金剛般若論會釋 3

English (machine translation) 3

Language: English

3.1

Below, the abode of the path of realization is explained: when the preceding cultivation of the stage of applied preparation is completed, one immediately enters the first stage (bhūmi), attains untainted wisdom, and directly realizes tathatā; therefore it is called the path of realization. Among the eight abodes, it is called the abode of the pure mind; among the three stages, it is called the stage of the pure mind. Because one attains the untainted, it is called the equanimous mind; because of the four verified purifications, it is called the pure mind. Prior to the path of seeing, in the stage of applied preparation, although one contemplates emptiness and existence, one still bears those marks, and thus has not truly entered the three natures; because the contemplating mind bearing marks has attainment, one cannot yet realize the true ultimate reality. After the stage of applied preparation, when entering the path of seeing, because marks are obliterated, one abides in non-attainment, internally unites with the ultimate principle, and realizes the true ultimate reality; this is called entering the path of realization. When attaining the path of realization, one obtains a kind of wisdom and accomplishes the wonderful and great bodies; to reveal this meaning, there is this passage. The treatise of Bodhisattva Vasubandhu says: Within the first major section explaining doubts, from 'that anuttarā samyaksambodhi attained by the Tathāgata, wherein...' onward, there are two parts; this corresponds to the second, which adduces a metaphor to illuminate the body, using a simile for unreality and reality. By means of what is attained, it clarifies that anuttarā bodhi is neither real nor false: because the Tathāgata attains that bodhi, it is not false; because it does not have the marks of conditioned reality, it is not real. This reveals that because one is free from the two obstacles, it is called the wonderful body; because it pervades all places and its virtues are great, it is called the great body. Although it does not have conditioned marks, it is also called wonderful and great; dharmakāya and saṃbhogakāya are, as appropriate, spoken of as having the conditioned marks of the wonderful and the great. The texts and meanings of the two treatises differ in this respect. It also says: The treatise of Bodhisattva Vasubandhu explains 'wonderful' and 'great' solely based on tathatā; or both treatises equally take 'wonderful' and 'great' to also extend to dharmakāya and saṃbhogakāya. Therefore, the designation 'stage of the pure mind' has both general and specific applications. According to the Mahāyānasūtrālaṃkāra, it is judged to apply solely to the first stage, which is called the stage of the pure mind, taking its name from the locus of initial attainment. If according to Vasubandhu's Commentary on the Mahāyānasaṃgraha, there are two explanations: If the ten stages are divided among four kinds of practitioners, then only the first stage is called practitioners of pure concentration; the second through sixth stages are called practitioners with signs; the seventh stage is called practitioners of signlessness; and the eighth, ninth, and tenth stages are called practitioners of non-effort. If taken generally, then from the first stage up to the tenth stage, they are collectively called the stage of the practice of pure concentration. Here, the statement that one who enters the stage of the pure mind attains two kinds of wisdom is spoken based on the general sense. Because freedom from arrogance also extends throughout the ten stages, and throughout the ten stages the severing of ten igno-rances is expounded, one severs the ten levels of obstacles and enters the ten stages.

