說無垢稱經疏 3

English (machine translation) 3

Language: English

3.1

Composed by Kuiji, śramaṇa of Dacien Monastery.

3.2

Chapter 2: Revealing Inconceivable Expedient Means

Within this, it is distinguished briefly through four portals: first, the sectional sequence of the chapters; second, subsumption under the varieties of skillful means (upāya); third, explanation of the chapter title; fourth, identification of the essence of the chapter. Regarding the sectional sequence of the chapters: from here downward there are eleven chapters, which constitute the second [major division], the section presenting the main doctrinal purport. [These are:] 1. "Chapter on Revealing the Inconceivable Skill in Means"; 2. "Chapter on the Śrāvakas"; 3. "Chapter on the Bodhisattvas"; 4. "Chapter on Inquiring after the Illness"; 5. "Chapter on the Inconceivable"; 6. "Chapter on Observing Sentient Beings"; 7. "Chapter on the Bodhipakṣa-dharmas"; 8. "Chapter on the Dharmaparyāya of Non-Duality"; 9. "Chapter on the Fragrant Terrace"; 10. "Chapter on the Bodhisattva Practice"; 11. "Chapter on Observing the Tathāgata." The *Bodhisattvabhūmi* says: "How should all bodhisattvas train? That is to say, there are three kinds: first, the domain of training; second, training in such a manner; third, one who is capable of cultivating the training." The seventeen stages of the *Yogācārabhūmi* and the ten excellences of the *Mahāyānasaṃgraha* are all summarized into three: first, object; second, practice; third, fruit. These are all identical with the *Bodhisattvabhūmi*, meaning that one must first know the domain of training, next one should train in such a manner based on that, and only then does one become one capable of cultivating the training. If one does not recognize and know suffering and happiness, good and evil, ordinary beings and noble ones, truth and delusion—all such spheres—one cannot generate the various supreme practices of revulsion toward suffering and delight in happiness, cultivating good and eliminating evil, abandoning the ordinary and resorting to the noble, and realizing the true and departing from the deluded. If practice is not cultivated, how could the fruit be attained? Therefore, first know the object, next cultivate the wondrous practice, and later achieve the accomplishment of the fruit. Since the main doctrinal purport of this sūtra illuminates the principle of the Mahāyāna, from "Upāya" down to "Fragrant Terrace," these nine chapters are the bodhisattva's object; next, the single "Bodhisattva Practice" chapter is the bodhisattva's practice; and the final single "Observing the Tathāgata" chapter is the bodhisattva's fruit. In the *Bodhisattvabhūmi*, there are five domains of training: first, the domain of those to be converted—this is the "Chapter on Observing Sentient Beings," because all sentient beings are those to be converted; second, the domain of beneficial practice—this is the "Upāya Chapter," the "Śrāvaka Chapter," the "Bodhisattva Chapter," and the "Inquiring after the Illness Chapter," because these are practices that benefit others; third, the domain of real meaning—this is the "Bodhipakṣa-dharmas Chapter" and the "Dharmaparyāya of Non-Duality Chapter," because they concern the principles of the diversity of phenomena (yāvadbhāvikatā) and the nature of phenomena (yathāvadbhāvikatā), and so forth; fourth, the domain of majestic power—this is the "Inconceivable Chapter," because it concerns spiritual powers, majestic power, and so forth; fifth, the domain of bodhi—this is the "Fragrant Terrace Chapter," because it clarifies the supreme virtues possessed by the Buddha. The *Bodhisattvabhūmi* says: "First and foremost, one must understand the capacities and proclivities of those to be converted; only then is it called generating the supreme practice of benefiting others. Next, knowing the real meaning, what can be abandoned and what can be cultivated, one cultivates and accomplishes self-benefit through the portal of majestic power. Next, one cherishes, seeks, and diligently cultivates and realizes the unexcelled bodhi at the stage of fruition." Now this [sūtra] is not so: among the nine chapters of the object, what the bodhisattva cultivates takes other-benefit as foremost; therefore, the first five chapters clarify practice benefiting others, because within the portal of majestic power, it extends to other-benefit, and spiritual powers and majestic power exist solely for benefiting others. Fearing that one might say there are real sentient beings in benefiting others, it now refutes the grasping at real entities and reveals that none are real, but that there are only conventional sentiments taken as what is benefited; therefore, the next single chapter clarifies the domain of those to be converted. Once other-benefit is complete, one should cultivate self-benefit; therefore, the next two chapters clarify the domain of real meaning, because within these two portals one cultivates self-benefit. From cherishing and seeking the virtues of fruition, the next single chapter therefore clarifies the domain of bodhi. Among the five chapters on other-benefit, the first four chapters clarify benefiting others by concealing traces, and the last single chapter clarifies benefiting others by manifesting traces. Among the four chapters on concealing traces to benefit others, the first chapter gives a general account of provisional means, and the latter three chapters give particular accounts of provisional means. The "Śrāvaka" and "Bodhisattva" chapters give particular accounts of past provisional means, while the single chapter "Inquiring after the Illness" gives a particular account of present provisional means. This "Upāya Chapter" gives a general account of provisional means. Furthermore, within the first nine chapters of the object of training, they are divided into two: the first eight chapters separately clarify the two benefits, and the last single chapter, "Fragrant Terrace," comprehensively clarifies the practice of the two benefits. Within the separate clarification of the two benefits, from the beginning up through the six chapters ending with "Observing Sentient Beings," they clarify practice benefiting others, and the latter two chapters, "Bodhipakṣa-dharmas" and "Dharmaparyāya of Non-Duality," clarify practice benefiting oneself. Among the six chapters on other-benefit, the first five chapters clarify that which is capable of benefiting, and the last single chapter, "Observing Sentient Beings," clarifies that which is benefited. Among the five chapters on that which is capable of benefiting, the first four chapters clarify the esoteric provisional means capable of benefiting, because they secretly perform provisional traces to benefit others; the last single chapter, "Inconceivable," clarifies the manifest provisional means capable of benefiting, because it manifestly performs provisional traces to benefit others. Among the four chapters on esoteric provisional means, the first chapter gives a general account of esoteric provisional means, and the latter three chapters give particular accounts of esoteric provisional means. The "Śrāvaka" and "Bodhisattva" chapters recount past esoteric provisional