菩薩戒義疏 1.9

1.9

The shared teaching bodhisattvas share ten grounds with the three vehicles: First is the ground of dry wisdom. While the phenomenal aspects and names are the same as in the Tripiṭaka [teaching], the mental practice of contemplation is different: directly experiencing the aggregates, realms, and sense bases as like illusions and phantoms, it collectively shatters the eight inversions of view and craving; this is called the mindfulness of the body. Mind, feelings, and dharmas are also like this. Dwelling in this contemplation, one cultivates calming, effort, base of psychic power, faculty, power, awakening, and path. Although one has not yet attained the water of principle resembling the heat dharma, because one's overall wisdom is deep and sharp, it is called the ground of dry wisdom. Second is the ground of nature. Passing beyond the ground of dry wisdom, once one attains the heat dharma, one can advance through the initial, middle, and final minds, entering the summit dharma up to the supreme worldly dharma; all of these are called the ground of nature. Because one attains the water of the nature of the uncorrupted, it is called the ground of nature. Third is the ground of the eight persons. Śrāvakas of faith-pursuit and dharma-pursuit of the three vehicles directly experience the provisionality of views to manifest the real and eliminate afflictions; within the unhindered samādhi, they are fully endowed with the eight patiences, while their knowledge lacks one fraction; this is called the ground of the eight persons. Fourth is the ground of seeing. The three vehicles together see the principle of the unarisen four noble truths of the supreme truth, and together cut off all eighty-eight entangling proclivities of the delusions of view. Fifth is the ground of thinning. Directly experiencing the provisionality of craving to manifest the real, one cuts off the delusions of thought of the desire realm, realizes the sixth liberation, and one's afflictions become thin. Sixth is the ground of freedom from desire. In the three vehicles, directly experiencing the provisionality of craving as identical to the real, one cuts off the five lower fetters of the desire realm: view of individuality, grasping at precepts and vows, doubt, greed, and ill will; hence it is called the ground of freedom from desire. Seventh is the ground of having completed what was to be done. Persons of the three vehicles, directly experiencing craving for form and the formless as identical to the real, give rise to the uncorrupted and cut off the five higher fetters: restlessness, conceit, [and the remaining subtle fetters,] cutting off all seventy-two stains of form and stains of the formless, bringing to an end the phenomenal delusions of the three realms; hence it is called the ground of having completed what was to be done. Eighth is the ground of pratyekabuddhas. Pratyekabuddhas manifest the real uncorrupted; their power of merit is vast, and they can eliminate habitual tendencies. Ninth is the ground of bodhisattvas. Entering the provisional from emptiness, path and contemplation flow together, and they deeply contemplate the two truths, proceeding to cut off habitual tendencies and the ignorance regarding forms and mind; they attain the Dharma-eye and the wisdom of the aspects of the path, playfully roam in supernormal powers, purify Buddha lands, mature sentient beings, train in the Buddha's ten powers and four fearlessnesses, and bring their habitual tendencies near to exhaustion. Tenth is the ground of Buddhahood. With the power of great merit supporting wisdom, with the wisdom corresponding in a single thought, they contemplate the ultimate truth to its culmination, and habitual tendencies remain without residue—just as when the fire of a kalpa burns wood, leaving neither ash nor charcoal, or as a fragrant elephant crosses a river, reaching both the bank and the bed. Although the names of the Buddha and bodhisattvas differ from the two vehicles, because they universally contemplate the unarisen and directly experience dharmas, they are equally unlearners, collectively return to ash and extinction, and the place where they realize the fruit is one; hence it is called 'shared'.