3.2

The sūtra text has two [parts]: attaining wisdom and leaving conceit. Attaining wisdom has three [parts]: first, the Tathāgata addresses [Subhūti], which relies on explaining the characteristics and aspiration so as to cause those who have not yet attained it to arouse the aspirational mind; second, Subhūti establishes the ultimate truth so as to cause them to be free from the faults of reification and deprecation; and third, [the Buddha] ratifies it from “The Buddha said, ‘Subhūti’” onward. Kumārajīva's root text is abbreviated and lacks the sign of ratification. The śāstra text has two [parts]: first, indicating the names and correlating them to the sūtra; second, properly explaining the meaning. In explaining the meaning: first, generally indicating the two gates of attaining wisdom and leaving conceit; second, explaining the two meanings in succession. The passage from “How is wisdom attained?” onward is the explanation of attaining wisdom, within which there are two [parts]: first, asking about and indicating the two wisdoms; later, properly explaining the two wisdoms. First, explaining the lineage wisdom: saying that one is “able to attain the marvelous body” means that by attaining non-conceptual wisdom, one is definitely able to inherit the position of the Tathāgata; hence it is called “lineage wisdom.” Having attained this wisdom, one will attain the realization of the Buddha's dharmakāya, saṃbhogakāya, and so on; therefore it says that one is able to attain the marvelous body. Thus the previous fascicle states: “Up to attaining the perfected body, one attains the ultimate revulsion of the basis”; hence one will attain the ultimate fruit of the two revulsions of the basis. Vasubandhu also says that leaving the two obstructions behind to attain the ultimate dharmakāya and marvelous body is as explained before. Sīla means partially attaining the three bodies on the first stage, which is called “being able to attain”; that is, from the first stage onward, in accordance with the stage, one realizes and attains the all-pervading tathatā and so on; hence it is called “ultimately penetrating revulsion,” which does not conflict [with this] either. Next, explaining equality wisdom: because of realizing the equal true dharmadhātu, one is free from self and what belongs to self; when transforming sentient beings, one attains five kinds of equal minds toward oneself and others, and is able to embrace the bodies of all sentient beings entirely into one's own great single body; therefore it is called “equality wisdom.” The *Mahāyāna-sūtrālaṃkāra* also states that upon entering the stage of the pure mind, one attains five kinds of equality, which differs slightly in name from this, but its meaning is not different. Here, the first, “equality of the coarse and evil,” refers to the grasping at self and what belongs to self, which is the root of the obstructions; because the resulting suffering is co-produced, it is called “coarse and evil”; by leaving this behind, it receives the name of “equality.” In the *Sūtrālaṃkāra*, the first is named “equality of selflessness,” and the second is “equality of the selflessness of phenomena,” meaning that when emerging from contemplation to save sentient beings, one merely sees that the phenomena of the five aggregates of self and others are all like illusions and transformations; this is called “selflessness of phenomena.” In the *Sūtrālaṃkāra*, the second is called “equality of possessing suffering,” and its own commentary explains: “It means there is no distinction regarding all the suffering phenomena of oneself and others.” The intent is: because of having no conceptual characteristics of what belongs to self, when seeing that they have suffering phenomena, this is equal to one's own empty suffering phenomena; this is called “equality of the selflessness of phenomena,” because the suffering phenomena of oneself and others are called “phenomena.” The third is “equality corresponding to eradication,” meaning that the eternal eradication of others' suffering corresponds to the mind of eradicating one's own suffering. In the *Sūtrālaṃkāra*, the third is called “equality of what is done,” and its own commentary explains: “It means there is no distinction regarding the undertaking of eradicating suffering for oneself and others.” The fourth is “equality corresponding to a mind without expectation,” meaning that when eradicating others' suffering and giving them happiness, one does not expect a recompense, corresponding to the mind that does not expect recompense when eradicating one's own suffering and giving oneself happiness; hence it is called “equality.” In the latter treatise, the fourth is called “equality of not expecting,” and its own commentary explains: “It means there is no distinction in the mind that does not seek recompense when removing suffering and giving happiness to oneself and others” (these first four equalities collectively correspond to “attaining an equal mind toward all sentient beings” among the deficiencies in provisions in the *Mahāyānasaṃgraha*). The fifth is “equality of all bodhisattvas realizing the path”: just as all bodhisattvas realize the equal dharmadhātu and attain an equal mind toward themselves and others, I also attain it likewise. In that treatise, the fifth is named “equality of mutual attainment,” and its own commentary explains: “Just as what all bodhisattvas attain, my attainment is also thus, without distinction” (this corresponds to the *Mahāyānasaṃgraha*'s “attaining an equal mind toward all bodhisattvas”; the *Mahāyānasaṃgraha* further has “attaining an equal mind toward all buddhas,” whose essence is omitted here). Because of attaining these five kinds of equal minds toward sentient beings, one is able to embrace all other bodies into the attainment of a single great body; therefore the treatise concludes: “because of attaining this equality, one attains the great body,” and so forth. Vasubandhu's treatise intends that the essence of tathatā is free from the two obstructions, and hence is called the “marvelous body”; pervading all places and having great merit, it is called the “great body.” The *Daśabhūmika-sūtra* states that upon entering the first stage, one attains a hundred gates of illuminating dharmas; the fact that here only two wisdoms are mentioned is because benefiting oneself by realizing truth and benefiting others by equality are the two essentials, so the Buddha spoke of them exclusively. The *Sūtrālaṃkāra* says: “Why is the first stage called ‘Joyous’?” Because of seeing truth and benefiting beings; among the two benefits, these two are the most essential, so the Tathāgata stated that there are these two wisdoms.

