大方廣圓覺修多羅了義經略疏 2
English (machine translation) 2
- Language
- English
2.1
Compiled by the Śramaṇa Zongmi of Caotang Monastery on Mount Zhongnan
2.2
Third, investigating deeply the root of saṃsāra means thoroughly plumbing its evolving roots and sources, and deducing its distinct gotras. Within this, the text has four parts; the first has three, and this is the first.
2.3
Thereupon Maitreya Bodhisattva, being within the great assembly, immediately arose from his seat, bowed down with his head to the Buddha's feet, circumambulated him clockwise three times, knelt long with joined palms, and addressed the Buddha, saying:
2.4
As above.
2.5
Next is the direct presentation of words. The text has two parts: first, rejoicing over the preceding.
2.6
"Bhagavat of Great Compassion! You have broadly opened the secret treasury for the bodhisattvas, causing the great assembly to awaken deeply to saṃsāra,
2.7
Due to the metaphors such as the boat moving and the shore shifting, they awoke to the true revolving along with the false.
2.8
to distinguish the heterodox and the orthodox, and are able to bestow upon all sentient beings of the final age the fearless (determined) eye of the Path,
2.9
Among the five eyes, this refers to the wisdom-eye and the Dharma-eye, because they possess the ultimate and the conventional.
2.10
so that they produce definitive faith in great nirvāṇa,
2.11
They never believe in anything else. The Śūraṅgama-sūtra says: 'Wondrous faith abides constantly, and all false thoughts are extinguished without remainder.'
2.12
and no longer follow the realms of transmigration again to give rise to cyclical views."
2.13
Not grasping at the moon moving, the shore shifting, and so forth.
2.14
Second, requesting what follows has two parts: 1. Adducing the dharmas to question; 2. Concluding with the benefit to request [instruction]. Within the first are two: 1. Asking about severing saṃsāra.
2.15
"Bhagavat! If bodhisattvas and sentient beings of the final age wish to travel in the Tathāgata's great ocean of quiescence"
2.16
Mahāparinirvāṇa.
2.17
"—"
2.18
It is endowed with the three virtues, can establish great meaning, and its essence is deep and its function broad; hence it is like an ocean.
2.19
"how should they sever the root of saṃsāra?
2.20
Because the previous chapter stated, 'first sever the beginningless root of saṃsāra,' he now asks for the method of severing it.
2.21
In these saṃsāras,"
2.22
Since it was said earlier that various types of grasping and rejecting are all saṃsāra, he says 'these.'
2.23
"how many gotras are there?"
2.24
Since all are marks of saṃsāra, he is not certain how many gotras there are.
2.25
2. Asking about cultivating compassion and wisdom.
2.26
"How many gradations of difference are there in cultivating the Buddha's bodhi?"
2.27
Because of 'Dharma gates are measureless, I vow to learn them,' entering emptiness from provisionality accomplishes great wisdom.
2.28
"When returning to enter defilements, how many kinds of teaching expedients should be set up to deliver sentient beings?"
2.29
Because of 'sentient beings are boundless, I vow to deliver them,' entering provisionality from emptiness accomplishes great compassion. Since afflictive illnesses are many, remedies are not single; if there were no expedients, like adding a little warm water to boiling soup, there is fear of falling into great compassion mixed with affection and views; hence one must ask.
2.30
2. Concluding with the benefit to request [instruction].
2.31
"May you solely not abandon the great compassion that rescues the world, so that the wisdom-eyes of all practicing bodhisattvas and sentient beings of the final age"
2.32
This is what can illuminate.
2.33
"will be purified and cleared,"
2.34
Unmixed with the dust of cognitive objects.
2.35
"shining brightly upon the mind-mirror,"
2.36
This is what is illuminated. Because the mind is pure like a mirror, the Sixth Patriarch's verse says: 'The mind is like a clear bright mirror; the body is like a bright mirror-stand.'
2.37
"and they will perfectly awaken to the Tathāgata's unexcelled knowledge and vision."
2.38
Because it is completely unhindered, perfectly bright, and free from subject and object, it is identical with the Lotus Sūtra simultaneously opening both bodhi and nirvāṇa as the unexcelled meaning. The three praises below imitate the preceding.
2.39
Having spoken these words, he threw his five limbs to the ground. Thus he made three requests, from end to beginning again. At that time, the Bhagavat told Maitreya Bodhisattva: "Excellent, excellent! Good son, you are indeed able, for the sake of the bodhisattvas and sentient beings of the final age, to inquire of the Tathāgata about the profound, secret, subtle, and wondrous meaning,"
2.40
Such as the originally pure saṃsāra, the non-differentiated types, and so forth.