means, and the single chapter "Inquiring after the Illness" recounts present esoteric provisional means. Now this "Upāya [Chapter]" gives a general account of esoteric provisional means, and is therefore the opening declaration. As for subsumption under the varieties of skillful means in the "Chapter on Revealing the Inconceivable Skill in Means": according to the forty-fifth fascicle of the *Bodhisattvabhūmi*, "There are twelve kinds of skill in means for a bodhisattva. Based on internal cultivation and realization of all buddha-dharmas, there are six kinds; based on external maturation of all sentient beings, there are also six kinds. Those six kinds based on internal cultivation and realization are: 1. acting together with a mind of compassion toward sentient beings, being solicitous of them without abandonment; 2. thoroughly knowing all conditioned phenomena as they truly are; 3. deeply delighting in the wondrous wisdom of unexcelled bodhi; 4. being solicitous of sentient beings and not abandoning saṃsāra; 5. knowing conditioned phenomena, thus revolving in saṃsāra without the mind being defiled; 6. taking delight in the Buddha's wisdom and thus being ardently energetic. Those six kinds based on external maturation are: 1. being able to cause sentient beings to experience boundless fruits through minor roots of good—meaning admonishing sentient beings to give away trifling and inferior items, down to displaying at the very least merely two lumps of roasted barley, giving them to base and impure fields [of merit] down to squirming beasts and animals, and dedicating this toward seeking unexcelled, perfect bodhi; although the items and the fields in this giving are base, due to the power of dedication, it brings about boundless fruits; 2. causing sentient beings to draw forth vast roots of good through little effort: if they believe in the fast-day observances, one explains to them the noble eight-branch fast-day precepts, down to proclaiming and explaining the Buddha's teaching to others to cause pure faith to arise; if they, merely through this single thought of virtuous faith, are yet able to gather extensive roots of good, how much more so their continuum; being able to make offerings with requisites and urge others to make offerings with requisites, they are also able to rejoice in all acts of offering in the ten directions; constantly cultivating the six mindfulnesses (anusmṛtis), in sound and thought taking refuge in and bowing to the precious Three Jewels of the ten directions; wishing to undergo suffering on behalf of all with one's own body; if there is any transgression, visualizing standing before the Buddhas to reveal and repent past deeds; thus doing so oneself and also observing others doing so; moreover, those who have attained a bodhisattva's superior spiritual powers manifest various transformed deeds, going to the great gatherings of merit subsumed under the Buddhas and Saṅgha of the ten directions, constantly cultivating the immeasurable and also urging others to do so; 3. for sentient beings who resent and turn their backs on the noble teaching, eliminating their resentment and vexation; 4. for those abiding in neutrality, causing them to enter; 5. for those who have already entered, causing them to mature; 6. for those who have already matured, causing them to attain liberation. In order to accomplish the latter four kinds, one further cultivates six kinds of skill in means: 1. conforming and reconciling; 2. mutually establishing agreements; 3. intentions of a different kind; 4. generated through coercion; 5. bestowing kindness and repaying kindness; 6. ultimate purity." Conforming and reconciling is for communicating sūtra meanings. Mutually establishing agreements means diligently practicing good deeds, and only afterward giving them material goods; if they cannot swiftly cultivate the path, later on one gives nothing to them; it is solely to benefit them, and not out of any other intention that one does not give, and so forth. If there is a master of a household, he should announce to the family members: if there are those who do not recognize kindness or who violate precepts, he should cut off the regular gifts of clothing and other articles, or he should beat them; through this, fearing the punishment administered, they will diligently eliminate evil and diligently cultivate all goods; although they do not delight in it, he coerces them by force to cultivate. If one bestows kindness upon sentient beings according to one's capacity, and they hope to repay the kindness, one urges them to cultivate good; when receiving their repayment of kindness, one speaks worldly matters, saying: 'It is not by these that I am repaid; you must know the kindness of parents, up to receiving and upholding the pure precepts—only that is called greatly repaying my kindness.' If one abides on the first stage and is born in Tuṣita Heaven, causing sentient beings to be mindful that this bodhisattva will attain bodhi, and to vow to always encounter him wherever they are born, causing sentient beings to give rise to this delight—and so on, up to extensive explanations. These are named the six kinds of skill in means. Now, this [chapter] is precisely the latter six kinds of skill in means based on externally maturing all sentient beings. In the text above and below, each is present according to its meaning; they cannot be cited in full. Furthermore, there are four kinds of upāya: 1. upāya of progressive advancement, like the seven upāyas; 2. upāya of acting and executing, which is the perfection of skill in means (upāya-kauśalya-pāramitā); 3. upāya of integrated completion, where all dharmas are of the same essence and skillfully integrated, as when it is said that tathatā is endowed with virtues as numerous as the sands of the Ganges, that wisdom is the portal, and so on, subsuming all dharmas, which is why the *Daśabhūmika* speaks of general, identical, formed, particular, different, and disintegrated, and so forth; 4. upāya of expedient skillfulness, where there is in reality no such matter, but one performs actions in response to beings, meaning the transformations of the three karmas, and so forth. In this context, it refers precisely to the second and fourth upāyas. Furthermore, another explanation has three: 1. upāya of receiving the inferior, solely for inferior persons; 2. upāya of revealing the superior, solely revealing the excellent and wondrous; 3. upāya of universally displaying, pervading both superior and inferior. This [chapter] is called upāya in the sense of receiving the inferior. Manifesting bodily illness and the like for the sake of expounding the Dharma can also reveal the superior, because it recounts his virtues. Praising the excellence of the Tathāgata's merits can also be subsumed under the third, universally displaying upāya. The underlying intent here is fundamentally the upāya of receiving the inferior, manifesting bodily illness for the great householder and the like in order to expound the wondrous Dharma and cause them to generate the aspiration [for awakening]. Furthermore, there are two kinds: 1. dedication; 2. pulling out and rescuing. This is pulling out and rescuing.