3.3

Next, in the second [part], explaining Subhūti establishing the ultimate truth: first, indicating the sūtra text; next, explaining its meaning. This has two intents. First, to refute the previous grasping that embraces others into one's own great body: if with an equal mind one completely embraces self and other into a single body, it is neither self nor other, nor is it one's own body; hence the treatise says: “Regarding that body, it is established as neither self nor other,” and so forth. Second, to refute the grasping that arises from pursuing the names of the two bodies: both bodies are jointly established as the ultimate truth; hence the treatise says: “This, in the marvelous body and so forth, establishes the ultimate truth,” and so on. According to Paramārtha's version and the Tang version of this treatise text, both jointly establish that the two bodies are no-body, causing bodhisattvas to be free from the fault of reification, and also jointly conclude, causing them to be free from the fault of deprecation. Kumārajīva's version and the Wei version do not conclude, both lacking the marvelous body. Bodhisattva Vasubandhu says: “‘No-body’ means lacking all characteristics”; “‘great body’ means possessing the essence of tathatā; such is named the marvelous body and the great body.” In the third [part] of the sūtra, the Buddha ratifies it. The two versions of Kumārajīva and the Wei are not correct; all other versions say: “The Buddha said: ‘So it is, so it is, Subhūti,’” because Subhūti's establishment of the two bodies accords with reason, so [the Buddha] repeatedly ratifies it.

3.4

Below, the explanation of leaving conceit: the sūtra text has three [parts]: first, clarifying that arousing the conceit of ‘I liberate’ is not being named a bodhisattva; next, revealing that all phenomena are without actuality to remove the grasping at liberation; later, citing the Buddha's words as proof to conclude the above. The treatise explanation has two [parts]: first, indicating the question and correlating it to the sūtra; next, properly explaining the meaning. In properly explaining the meaning, there are two [parts]: first, explaining that grasping at the conceit of ‘I liberate’ in the sūtra is not being named a bodhisattva. Paramārtha, the *Vajracchedikā*, and this treatise all state: “If a bodhisattva has this thought”; only Kumārajīva's and the Wei versions lack the word “bodhisattva,” because it was mistakenly inserted into the preceding ratification text; its meaning is readily understood. Not explaining the second sūtra text of teaching the removal of the grasping at liberation: as explained in the first and sixth [chapters] of the *Large Prajñāpāramitā*, “a bodhisattva” is merely a name, and names are also empty; therefore it says: “there is truly no phenomenon named a bodhisattva.” If not a single phenomenon is a bodhisattva who can liberate, then one does not see any phenomenon that can act with conceit; hence it says that there is no phenomenon named a bodhisattva. In the *Vajracchedikā* version, repeating the word “sentient beings” refers to the two sentient beings: the one who can liberate and the one who is liberated. In the third [part], citing the Buddha's words as proof: first, indicating the correlating sūtra text; next, explaining by antithesis to complete the above, such as “if a bodhisattva has the notion of a sentient being.” Saying “in order to reveal this” in the correlation means that in order to reveal that immediately preceding [point], “there is truly no phenomenon named a bodhisattva,” the Buddha, the World-Honoured One, personally cited the previous explanation to establish the present meaning. Having examined the Wei version, it appears as if Subhūti cited the Buddha's previous words; examining the other versions thoroughly, they are all the Buddha's words. The *Vajracchedikā* is the correct [one]; taking this as the basis, there are slight differences, which should have been explained earlier.

