金剛般若論會釋 2.75

2.75

From here, in succession, the disposition of the nature of wisdom arises, with ten minds and four bases of mindfulness—namely, the four smṛtyupasthānas contemplating body, sensation, and so forth. There are also three bases of mindfulness, namely the three wholesome roots resting in benevolence, giving, and generosity; or the three bases of mindfulness mean contemplating the three times: endurance regarding past causes, endurance regarding present causes and effects, and endurance regarding future effects, which can transcend the marks of self, person, sentient being, and so forth, as well as the conceptions of non-Buddhists. There is further the disposition of the ten paths: that is, contemplating form, consciousness, perception, feeling, and karmic formations, one attains the endurance of morality, the endurance of knowledge and vision, the endurance of concentration, the endurance of wisdom, and the endurance of liberation; contemplating the three realms as causes and effects, one attains the endurance of emptiness, the endurance of wishlessness, and the endurance of signlessness; contemplating the two truths, false and real, and that all phenomena are impermanent is called the endurance of impermanence; and through the emptiness of all phenomena, one attains the endurance of the unarisen. One becomes a wheel-turning king transforming the four continents, generating the wholesome roots of all sentient beings. The first, second, and third grounds are called the endurance of faith—namely, the good, the penetrating, and the luminous—severing the bondage of afflictions of form in the three realms, always taking the fifteen minds as foremost: the four means of embracing, the four immeasurables, the four great vows, and the three gates of liberation, taking these as the basis right up to the Buddha stage. The fourth, fifth, and sixth grounds are called conforming endurance: seeing, surpassing, and manifest dharma, which can sever the bondage of mental and other afflictions in the three realms. The seventh, eighth, and ninth grounds are called the endurance of the unarisen: distant, immovable, and contemplative wisdom, which also sever the residual habit-afflictions of mind, form, and so on in the three realms, manifesting unspeakable, unspeakable merits and spiritual penetrations. The tenth ground and the Buddha ground together are the endurance of quiescence, entering the vajra-samādhi; the practice of lower endurance is called a bodhisattva, and upper endurance is called sarvajña. Together contemplating the ultimate truth, they sever the mental habit-energies of the three realms; the mark of the exhaustion of ignorance is the vajra, and the markless exhaustion of marks is sarvajña, transcending the two truths to become the eleventh ground. Outside the three realms there are no other sentient beings, nor do the three bodies of the Buddha emerge outside the three realms; if outside the three realms there were no other sentient beings, whom would the Buddha transform? Therefore I say that the claim that outside the three realms there is a separate storehouse of a realm of sentient beings is spoken in the non-Buddhist *Mahāsad-bhāva-sūtra*, not spoken by the seven Buddhas. According to the standard of this sūtra, the note below the title itself states that Kumārajīva compiled it from the Buddha’s words, so it cannot be reconciled to make it identical with the other sūtras and treatises. According to this *Renwang*, the ten faiths are simply explained as the ten abodes, ten practices, and ten dedications, yet their names are not the same, all ending in contradiction. Now according to the *Avataṃsaka*, the ten faiths are not spoken of; even if one were hypothetically to grant their existence, the ten faiths are set apart from within the first abode, and it still says that having practiced the ten faiths for three kalpas, one can only then enter the first abode. The *Mahāyāna-sūtrālaṃkāra* and the *Abhidharmasamuccaya* say that the four wholesome roots are at the rank of the tenth dedication. They state that only after one great asaṃkhyeya kalpa of cultivation has been fulfilled does one practice the contemplations of holding, sustaining, mirroring, illumining, relying, warmth, summits, endurances, and the highest worldly dharmas, with no separate ranks. Therefore the *Avataṃsaka-sūtra* only speaks of thirty minds before the grounds, not mentioning forty or the four wholesome roots. However, because the practices of contemplation differ in the treatises, they are explained separately, whereas in the sūtra, because there are no separate hierarchical ranks, they are combined in one place; the treatises, too, are not in contradiction.