金光明最勝王經疏 4

English (machine translation) 4

Language: English

4.1

Translated under imperial order by Yijing, Tripiṭaka Master of the Tang.

4.2

Composed by Huizhao, text-translating śramaṇa.

4.3

Chapter 6: Dhāraṇī of the Purified Stages

The "Chapter on the Dhāraṇī of the Utmost Purified Stages" is distinguished through three gates: first, the purpose of its occurrence; second, explaining the title; third, resolving difficulties. Regarding the purpose of its occurrence: when one wishes to seek bodhi, one must cultivate practice; and cultivation of practice has two aspects, namely severing evil and cultivating goodness. The preceding [chapters on] "Confession" and so forth have already clarified severing evil; next, cultivating goodness is clarified. Within cultivating goodness, there is generating the aspiration and cultivating practice. Generating the aspiration is generating the bodhicitta; that is to say, one must rely upon the mahābodhicitta to practice all good deeds before one can attain the fruit. That which is cultivated is the ten perfections; by means of these ten perfections, one can attain the stages, destroy the ten obstacles to the perfections such as stinginess, obtain the five-part dharmakāya, and accomplish the two supreme fruits. Therefore, it is necessary to clarify this generation of aspiration and cultivation of practice; hence, following the preceding chapter, this chapter arises.

4.5

Regarding explaining the title: the *Vijñaptimātratāsiddhi-śāstra* says, "Synthetically gathering conditioned and unconditioned virtues as their intrinsic nature, serving as the supreme support for the practices cultivated and causing them to arise and grow, they are therefore called 'stages' (bhūmi)." The explanations in the *Bodhisattvabhūmi-dhārakasūtra*, the *Mahāyānasaṃgraha*, the *Yogācārabhūmi*, and the *Mahāyānasūtrālaṃkāra* are all largely the same. "Purified" means clean and pure, because of being separated from the two obstacles. However, the *Mahāyānasamajñātāsūtra* and the *Mahāyānābhisamayasūtra* state that each of the three vehicles has ten stages. The ten stages of the bodhisattva can eliminate the two obstacles and are extremely pure, so they are termed "utmost"—that is, the most purified of stages; this is a tatpuruṣa compound. "Purified" subsumes that which relies; "stage" is that upon which one relies; the general serves as the locus of reliance for the particular. Alternatively, the essence of the ten stages has the conditioned and unconditioned virtues as its essence, and this essence of virtues is separated from the two obstacles, so it is termed "utmost purified." The utmost purified is itself the stage, hence termed the "utmost purified stages"; this is a karmadhāraya compound. The name "dhāraṇī" has already been explained above. Through these purified stages one attains this dhāraṇī, and within this dhāraṇī one can purify these stages; both are tatpuruṣa compounds. It is not open to [the dvandva compound of] mutual opposition, because the dhāraṇī causes separation from the five obstacles and thus gets the name "purified stage." If one takes the ten perfections and so forth, it is merely named "utmost purified stages"; if one takes the dhāraṇī, it is named "dhāraṇī of the utmost purified stages."

4.6

Regarding resolving difficulties: Question: The *Madhyāntavibhāga-śāstra*, the *Mahāyānasaṃgraha*, and other texts all state that by relying on the ten stages and practicing the ten practices, one severs the ten obstacles and realizes the ten tathatās. Why are the ten tathatās not distinguished here? Answer: Because of differences between the abridged and the extensive. Question: Other sūtras and treatises state that among the ten perfections, the first six each have three [aspects], and the latter four each have two. Why do all ten pāramitās in this sūtra have five kinds? Answer: Each practice has multiple aspects; the various sacred teachings explain them by abridgement or synecdoche, and therefore they do not follow a single standard.

4.7

[Sūtra:] At that time the bodhisattva Siṃhalakṣaṇāpratihata-prabhā-jvāla, together with an assembly of immeasurable koṭis,

4.8

The commentary says: Within this chapter, the main text has four divisions: first, the request of Apratihataprabhā; second, the Tathāgata's reply for him; third, the praise by Mahābrahmā; fourth, the assembly at the time obtaining benefits. The first, the request, has three parts: first, the person making the request; next, the ritual procedure of the request; afterwards, the actual presenting of the request. This is the first, the person. Because he is able to attain the four fearlessnesses of a bodhisattva, he is named Siṃhalakṣaṇa ("Lion-Marks"); being free from obstacles is named Apratihata ("Unimpeded"); having attained mastery of wisdom and being able to illuminate both ultimate and conventional is named Prabhā-jvāla ("Radiant Blazes"). This takes its name from both metaphor and dharma.

4.9

[Sūtra:] arose from his seat, bared his right shoulder, placed his right knee upon the ground, pressed his palms together reverently, bowed his head at the Buddha's feet, and, having made offerings with various flowers, incenses, jeweled banners, flags, and canopies,

4.10

The commentary says: The ritual procedure of the request first arises from devout reverence, and afterwards presents offerings. Offerings are many, as has already been stated. These offerings born of reverence symbolize: asking about the cause of the bodhicitta is like flowers; accomplishing the five-part dharmakāya is like incense; surpassing the great wisdom of the two vehicles is like jeweled banners; the four dhāraṇīs are like flags; covering and sheltering sentient beings is like canopies; therefore, offerings were made with flowers and the like.

4.11

[Sūtra:] addressed the Buddha, saying: "World-Honoured One! By how many causes and conditions does one attain the bodhicitta?"

4.12

The commentary says: The actual presenting of the request. First he asks about the causes of the bodhicitta; next he asks about the essence of the bodhicitta. This is the first.

4.13

[Sūtra:] "What is the bodhicitta?"