3.4

Regarding the explanation of the chapter title: the norms and rites of benefiting and gladdening are called *fāng* (method); rescuing in response to the moment is called *biàn* (expedience). Conforming to principle and profiting living beings is *shàn* (skillful); the wondrous and extraordinary functioning of wisdom is *qiǎo* (cunning). However, there are skillful means that can be known at lower stages; now, revealing what is not an object of their speech, surpassing the sentiments of lower stages, it is named "inconceivable." Now, clarifying this matter, it is therefore also named "revealing": the inconceivable skillful means are that which is revealed, and the teaching is that which reveals. The older translation lacked these words, as was already stated at the beginning.

3.5

Regarding the identification of the essence of the chapter: it takes subsequently attained wisdom (pṛṣṭhalabdha-jñāna) as its essence. Various teachings say: among the ten pāramitās, the latter five all take discernment of dharmas (dharmapravicaya) as their intrinsic nature. Below in the chapter it also says: "Skilled in the perfection of wisdom, thoroughly penetrative in skillful means." As for its characteristics, it takes body and speech as its own essence: manifesting a sick body for the great householder is bodily upāya; expounding the wondrous Dharma on that account to urge them to generate the aspiration is vocal upāya. The text below makes this clear of itself, so it is not cited. That which gives rise to body and speech at the root is precisely upāya; because the mental aspect is difficult to show, the sūtra does not state it.

3.6

Sūtra: At that time [...] named Vimalakīrti.

3.7

Commentary: Within this single chapter, there are three major textual divisions: first, identifying the person capable of enacting good skillful means; next, from "having previously made offerings" downward, discussing his real virtues; and later, from "in order to mature sentient beings, through good skillful means" downward, manifesting his provisional traces. This is the first [division]. Within it there are four [elements]: first, dwelling place, the city of Vaiśālī; second, stage of practice, a great bodhisattva; third, lineage, Licchavi; fourth, name, Vimalakīrti. What is missing in the older translation can be known by comparing and searching. In places that do not concern cardinal tenets, fearing to weary of verbose text, I will not compare and differentiate further.

3.8

Sūtra: Having previously made offerings [...] deeply planted roots of good.

3.9

Commentary: The following discusses his actual virtues. There are twenty clauses, divided into two parts: the first eighteen clauses discuss his internal actual virtues; the latter two clauses, beginning with 'Praised by all Buddhas', discuss his external actual virtues. Although the old translation differs in sequence, the meaning of the clauses is identical to this. Within this [first section], there are two virtues: first, the virtue of having long encountered favorable conditions, through making offerings to all Buddhas; second, the virtue of having previously cultivated the foundational practices, through deeply planting roots of goodness. These two generally subsume the four practices of intimate association.

3.10

Sūtra: Having attained wondrous eloquence [...] sporting with supernatural faculties.

3.11

Commentary: Here there are four virtues: first, the virtue of obtaining seven kinds of eloquence; second, the virtue of accomplishing the three patiences of the non-arising of dharmas; third, the virtue of attaining the four dhāraṇīs; fourth, the virtue of freely exercising the six abhijñās. Following the order of the text, the doctrinal meaning can be understood. As for the seven eloquences: 1. swift eloquence; 2. rapid eloquence; 3. responsive eloquence; 4. unerroneous eloquence; 5. inexhaustible eloquence; 6. eloquence in which whatever is expounded is rich in meaning and flavor; 7. the most supreme and wondrous eloquence in all worlds. The three patiences of the non-arising of dharmas and the others have already been explained above. According to the Benevolent Kings Sūtra (Renwang jing), there are five stages of patience: first, suppressing patience, before the stages [of the bhūmis]; second, faithful patience, across the first, second, and third bhūmis; third, compliant patience, across the fourth, fifth, and sixth bhūmis; fourth, patience of non-arising, across the seventh, eighth, and ninth bhūmis; fifth, quiescent patience, across the tenth bhūmi and the Buddha stage. That text addresses the coarse stages, whereas this addresses their complete fulfillment; they do not contradict one another.

3.12

Sūtra: Attaining fearlessness [...] thoroughly penetrating skillful means.

3.13

Commentary: Here there are four virtues: first, the virtue of being able to defeat non-Buddhists, because of attaining fearlessness; second, the virtue of approaching the ten powers of a Buddha, because of subduing the enemies that are Māras; third, the virtue of internally harmonizing with the true realm, because of deeply entering the profound Dharma; fourth, the virtue of skillfully rescuing all sentient beings, because of being skilled in the pāramitā of wisdom and penetrating skillful means. 'Wisdom pāramitā' refers to the tenth jñāna-pāramitā, the wisdom that matures sentient beings. The skillful means that thoroughly penetrates and benefits is the upāya-kauśalya-pāramitā.