2.41
"causing the bodhisattvas to purify their wisdom-eyes, and causing all sentient beings of the final age to sever saṃsāra forever, awaken in their minds to the dharmatā, and become endowed with the endurance of the non-arising of dharmas."
2.42
The true nature is unarisen and originally pure. Sentient beings, not having awakened, perceive arising with deluded minds; arising must inevitably cease, and therefore it is saṃsāra. Now awakening to the dharmatā, they comprehend that the mind is unarisen; when the mind does not arise, saṃsāra is cut off forever. Patiently approving such is called the endurance of the non-arising of dharmas. All above is praise.
2.43
"Listen attentively now; I shall explain it for you (the assent)." At that time, Maitreya Bodhisattva rejoiced upon receiving the instruction, and along with the great assembly listened in silence.
2.44
Next below is the prose explanation proper, which has two parts: 1. Answering about severing saṃsāra; 2. Answering about cultivating compassion and wisdom. The former has two parts: 1. Investigating the root and branches to cause them to be severed; 2. Clarifying the gotras to make them known. Within the first are two: 1. Indicating what is to be severed; 2. Exhorting them to sever it. The first has four: 1. Pointing to affection as the root; 2. Desire assisting to form the cause; 3. Mutually depending in turn; 4. Producing various karmic retributions.
2.45
The first has two: First, pointing out with reference to lustful desire.
2.46
"Good son! All sentient beings, from the beginningless limit, because they have various forms of fond affection and lustful desire, therefore have saṃsāra."
2.47
This points out, with respect to the five desires lusted after, that the affection capable of lust is the root of saṃsāra. The Śūraṅgama-sūtra says: 'Flowing affection becomes the seed, receiving ideation becomes the womb; intercourse brings about birth, attracting identical karma; because of these causes and conditions, there is saṃsāra.' Again, the Nirvāṇa-sūtra says: 'Due to affection, grief arises; due to affection, fear arises. If one is free from craving and affection, what grief or fear could there be?' Again, the Fo ming jing says: 'Where there is affection there is birth; when affection is exhausted there is extinction. Thus know that craving and affection are the root of saṃsāra.' Severing it first is like removing the roots of a tree, meaning that through the five desires, the mind of affection is stirred, enabling sentient beings' saṃsāra to continue unbroken. As for 'various forms': there is affection from natural familial bonds, such as parents and so forth; there is affection from feeling indebted to events, such as receiving favors and gifts; there is spontaneously arisen affection, namely for one's own body, fame, gain, forms, flavors, the six classes of relatives, and so forth; or affection formed due to respect; affection formed due to kindness; or kindness established due to affection. Kindness and affection should form a fourfold proposition, such as kindness that is not affection, and so forth. Furthermore, because the objects lusted after are numerous, the affection capable of lust is not single. However, craving and affection also form a fourfold proposition, such as craving that is not affection, and so forth. If classified by antidotes against objects, there are accordant and contrary ones. If classified by delusion against the mind, they are all faults and harms. Furthermore, with respect to affection alone, there are three types: 1. Evil affection, namely indulgence in hunting, indulgence in sensual forms, fame, gain, and so forth; 2. Good affection, namely craving future retributions and practicing giving, precepts, and so forth; 3. Affection for Dharma, namely delighting in grasping at names and meanings, and craving holy fruits while cultivating practices. Therefore it says below: 'When affection for Dharma does not remain in the mind, one can gradually achieve success. My body originally does not exist; from where could hatred and affection arise?'
2.48
Second, concluding definitively with reference to receiving birth.
2.49
"If all the gotras in all worlds—egg-born, womb-born, moisture-born, and transformationally born—all rectify their nature and life through sexual desire, you should know that affection is the root of saṃsāra."