4.14

The commentary says: Asking about the essence. First he posits the question, next he asks in detail, and afterwards he concludes. This posits the question. It should say, "What is bodhi? What is called bodhicitta?" In the former, bodhi is the true principle; mind is the two wisdoms and the six perfections.

4.15

[Sūtra:] "World-Honoured One! Directly in bodhi, the present mind cannot be apprehended, the future mind cannot be apprehended, and the past mind cannot be apprehended."

4.16

Below, he asks in detail. First he asks based on the emptiness of dharmas; next he asks based on the emptiness of sentient beings. Within the first there are three: first, asking about being identical to bodhi; next, asking about being separate from bodhi; afterwards, concluding with the reason. If it is identical to bodhi, bodhi is separate from the three periods of time, and therefore the minds of the three periods of time all cannot be apprehended.

4.17

[Sūtra:] "Apart from bodhi, the bodhicitta also cannot be apprehended."

4.18

Below, he asks about the mind that is apart from bodhi. There is not a single dharma that can be apart from tathatā; therefore, a mind apart from tathatā also cannot be apprehended.

4.19

[Sūtra:] "Bodhi is ineffable, and the mind is also without form and without marks; it has no activity and is not something that can be fashioned."

4.20

Below, he concludes with the reason. The true principle is such that the path of speech is cut off and the locus of mental activity is extinguished, so it is ineffable. The mind is without form or marks, just like an illusion; having no real activity, it cannot be fashioned. This meaning is identical to the *Mañjuśrī-paripṛcchā-bodhicitta-śāstra*: "Bodhi cannot be attained by the body, nor can it be attained by the mind, because the body is nominal and the mind is illusory." This is extensively explained as in that text. Here, he only asks about the mind.

4.21

[Sūtra:] "Sentient beings also cannot be apprehended, nor can they be known."

4.22

Below, he asks with respect to the emptiness of sentient beings. "Sentient beings" refers to the self; the essence of the self is non-existent, being merely a provisional combination, just like an illusion with nothing real that can be apprehended, as is understood.

4.23

[Sūtra:] "World-Honoured One! How can the profound meaning of all dharmas be known?"

4.24

Below is the third, the concluding question. How is it that, when all bodhi and mental dharmas alike can neither be grasped nor expressed, there is yet bodhi and the generation of aspiration that can attain it? How can this profound meaning be known?

4.25

[Sūtra:] The Buddha said: "Good son, so it is, so it is! Bodhi is subtle and wondrous; activity and fashioning are all unapprehensible. If one is apart from bodhi, the bodhicitta also cannot be apprehended. Bodhi is ineffable, and the mind is also ineffable, without form or marks, and without activity; all sentient beings are also unapprehensible."

4.26

The commentary says: The reply below has two parts: first, replying to the second question; afterwards, from "Good son, just as a precious Sumeru..." onward, replying to the first question. In replying to the second question, there is first the affirming reply, and afterwards the explanatory reply. Within the affirming reply, there is first the affirmation, next the query, and afterwards the explanation. This is the first.

4.27

[Sūtra:] "Why is this? Because bodhi and the mind are identical with tathatā, and because that which realizes and that which is realized are all equal."

4.28

Below are the query and the explanation. The query is clear. In the explanation, it first explains the reason why they cannot be apprehended or spoken of: because the meaning of bodhi and the bodhicitta alike rely upon tathatā, there is nothing that can be spoken of or attained, as they are free from conceptual grasping.

4.29

[Sūtra:] "It is not that there are no dharmas to be fully understood."

4.30

Afterwards, it explains the profound meaning of generating the aspiration and attaining bodhi. It merely removes their illness; it is not that there are no dharmas.

4.31

[Sūtra:] "Good son! A bodhisattva-mahāsattva who knows in this way can then be called one who has thoroughly penetrated all dharmas and who skillfully explains bodhi and the bodhicitta."

4.32

The commentary says: The explanatory reply below has two parts: first the declaration, next the explanation. This is the declaration. First, bodhi explains the essence of bodhi as that which is realized; bodhicitta is that which realizes.

4.33

[Sūtra:] "The bodhicitta is neither past, nor future, nor present; the mind is also like this, sentient beings are also like this, and within them the two characteristics are truly unapprehensible."

4.34

Below is the explanation. First, they cannot be grasped or spoken of; afterwards, from "Because they cannot be apprehended..." onward, it explains how the profound meaning can be known. Within the first there are three parts: first the explanation, next the query, and afterwards the resolution. This is the explanation. First, the three periods of time clarify the essence of bodhi as tathatā. Next, "the mind is also like this" is that which realizes. Earlier, "mind" was the mind of the ultimate truth; later, "mind" is the mind of conditioning factors. "Sentient beings are also like this" clarifies the emptiness of persons. "Within them the two characteristics are truly unapprehensible" explains collectively that the two selves are both unapprehensible. This is the same as the *Mañjuśrī-paripṛcchā-bodhicitta-sūtra*, relying upon the imaginary [nature].

4.35

[Sūtra:] "Why is this?"

4.36

Next is the query.

4.37

[Sūtra:] "Because all dharmas are without arising."

4.38

Below is the third, the resolution. First general, next specific. This is general. Because all dharmas are without arising, they are empty. The *Karatala-ratna* says: "The unconditioned has no reality; not arising, it resembles flowers in the sky." "The unconditioned has no reality" is the thesis. "Because of not arising" is the reason; "arising" means being produced. "Resembles flowers in the sky" is the metaphor. Because they do not arise originally, their essence is non-existent. The *Saṃdhinirmocana-sūtra*, relying upon the three naturelessnesses, states that all dharmas are unarisen, unceasing, and originally tranquil.