3.14

Sūtra: Great vows fulfilled [...] the sharpness and dullness of the faculties.

3.15

Commentary: Here there are three virtues. First, the virtue of aspiration and understanding being completely perfected, because his great vows are fulfilled. The Bodhisattvabhūmi states that upon first generating the mind [of awakening], one makes only a single vow: vowing to attain bodhi and benefit and bring joy to all. The Śrīmālādevī-sūtra has one vow: accepting the true Dharma. The Vijñaptimātratā teachings have two vows: the vow to seek bodhi and the vow to benefit and bring joy to others. The Śrīmālādevī-sūtra has three vows, the Maitreya-upapatti-sūtra has four great universal vows, the first bhūmi has ten vows, and furthermore bodhisattvas have individual vows as numerous as the sands of the Ganges. Some sūtras say that he is the Tathāgata Golden Grain (Jinsu), and therefore all his vows are fully realized. Second, the virtue of skillfully understanding vessels and capacities: 'skillfully knowing their inclinations' refers to mental karma; 'and their practices' refers to bodily and verbal karma. He knows their mental aspirations and their actions, skillfully adapting to benefit them. Third, the virtue of skillfully adapting to suitable capacities: knowing the sharpness and dullness of their faculties, he preaches the five vehicles. This third virtue was called 'the inclinations of the mind' in the old translation; the three karmas are what is inclined toward, and the mind is also fully encompassed.

3.16

Sūtra: Accomplished in the wisdom pāramitā [...] definitively practicing and cultivating.

3.17

Commentary: Here there are two virtues: first, the virtue of leading and benefiting without exhaustion, because of accomplishing the teaching of the Dharma through the pāramitā of wisdom; second, the virtue of unimpeded deeds, because of definitively performing all the teachings, principles, practices, and fruits of the Mahāyāna. Bodhisattvas have four kinds of cultivation: 1. definitive cultivation; 2. thorough cultivation; 3. constant cultivation; 4. faultless cultivation. Fascicle 49 of the Bodhisattvabhūmi states that possessing these four cultivations yields the thirty-two marks. Here, one cultivation is mentioned, while the remaining three are implied, and so all are present. The old translation's 'resolute in the Mahāyāna' makes the intended meaning difficult to understand.

3.18

Sūtra: In all actions undertaken [...] entering the ocean of mind and wisdom.

3.19

Commentary: Here there are three virtues: first, the virtue of the three karmas being preceded by wisdom, because all actions of the three karmas are guided by wisdom and forethought; second, the virtue of complete fruition karma, because of abiding in the Buddha's deportment, walking like a bull king, striding like an elephant king, and the like; third, the virtue of wondrously realizing the profound and vast, because of entering the ocean of mind and wisdom. 'Mind' refers to true reality; the Śrīmālādevī-sūtra speaks of the intrinsically pure mind. 'Wisdom' is the wisdom of bodhi. Both are profound and vast like a great ocean; being skillfully able to realize and penetrate them is called 'entering'. The old translation's 'whose mind is as vast as the ocean' lacks this meaning.

3.20

Sūtra: Praised by all Buddhas [...] constantly venerated.

3.21

Commentary: The eighteen clauses above separately praised his internal virtues; these two clauses separately praise his external virtues. External virtues are twofold: first, the virtue of being protected and praised by all noble ones, because all Buddhas praise, extol, and proclaim him. Delighting in how far his path extends, they praise him; commending the vastness of his benefit, they thus extol him. Second, the virtue of all ordinary beings taking refuge in and looking up to him, because Śakra, Brahmā, and the World Guardians constantly venerate him. Here, taking the supreme, the Buddhas' praise is mentioned for the time being, but all bodhisattvas and others extol him as well, intending to praise the wise person recognized by all the noble ones. Mentioning Śakra, Brahmā, and the like implies the rest.

3.22

Sūtra: For the sake of maturing [...] resided in the city of Vaiśālī.

3.23

Commentary: From here on, the third [major part] clarifies his expedient traces. Within this there are two parts: first, indicating the expedient intent; second, revealing the expedient deeds. This is the first text. 'Maturing' means benefiting and bringing joy. Therefore, for the sake of sentient beings, with wisdom and skillfulness he resided in the city of Vaiśālī; because capacity and Dharma matched, he manifested this.

3.24

Sūtra: Possessing inexhaustible wealth [...] violent, jealous, and cruel.

3.25

Commentary: Below, the expedient deeds are revealed. The text is again divided into two parts: first, revealing his past expediencies, which are his expedient traces before his illness; second, beginning from 'By expedient means he manifested his body as sick', revealing his present expediencies. Within revealing past expediencies, there are first specific accounts of past expediencies; later, beginning from 'Vimalakīrti, through such inconceivable...', a general summary of past expediencies. Within the specific accounts of past expediencies there are three parts: first, the expediency of gathering in the lacking through having; next, beginning from 'Although dressed in white', the expediency of benefiting his peers of the same class; later, beginning from 'When among elders', the expediency of the venerable guiding the lowly. First, through his own wondrous practices of the six pāramitās, he gathers in others who are obstructed and lack wondrous practices; next, acting as their peer, he benefits contemporaries of that class; later, acting as an exalted elder, he broadly guides the lowly. Here, through three pāramitās, he gathers in those lacking the three. Having no wealth at all is called 'destitute'. Having nowhere to turn is called 'helpless'—those lacking parents and the like are of this kind. Having no influence to rely upon is called 'defenseless'. Receiving precepts and then breaking them is called 'transgression'. Not receiving them and doing evil is called 'violation'. Furthermore, breaking natural precepts is called 'transgression', and breaking proscriptive precepts is called 'violation'. 'Violent' refers to ferocious and quick-tempered individuals. 'Jealous' refers to envy. 'Cruel' (chu) refers to torment, such as beating and thrashing. 'Poisonous' (du) refers to venomous malice, like those who administer hemlock. In respective order, they are separately gathered in by the three pāramitās.

