大毘盧遮那成佛經疏 2.90

2.90

The sūtra says: 'Lord of Secrets! One, two, three, four, five recounted, altogether one hundred and sixty minds, transcending the three worldly false attachments, the supramundane mind arises, up to crossing over one quarter in faith and understanding.' This also answers regarding the various mental conceptualizations and the differentiations of mind. Because of ignorance, the five fundamental afflictive minds arise, namely greed, anger, delusion, pride, and doubt. The reason the five views are not mentioned is that they belong to the afflictions of views, which are mostly included within the sixty minds. These five fundamental afflictions: the first recount makes ten; the second recount makes twenty; the third recount makes forty; the fourth recount makes eighty; the fifth recount makes one hundred and sixty minds. Thus it says: 'One, two, three, four, five recounted, making one hundred and sixty minds.' Because the afflictive minds of sentient beings constantly rely on dual dharmas and do not attain the middle path, they are continually bifurcated according to differing names corresponding to phenomena. Within these two, they are further progressively subdivided into finer details; their names and marks are fully explained as in the One Hundred Thousand Verses. If they are further categorized by the nine grades—superior, middling, and inferior—they eventually comprise eighty thousand defilements; in broad terms, they are limitless. For example, from a single seed arise five roots, and from each single root, it splits into two branches; reaching the fifth splitting, it forms the one hundred and sixty minds as small branches. If from this they diverge further, the twigs and leaves become incalculable. Again, it is like the beginning of the kalpa, when human beings were all born apparitionally, feeding on thought, their bodily radiance naturally serene and unhindered. Yet, not knowing the true reality of the mind, they gradually became greedy and attached to the earth's fatness. Due to the differing amounts of the food's taste they consumed, their appearances varied accordingly, and minds of right and wrong, victory and defeat arose from this. Because of having arrogant minds, their blessings and virtues dwindled, the earth's fatness vanished, and eventually even the earth-skin, forests, and vines ceased to appear. Next they consumed naturally growing nonglutinous rice, and only then did the classifications of male and female emerge, with various unlawful acts—such as sexual misconduct, theft, killing, and lying—arising successively. This matter is extensively clarified in the Āgamas. From then on, there have been various clans and surnames, various regional customs, giving rise to various karma-affliction bonds, forming various destinies of sentient beings, and creating various bodies of the five aggregates. Unless one is an omniscient person, one cannot fathom their branches and extremities. The reason the masters offer this analogy is to demonstrate that a single mind of ignorance, bifurcating according to phenomena, becomes asaṃkhyeya false attachments. Regarding 'transcending the three worldly false attachments, the supramundane mind arises': if one takes the pure bodhicitta as the supramundane mind, this means transcending the three kalpas of yogic practice. The Sanskrit word kalpa has two meanings: first, a period of time; second, false attachment. According to the conventional explanation, by crossing over three asaṃkhyeya kalpas one attains right awakening. According to the esoteric explanation, transcending one kalpa of yogic practice means crossing over a layer of coarse false attachments, such as the one hundred and sixty minds, which is named one asaṃkhyeya kalpa. Transcending two kalpas of yogic practice means crossing over another layer of subtle false attachments, such as the one hundred and sixty minds, which is named two asaṃkhyeya kalpas. A practitioner of the mantra gateway, transcending yet another kalpa, crosses over still another layer of extremely subtle false attachments, such as the one hundred and sixty minds, and is able to reach the initial mind of buddha wisdom; thus it is said that 'in three asaṃkhyeya kalpas one becomes a buddha.' If one crosses over these three false attachments in a single lifetime, one becomes a buddha in a single lifetime—what need is there to speak of time periods? However, within the first layer, at the time when one initially comprehends that there are only aggregates and no self, this is called the arising of the supramundane mind. Crossing over the sixty worldly minds and leaving behind the root of the three poisons produced by the inversion of a self is called 'transcending the three false attachments.' Furthermore, there are three false attachments: namely, lingering practice regarding the faculties, objects, and realms. 'Faculties' refers to the six faculties; 'objects' refers to the six dusts; 'realms' refers to the six consciousness realms. Since the twelve internal and external realms are simply the faculties and objects, they are stated together. This is where trainees of the three fruits become stuck, hence it is called 'lingering practice.' Furthermore, there are three false attachments: namely, the stumps of karma and afflictions, and the seed of ignorance, which are the most difficult places for the non-trainee sages to sever. Altogether there are three kinds of three false attachments. When a practitioner of Mahāyāna initially attains the first supramundane mind, it is exactly equal to the path of seeing in the Hīnayāna, yet they do not fall into the fixed status of a śrāvaka. The reason is that, from their initial resolve, they know that the nature of mind is merely obscured by the inversion of a self and has not yet become manifest. At that time, carefully contemplating the aggregates, realms, and sense fields as all arising from conditions, being impermanent and subject to change, [they think:] 'Where in this is the spirit?' Making such an inquiry, they realize that the spirit is originally unborn, cross over the limitless net of views, and the pure bodhicitta slightly increases in clarity. Because they attain the strength of bodhicitta, they do not fall into the stage of the two vehicles. However, that practitioner has attachment to dharmas in their mind; when cultivating dhyāna-concentration, the factors of the path, and various pāramitās, although they do not produce inversions of self therein, their mind abides in the dharmas of dhyāna, wisdom, and so forth, lingering and stagnating, unable to reach bodhi swiftly. Because it is not a skillful crossing in accordance with reality, it is called 'lingering practice.' Nevertheless, they also gradually leave behind the three attachments of the lower stages and can uproot the fundamental seed of ignorance of karma and afflictions. Generating knowledge of the twelve links of dependent origination—that such a profound dharma remains constant in nature and characteristics whether buddhas exist or not—they realize that the various doctrines previously mentioned, such as establishing purity or not establishing non-purity, are all incompatible [with reality], and even great debaters like Dīrghanakha and Śreṇika, who sought after the true reality of dharmas with the sharp faculties of wisdom in their own minds, were entirely unable to fathom it. The meaning of these twelve links of dependent origination is extensively clarified in sūtras such as the Śālistamba-sūtra. Regarding 'profoundly tranquil': 'tranquil' has the meaning of unborn, meaning that the five fundamental afflictions and the one hundred and sixty secondary afflictions are completely unborn; hence it is called 'tranquil.' 'Profound' has the meaning of extremely deep. For example, like a clear pool of ten thousand fathoms, calm, peaceful, and crystal-clear like a mirror, so that those looking down into it cannot measure its depth. Thus it is said that three beasts cross a river, each according to where its footprints reach, and only the great fragrant elephant king can gradually enter deeply and reach its source and bottom. Here, people of the three vehicles all attain the true reality of dharmas through the ineffable path; yet the śrāvakas' entry into the dharma nature is the shallowest, so they loathe and fear birth and death, think they have already attained nirvāṇa, and produce the thought of extinction. That which pratyekabuddhas enter is somewhat deeper, so they are not overly hasty regarding birth and death, yet they cannot generate great compassion through the power of skillful means. When a bodhisattva awakens to such a dharma, they know that the mind's defilements are gradually being removed, so the pure mind gradually becomes manifest; at that time they attain the driving power of bodhicitta and can learn various gates of pāramitā through the non-abiding path. Therefore, though they share the same single dharma as those before, their rising and sinking are different.