so on; relying on this reconciles the text of the Viniścayasaṃgrahaṇī. 4. The associated nature. The Abhidharmasamuccaya[vyākhyā] also states: 'And their associated minds and mental factors, taking the four aggregates as nature.' 5. The retinue nature. Taking the five aggregates as nature, because the precepts accompanying concentration, precepts accompanying the path, untainted form, and so forth, also constitute their nature. Although there is no explicit text for this, it must be so in principle, because they prevent the defilement of breaking precepts and assist in destroying rivals.

2.44

Third, the active aspects: The power of the possible and impossible knows causes as they really are among causes, knows results as they really are among results, and can subdue those disputants who assert causelessness or wrong causes. The power of the knowledge of one's own karma knows as they really are the karmas whose resultant fruition is to be experienced from one's own actions, and can subdue those disputants who assert the transfer of merit from giving or obtaining without doing. The power of the knowledge of dhyānas, vimokṣas, samādhis, and samāpattis can manifest the three miraculous transformations to instruct sentient beings, can subdue those disputants who abide in opposing, discordant factions of hostility and harm, and can penetrate the mental activities of sentient beings. The power of the knowledge of the superiority and inferiority of faculties knows as they really are the distinctions in categories of weak, medium, and high faculties among sentient beings, and can speak the true Dharma to them in accordance with what is fitting and appropriate. The power of the knowledge of diverse inclinations knows as they really are the weak, medium, and high grades of pure and impure inclinations among sentient beings, causing the pure to increase and the impure to be abandoned. The power of diverse realms knows as they really are the distinctions in categories of inferior, medium, and superior realms among sentient beings, and can—in accordance with their faculties, inclinations, and dormant tendencies, and relying on various portals of entry—teach without error and establish them accordingly. Therefore, the Abhidharmasamuccaya[vyākhyā] says: 'Penetrating all breakable dormant tendencies.' The power of the path leading everywhere knows as they really are the practices that can transcend all suffering and the practices that cannot transcend, causes them to abandon the practices that cannot transcend, and correctly imparts the practices that can transcend. The Abhidharmasamuccaya[vyākhyā] says: 'Penetrating the spheres entered by all teachings of the Mahāyāna and Hīnayāna.' The power of the recollection of past abodes, having repeatedly recollected past events (itivṛttaka) and past lives (jātaka) of the previous limits of time, correctly expounds them in order to give rise to disgust and renunciation and to pure faith in the minds of those to be transformed, and subdues those disputants of eternalist views. The Abhidharmasamuccaya[vyākhyā] says: 'Penetrating the causes and conditions of the noble path accumulated in all previous lives.' The power of the knowledge of death and rebirth can correctly prophesy the passing away and future rebirths of disciples, and subdues those disputants of annihilationist views. The Abhidharmasamuccaya[vyākhyā] says: 'Penetrating the functional nature of all future lives.' The power of the knowledge of the exhaustion of contaminants is free from delusion and doubt regarding one's own liberation, and subdues those who harbor presumptuous conceit regarding arhatship. The Abhidharmasamuccaya[vyākhyā] says: 'Penetrating transcendence from all three realms.' These first two powers can explain the path of higher rebirth; the remaining eight powers can explain the path of definitive excellence; thus they fully display the deeds of the buddhas.

First 44 of 281 passages. Read on

Linked texts (1)

說無垢稱經疏 — Classical Chinese