3.26

Sūtra: Through great diligence [...] false views and evil understanding.

3.27

The Commentary says: "Indolence" means the mind makes no progress. "Laxity" means that body and speech make no progress; initial wholesomeness does not advance, and subsequent unwholesomeness merely increases. "Dhyāna" refers to the four absorptions of the form realm. "Right mindfulness" refers to the seven kinds of mindfulness and so forth, as explained previously. Because it directly induces absorption, they are discussed together here. As for "vimokṣas", these are the eight vimokṣas. They are analyzed through ten aspects: first, listing their names; second, displaying their functional characteristics; third, identifying their intrinsic nature; fourth, explaining their names; fifth, their objective cognitive fields; sixth, attainment by ordinary beings versus noble ones; seventh, their differences in abandoning obstacles; eighth, the bodily bases upon which they arise; ninth, the distinction between the two types of attainment; tenth, whether they are sāsrava or anāsrava. Now the first four aspects are explained; the remaining ones are as discussed in the analytical section. As for listing the names: according to the twelfth, fifteenth, and seventy-third fascicles of the Yogācārabhūmi, the second fascicle of the Vastu-saṃgrahaṇī, the thirteenth fascicle of the Abhidharmasamuccaya-bhāṣya, the fourth, second, and twentieth fascicles of the Prakaraṇārya-śāsana, the fourth fascicle of the Bodhisattvapiṭaka-sūtra, and so forth, they are: (1) having form, one contemplates forms vimokṣa; (2) internally lacking the notion of form, one contemplates external forms vimokṣa; (3) the pure vimokṣa, having personally realized it bodily, abides fully; (4) the infinite space vimokṣa; (5) the infinite consciousness vimokṣa; (6) the nothingness vimokṣa; (7) the neither-notion-nor-non-notion vimokṣa; (8) the cessation of notion and feeling vimokṣa, having personally realized it bodily, abides fully. As for displaying their functional characteristics: the twenty-ninth fascicle of the Abhidharmakośa states that possessing the notion of form internally while contemplating external form is named the first vimokṣa. Internally, not yet having subdued and eliminated the notion of form of the perceiver, one contemplates external forms as impure; this is named contemplating external forms. Now according to our system, this is not so. Based on the text of the Abhidharmasamuccaya-bhāṣya, a beginner residing in the desire realm has already abandoned desire for the desire realm, but has not yet, relying on formless absorption, subdued and eliminated the perceiver's notion of form, because they have not yet abandoned desire for the form realm. If they are experienced practitioners, having already abandoned desire for form, the perceiver's notion of form is firmly established and manifest before them, yet they contemplate all inner and outer forms belonging to the desire realm, forming the notion of radiance. Because the preceding three vimokṣas induce the abhibhvāyatanas and kṛtsnāyatanas, they contemplate forms—limited, expansive, and so forth—subsumed under the abhibhvāyatanas, forming the notion of radiance. Because they eliminate obstacles to transformation, they form the notion of radiance; because they are not eliminating greed, they do not form the notion of purity. The Yogācārabhūmi says only that not having attained formless absorption and not having abandoned defilement of the form realm, contemplating external forms is the first vimokṣa, because it speaks solely based on beginners. Regarding the second vimokṣa: the Abhidharmakośa states that having internally subdued and eliminated the perceiver's notion of form, one contemplates only external objects as impure; this is named internally lacking the notion of form, contemplating external forms. The Mahāyāna is not like this. Based on the Abhidharmasamuccaya-bhāṣya, which states: "Beginners have already relied on formless absorption to subdue and eliminate the perceiver's notion of form; for experienced practitioners, either the perceiver's notion of formlessness is firmly established and manifest before them, and they contemplate external forms forming notions of limited, expansive, and so forth. It differs from the initial contemplation, where inner and outer forms are both made radiant because mastery has not yet been attained." This merely contemplates those forms from which desire has already been abandoned, conceiving them as limited, expansive, and so forth; hence it is called contemplating external forms. Because they have already been abandoned and removed, they are designated by the name "external". Because the contemplative mind gradually excels, it contemplates somewhat more concisely. Therefore the Yogācārabhūmi states: "Furthermore, one does not reflect on that characteristic, but merely generates resolute faith with regard to external forms—that is, contemplating them as limited or expansive, without making notions of radiance and the like. If one has already attained detachment from desire with respect to that realm, it is spoken of as external; therefore, only contemplating that form whose defilement has already been abandoned is designated 'external'. Moreover, in the first vimokṣa, contemplation of form is not said to be external: internally having form is not said to be internal, and the forms contemplated are also not said to be external, because it generally takes all forms—internal and external, sense faculties, sense objects, and so forth—to form the notion of radiance." Now here in this second, internally having form refers to possessing forms such as sense faculties; its contemplation of external forms contemplates only external objects as limited, expansive, and so forth, without taking the sense faculties and the like to form notions of limited, expansive, and so forth. The Yogācārabhūmi also states: "'Formless realm absorption is not manifest before one' means that this contemplation of external forms does not rely on formless absorption, because formless absorption cannot take external forms as its object." For the above two vimokṣas, the first forms the notion of radiance, and the second forms the notion of limited, expansive, and so forth. Between the earlier and the later, broad and narrow, the two contemplations differ. The twentieth fascicle of the Prakaraṇārya-śāsana states: "These two vimokṣas eliminate the obstacle to transformation, in order to attain mastery over transformation." Since transformation is common to all four dhyānas, the first two vimokṣas generally rely on the four dhyānas, yet only in their fundamental stages, not in their preliminary stages; those striving toward cultivation entirely lack fruitions of supernatural