4.39

[Sūtra:] "Bodhi cannot be apprehended, and the name of bodhi also cannot be apprehended."

4.40

The specific resolution below has three parts: first, in terms of bodhi. The *Mañjuśrī-paripṛcchā-bodhicitta-sūtra* says: "Bodhi has merely a name; it is spoken of conventionally." The treatise explains: manifesting dharmas that can be realized, it has merely nominal function through false discrimination, for its essence lacks reality. This means that what is realized is merely a nominal designation, hence it says "conventionally." If one grasps it according to the name, that is false discrimination, and its essence lacks reality. The designating name is provisional, and that which is designated is likewise. The above is clarified in terms of dharmas.

4.41

[Sūtra:] "Sentient beings and the name of sentient beings cannot be apprehended; śrāvakas and the name of śrāvakas cannot be apprehended; pratyekabuddhas and the name of pratyekabuddhas cannot be apprehended; bodhisattvas and the name of bodhisattvas cannot be apprehended; buddhas and the name of buddhas cannot be apprehended."

4.42

This is clarified in terms of both attachments together. "Sentient beings cannot be apprehended": attachment to persons is absent. "The name of sentient beings cannot be apprehended": attachment to dharmas is absent. Vasubandhu's *Prajñāpāramitā-śāstra* says: "Provisional names and the matter of the skandhas—the Tathāgata is free from their marks. All buddhas are without those two, because they see the true dharma." This means that provisional names lack reality, being provisional within the emptiness of dharmas. The matter of the skandhas is provisional within the emptiness of persons. It applies to both places.

4.43

[Sūtra:] "Practice and non-practice cannot be apprehended, and the names of practice and non-practice cannot be apprehended."

4.44

Again, distinguishing with respect to dharmas, this is that which realizes. "Practice" refers to the good dharmas that are cultivated; "non-practice" refers to the dharmas that should not be cultivated and are to be severed, because both that which designates and that which is designated are empty. Here, it directly clarifies the practices that can sever within the practice of the bodhicitta; non-practice is that which is severed by this, which is why they are clarified in contrast.

4.45

[Sūtra:] "Because they cannot be apprehended, one comes to abide peacefully in all tranquil dharmas; this arises by relying upon all merits and roots of goodness."

4.46

The commentary states: This explains the profound meaning to enable the correct practice of the bodhicitta. "Because of unreachability" means that it causes one to understand that the bodhi to be realized, the means of realization, and the realizer are all designations in conventional language, all falsely established, with nothing real that can be obtained. Being able to understand in this way is called "abiding in all tranquil dharmas." Depending on these conventional conditions and conventional truth, bodhi arises from all meritorious roots of goodness; because it accords with correct principle, it is called bodhi. The *Mañjuśrīparipṛcchā-bodhicitta-sūtra* says: "In that place there is no person who realizes, nothing used to realize, nor any dharma to be realized. Comprehending thus is called attaining anuttarabodhi." This meaning is: with no person who realizes, there is no practitioner; with nothing used to realize, there is the practice that realizes; with no dharma to be realized, there is the bodhi that is realized. It is as extensively explained in that treatise. According to the old translation of the sūtra, it mistakenly says: "depending on all meritorious roots of goodness it arises, which is called the initial arising of the mind of bodhi," linking it to the text that follows. None of the other causes say "depending on... is called the arising of the mind," so the two characters "is called" (是名) should be eliminated, whereupon the flow of the text differs; this new translation is correct.

4.47

The sūtra: "Good sons! Just as the jeweled Sumeru, king of mountains, benefits all, because this bodhicitta benefits sentient beings, this is called the first cause, [that of] the dānapāramitā."

4.48

The commentary states: This answers the first question. The text is divided into four: first, the arising of the mind; second, cultivation; third, realization of the stages; fourth, obtaining protection, namely obtaining dhāraṇīs as protective guardianship. This is the first, the arising of the mind. In giving rise to the mind for the ten pāramitās, the text is divided into ten. The intrinsic characteristics of the arising of the mind are difficult to comprehend, so they are explained through metaphors. Initially giving rise to the mind to practice the pāramitā of giving is compared to a jeweled mountain, because whoever goes to it is benefited. In the text there are three parts: first, the metaphor; next, the application to the dharma; and finally, the conclusion. The rest are all patterned on this. Or in some cases there is no application to the dharma, because from this arising of the mind one transcends saṃsāra to seek mahābodhi, and further transcends the two vehicles to practice the mind that benefits others; whoever encounters it is benefited without limit, so it is compared to the king of mountains, Meru. This mountain rises out of the great ocean, is taller than other mountains, and its precious gems are inexhaustible. The mountain can benefit, and because this bodhicitta benefits sentient beings, it matches that benefiting. However, the *Mahāyāna-sūtrālaṅkāra* presents different metaphors; its second fascicle says: "Just as a great treasury, so too is the arising of the mind associated with the dānapāramitā, because its bestowal of wealth is also inexhaustible." That text takes the meaning of containing and inexhaustible function; here the arising of the bodhicitta should be distinguished, briefly as explained before. Furthermore, the *Sūtrālaṅkāra* says: "What is the root of this bodhicitta? What is its support?" and so forth, having eleven questions: It takes mahākaruṇā as its root; it takes benefiting beings as its support; it takes the Mahāyāna Dharma as what is trusted; it takes the knowledge of all aspects (sarvākārajñatā) as its cognitive object, because it seeks that; it takes superior desire as its vehicle, because it aspires to the unexcelled vehicle; it takes great protection as its abiding place, because it abides in the bodhisattva precepts; it takes receiving obstructions as obstacles, because of generating thoughts of other vehicles; it takes increase as its merit; it takes merit and wisdom as its intrinsic nature; it takes practicing the pāramitās as its definitive emergence; and it takes completion of the stages as its ultimate end, because from stage to stage it exerts diligent upāya, being associated with each. Based on this text of the reply, one can know the eleven questions; this "benefiting sentient beings" is the second meaning. Depending on this, cultivation is achieved, so it takes benefiting beings as its support.