3.5

Question: “Earlier it was said that one who is on the stage of the pure mind attains five kinds of equal minds toward oneself and others; then, when they liberate sentient beings, they should be free from the thought ‘I liberate others.’ Why is it necessary to admonish the conceit of liberating others?” Answer: “Earlier it was said that when emerging from contemplation and collecting the scattered mind, one reflects upon the realized equal dharmadhātu, and thus attains an equal mind of liberating self and others. However, innate habitual tendencies of self have not yet been eliminated, and one has not yet ceased falling back from mindfulness; thus, when liberating sentient beings, one may sometimes have that thought and, failing to notice, arouse the self, perceiving the conceit of ‘I liberate others.’ The *Large Prajñāpāramitā Sūtra* states in the ‘Chapter on Setting Forth’ that it teaches the bodhisattvas of the first stage to leave arrogance behind; teaches the bodhisattvas of the fifth stage to contemplate the emptiness of internal and external phenomena, remaining far from self-aggrandizement and slighting others; and up to the seventh stage, it still teaches not being attached to self or sentient beings, and not seeing any phenomenon that can act with conceit. The *Daśabhūmika-sūtra* and the *Sūtrālaṃkāra* both state: on the third stage there is the conceit of self and the conceit of understanding phenomena; on the fourth stage there is the conceit of discriminating physical purity, also named the conceit of succession and difference; on the fifth stage there is the conceit of discriminating suffering, defilement, and purity. The *Sūtrālaṃkāra* assigns the conceit of ‘I shall become a Buddha’ to the seventh stage; this arises because of lapses in mindfulness. The conceit of ‘I liberate others’ admonished here is the conceit of discriminating physical purity up through the fourth stage; if it is the grasping habit of a living being and the conceit of grasping at phenomena, then through the seventh stage, whenever mindfulness is lost, all have the conceit of ‘I liberate others.’ The *Large Prajñāpāramitā Sūtra* teaches bodhisattvas of the seventh stage not to be attached to self, not to be attached to sentient beings, and not to see any phenomenon that can act with conceit; hence we know that only at the end of the seventh stage is the conceit of liberating others completely eliminated. Although there are many kinds of conceit on the stages, the conceit of ‘I liberate others’ directly contradicts the bodhisattva's mind of equally liberating sentient beings; therefore it is singled out for admonition here, while the others should simply be abandoned.”

3.6

The *Cheng weishi lun* states that in the stage of cultivation, one cultivates the ten superior practices, severs the ten heavy obstructions, and realizes the ten tathatās across the ten stages, and only then is one able to realize the ultimate revulsion of the basis. Here, speaking of the ‘pure mind’ embraces the ten stages; although the positions are distinct, because all are pure minds, one attains two kinds of wisdom and embraces the ten superior practices. Between benefiting oneself and benefiting others, wisdom is foremost; hence leaving the conceit of liberating is embraced within the ten kinds of obstructions. That [treatise] takes the general name based on obstructing wisdom, whereas this [treatise] singles out the fault based on haughtiness. For this reason, the *Mahāyānasaṃgraha* names them the ‘ten ignorances’; because delusion and darkness increase, it separately cites what increases accordingly, and generally speaks of them all as obstructions, which does not conflict [with this] either. In fact, conceit is eliminated stage by stage; however, the *Large Prajñāpāramitā* and so forth, in accordance with the stage and addressing specific capacities, speak exclusively from one aspect. Now, although this is conceit, speaking of it in reality, it pervades the ten stages, severed in each stage; afflictive and cognitive [obstructions], whether active or dormant seeds, whether essential forms or habitual tendencies, whether suppressed or eradicated, are spoken of as appropriate, because the general name of ‘pure mind’ runs through the ten stages. However, here realizing the ten tathatās is omitted and not mentioned: taking freedom from characteristics as the central tenet to reveal that tathatā is non-dual, it therefore does not speak of the ten tathatās regarding the true principle; for this reason it is omitted. The meanings of the ten stages' superior practices, ten obstructions, and so forth are broadly explained in the *Daśabhūmika-śāstra*, the *Saṃdhinirmocana*, as well as the *Cheng weishi lun*, the *Mahāyānasaṃgraha*, and other commentaries, as explained in Bodhisattva Vasubandhu's treatise.

