金剛般若論會釋 2.74

2.74

Among the ten abodes, prior to ascending to the abode of initial aspiration, there are the nominal bodhisattvas of the ten minds who constantly practice the ten minds, namely: the mind of faith, mind of mindfulness, mind of vigor, mind of wisdom, mind of concentration, mind of non-retrogression, mind of dedication, mind of protection, mind of precepts, and mind of vows. Practicing these minds for one kalpa, two kalpas, or three kalpas, they eventually enter the stage of the first abode; abiding in this abode, they increasingly cultivate the hundred dharma-illumination gates, which are called the ten minds of faith, because each mind of faith has ten [aspects]; practicing the hundred dharma-illumination gates, they constantly generate immeasurable great vows, with practice and without practice, and are able to enter the habitual lineage. Since that sūtra names the stage of the ten abodes as the habitual lineage, one cultivates faith, mindfulness, and so forth for three great kalpas before entering the ten abodes. Cultivating the hundred dharmas indicates that the ten faiths are subsumed under the first abode and have not yet entered the asaṃkhyeya [kalpas]. This refers to an external ordinary person generating the aspiration for the Great [Vehicle]; as for those of the two vehicles and so forth generating the mind directed toward the Great [Vehicle], their characteristics should be spoken of as in the Nirvāṇa-sūtra regarding the eighty thousand kalpas and so forth. That sūtra also states that in the abode of initial aspiration, one generates the four great vows in accordance with the four noble truths; in the second abode, one performs the contemplation of the four applications of mindfulness; in the third abode, the contemplation of the ten totalities; in the fourth abode, the contemplation of the eight spheres of mastery; in the fifth abode, the contemplation of the eight awakenings of great beings; in the sixth abode, the contemplation of the eight liberations; in the seventh abode, the contemplation of the six harmonies and reverences; in the eighth abode, the contemplation of the three emptinesses—emptiness, non-action, and signlessness; in the ninth abode, the contemplation of the four immeasurables; in the tenth abode, the contemplation of the six recollections. Among the ten practices, in the first practice one performs [the contemplation of] the four right exertions; in the second practice, the four bases of supernormal power; in the third practice, the five faculties; in the fourth practice, the fivefold dharmakāya; in the fifth practice, the eightfold noble path; in the sixth practice, the seven factors of awakening; in the seventh practice, the five wholesome roots, properly contemplating the contemplations of heat, crown, endurance, the emptiness of the three realms, and supreme worldly phenomena; in the eighth practice, the contemplation of the four analytical knowledges; in the ninth practice, the contemplation of the twelve links of dependent origination; in the tenth practice, the contemplation of the Three Jewels. Among the ten dedications, in the first dedication one performs the contemplation of the two truths; in the second dedication, the contemplation of the five supernormal powers; in the third dedication, the contemplation of the four unshakeable faiths; in the fourth dedication, the contemplation of the emptiness of the three conditioned characteristics; in the fifth dedication, the contemplation of the non-difference of the five aggregates from emptiness; in the sixth dedication, the contemplation that in the twelve sense-bases, a self is neither internal, external, nor in between; in the seventh dedication, the contemplation of the eighteen realms; in the eighth dedication, the contemplation of causality as conventional; in the ninth dedication, the contemplation of the two truths as neither empty nor existent; in the tenth dedication, the prajñā contemplation of the Middle Way and ultimate truth, which is yet not the genuine Middle Way. Above the first stage, there are three contemplative minds that enter all stages: entering emptiness from the conventional is called the contemplation of the two truths; entering the conventional from emptiness is called the contemplation of equality; these are the expedient paths of the two contemplations; reliant on these two contemplations of emptiness, one is able to enter the contemplation of the Middle Way and ultimate truth, illuminating both truths simultaneously, with mind after mind quiescent and extinguished, entering the first stage. The preceding thirty minds enter the stage of the One Vehicle; relying on the Lotus Sūtra, what is cultivated prior to the stages is not named the One Vehicle; prior to the sixth abode, one may still retrogress and commit evils such as the five heinous offenses, leaving no evil undone; upon reaching the seventh abode, one constantly abides in non-retrogression—their characteristics are extensively explained. Examining the text of that sūtra, it greatly conflicts with various teachings and has no principle of reconciliation; moreover, comparing it with the Renwang jing, it is feared to be non-standard; it is merely that each stage is provisionally explained according to its predominance; otherwise, the principle would be severely erroneous. According to the first roll of the Renwang jing, it is again different from various teachings. It states: 'Great King, the five endurances are the bodhisattva dharma: suppressing endurance (upper, middle, and lower), faith endurance (upper, middle, and lower), compliant endurance (upper, middle, and lower), unarisen endurance (upper, middle, and lower), and quiescent extinction endurance (upper and lower)—these are called the cultivation of prajñāpāramitā by all Buddhas and bodhisattvas.' The meaning is that prior to the stages, the ten abodes, ten practices, and ten dedications are called suppressing endurance, because they suppress afflictions with tainted wisdom; the first, second, and third stages are called faith endurance, because conforming to the world, they cultivate the three meritorious actions and realize pure faith; the fourth, fifth, and sixth stages are called compliant endurance, because complying with the two vehicles, they practice the contemplation of the supramundane path such as the factors of awakening; the seventh, eighth, and ninth stages are called unarisen endurance, because they continuously perform that contemplative wisdom for a long time; the tenth stage and the Buddha stage are called quiescent extinction endurance, because cause and fruition are fulfilled. The mind that initially generates signs produces the habitual lineage and has ten minds: 1. faith, 2. vigor, 3. mindfulness, 4. wisdom, 5. concentration, 6. giving, 7. precepts, 8. protection, 9. vows, 10. dedication; when this bodhisattva can slightly transform sentient beings and has surpassed the two vehicles, all wholesome stages nourish these ten minds as the noble embryo. In the Yingluo jing, vigor is stated after mindfulness, which is incorrect; the sixth is named non-retrogression, which is correct in that text.