2.50
The four modes of birth, such as egg-born, are differences in receiving birth. Therefore, the Yogācāra-bhūmi explains sentient beings as: 'Volitional karma is the cause; shell, womb, moisture, and defilement are the conditions; the initial arising of the five aggregates is birth.' If matching the four births to the six destinies: devas and hells are transformationally born; pretas encompass womb and transformation—meaning ghost-children and earth-dwelling rākṣasas are womb-born, while the rest are transformationally born; humans and animals each have all four. Humans possess all four: Mother Viśākhā gave birth to thirty-two sons from eggs; ordinary people are womb-born; Āmrapālī is moisture-born; beings at the beginning of the kalpa were transformationally born. Animals possess all four: garuḍas and nāgas, other beasts being womb-born and other birds being egg-born. However, those clinging to earth or flying in the sky, in water or on land, microscopic crawling insects, whether egg-, womb-, moisture-, or transformationally born, cannot be fully classified into categories. 'All rectify their nature and life through sexual desire': sexual desire means addiction, defilement, and passionate attachment. Whenever there is emotional defilement, it is collectively termed sexual desire; even transformational birth depends on karmic defilement. Taking only the coarse and subtle within the desire realm, the Abhidharmakośa says: 'The six heavens of the desire realm indulge in sex by embracing, holding hands, laughing, and gazing.' The humans of the four continents are identical to the realm of the Four Heavenly Kings. As for the other diverse species with forms born from eggs, moisture, or wombs, their mental defilement and transmission of energy are hard to analyze exhaustively; receiving their nature and taking life is invariably due to this. Since nature and life depend on sex, and sex in turn depends on affection, it says 'affection is the root.'
2.51
2. Desire assisting to form the cause.
2.52
"Because of the various desires (the objects) assisting to generate the nature of affection,"
2.53
This is the mind, namely the seed of affection.
2.54
"they are able to cause saṃsāra to continue in succession,"
2.55
Because external sensory desires stimulate the mind of affection, and also because the mind of affection craves and clings to desires. Craving desire leads to creating karma; creating karma leads to receiving retribution; thus saṃsāra is unbroken. Therefore the Zhao lun says: 'The reason why sentient beings transmigrate for so long is entirely because they cling to desires. If desires cease in the mind, there will no longer be saṃsāra. Submerging the spirit in profound stillness and matching its virtue with space is called nirvāṇa.'
2.56
3. Mutually depending in turn.
2.57
"Desire arises due to affection, and life exists due to desire. Sentient beings love their lives, which in turn rely on the root of desire. Affection and desire are the cause, and loving life is the fruit."
2.58
'Desire' refers to lustful craving, and 'life' refers to bodily life. Without affection and desire, there is no birth; without desire, the body does not exist. You should know that desire exists due to affection, and the body is born due to desire. Once having this body, one again produces affection. Because of loving the body, it again becomes the cause of desire, inducing future karmic fruits of saṃsāra once more; thus in turn it continues without end.
2.59
4. Producing various karmic retributions. In the text are two parts: 1. Explaining individually; 2. Concluding generally. Within the first are three: 1. Evil karma and painful retribution.
2.60
"Due to objects of desire, giving rise to various contrarieties"
2.61
Unpleasing.
2.62
"or contrary [to desire], the object opposes their craving mind, and they give rise to hatred and jealousy, committing all kinds of karma,"
2.63
Because they love that object, when the object does not accord with their wishes, tormenting afflictions, hatred, and jealousy arise. Due to hatred and jealousy, anger arises. Due to anger, killing, tormenting, beating, reviling, and humiliation occur, and from this all kinds of evil karma arise. It also means that when an object accords with their craving mind, sensual attachment arises: lust, stealing, drinking and gorging, plundering, and frivolous speech, along with all kinds of evil karma, which are omitted in the text for brevity. 'All kinds' refers to the ten non-virtuous actions and so forth.
2.64
"and for this reason they are reborn as hell-beings or hungry ghosts."
2.65
These are the retributions of the three evil destinies. The omission of animals is done to embellish the prose into phrasing, using the two to illustrate the third. Or perhaps there was an omission in translation or transcription, for the meaning must include them. Therefore, the Huayan [Sūtra] says: 'The paths of the ten non-virtuous actions: the superior cause rebirth in hell, the middling cause rebirth as animals, and the inferior cause rebirth as hungry ghosts.'
2.66
Second, the pleasurable retributions of good karma.
2.67
"Knowing that desires are loathsome,"
2.68
They know that the mind of craving and desire is the cause of evil destinies, and develop deep revulsion toward those desirable objects.
2.69
"they cherish revulsion toward those karmic paths,"
2.70
Fearing those evil destinies, they do not create evil causes, and take deep delight in the Dharma methods that depart from evil.
2.71
"abandoning evil and delighting in good,"
2.72
Whereas before, due to craving and desire, they committed evil, now, knowing that desires are loathsome, they abandon the ten evils and delight in the ten virtues.