4.49

The sūtra: "Good sons! Just as the great earth supports all things, this is called the second cause, [that of] the śīlapāramitā."

4.50

Just as the great earth can support all things, morality is taken as the foundation. Because it can produce merits, it is compared to the earth. Therefore, the *Sūtra of the Buddha's Bequeathed Teaching* says: "You should know that these precepts are the secure dwelling place for all good qualities and virtues." Because it can produce all dhyāna-concentrations and the wisdom that eliminates suffering, it is compared to the earth. The *Mahāyāna-sūtrālaṅkāra* compares it to a jewel casket, the meaning being that from morality merits can issue forth, just as objects come out of a casket. As that treatise says: "Because the Dharma-jewels of merit are born from it." Furthermore, a jewel casket serves as a support for jewels, for relying on the casket they are stored and protected without being lost; similarly, relying on morality the remaining merits are preserved. If one breaks the precepts, it is like severing a person's head, whereupon all faculties and the like are abandoned; once the precepts are broken, merits are extinguished. "Supporting all things" is the application to the dharma. Or it is merely the metaphor, and from "this is called" downward is the conclusion, with the application to the dharma being omitted.

4.51

The sūtra: "Just as a lion has great power and majesty, walking alone without fear and free from fright and terror, this is called the third cause, [that of] the kṣāntipāramitā."

4.52

The metaphor of the lion: A lion has three virtues: first, having great power and majesty; second, walking alone without fear; third, being free from fright and terror; these correspond to the metaphor. Just as a lion walks alone without fear, one gives rise to the mind to practice the three kinds of patience. In the *Sūtrālaṅkāra*, it is compared to the great ocean, because its mind is unshaken by all adversities that come. The *Sūtra of the Buddha's Bequeathed Teaching* says: "One who can practice patience can truly be called a powerful, great person." Hence one attains fearlessness. From "this is called" downward is the conclusion, with the application to the dharma being omitted.

4.53

The sūtra: "Just as the wind mandala and the strength of Nārāyaṇa are brave, robust, and swift, with a mind that never retrogresses, this is called the fourth cause, [that of] the vīryapāramitā."

4.54

"Just as the wind mandala and so forth" contains two metaphors: first, the wind mandala illustrates saṃnāhavīrya, like the wind mandala supporting and upholding the world. "Nārāyaṇa" is translated here as "superior strength"; it illustrates the two kinds of vīrya: sattvārthakriyā and kuśaladharmasaṃgrāhaka. Within the metaphor for kuśaladharmasaṃgrāhaka vīrya, there are further: without inferiority, without retrogression, and without satisfaction. By being brave and robust, one does not demean or humble oneself, which is "without inferiority"; performing tasks swiftly is "without satisfaction"; by having abundant strength, one does not regress in performing tasks. These respectively illustrate the three kinds of vīrya: without inferiority, without satisfaction, and without retrogression. Because it illustrates kuśaladharmasaṃgrāhaka vīrya, the *Vijñaptimātratāsiddhi* says: "Namely, as the sūtras state, having power, having diligence, having courage, being steadfast, and not casting off the yoke of the wholesome." The first is saṃnāha; the other four are saṃgrāhaka. Alternatively, "swift" illustrates the vīrya of benefiting [others], which takes mahākaruṇā as its root, cultivating diligence to benefit sentient beings and swiftly transforming them. Or it may be an overall characterization not necessarily correlated individually. In the *Sūtrālaṅkāra*, it is compared to a vajra, being brave, firm, and indestructible. According to this there are two: first, "brave" illustrates the deity; second, "vajra" illustrates the pestle (scepter). The vīrya practiced is firm and indestructible like that vajra pestle, and the practitioner is brave and non-retrogressing like the vajra-holding deity. Or it may merely illustrate the deity, because the vajra body is indestructible.

4.55

The sūtra: "Just as a seven-jeweled multistoried pavilion has four stairways, and cool breezes blow into its four gates so that one experiences peaceful and steady bliss, seeking the fulfillment of the dharma-treasury of dhyāna, this is called the fifth cause, [that of] the dhyānapāramitā."

4.56

Below is the metaphor for concentration (samādhi). First is the metaphor, next the application to the dharma, and finally the conclusion. The metaphor has four parts: 1. The pavilion metaphor: the four dhyānas and eight concentrations possess the seven supreme qualities, like an adornment of seven jewels. Furthermore, the dhyāna-concentrations have the seven noble treasures as companions and the seven branches of morality as their cause, so they are compared to a seven-jeweled multistoried pavilion. A multistoried building (lou) is a pavilion (guan). Moreover, what is narrow, tall, and winding is called a lou; a guan refers to watchtowers (que). Que are the twin towers at a palace gate. 2. The four stairways illustrate giving rise to the mind, cultivating concentration, and all other practices having four kinds of greatness, as in the *Sūtrālaṅkāra*: "The bodhisattva's arising of the mind has four kinds of greatness: first, greatness of courage, meaning the great vow of vīrya, being profound and difficult to perform, persisting continuously over a long time; second, greatness of upāya, meaning putting on the armor of the great vow, constantly exerting diligence through upāya; third, greatness of benefit, meaning working for the benefit of self and others at all times; fourth, greatness of definitive emergence, meaning seeking unexcelled bodhi." Therefore, relying on these four one can proceed to bodhi, just like four stairways. Or, the unconditioned four truths are called "avenues" in the *Mahāprajñāpāramitā-sūtra*. 3. The cool breeze illustrates the ability to eliminate the burning heat of the afflictions. 4. "Blowing into the four gates": the four gates illustrate the four contemplations of permanence, bliss, self, and purity. According to other places, concentration is explained as the cause of the virtue of bliss; here speaking in general terms, when the Buddha completely initiates and cultivates the four causes, he will be able to realize them, hence it says "one experiences peaceful and steady bliss." "Seeking the fulfillment of the dharma-treasury of dhyāna" is merely the general application to the dharma. From "this is called" downward is the conclusion, hence the metaphor of blowing into the gates. In the *Sūtrālaṅkāra*, it is compared to the king of mountains, unmoving and indistracted, which generally illustrates its intrinsic nature; here it generally illustrates the distinctions.