3.7

The passage from “If a bodhisattva should speak thus” onward is the second text within the major section of resolving doubts. Within it there are three sections: the first is a doubt regarding the previous fundamental thesis, which doubts: “If there is no bodhisattva, then a Buddha also does not become a great bodhisattva, sentient beings also do not enter nirvāṇa, and there is also no pure buddha-land. If so, for what purpose do bodhisattvas arouse the aspiration wanting to cause sentient beings to enter nirvāṇa, and generate the mind to practice and purify buddha-lands?” That is, this passage below and the text on adorning and purifying buddha-lands are it. As for the section of sūtra text beginning with “If a bodhisattva should speak thus,” the two treatises explain it differently: Bodhisattva Vasubandhu, in order to jointly resolve a single doubt, carries it far into the subsequent text, whereas the treatise master Asaṅga, when entering the path of realization, reveals leaving conceit, and therefore combines it into the preceding section; neither of them is in conflict. The second and third doubts will be recounted below.

3.8

From here below is the third major section of the text, explaining the Tathāgata Stage. This speaks of the virtues of the Buddha Stage to cause those on the stage of the purified mind to seek higher; therefore, among the eighteen abodes, it is named "the Buddha Stage sought above". Furthermore, among the eight abodes, it is named "the ultimate abode", the meaning of which can be known. Why is the Buddha Stage explained next? Because it reveals that for those on the stage of the purified mind, their vows are fulfilled and their attainment of buddhahood is not in vain, and it also causes those whose practice is not yet fulfilled to admire what is above and seek it diligently; therefore it is explained next.