2.73
"they manifest again as gods or humans."
2.74
These are pleasurable retributions. The Huayan [Sūtra] says: 'The paths of the ten virtuous actions are the causes of rebirth among humans and gods.' Classifying them as pleasurable retributions is stated from the perspective of coarse marks. If one considers the eight sufferings among humans and the five signs of decay in the heavens, or the cutting, slashing, mutilating, harming, and expulsion of terrestrial [demigods], how could they escape suffering? If the asuras are distinguished out from among the gods, ghosts, and animals, they constitute the six destinies.
2.75
Third, the retributions of immovable karma.
2.76
"Furthermore, knowing that all cravings are to be abhorred, they discard craving and delight in equanimity, which yet nurtures the root of craving,"
2.77
Knowing that craving evil and craving good both fail to escape suffering, they discard that craving mind and delight in cultivating the dharmas of equanimity. The dharmas of equanimity are the four dhyānas and eight samāpattis; yet they do not know that the mind delighting in equanimity is still identical to that craving, and therefore it is said that it 'yet nurtures the root of craving.'
2.78
"whereupon they manifest the conditioned, superior wholesome fruits,"
2.79
These are the superior primary and environmental retributions of the upper two realms. Having cultivated and attained these concentrations in the desire realm, they are reborn into those heavens in accordance with their respective stages.
2.80
Second, general conclusion.
2.81
"and because all are in saṃsāra,"
2.82
Because craving is the root, all are in saṃsāra.
2.83
"they do not attain the noble path."
2.84
Not having realized their own minds, it is not the noble path. The former indicated avidyā, and this marks craving and desire; the initiation and the moistening [of karma] are thus complete. However, the ten evil karmas must be eliminated entirely, while with the ten virtues and the eight concentrations, one need only eliminate their defect.
2.85
Section two: Admonition to sever [craving]. The text has three parts: first, direct admonition.
2.86
"Therefore, if sentient beings wish to escape saṃsāra and avoid transmigration, they must first sever greed and desire and eliminate craving and thirst."
2.87
Since they know that saṃsāra is entirely due to greed and craving, if they wish to escape saṃsāra, they must first sever these two. Master Yuan's Treatise on Retribution says: 'Events inevitably arise from the mind, and retributions inevitably arise from events. Therefore, examining events by way of retribution, events can be transformed; citing events to reprove the mind, the mind can be reversed.' 'Thirst' is a metaphor for its extreme urgency.
2.88
Second, resolving an objection. Fearing that someone might object: 'If so, why is it that bodhisattvas also have greed and craving, and thereby take birth?' Therefore, the text below resolves this.
2.89
"Good sons, when bodhisattvas manifest through transformation in the world, it is not with craving as the root; rather, solely through compassion, to cause others to abandon craving, they make use of all kinds of greed and desire to enter saṃsāra."
2.90
When bodhisattvas manifest taking birth, it is not with craving as the root; rather, solely with great compassion to bring benefit to people, wishing to carry out transformation through teaching, they must manifest taking birth, appearing identical to ordinary persons, engaging in identical activities to benefit beings. Therefore the Vimalakīrti [Sūtra] says: 'Because sentient beings are sick, the bodhisattva is sick.' 'Manifesting,' etc., shows the depth of compassion. 'Not with craving' shows the depth of wisdom.
2.91
Third, revealing the benefits.
2.92
"If all sentient beings in the final age can abandon all desires and eliminate hatred and craving, permanently sever transmigration, and diligently seek the Tathāgata's realm of perfect enlightenment, they will attain awakening within the purified mind."
2.93
Only after first being able to eliminate and abandon can they diligently seek, just as gold extracted from ore is only then fit to be made into vessels. Therefore the Śūraṅgama [Sūtra] says: 'Such greed and desire: having [forms of lust] is termed the realm of ghosts; lacking [them] is termed the realm of devas. Being and non-being contest with each other, giving rise to the nature of saṃsāra. When both being and non-being are extinguished, and neither-two is also eradicated, only then can one aspire to the Buddha's bodhi.' Question: 'Previously, it only mentioned greed and craving; why does it say here "eliminate hatred and craving"?' Answer: 'Because of craving for the body and craving for objects, when objects oppose one's desires or the body is afflicted, hatred arises. Thus one knows that hatred also comes from craving; hence, although it includes hatred, the intention refers only to craving.'