4.57

The sūtra: "Just as the sun disk radiates blazing brilliance,"

4.58

Below illustrates the cause of giving rise to the mind to cultivate the prajñāpāramitā. The text also has three parts: metaphor, application, and conclusion. The metaphor has two parts: first, the sun disk illustrates the intrinsic nature of wisdom; second, "radiates blazing brilliance" illustrates its functions, which are two: first, being able to illuminate; second, being able to destroy darkness. That is, realizing truth and severing delusions, its principle extending to benefiting beings, because it possesses superior strength. Having attained this oneself, one also causes others to attain it, encompassing capacities for both oneself and others.

4.59

The sūtra: "because this mind can swiftly destroy the darkness of ignorance in saṃsāra, this is called the sixth cause, [that of] the prajñāpāramitā."

4.60

This is the application to the dharma. "This mind": this mind seeking prajñā is called the cause. Or it is what is sought; the cause is the reason, for because that prajñā and so forth have this capacity, giving rise to the mind to seek it is called the cause. Wisdom accompanies the mind, or because it cognizes and reflects, it is conventionally termed mind. Being able to destroy saṃsāra eliminates duḥkhasatya. Being able to extinguish the darkness of ignorance extinguishes samudayasatya. Being able to extinguish is mārgasatya; what is realized is nirodhasatya. In the *Mahāyāna-sūtrālaṅkāra*, wisdom is compared to medicine, because this wisdom can destroy the diseases of the two obstructions, afflictive and cognitive. Obscuring the principle so it is unclear, the two obstructions are compared to darkness, so wisdom is compared to the sun, as its substance destroys darkness. Causing decline so that the two knowledges do not arise, the two obstructions are compared to disease, so wisdom is compared to medicine. From "this is called" downward is the conclusion.

4.61

The sūtra: "Just as a caravan leader can fulfill all the wishes of one's heart, because this mind can cross the perilous path of saṃsāra and obtain the jewels of merit, this is called the seventh cause, [that of] the supreme wisdom of the upāyapāramitā."

4.62

Below illustrates the cause of the mind that generates and cultivates skill-in-means. The text also has three parts: first, like a caravan leader possessing many skillful means, having two functions: first, knowing the road; second, leading to the place of treasures to fulfill desired wishes. Second, from "because this mind can cross" downward is the application to the dharma. Through the upāya of dedication and the upāya of rescue, one crosses the path of saṃsāra and obtains the precious gems of the merits of mahābodhi, unlike the two vehicles that proceed toward cessation. The explanation connecting self, other, cause, and so forth should all be understood according to the preceding. The concluding text is self-evident.

4.63

The sūtra: "Just as the pure moon is round, full, and free from blemish, because this mind can be purely complete in all cognitive domains, this is called the eighth cause, [that of] the praṇidhānapāramitā."

4.64

Below illustrates the mind that generates and cultivates vows. The text is also divided into three parts: from the vow to seek bodhi and the vow to benefit and bring bliss to others, possessing these great vows is like the moon being round and full; eliminating obstructions for self and others, it is therefore called "free from blemish." From "because this mind can..." downward matches the seeking of vows. The two benefits require being free from obstructions and completely understanding both ultimate and conventional domains before being fulfilled, hence it says "purely complete in all cognitive domains." The concluding text is self-evident.

4.65

The sūtra: "Just as a wheel-turning sage king's jewel-like general-minister is completely at ease according to his will, because this mind is well able to adorn pure buddha-lands, and with measureless merit broadly benefit the multitude of beings, this is called the ninth cause, [that of] the balapāramitā."

4.66

[This] illustrates the mind of cultivating power (bala). As before, the text has three parts. Within the metaphors, first is the metaphor of the wheel-turning king; second is the metaphor of the martial-minister jewel. The king generally illustrates the generation of the mind of great bodhi, while the minister specifically illustrates the generation of the mind of practicing power. There are two kinds of power: first, the power of reflective discernment; second, the power of cultivation. Just as the fourfold army needed by the martial minister responds to his own will with mastery, this is like the power of reflective discernment; that it also accords with the king's will with mastery is like the power of cultivation. The fourfold army has two functions: first, expanding the realm's territory; second, pacifying sentient beings. From “this mind” downward is the doctrinal correlation. By means of the power pāramitā, first, one can adorn the realm, and second, extensively benefit beings. Immeasurable merits pertain to both places: with immeasurable merits one adorns the land, and with immeasurable merits one extensively benefits living beings. The concluding text is self-evident.