3.9

Question: "Since the Buddha Stage is explained to cause them to seek higher, it is not yet known how many Buddha stages there are?" Answer: "According to the explanation in the second fascicle of the Qizheng dacheng gongde jing translated by the Tang Tripiṭaka Master Rizhao (Divākara): 'The Tathāgata has ten stages: the first is named the Stage of Supreme, Profound, Difficult to Comprehend, Vipula Radiance Wisdom Activity; the second is named the Stage of Immaculate Body Majestic Adornment Inconceivable Radiance Transformation; the third is named the Stage of the Ocean Treasury of Jewels for Producing Wondrous Radiance, Moon Banners, and Repentance; the fourth is named the Stage of Pure Wondrous Golden Light Virtue Supernormal Wisdom Transformation; the fifth is named the Stage of Radiance Taste Bodhimaṇḍa Majestic Illumination Activity; the sixth is named the Stage of Holding the Wick to Blossom in Exceedingly Pure and Immaculate Space; the seventh is named the Stage of Arising Radiance of the Treasury of the Exalted and Vast Dharmadhātu; the eighth is named the Stage of Wisdom Penetration Completely Illuminating and Purifying All Obscurations of the Most Supreme Wondrous Pure Buddha Wisdom Treasury; the ninth is named the Stage of Incalculable Adornment Koṭi-Vairocana Light Activity; the tenth is named the Stage of the Wisdom-Ocean Vairocana. Noble person! These are named the ineffable ten stages of the Tathāgata's wisdom.' When subsuming them within the text on the six perfections of the Tathāgata Stage in this sūtra: That sūtra further says: 'In the Tathāgata's first stage, the subtle habitual propensities are all thoroughly eradicated, and one attains sovereignty and unhinderedness in all dharmas.' This reveals entering the Tathāgata Stage upon the final subtle obscuration, and on this basis the Buddha Stage is said to sever the two types of delusion, having severed which one attains buddhahood; hence this is the general clause. That sūtra also says: 'In the Tathāgata's third stage, one establishes the śrāvaka admonitions and settles the three vehicles. In the Tathāgata's fourth stage, one expounds the eighty-four thousand dharma aggregates and subdues the four Māras.' These two stages are precisely the establishment of the great Dharma here; when establishing the great Dharma, one admonishes the three vehicles to cause them to cultivate the correct path and subdues the four Māras to cause them to abandon the heterodox. That sūtra also says: 'In the Tathāgata's fifth stage, one crushes all diverse treatises and even false views, thoroughly taming all who travel evil paths.' This is precisely the text in this sūtra under establishing great benefit that refutes external doubts and attachments; it is subsumed under the foundations of mindfulness here, because by abiding in the foundations of mindfulness, one brings down false views; furthermore, the purity of sight and wisdom here subsumes knowledge of others' minds and so forth, because it crushes diverse treatises. That sūtra also says: 'In the Tathāgata's sixth stage, one settles boundless sentient beings in the six supernormal powers and the six great penetrations, namely: manifesting boundless Buddha lands adorned and purified by the Buddha's virtues; manifesting boundless bodhisattvas attending and encircling; manifesting Buddha lands as vastly boundless; manifesting one's own body throughout boundless Buddha lands; manifesting parinirvāṇa down to the disappearance of expounding the Dharma; and manifesting boundless supernormal power and psychic transformations.' Those six supernormal powers are precisely the divine eye, mind transformation, and foundations of mindfulness here, for the foundations of mindfulness also subsume the supernormal power of the exhaustion of outflows; furthermore, this is sovereign practice and abiding in the contemplation of name-and-form, which is escaping the hindrances to supernormal powers and obtaining the base of psychic power. Those six great penetrations are produced only by Buddhas, and are therefore called 'great'. Among them, manifesting Buddha lands is precisely the purity of the land here. Manifesting bodhisattvas attending is precisely the establishment of the great benefit of the Dharma here, because when sentient beings hear the Dharma, they attend [upon the Buddha]; furthermore, this is non-abiding in nirvāṇa and saṃsāra, not being tainted in benefiting sentient beings, so that there is attendance; furthermore, in the pure land there is also attendance, because retinue and supporters are all complete. Manifesting Buddha lands as vastly boundless is also the purity of completion. Manifesting one's own body in boundless lands is precisely the physical marks, non-abiding nirvāṇa, and being untainted in saṃsāra, all manifesting the body. Manifesting parinirvāṇa means that the aforementioned manifested bodies all have manifestations of extinction. Manifesting supernormal power and psychic transformations is precisely the purity of sovereign practice and abiding in crushing name-and-form, because by contemplating name-and-form one attains sovereignty, and in accordance with what is fitting transforms and brings forth the function of supernormal power. Furthermore, that sūtra says: 'In the Tathāgata's seventh stage, one truly reveals the thirty-seven factors of awakening for the bodhisattvas through their lack of own-nature and non-attachment.' This is precisely the perfection of speech here, establishing the beneficial Dharma and expounding the Dharma without taint. It also says: 'In the Tathāgata's eighth stage, by means of the four modes of prophecy, one confers upon all bodhisattvas the prophecy of anuttarā-samyak-saṃbodhi.' (The four, as the Śūraṅgama says, are: first, prophecy when not present; second, when present; third, upon giving rise to the mind [of awakening]; fourth, the prophecy of the endurance of the unarisen.) This is precisely what is subsumed under the perfection of speech and so forth here. It also says: 'In the Tathāgata's ninth stage, one reveals [the Dharma] to all bodhisattvas through skillful means.' (This generally manifests the three karmas, and should be coordinated according to the meaning.) It also says: 'In the Tathāgata's tenth stage, by means of the non-nature of all dharmas, one instructs all bodhisattvas, releasing the sound of the great parinirvāṇa and expounding the ultimate parinirvāṇa bliss of all dharmas.' This explanation can be understood as fitting. However, that sūtra mostly speaks of the Tathāgata's ten stages on the basis of the external benefiting nirmāṇakāya, whereas here it generally speaks of the dharmakāya, saṃbhogakāya, and nirmāṇakāya; the doctrinal coordination with the three bodies will be known in detail below."