2.94
Second, explaining the spiritual gotras to make them known: because of the earlier explanation that from beginning to end, activity and stillness, and even pondering the Buddha's realm, are all saṃsāra, Maitreya asked about their gotras, meaning: 'Previously I heard other teachings speak only of transmigration in the five destinies; now how is it that practitioners of the three vehicles also cannot avoid it?' Therefore the Buddha explained for him that due to fundamental greed and desire, avidyā is stirred, manifesting five distinct natures, which therefore belong to saṃsāra because they do not take awakening to pure perfect enlightenment as the fundamental cause. However, within the bodhisattva nature, regarding the aspects of cultivation and realization, one merely eliminates the defects, not the Dharmas; the rest is as in the Extended Commentary. The text has two parts: first, a general indication of the causes and supports.
2.95
"Good sons, all sentient beings, due to fundamental greed and desire, stir up avidyā and manifest the unequal distinctions of the five natures,"
2.96
Abhorring evil and delighting in good, once the perfuming and accumulated habits of the three vehicles' teachings run deep, distinct gotras are formed. The Laṅkāvatāra says: 'Formed in accordance with what is taught, all are called arising from the perfuming of teachings.'
2.97
"which appear deep or shallow depending on the two kinds of hindrances."
2.98
If one encounters the teachings of false teachers, one clings extremely firmly to the two selves of person and phenomena, which is called 'deep.' If one encounters persons of the two vehicles who teach the principle of the emptiness of persons, although they have not yet departed from ignorance regarding phenomena, they have no firm clinging regarding persons, which is 'shallow' compared to the former. If one encounters bodhisattvas and buddhas, their relative depths can be known by comparison.
2.99
Second, distinct explanation of the differences. The text has two parts: first, the two hindrances upon which they depend.
2.100
"What are the two hindrances?"
2.101
Explained according to the Awakening of Faith.
2.102
"First is the hindrance of principle, which obstructs right knowledge and vision;"
2.103
This is fundamental avidyā. Because failing to penetrate the nature and characteristics of the dharmadhātu obstructs right knowledge and vision. Thus that treatise says: 'This mind from the beginning is inherently pure in its self-nature, but because of not penetrating the one dharmadhātu, the mind does not correspond, and suddenly thoughts arise, which is called avidyā.'
2.104
"second is the hindrance of phenomena, which perpetuates all saṃsāra."
2.105
These are the six kinds of defiled mind. Because from the three subtle marks up to generating karma and receiving retribution, it perpetuates saṃsāra. Thus that treatise says: 'This pure mind is defiled by avidyā, and has defiled mind.' The meaning of defiled mind is called the affliction hindrance, etc., as explained in detail there.
2.106
Second, the five natures that depend on them. The text has three parts: first, an inquiry.
2.107
"What are the five natures?"
2.108
These are all newly perfumed, unlike the theory of inherent [natures] in the Faxiang school. The five natures of the two schools are explained in the introductory discussion. Now this text is largely the same as the passages from the Laṅkāvatāra and so forth cited by them, with slight differences, as detailed in the text.
2.109
Second, explanation, with two parts: first, a general explanation of those not yet perfumed.
2.110
"Good sons, if these two hindrances have not yet been severed and eliminated, one is called not having attained buddhahood."
2.111
Originally, based on producing the mind [for bodhi] and cultivating realization, the five natures are established in terms of severing the two hindrances; since these are not severed at all, they do not count among the five, nor have they produced the mind and encountered the teachings, hence they are said to be 'not yet perfumed.' According to the text of the Laṅkāvatāra, this corresponds to the fifth, the natureless.
2.112
Second, those perfumed into the five natures. The text has four parts: first, the nature of the two vehicles, treating the two together.
2.113
"If sentient beings permanently abandon greed and desire, first eliminating the hindrance of phenomena without having severed the hindrance of principle,"
2.114
They know the suffering of saṃsāra and cease cognitive conditioning; hence it says 'eliminating phenomena,' though in fact they have not yet been able to eliminate the three subtle marks. The intention is to censure their not first awakening to principle and merely first eliminating phenomena; hence the words 'first eliminating without having severed.'
2.115
"they can only awaken and enter the ranks of śrāvakas and pratyekabuddhas,"
2.116
The hindrances consist of phenomena and principle; clinging consists of person and phenomena. Since they only sever the former, it says 'they can only.'
2.117
"and are unable to manifest and abide in the bodhisattva realm."
2.118
Although they have arrived at the elder's house, they are still clearing dung in the back garden, lodging in a thatched hut and not daring to enter the main hall; hence it is expressed in this way.
