大毘盧遮那成佛經疏 2.97

2.97

The sūtra says: 'Lord of Secrets! On the ground of practice based on resolute faith, one observes the three minds; through the wisdom of immeasurable pāramitās, one contemplates the four means of attraction. The ground of resolute faith is peerless, immeasurable, and inconceivable; establishing the ten minds, boundless wisdom arises.' This is the fundamental doctrine of this sūtra. From the pure bodhicitta up through the ten abiding grounds, all are practices within resolute faith; only the Tathāgata is named the ground of ultimate all-knowledge. As in the Avataṃsaka, a bodhisattva of the first bhūmi is able to have faith in what the Tathāgata's original practices entered, faith in the perfection of the pāramitās, faith in entering the superior bhūmis, faith in the perfection of the powers, faith in being replete with fearlessness, faith in generating and increasing the indestructible unshared buddha-dharmas, faith in the inconceivable buddha-dharmas, faith in the arising of the buddha-realm without middle or extremes, faith in according with and entering the immeasurable realms of the Tathāgata, and faith in accomplishing the fruit. In regard to such matters, their mind is ultimately indestructible and no longer turns in accordance with other conditions; hence it is called 'the ground of practice based on resolute faith,' and is also called 'arriving at the ground of cultivation.' 'Observing the three minds' refers precisely to the minds of cause, root, and culmination. If one discusses the ground of resolute faith generally, then when a bodhisattva of the first bhūmi attains this bodhicitta as immaculate as empty space, they naturally generate the ten great vows across the ten inexhaustible realms, up to fulfilling a million asaṃkhyeya great vows; this takes bodhicitta as the cause. From the second bhūmi onward, increasingly cultivating the myriad practices of mahākaruṇā is precisely the inexhaustible great vows taking root in the ten dharmadhātus, up to gradual growth. From the eighth bhūmi onward, all are called grounds of upāya. The Foxing lun says: 'Above the eighth bhūmi, the realms are all identical; they are merely graded in terms of upāya.' If one examines each bhūmi individually, each also naturally possesses the three minds. For instance, entering the first bhūmi by means of many ten causes and conditions is called the cause and condition. Once stably abiding, purifying this bhūmi with diverse myriad practices of mahākaruṇā is called the root. Explaining the marks of the fruit of the purified bhūmi and the deeds of upāya is called the culmination. The rest are all analogous to this. The immeasurable pāramitās and four means of attraction in this sūtra are precisely the purification of the bhūmi. From this, the practitioner is without counterpart, transcends mental calculation into an inconceivable ground, and has ten minds wherein boundless wisdom arises—this is precisely the mark of the fruit of the first bhūmi. The Avataṃsaka says: 'Having generated the ten great vows, one then attains the mind of benefit, the soft mind, the compliant mind, the tranquil mind, the tamed mind, the quiescent mind, the humble mind, the moist mind, the unmoving mind, and the unturbid mind.' Next, one also accomplishes the ten kinds of dharmas that purify the bhūmis: namely, faith, loving-kindness, compassion, renunciation without weariness, knowledge of the sūtras and treatises, skillful understanding of worldly dharmas, shame, remorse, the power of firm causes, making offerings to the buddhas, and practicing according to the teaching. Furthermore, having abided in this bhūmi, one skillfully knows the obstacles of the bhūmis, skillfully knows the formation and disintegration of the bhūmis, skillfully knows the marks and fruits of the bhūmis, skillfully knows the attainment and cultivation of the bhūmis, skillfully knows the purity of the dharmas of the bhūmis, skillfully knows the transforming practices of the bhūmis, skillfully knows the possible and impossible in each bhūmi, skillfully knows the superior wisdom of each bhūmi, skillfully knows the non-retrogression of each bhūmi, skillfully knows how to purify all bodhisattva bhūmis, up to transitioning into the Tathāgata bhūmi. There are many such sets of ten minds; if widely distinguished, there are a million asaṃkhyeya gateways of deliverance, which is why it is said that 'boundless wisdom arises.' Further, in terms of the aforementioned three minds, one may speak of them as ten minds. If one discusses the ground of resolute faith generally, then the first bhūmi is the seed; the second bhūmi is the sprout; the third bhūmi is the bud; the fourth bhūmi is the leaf; the fifth bhūmi is the flower; the sixth bhūmi is the fruit; the seventh bhūmi is the seed to be enjoyed; the eighth bhūmi is the basis of fearlessness, the so-called fruit within the fruit; the ninth bhūmi is having wisdom arise to advance and seek the buddha-bhūmi, which is the supreme mind; in the tenth bhūmi, this mind is definitive. These two minds have no separate realm; they are merely unfolded from within the eighth mind in terms of upāya. Within each individual bhūmi, it also naturally possesses these ten minds. Just as when abiding in the first bhūmi, one accomplishes the dharmas of purifying the bhūmis and knows the marks of the bhūmis, which is having first completed the understanding of one bhūmi. Relying on this as a cause, wisdom increases and one further understands the second bhūmi. By analogy with the ten minds, this can be inferred and understood. The Avataṃsaka has many tenfold dharma-gateways, which should also be broadly distinguished according to this sequence. However, the doctrine of this sūtra is that from the first bhūmi one is already able to enter the vajra treasury. Hence, according to what the ācārya transmitted, every single name and expression in the Avataṃsaka and the Daśabhūmika-sūtra must be given two kinds of interpretation: first, a shallow and abbreviated interpretation; second, a deep and secret interpretation. If one does not master such secret designations and merely explains them according to the letter, then the events and marks of causes and conditions will pertain to the Chapter on the Ten Abodes; if one understands the arising of the sixteen great bodhisattvas of the Vajraśekhara, one will naturally realize and know it.