4.67

Sūtra: “Just as empty space and a wheel-turning sage king [act], this mind is free from any hindrance in all domains and attains mastery in all places up to the stage of consecration (abhiṣeka); therefore, this is called the tenth cause, the wisdom pāramitā. Good son! These are called the ten causes of the bodhi-mind of a bodhisattva mahāsattva.”

4.68

Below illustrates the mind of cultivating wisdom (jñāna). As before, the text has three parts. There are two metaphors: first, the metaphor of empty space; second, the metaphor of the wheel-turning king. There are two kinds of wisdom: first, the wisdom that matures sentient beings, which, like empty space, accommodates them impartially without discrimination; second, the wisdom that achieves the Buddha-dharmas, which is like the wheel-turning king receiving the stage of consecration. Furthermore, both wisdoms share both qualities: first, pure like empty space, containing and embracing all merits that exist; second, like a wheel-turning king, able to succeed to the Buddha's position and extensively benefit sentient beings. From “this mind” downward is the doctrinal correlation. Being unhindered in all domains correlates with empty space. Attaining mastery in all places up to the stage of consecration correlates with the wheel-turning king. The concluding text is self-evident.

4.69

Sūtra: “In such ten causes, you should train and learn.”

4.70

Below is the general conclusion exhorting cultivation. Question: At what stages do these causes of generating the mind reside? Answer: There are many stages of generating the mind. According to the Mahāyānasūtrālaṃkāra, there are two: first, conventional; second, ultimate. The conventional is on the stages prior to the bhūmis; the ultimate is on the bhūmis. It also says: “The bodhisattva's generation of the mind has four differences based on the bhūmis: first, the generation of the mind of aspirational practice, meaning the stage of aspirational practice (adhimukticaryā-bhūmi); second, the generation of the mind of pure disposition, meaning the first seven bhūmis; third, the generation of the mind of maturation, meaning the last three bhūmis; fourth, the unhindered generation of the mind, meaning the Tathāgata stage.” This is spoken in terms of what is especially augmented across the three asaṃkhyeya kalpas and the ultimate stage; in reality, the mind is generated in each of the forty-two stages. The Sūtra of Mañjuśrī's Questions on the Bodhi-mind also speaks of four kinds, stating: “There are four kinds of mind that can achieve causes and achieve fruits. What are the four? First, the initial generation of the mind; second, the generation of the mind of practice; third, the generation of the mind of non-retrogression; fourth, the generation of the mind of one bound to one more birth.” The treatise commentary explains: The first two generations of the mind both reside prior to the bhūmis—the first surpasses the śrāvakas, the second surpasses the pratyekabuddhas; the third generation of the mind surpasses the indeterminate stages, since one has already entered the first bhūmi and attained realized wisdom; the fourth generation of the mind, because it is skillfully […] the stage of the Dharma prince, is the tenth bhūmi. The seventy-second [fascicle] of the Yogācārabhūmi also has ten generations of the mind: 1. conventional generation of the mind, prior to the bhūmis; 2. generation of the mind attaining the nature of phenomena, referring to bodhisattvas who have entered the bhūmis and those who, having attained the fruit of the two vehicles, divert their minds; 3. indeterminate generation of the mind, referring to those not of the bodhisattva lineage or, even if of the bodhisattva nature, possessing qualities that regress; 4. determinate generation of the mind, contrary to that; 5. impure generation of the mind, referring to those who generate the mind because they are pressured by others, seek a livelihood, and so forth; 6. pure generation of the mind, contrary to the above; 7. feeble generation of the mind, referring to those who, having generated the mind, are overwhelmed and subdued by the entanglements of greed and the like, abandoning correct practice for perverse practice; 8. intense generation of the mind, contrary to the above; 9. generation of the mind not yet having achieved the fruit, referring to the causal stages; 10. generation of the mind having achieved the fruit, referring to the Buddha stage. Among the ten generations of the mind spoken of here, each of the indeterminate, impure, and feeble contains a small portion, for among the three it is possible that they can act as causes; thus one can explain them only according to their general characteristics, spanning the three categories of generating the mind previously mentioned. Alternatively, it is unobjectionable to provisionally assign them individually based on a single characteristic, yet that is not as good as explaining them comprehensively. The Tripiṭaka Master Paramārtha explained the ten causes of generating the mind with five meanings each for the metaphor and the Dharma, because the ten pāramitās below each have five aspects of practice. Although this principle exists, there is no explicit scriptural passage, so it is […] difficult for people to explain them as five meanings. In accord with each of the five practices in the ten pāramitās below, Paramārtha correlates them with five out of the nine gates for the six pāramitās in that Yogācārabhūmi: 1. intrinsic nature, 2. all, 3. difficult practice, 4. good persons, and 5. purity. It is likewise difficult in terms of principle to correlate them with these five as fitting. The explanations across various sūtras and treatises differ individually: the Samuccaya, the Vijñaptimātratāsiddhi, and others have three each for the first six and two each for the latter four; the Mahāyānasūtrālaṃkāra has six gates each for the six; the Ratnameghasūtra has ten gates each for the ten. Why correlate them only with five of the nine gates in the Yogācārabhūmi? Hence we know that the distinctions of the aspects of practice of the ten pāramitās have immeasurable gates; across the various sūtras and treatises, they illuminate one another according to context, none being in contradiction. Nevertheless, relying on the aspects of practice to explain them is also permissible, because the meaning of the nine gates encompasses everything. In detail, it will be clarified provisionally based on the distinctions in the Vijñaptimātratāsiddhi, the Mahāyānasaṃgraha, and so forth.