2.119
Second, the bodhisattva nature.
2.120
"Good sons, if all sentient beings in the final age wish to sail upon the Tathāgata's ocean of great, perfect enlightenment, they should first make vows and diligently sever the two hindrances. When the two hindrances have been subdued, they will immediately be able to awaken and enter the bodhisattva realm."
2.121
This distinguishes their characteristics in terms of the pre-bhūmi stages, and therefore says 'subdued.'
2.122
"If the obstacles of phenomena and noumenon have been permanently eradicated, one immediately enters the Tathāgata's subtle and wondrous perfect enlightenment, fulfilling bodhi and great nirvāṇa."
2.123
This distinguishes their characteristics with reference to entering the stages (bhūmis) up to the fruit stage; hence it says "permanently eradicated" and "bodhi" and so on.
2.124
Third, the indeterminate nature.
2.125
"Good sons, all sentient beings realize perfect enlightenment;"
2.126
They certainly know that body and mind originally possess it, having already realized and known that there are no sentient beings that are not enlightened. The translation of the sūtra is corrupt here; it ought to say: "[When one] realizes that all sentient beings possess perfect enlightenment,"
2.127
"meeting a good spiritual friend, they rely on the causal-ground dharma practices performed by him; at that time, in their practice, there are sudden and gradual."
2.128
Although the enlightened nature is perfect, because the teachings they encounter differ, their aspirations and orientations are distinct.
2.129
"If they encounter the Tathāgata's correct path of practice toward unexcelled bodhi, then whether their capacities are great or small, all will achieve the fruit of buddhahood."
2.130
"Encountering the superior teaching, all achieve it" explains that there is no distinct, determinate nature. Inversely, it clarifies that if one does not encounter superior conditions, one achieves the small [vehicle] in accordance with what is heard; that the text lacks this is an abbreviation. Because of this, it is called the indeterminate nature; therefore sudden and gradual were indicated above.
2.131
Fourth, the non-Buddhist nature.
2.132
"If sentient beings, though seeking good friends, encounter those of heterodox views and have not attained correct awakening, this is called the non-Buddhist gotra."
2.133
Although their inner mind is superior, having in the past encountered heterodox doctrines, once their minds are perfumed by them, their accumulated habits form a gotra (seed nature); thus it is difficult for them to generate faith in the noble path. The above clarifies the heterodox seed nature; the following clarifies the fault of the teacher, saying:
2.134
"The error belongs to the heterodox teacher, not the fault of the sentient beings."
2.135
The meaning is to reveal that this nature is definitely newly perfumed and not inherently possessed from the beginning; hence it says "not the fault of the sentient beings." The previous gotras are to be understood by analogy with this, the text being merely concise. Thus we know that sentient beings originally share the same enlightened nature; it is only upon meeting teachings that divergences arise, resulting in great and small, heterodox and correct. Hence we know that those who bring forth the mind must carefully discern the doctrinal path. However, when other sūtras and treatises designate the fifth nature as the "natureless," they merely explain that originally they are unawakened and their defiled mind continues uninterrupted; not having yet been perfumed by the teaching of heterodox or correct masters, they lack the seeds of the three vehicles, and so upon hearing they do not have faith either. Because of this, it was mistakenly conflated with being inherently possessed. Now calling it the "non-Buddhist nature," the meaning of newly perfumed is definitively illuminated and made clear.
2.136
Third, the conclusion.
2.137
"These are called the distinctions of the five natures of sentient beings."
2.138
Second, the answer regarding the cultivation of compassion and wisdom. Having recognized the disease of saṃsāra and applied one's mind so as to avoid falling into divergent doctrines, one must immediately cultivate practice in accordance with understanding, swiftly seeking realization and entry. However, a bodhisattva's cultivation does not go beyond the two benefits of compassion and wisdom; hence they must be clarified. In the previous question, wisdom came first and compassion after; now in the answer, compassion comes first and wisdom after. This is intended to express that compassion is none other than wisdom, and wisdom is none other than compassion—neither precedes the other; thus they are elucidated alternately. Within the text there are two parts: first, compassion.