power, whereas this allows preparatory cultivation and possesses the fruitions of supernatural power. It is not like the Abhidharmakośa, where the first two dhyānas are capable of eliminating the desire realm, and in the first dhyāna, one cultivates the impure contemplation because of greed for visible colors. Regarding the third dhyāna: the Abhidharmakośa states, "Its activity proceeds with pure characteristics, proceeding with functional characteristics of pure radiance; only the fourth dhyāna is free from the eight calamities, and the mind realizes purity. Although other stages have similar vimokṣas, they are not established, because they are not supreme." Now in the Mahāyāna, this means: suppose someone has already attained the purity and clarity of perfected equanimity and mindfulness; relying on this, they bring pure noble conduct to completion, and toward inner pure and impure forms they have attained the notion of mutual relativity, the notion of mutual interpenetration, and the notion of mutual single flavor; this is the functional characteristic of the third vimokṣa. That is to say, relative to pure forms, one conceives other forms to be impure—they are not without relativity. If one saw only a single category, the two apprehensions of pure and impure would not exist; this is called the first notion. Furthermore, within the pure, the nature of impurity penetrates; within the impure, the nature of purity penetrates; because within what is covered by thin skin and commonly called pure, there actually exist thirty-six kinds of impure substances; this is the second notion. Interpenetrating like this, synthesizing all forms together into a single flavor of pure notion and understanding; this is the third notion. Only then is it called accomplished. It resides only in the fourth dhyāna stage, because there is the purity of equanimity and mindfulness; the treatise states that it transcends all suffering and pleasure, because all agitation is stilled, and because it has been well polished. The other stages are not so; hence it is only in the fourth. Here too, internally lacking the notion of form, one contemplates external forms; because this was already explained previously, it is omitted from discussion here, and a different designation is established. Regarding the next four formless vimokṣas: the Abhidharmakośa states, "They take the four formless absorptions as their nature; they are not indeterminate or defiled, because those are not vimokṣas. Nor are they uncollected wholesomeness, because their nature is weak and inferior. The vimokṣa-mārga of the preliminary stages also obtains the name of vimokṣa. The uninterrupted path is not so, because its object is lower; that must turn away from the lower stage before it is called vimokṣa. That the fundamental stages are mostly spoken of is because the preliminary stages are incomplete." Now in the Mahāyāna, having already abandoned desire for their own stage and relying on their own fundamental stage, they re-contemplate their own object, reflecting with resolute faith to make the obstacles still further removed and induce superior virtues. That is to say, suppose someone has already attained detachment from desire with respect to that space station; they then reflect with resolute faith upon space: this is called the functional characteristic of the space station vimokṣa. Having already attained detachment from desire with respect to that consciousness station, they then reflect with resolute faith upon this consciousness: this is called the functional characteristic of the consciousness station vimokṣa. Having already attained detachment from desire with respect to the nothingness station, they reflect with resolute faith upon the station of infinite consciousness: this is called the functional characteristic of the nothingness station vimokṣa. The two names "space" and "consciousness" take the functional characteristics of their own stage's object as their designation; the nothingness station takes consciousness being non-existent as the name of its own stage, and therefore reflects with resolute faith upon the station of consciousness. Having already attained detachment from defilement with respect to the summit of existence, one no longer forms resolute faith regarding anything else, up to: everywhere notions can arise, precisely in that place one should form resolute faith. The nothingness station is called the place where notions arise; now taking this mind and mental factors of nothingness as object is called neither-notion-nor-non-notion; hence one reflects with resolute faith pervading this, as will be understood below. The above explanation of abandoning defilement is spoken based on those beyond training (aśaikṣa); therefore the Yogācārabhūmi says: "The first seven vimokṣas are attained by those bodily witnesses who generate resolute faith toward what has already been liberated." If based on the Vijñaptimātratāsiddhi, there are the explanations of two masters: one says that subduing the defilements of the first dhyāna and above, one attains the absorption of cessation; the second says that subduing the defilements of the fourth dhyāna and above, one attains the absorption of cessation. For defilements of the nothingness station and below, there can be the meaning of subduing them, making the obstacles further removed and inducing superior virtues. Because absorption cannot yet subdue the single stage of the summit of existence. In the eleventh fascicle of the Yogācārabhūmi, regarding the two vimokṣas of space and consciousness, there are words stating detachment from the defilement of their own stage; for the upper two stages, there are no words stating detachment from the defilement of their own stage, because those in training and those beyond training are spoken of through implicit complementarity; although in the fundamental stages, they are also not in the preliminary stages. As for the cessation vimokṣa: both the Mahāyāna and Hīnayāna state that it is the absorption of cessation. Yet it has no functional characteristics, because it abandons notions and feelings. However, upon being about to enter it, there are two functional characteristics: relying on the notion of the station of neither-notion-nor-non-notion, and the notion of the realm without notions; because the initial cultivation and long-accustomed maturity are two different entrances. Regarding identifying their intrinsic nature: the Abhidharmakośa states, "The first three have non-greed as their nature, and their retinues have the five aggregates as their nature. The next four formless ones have absorption-wholesomeness as their nature." Regarding the nature of the eighth, the absorption of cessation: in the Mahāyāna, the seventy-third fascicle