4.71

Sūtra: “Good son! Relying on five dharmas, a bodhisattva mahāsattva accomplishes the giving (dāna) pāramitā. What are the five? First, the faculty of faith; second, love and compassion; third, a mind without desire or seeking; fourth, gathering in all sentient beings; fifth, vowing and seeking the wisdom of all wisdoms (sarvajñajñāna). Good son! This is called a bodhisattva mahāsattva accomplishing the giving pāramitā.”

4.72

From here below clarifies the second part of the Buddha's answer: cultivation. Having already generated the mind, one should next cultivate accordingly. In this there are two parts: first, cultivation; second, explaining the names. Cultivating the ten pāramitās constitutes ten sections; within each section, each is divided into four: first, presentation; second, interrogation; third, explanation; fourth, conclusion. The structure of the text is easy to understand, so below no further division will be made, but the text will simply be cited and explained. As for “first, the faculty of faith,” bodhi takes faith as its foundation. Furthermore, the Bodhicittotpāda-śāstra states that giving is of five kinds: the first is giving with faithful mind; therefore, at the very beginning, one practices giving with […] faith as the root. As for “second, love and compassion,” since one is a bodhisattva whose intent is to benefit beings, next to faith comes love and compassion, practicing giving to bestow joy and relieve suffering. As for “third, without desire or seeking,” since one seeks bodhi in practicing giving, one does not long for the three realms of existence or the repayment of kindness and the like; hence there is “a mind without desire or seeking.” As for “fourth, gathering in all beings,” for the sake of benefiting beings, one impartially gathers in all sentient beings. As for “fifth, vowing and seeking the wisdom of all wisdoms,” one redirects one's aspiration for oneself and others to seek the Buddha's bodhi. Furthermore, the faculty of faith is the very essence of the bodhi-mind. Among the seven kinds of supremacy: the supremacy of basis incorporates love and compassion; the mind without desire or seeking is the supremacy of purity; gathering in all is the supremacy of intention; vowing and seeking the wisdom of all modes is the supremacy of dedication. Because giving comes first, the supremacies are briefly subsumed here, implicitly showing that the remaining nine are also subsumed by supremacy; only then are they called pāramitās.

4.73

Sūtra: “Good son! Furthermore, relying on five dharmas, a bodhisattva mahāsattva accomplishes the discipline (śīla) pāramitā. What are the five? First, the three actions being pure; second, not acting as a cause or condition of afflictions for any sentient being; third, closing the evil destinies and opening the gates to the good realms; fourth, surpassing the stages of śrāvakas and pratyekabuddhas; fifth, all merits being completely fulfilled. Good son! This is called a bodhisattva mahāsattva accomplishing the discipline pāramitā.”

4.74

Within discipline there are three: the discipline of moral code (saṃvara-śīla), the discipline of gathering wholesome qualities (kuśaladharmasaṃgrāhaka-śīla), and the discipline of benefiting sentient beings (sattvārthakriyā-śīla). “First, the three actions being pure”: this is the intrinsic nature of the three clusters of precepts. “Second, not acting as a cause of affliction for any [being]”: this accords with protecting others. Moreover, the Daśabhūmika-śāstra states that a bodhisattva receives the precepts with the intention to cut off the four floods of sentient beings, which means cutting off the cause of delusion. “Third, closing the evil destinies and opening the good realms”: the Daśabhūmika-śāstra states, “A bodhisattva receives the precepts in order to eliminate the suffering of the evil destinies for sentient beings.” “Fourth, surpassing the śrāvakas and so forth”: this is the most profound, because it is not shared with the two vehicles; because one seeks great bodhi, it does not aim at lesser fruits. “Fifth, merits being fulfilled”: because, with discipline as the basis, concentration and wisdom arise. Therefore the Sutra of the Buddha's Bequeathed Teaching states: “Relying upon this discipline, the various meditative concentrations and the wisdom that eradicates suffering are able to arise.” Furthermore, the first is the discipline of moral code; the second and third are the discipline of benefiting sentient beings; the fourth and fifth are the discipline of gathering wholesome qualities.

4.75

Sūtra: “Good son! Furthermore, relying on five dharmas, a bodhisattva mahāsattva accomplishes the patience (kṣānti) pāramitā. What are the five? First, being able to subdue the afflictions of greed and anger; second, not sparing bodily life and not seeking thoughts of rest and ease; third, reflecting on past karma and being able to endure when encountering suffering; fourth, generating the mind of love and compassion to accomplish all the wholesome roots of sentient beings; fifth, for the sake of attaining the profound patience of the non-arising of phenomena (anutpattikadharmakṣānti). Good son! This is called a bodhisattva mahāsattva accomplishing the patience pāramitā.”

4.76

Patience has three kinds: first, patience enduring enmity and harm; second, patience calmly bearing suffering; third, patience discerning phenomena. Saying that one can subdue the afflictions of greed and anger is the patience enduring enmity and harm. Because one does not spare bodily life and the like, this is the patience calmly bearing suffering; it takes vigor as its essence, being able to engage in ascetic practices without seeking rest. Third, reflecting on being harmed by others in past lives and the like, one reflects on one's own past karma and endures them without anger; furthermore, through love and compassion one gathers them in, and thus endures without anger. These two are the causes of the patience enduring enmity and harm. There are five kinds of causes: 1. the conception of mere phenomena; 2. the conception of possessing suffering; 3. the conception of impermanence; 4. the conception of kin; 5. the conception of gathering in. Here it provisionally adduces two of them. As for the profound Dharma, this is the patience discerning phenomena, taking wisdom as its nature.