2.139
"Good sons, bodhisattvas, purely by the expedient means of great compassion, enter all worlds,"
2.140
The previous question said: "How many kinds of expedient means of teaching and transformation should be set up?" The meaning of the present answer is: "Only by the expedient means of great compassion do they manifest all kinds of forms, going along with or opposing according to the occasion, without a fixed number of kinds." Saying "purely by the expedient means of great compassion" means that although they encounter all kinds of capacities, they only employ these two to respond and transform each according to its category. As long as there is great compassion, they will surely transform universally; as long as there are expedient means, they will surely accord with the suitability of capacities, without fault or burden. Thus the Siyi Jing says: "Sentient beings move through the world yet do not know the world. Bodhisattvas move through the world and clearly comprehend the marks of the world. The world has the mark of empty space, and empty space is also markless. The bodhisattva, knowing thus, is not defiled by the world."
2.141
"to awaken those who have not yet awakened,"
2.142
Causing them to know that illusory phenomena are originally empty, and genuine phenomena are originally pure.
2.143
"even manifesting all kinds of forms,"
2.144
Just as Avalokiteśvara responds with bodies according to thirty-two categories.
2.145
"adverse and favorable situations,"
2.146
The treatise says: "Either acting as kin and close friends, or acting as enemies, they are able to cause sentient beings to increase good roots, so that whether seeing or hearing them, they obtain benefit."
2.147
"working together with them in common actions,"
2.148
This is one among the four means of embracing, and its meaning includes the other three. The other three are: giving, kind speech, and beneficial action.
2.149
"transforming them to bring them to buddhahood,"
2.150
Not taking the other vehicles. Therefore the Lotus Sūtra says: "I originally made a vow, wishing to cause all the multitude to be equal to me, with no difference."
2.151
"all relying on the power of pure vows from the beginningless [past]."
2.152
When bodhisattvas are on the causal ground, they must make vows to save sentient beings. Riding this vow-power, wherever they are born, they never regress. If the mind becomes weary, they immediately recall their past vow-power to encourage themselves; their deeds do not follow personal sentiments; hence it says "all relying on vow-power." Moreover, it does not anticipate repayment of kindness, nor is it compassion of affectionate views; hence it is called "pure." As for "beginningless," identical-essence great compassion and nature-conforming great vows are inherently possessed in the nature itself, not something newly obtained separately. It is only according to delusion or awakening that they are generated or not generated; when generated, they are beginningless.
2.153
Second, wisdom.
2.154
"If all sentient beings in the final age, toward great perfect enlightenment,"
2.155
From here down directly clarifies using great wisdom to seek bodhi above, paired with the previous great compassion transforming sentient beings below.
2.156
"give rise to a mind of superior aspiration,"
2.157
Firmly directing themselves toward it.
2.158
"they should make the pure great vow of a bodhisattva,"
2.159
Encompassing all practices, swiftly reaching the fruit of buddhahood; if without vow-power, one frequently regresses.
2.160
"and should speak these words: 'May I now abide in the Buddha's perfect enlightenment, seek good spiritual friends, and not encounter non-Buddhists or the two vehicles.'"
2.161
Being determined not to proceed toward the other vehicles, unlike previously following the five natures; hence it says "not encounter," etc.
2.162
"Practicing in accordance with the vow,"
2.163
This also means that what one does does not follow personal sentiments or pursue wandering thoughts, but relies only on vow-power to encourage oneself, as explained above under compassion. A vow is a general characteristic that pervades both compassion and wisdom; hence in both sections vow-power is spoken of. A vow possessing both compassion and wisdom is bodhicitta itself.
2.164
"they gradually sever all obstacles;"
2.165
Although the noumenon is suddenly awakened to as empty, phenomena are only completely eliminated gradually.
2.166
"when obstacles are exhausted,"
2.167
This refers to liberation below.
2.168
"and vows are fulfilled,"
2.169
This refers to realizing great perfect enlightenment below.
2.170
"they then ascend to the pure Dharma palace of liberation,"
2.171
When obstacles are exhausted, then in walking, standing, sitting, and lying down, at all times, whatever is encountered is nothing but liberation; hence it is allegorized as the pure Dharma palace.
2.172
"and realize the wondrously adorned realm of great perfect enlightenment."
2.173
When vows are fulfilled, then whatever meets the eye in facing objects, all phenomena are nothing but perfect enlightenment; hence it is allegorized as the wondrously adorned realm. "Realm" means territory. Within the verse praise there are two parts, entirely identical to the prose.
2.174
"At that time, the Bhagavat, wishing to proclaim this meaning once again, spoke a verse, saying:
2.175
"Maitreya, you should know / that all sentient beings / who do not obtain great liberation / are all because of greedy desire, / falling into saṃsāra.