explains among the five dharmas that it takes mundane and supramundane right knowledge as its nature. The sāsrava type takes mundane right knowledge within conceptual discrimination as its nature. The anāsrava type is non-conceptual wisdom and subsequent wisdom, taking exclusively prajñā as its nature. Taking form, non-form, and the realm of tathatā as its objects, it abandons the obstacles to absorption and induces superior virtues, which nothing else can do. As for their associated intrinsic nature: the first seven take four aggregates as their nature, because their retinues have the five aggregates as their nature. The Abhidharmasamuccaya-bhāṣya states: "Whether absorption or wisdom, and the minds and mental factors associated with them, avijñapti-rūpa of the path and absorption is admitted in the formless realm." The eighth vimokṣa takes the seeds of the mind of revulsion across twenty-two dharmas as its nature, being subsumed under the non-associated conditioning aggregate (citta-viprayukta-saṃskāra). Regarding explaining the names: first explaining the general name, and second explaining the specific names. As for the general name: the Yogācārabhūmi says: "The first seven vimokṣas generate resolute faith toward what has already been liberated." As for the phenomena contemplated by the seven, for the most part one must subdue or sever the defilement-obstacles of that stage before beginning to practice them; hence they are called "already liberated". Since one now contemplates the already liberated realm, generating resolute faith to eliminate absorption-obstacles and arouse the virtues of supernatural powers, they are called vimokṣa. Bodily witnesses cannot yet definitively abandon defilements of the summit of existence, but they merely eliminate all absorption-obstacles of that stage and arouse virtues such as non-strife; therefore it constitutes a vimokṣa. Because of this, it was previously said that "for the most part they are already abandoned"; otherwise the word "mostly" would be useless. The eighth vimokṣa turns away from and abandons notions and feelings; hence it is called vimokṣa. The preceding uninterrupted path, although destroying the obstacles of notions and feelings, only obtains the name of vimokṣa when reaching the stage of cessation. Because upon entering the absorption of cessation, one temporarily turns away from and abandons the obstacles of notions and feelings, and what was sought is now fulfilled, the name of vimokṣa is established. It is not that only at that time does one begin to be liberated from absorption-obstacles, because they have already been abandoned previously; it is both understanding (jie) and liberation (tuo). "Eight" is a number, an analysis by numeral determinative compound (dvigu). Next is explaining the specific names. As for the first, having form, one contemplates forms vimokṣa: the Yogācārabhūmi says, "Due to two causes, it is named 'having form': being born in the desire realm, one attains the absorption of the form realm; and one generates resolute faith toward possessing radiance." Because this contemplation regards the forms belonging to the desire realm—limited, expansive, beautiful, ugly, inferior, superior, and so forth as mastered in the abhibhvāyatanas—forming the notion of radiance, it is merely named 'having form, one contemplates forms', without saying 'internally having form, one contemplates external forms', because having form is not solely internal, and the forms contemplated are not solely external. That is, contemplation of external forms, and contemplating external forms with form, are both tatpuruṣa compounds. As for internally lacking the notion of form, one contemplates external forms: due to two causes, it is named 'internally lacking the notion of form'. First, having realized formless meditative attainments, one also personally understands that one has attained this absorption; having previously relied on the space station absorption, one has already abandoned the defilements of the form realm. The Prakaraṇārya-śāsana says: "Internally lacking the notion of form means reflecting with mental resolution based on formless absorption." Second, because one does not reflect on the internal notion of radiance, it is named 'internally lacking form'. The intention of these words is to show that having already attained the space station, one is internally free from form defilement, and moreover one's own inner mind does not form the characteristic of radiance; this is named 'internally lacking form'. These forms whose defilement has already been abandoned are called 'external'; therefore the Yogācārabhūmi says: "If with respect to this form one has already attained detachment from desire, that is spoken of as external, because it has emerged from defilement." Contemplating these forms as limited, expansive, and so forth is named 'contemplating external forms'. Therefore the Yogācārabhūmi says: "Furthermore, one does not reflect on that notion's characteristic of radiance, but merely generates resolute faith toward external forms." This explains that one does not practice contemplation of forms as radiant, but merely forms resolutions of limited, expansive, beautiful, ugly, and so forth. The first four abhibhvāyatanas, having form and formless, separately contemplate forms as either limited or expansive. Here, by generally contemplating external [forms] as limited, expansive, beautiful, ugly, and so forth, it differs from the abhibhvāyatanas. Contemplation of external forms, and contemplating external forms with internal formlessness, are also tatpuruṣa compounds. When internally lacking form, one must attain absorptions such as the space station; when directly contemplating external forms and generating resolute faith, one relies solely on form absorptions and not on formless ones, because formless absorptions cannot contemplate forms as limited, expansive, and so forth. Therefore the Yogācārabhūmi says: "Formless realm absorptions are not manifest before one." As for the pure vimokṣa, having personally realized it bodily, abides fully: the Yogācārabhūmi says: "Having attained the completion and pure clarity of equanimity and mindfulness, relying on this, cultivating the completion of pure noble conduct is named pure vimokṣa." This refers to the fourth dhyāna, where, because of being free from the obstacles of the three stages of vitarka, vicāra, and prīti-sukha, equanimity and mindfulness are completely clear and pure, which is called 'pure'; therefore the Yogācārabhūmi says: "Because it has transcended all suffering and pleasure, because all agitation is stilled, because it is well polished, and because it is free from the obstacles to pure and impure transformations, it is called vimokṣa." Here too, internally