3.10

Question: "Since this explains the virtues of the Buddha Stage below, what similarities and differences does it have with the Cheng weishi lun, the Fodi jing, and so on?" Answer: "The general meaning can be the same, but they differ in breadth and brevity. The Fodi jing first explains the pure land inhabited, which is precisely the pure land explained here; that sūtra next explains the pure dharmadhātu, whose essence is subsumed under the dharmakāya explained here; third, that sūtra clarifies the essence of the Buddha's four wisdoms, which is not separate from what is explained here as the five eyes, knowing others' minds, the foundations of mindfulness, and so forth; the four wisdom categories also correspond to the five eyes and so on as appropriate. However, the pure land, dharmadhātu, and four wisdoms there are all distinguished with multiple meanings, whereas this clarifies the Buddha's physical body expounding the Dharma, the correct awakening of the foundations of mindfulness, non-abiding in saṃsāra and nirvāṇa, purity of practice and abiding, and so on. Although this is not separate from the four wisdoms, it is not what was clarified in that sūtra, and therefore is explained here; thus there is breadth and brevity compared with that text. Compared to the Cheng weishi lun, this alone should be judged: based on the treatise to judge the sūtra, the text has six [perfections], as already assigned to the sūtra above. However, the aforementioned treatise says that the Fodi jing lun explains six kinds of perfection subsuming the transformation of the basis. 'Subsuming the transformation of the basis in perfection' means: among the six transformations of the basis, this explains the virtues of the Tathāgata's fruition stage, which subsumes the fourth, the transformation of the basis as fruition fulfillment. Among the four meanings of the transformation of the basis, it is that which is transformed and obtained, because it is produced or revealed in accordance with the conditioned or unconditioned. Or, although this explains the virtues of the Buddha Stage, it is to cause bodhisattvas of the two stages of faith and purity to cultivate and seek, whether near or far, so that they accomplish the transformation of the basis; thus, among the six transformations of the basis, it fully subsumes five, as appropriate to each level. This is because the stage of practice in faith, the purified mind, and the Tathāgata Stage accomplish the transformation of the basis; it merely does not subsume the inferior one. The four meanings of the transformation of the basis also completely subsume the three stages, because they accomplish the four meanings from beginning to end. Furthermore, among the four meanings of the transformation of the basis, the third, that which is transformed and abandoned, means that inferior phenomena of saṃsāra such as the ripener consciousness are all abandoned altogether; hence the sūtra says that one abandons the impermanent aggregates and obtains the permanent aggregates. The Mahāyānasaṃgraha further explains transforming the basis of the five aggregates: by transforming the basis of the form aggregate, one obtains sovereignty over the pure land, the physical body, radiance, boundless voice, and the invisible crown of the head—which are precisely the two bodies of the pure land and physical marks here, and the boundless voice in the perfection of speech. By transforming the basis of the sensation aggregate, one obtains the sovereignty of not losing immeasurable great bliss—which is the non-abiding in saṃsāra and nirvāṇa and purity of practice and abiding below. By transforming the basis of the perception aggregate, one obtains sovereignty over correct expounding among all collections of names, words, and sentences—and sovereignty over expounding is the perfection of speech, and when conferring the Dharma of great benefit, the three understandings of name, sentence, and dharma-meaning, and so forth. By transforming the basis of the formation aggregate, one obtains sovereignty over drawing and gathering the great assembly and attracting pure dharmas—which is, when establishing the Dharma of great benefit, drawing and gathering the great assembly, and transforming and obtaining the sovereign pure Dharma to make it enter their minds. By transforming the basis of the consciousness aggregate, one obtains sovereignty over the mirror-like, equality, wondrous contemplation, and duty-performing wisdoms; 'manifest' is the mirror-like wisdom, and the remaining three can be known; the four wisdoms in order are precisely the essence of the Buddha eye, wisdom eye, and Dharma eye, and the consciousnesses generated by the fleshy and divine eyes; such is the coarse aspect, while the ultimate principle should be further contemplated. When reaching the Buddha, the four wisdoms are all the Buddha eye. Regarding the phrase 'perfection subsuming the basis': among the six perfections, the transformation perfection could be divided to make seven, or among the six, physical marks could be combined into the body perfection to make five perfections; however, the treatise eliminated breadth and removed brevity, determining them as six. Among the six, the first clarifies the perfection of the purity of the land, because it is the external fruition, the vessel that is the support."