2.176
This indicates what is to be severed. The prose separated and expanded them; here they are combined and abbreviated.
2.177
"If they can sever hatred and love, / as well as greed, anger, and ignorance, / irrespective of differentiated natures, / all will attain the Buddha Path. / The two obstacles permanently extinguished, / seeking a teacher they attain correct awakening, / according with the bodhisattva's vow, / they rely on great nirvāṇa.
2.178
This exhorts them to sever them. This and the clarification of gotras were also separated in the prose and are combined here.
2.179
"Bodhisattvas in the ten directions, / all through great compassionate vows, / manifest entry into saṃsāra. / Present practitioners / and sentient beings in the final age, / diligently severing all views of affection, / will then return to great perfect enlightenment."
2.180
Above, investigating the root of saṃsāra is concluded.
2.181
From here down is the fourth: briefly differentiating the stages of practice and realization. Having revealed the source of enlightened wisdom and thoroughly investigated the root of saṃsāra, it is already known that in perfect enlightenment ordinary people and sages do not differ; however, with respect to the mind that accords with perfect enlightenment, how distinctions exist from ordinary person to sage has not yet been delineated, so it is clarified next. "Briefly differentiating" means: the three sagely stages (sanxian) are unified into one stage, and the ten grounds (bhūmis) and equal enlightenment are combined into one gate. Practicing is practicing perfect enlightenment, and realizing is realizing perfect enlightenment; perfect enlightenment is without differentiation, yet the stages and grounds are clarified in reference to cultivated wisdom. The text has four parts: the first of the first three.
2.182
Thereupon, Viśuddhamati Bodhisattva arose from his seat amidst the great assembly, bowed his head to the Buddha's feet, circumambulated him three times to the right, knelt with folded hands, and addressed the Buddha, saying:
2.183
[This is] the same as above.
2.184
Next is the statement of his words. In this text there are two parts: first, rejoicing over what preceded;
2.185
"O Bhagavat of Great Compassion! You have broadly expounded such inconceivable matters for our sake,
2.186
In the midst of the single flavor of pure enlightenment, expounding the root and branch of saṃsāra, the distinctions of nature-lineage, defiled phenomena, and so forth, yet without any contradiction or error; therefore it is inconceivable.
2.187
"which we had never seen before and never heard before.
2.188
The teachings that establish marks keep defilement and purity clearly distinct; the tenets that refute marks abolish both defilement and purity. Now, revealing the enlightened nature, defilement and purity interfuse; thus before this, we had never heard or seen it.
2.189
"Receiving the Buddha's skilful guidance, we are now tranquil in body and mind, gaining great benefit.
2.190
Sweeping away subtle delusions.
2.191
Second, the request for what follows. In the text there are two parts: 1. the main question;
2.192
"We pray that for all the assemblies of Dharma here assembled, you will proclaim anew the fully perfected enlightened nature of the Dharma King. How do the realizations and attainments of all sentient beings, the various bodhisattvas, and the Tathāgatas, the Bhagavats, differ?"
2.193
He raises the correctly enlightened nature that is [the object] realized, and inquires about the stages of the persons who realize it. The enlightened mind is of one flavor, yet cause and fruit have gradations. Since the two meanings seem at variance, the question must be raised.
2.194
2. Stating the benefit.
2.195
"So that sentient beings in the final age, hearing this holy teaching, may accord with it, awaken to it, and gradually be able to enter it."
2.196
The three recitations below follow the pattern above.
2.197
Having spoken these words, he threw his five limbs to the ground. Thus he repeated his request three times, from beginning to end. At that time, the Bhagavat said to Viśuddhamati Bodhisattva: "Good indeed! Good indeed! Good man, you are able to inquire of the Tathāgata concerning the gradual differences for the sake of sentient beings of the final age. Listen attentively now, and I will speak for you." Then Viśuddhamati Bodhisattva rejoiced to receive this instruction, and the entire assembly listened in silence.
2.198
In the prose of the main exposition, there are two parts: 1. explaining that perfect enlightenment is without realization; 2. explaining the teaching on realization spoken in response to capacity. In the first part there are two: 1. doctrine; 2. metaphor.
2.199
Under doctrine, there are two: first, directly explaining that there is no realization; later, questioning and explaining the reason. Now the first.
2.200
"Good man, the intrinsic nature of perfect enlightenment is not a nature [of its own];
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Linked texts (1)
- 大方廣圓覺修多羅了義經略疏 — Classical Chinese