4.77

Sūtra: “Good son! Furthermore, relying on five dharmas, a bodhisattva mahāsattva accomplishes the diligence (vīrya) pāramitā. What are the five? First, not delighting in dwelling together with afflictions; second, not accepting comfort and ease when merit is not yet complete; third, not giving rise to weariness in difficult and ascetic practices; fourth, with great love and compassion, gathering in and benefiting sentient beings through upāya to mature all of them; fifth, vowing and seeking the irreversible stage (avaivartika-bhūmi). Good son! This is called a bodhisattva mahāsattva accomplishing the diligence pāramitā.”

4.78

Within vigor, first, as for “not delighting in dwelling together with afflictions,” vigor has three types: first, armor-like vigor (saṃnāhavīrya); second, vigor gathering wholesome qualities (kuśaladharmasaṃgrāhaka); third, vigor benefiting and gladdening sentient beings (sattvārthakriyā). This is the first, armor-like vigor. At the initial generation of the mind, one gives rise to fierce aspiration, desiring to overthrow all afflictions, like putting on armor. Second, as for “not accepting comfort and ease when merit is not yet complete,” within gathering wholesome qualities there are four kinds: energetic, unyielding, non-regressing, and insatiable. This is non-regressing vigor, because in what has not yet been attained one can advance and seek without stopping to enjoy ease. Third, “not giving rise to weariness in difficult practices” is insatiable vigor. Fourth, being accompanied by love and compassion, through upāya of gathering in and benefiting sentient beings to accomplish all, is vigor benefiting and gladdening sentient beings. Fifth, “vowing and seeking the irreversible stage” is unyielding vigor within gathering wholesome qualities, because one does not slight oneself and is able to seek the superior stage.

4.79

Sūtra: "Good sons, furthermore, relying on five things, bodhisattva-mahāsattvas accomplish dhyānapāramitā. What are the five? First, gathering wholesome dharmas together so that they do not scatter; second, constantly aspiring to liberation without clinging to the two extremes; third, aspiring to attain supernormal powers to mature all the wholesome roots of sentient beings; fourth, eliminating mental defilements in order to purify the dharmadhātu; fifth, eradicating the root of sentient beings' afflictions. Good sons, this is called the bodhisattva-mahāsattva's accomplishment of dhyānapāramitā."

4.80

Dhyāna also has three types: first, peaceful-dwelling dhyāna; second, generating dhyāna; third, matter-accomplishing dhyāna. Among these, the first is peaceful-dwelling: gathering all wholesome qualities so that they do not scatter. Dwelling in meditative stabilization, pliancy, and the like is called 'peaceful dwelling'. Generating supernormal powers, all virtues, and the like is called 'generating'. Being able to accomplish activities that benefit oneself and others is called 'matter-accomplishing'. Second, constantly aspiring to liberation refers to the eight liberations. Being able not to abide in the extremes of emptiness and existence is due to inducing liberation. Third, aspiring to attain supernormal powers refers to the six supernormal powers; by manifesting supernormal powers, one causes sentient beings to renounce falsehood and turn to the correct path, accumulating all wholesome roots. These two are generating dhyāna. Fourth, eliminating mental defilements in order to purify the dharmadhātu: mind has two meanings: the mind that can cognize and reflect, and the mind of ultimate reality. In order to purify the dharmadhātu refers to the mind of ultimate reality. Because relying on meditative stabilization can remove the defilements of both minds, this constitutes self-benefit. Fifth, eradicating the root of sentient beings' afflictions constitutes benefiting others. These latter two are matter-accomplishing dhyāna, because they can accomplish matters of benefiting oneself and others. 'Accomplishing matters' is not merely taking matters as cognitive objects; 'matters' means activities and active functions. However, when various treatises speak of transforming the great earth into gold and the like as 'matter-accomplishing', this is tentatively stated from the viewpoint of external beneficial affairs.

4.81

Sūtra: "Good sons, furthermore, relying on five things, bodhisattva-mahāsattvas accomplish prajñāpāramitā. What are the five? First, constantly making offerings to and drawing near to all buddhas, bodhisattvas, and the wise without wearying or turning away; second, when the buddhas, the tathāgatas, explain profound teachings, always rejoicing in hearing them without ever being sated; third, delighting in skillfully discerning the supreme wisdom of ultimate and conventional truth; fourth, swiftly eliminating all afflictions of seeing and cultivation; fifth, thoroughly mastering worldly skills and the arts of the five fields of knowledge. Good sons, this is called the bodhisattva-mahāsattva's accomplishment of prajñāpāramitā."

4.82

Wisdom also has three types: namely, prayogajñāna, mūlajñāna, and pṛṣṭhalabdhajñāna. Among the five, the first two are prayogajñāna. Cultivating the ten offerings in the presence of good spiritual friends and aspiring constantly to follow them is called drawing near to all buddhas, bodhisattvas, and good spiritual friends. Aspiring to attend upon and draw near to them without turning away has been explained previously under offerings. Second, constantly delighting in hearing the Dharma with an insatiable mind should be explained through the buddhas' past causes for seeking the Dharma. The above two are both subsumed under prayogajñāna. The third and fifth are pṛṣṭhalabdhajñāna, delighting in and being able to comprehend the two spheres of ultimate and conventional truth. The fourth, severing the afflictions of seeing and cultivation, is mūlajñāna. Worldly skills refer to the sixty-four arts. The arts of the five fields of knowledge are adhyātmavidyā, hetuvidyā, śabdavidyā, cikitsāvidyā, and śilpakarmasthānavidyā, as explained extensively in Yogācārabhūmi, fascicle 38. Question: Regarding the field of adhyātmavidyā, is it only the Buddhist teaching that is named the field of adhyātmavidyā? Answer: Non-Buddhists also have it; whenever it clarifies the causes and effects of the internal body, it is termed the field of adhyātmavidyā.

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金光明最勝王經疏 — Classical Chinese