lacking form, one contemplates external forms, forming notions of the pure and impure being mutually relative, mutually interpenetrating, and of a single flavor of purity. Because the words 'internally lacking form' were already stated previously, they are omitted here. Since they are omitted internally, the contemplation of external forms and the like are also omitted, and it is simply called 'pure vimokṣa'. The Prakaraṇārya-śāsana states: "Solely reflecting with mental resolution upon the pure and exquisite is an interpretive approach following conventional logic; or, based on the time when that contemplation is perfected and fulfilled, interpenetrating as a single flavor, it contemplates solely the notion of purity; hence it is stated in this way." As for "personally realizing it bodily": in this abiding, all worthy and noble ones mostly abide; "body" refers to the mental body. "Personally realizing" means that through wisdom and abandonment, personal realization is achieved. Among all sense faculties grasping objects, only the body faculty is direct; here, surpassing the other faculties, it uniquely attains the name "realization", and so it is here. In the preceding two vimokṣas, reflection with mental resolution is still distant, and so they are given the name "contemplation". Now this vimokṣa excels most in eliminating obstacles, and the noble mind directly grasps it; hence it is named "personally realizing it bodily". Due to this, noble ones mostly abide in this and in the eighth vimokṣa, because these two are superior and each stands at the limit of the two realms. The Bhagavat states in the sūtra: "The bodily witness abandons the obstacles of form and formlessness without remainder, realizing the transformation of the basis (āśrayaparivṛtti), surpassing the other six." As for "abides fully": the fundamental stage of the fourth dhyāna is perfected, and the eighth is also like this, because the nine successive absorptions are perfected. As for the infinite space vimokṣa: the Prakaraṇārya-śāsana says, "'Space' refers to the objective cognitive field taken as the antidote to form. Making forms empty, 'infinite' means that characteristics in the ten directions cannot be distinguished; hence it is called infinite space. 'Station' refers to all the dharmas upon which absorptions and the like rely in that stage, and the practitioner who relies upon them; the place upon which the contemplated space relies is called the 'station'." The characteristics of the desire and form realms are easy to know, whereas that realm is difficult to understand; hence it alone is given the name "station". Infinite space is the object; the station is the subject. "The station of infinite space" is a tatpuruṣa compound. The following should all be understood accordingly. As for the infinite consciousness station: it refers to the consciousness that takes infinite space as its object. Now taking this consciousness as its objective cognitive field, because all notions in the ten directions cannot be known, it is named infinite consciousness. "Station" is the subject, with the meaning as explained previously. As for the nothingness station: when investigating the object above consciousness, nothing whatsoever is found, and apart from nothingness there is no other object. Because one sees solely this object as extremely tranquil, this nothingness is subtler and transcends the preceding contemplation, because in the object above there is not even a slight existent, nor is there anything slight; the remaining meaning is as before. As for the station of neither-notion-nor-non-notion: "neither-notion" means transcending the notion of nothingness, because the nothingness station still has coarse notions. "Nor-non-notion" means that when investigating the object above the nothingness station, one only finds the extremely subtle mind and mental factors taking nothingness as object, because one sees solely this as extremely tranquil. The previous nothingness station takes exclusively the objects above the consciousness station without the slightest remnant. This summit of existence takes exclusively the subjective mind and mental factors of the nothingness station as object; differing from that stage's coarse notions, it is named "neither-notion"; yet because there still remains this extremely tranquil mind of mere nothingness, it is named "nor-non-notion". "Neither" means non-existent, for it is not completely without notion. The remaining meaning is the same as before. As for the vimokṣa of the cessation of notion and feeling, having personally realized it bodily, abides fully: because the two, notion and feeling, are stronger than other mental activities, feeling revulsion toward fatigue and distress, one temporarily seeks their calming. At this time of calming, one must sever obstacles to attain it; hence it is named vimokṣa. The vimokṣa for the cessation of notion and feeling is a tatpuruṣa compound. The above seven vimokṣas are all karmadhāraya compounds; that is, having form and contemplating forms is itself vimokṣa, because it is liberated from obstacles, and so on up to neither-notion-nor-non-notion being itself vimokṣa. Alternatively, using the specific to distinguish the general, they can be tatpuruṣa compounds, meaning the vimokṣa of having form and contemplating forms. In the sūtra, "samādhis" refers to the nine samādhis. Holding the mind equally to arrive at the object is named samādhi; that is, concentration. There are nine kinds of this, as explained previously. "Samāpattis" refers to the nine samāpattis: four of the form realm, four of the formless realm, and the samāpatti of cessation. Because the mind prior to absorption subdues sinking and agitation so that the mind neither rises nor sinks, it is called "equal" (samā). Thus, now arriving at a state of peace and harmony along the path, it is named samāpatti. Or, because the absorption-mind subdues sinking and agitation, arriving at this state of equal peace and harmony, it is named samāpatti. Here, the two dharmas of samādhi and samāpatti encompass everything exhaustively. Further adducing superior absorptions to show that one abides in all of them, it therefore speaks again of dhyāna, mindfulness, and so forth. "Right discernment" is anāsrava wisdom. "False views" are all incorrect views. "Bad wisdom" is all perverse investigation and incorrect knowing. In their respective order, these are matched with the last three pāramitās. The Vijñaptimātratā and other texts state that the six are solely for self-benefit. Now regarding benefiting others: they are mostly for self-benefit, but when redirected they immediately benefit others; there is no contradiction.

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說無垢稱經疏 — Classical Chinese