3.11

The sūtra text has three parts: first, clarifying that grasping at signs and at self-adornment is not called a bodhisattva; second, inquiring into and explaining the intention of teaching the abandonment of the mind of signs and self-adornment; third, directly encouraging entry into the principle of the two selflessnesses and signless adornment. The treatise text has two parts: first, stating the purpose of the sūtra's coming; second, directly explaining the text. Stating the purpose of its coming, it says: 'It is for the sake of the samāpatti of purifying the land'—the intention is to reveal that the World-Honoured One wishes to cause bodhisattvas to cultivate the signless cause and realize the signless land. The signless cause refers to meditative attainment (samāpatti); it is to cause bodhisattvas to cultivate the cause of meditative attainment to adorn and purify the land that this text exists. The treatise master Vasubandhu combined this text on the pure land with the preceding abandonment of arrogance into one section, as both refute doubt; hence his treatise says: 'Failing to reach the true dharmadhātu, / Generating the thought of saving sentient beings / And purifying the Buddha lands, / Giving rise to such a mind is indeed an inversion.' This reveals that if one has not realized tathatā and not eliminated the two selves, giving rise to the thought of saving sentient beings and the thought of adorning lands are both inversions, and therefore one is not a bodhisattva.

3.12

In correctly interpreting the text, there are two parts: first, correctly explaining the sūtra; second, re-explaining the previous correct practice regarding the perception of suffering. In the first, there are three sections, explaining the three passages of the sūtra in order. In the third passage, it first explains the two kinds of selflessness; next, it explains the sūtra's repeated use of the word 'bodhisattva' to show the simultaneous realization of both kinds of selflessness, which is a distinctive interpretation of the text, or because one who realizes only the selflessness of persons is also called a bodhisattva, namely [one of] the two vehicles. Vasubandhu says: / 'Sentient beings and bodhisattvas / know that all phenomena are without self; / non-aryas through conviction of their own intellect, / and āryas because they possess wisdom.' / The meaning of this is that ordinary sentient beings only have faithful understanding of the two kinds of selflessness, while noble bodhisattvas, by means of worldly and transworldly wisdom, directly realize and know the two kinds of selflessness. Thus, on account of ordinary beings and āryas, 'bodhisattva' is stated again, for the mundane and transworldly truths subsume them separately. Only Kumārajīva's translation lacks the repeated 'selflessness', or perhaps a single word 'non-' extends down through 'self' and 'phenomena', and the absence of the word 'bodhisattva' is an omission in that text. However, the meaning of pure lands is as stated elsewhere: the Buddha's bodies and their supporting lands each differ. The Cheng weishi lun says: Furthermore, the svabhāvakāya relies on the dharmatā-land; although there is no difference in the substance of this body and land, they belong to the Buddha's qualities, their characteristics and nature differing. The self-enjoyment body (svasaṃbhogakāya) also relies on its own self-enjoyment land: that is, the pure consciousness associated with the Great Perfect Mirror Wisdom, accomplished through the causes and conditions of untainted, purely clean Buddha lands cultivated in the past for one's own benefit, continuously transforms from initial attainment of buddhahood to the end of the future into a purely clean Buddha land that is all-encompassing, boundless, and adorned with numerous jewels; the self-enjoyment body constantly relies upon it and abides there. The other-enjoyment body (parasaṃbhogakāya) also relies on its own land: that is, by the power of the Equality Wisdom and great compassion, accomplished through the causes and conditions of untainted, purely clean Buddha lands cultivated in the past for the benefit of others, it transforms into a pure land according with what is suitable for bodhisattvas abiding in the ten stages, either small or large, either inferior or superior, changing over time; the other-enjoyment body relies upon it and abides there. As for the transformation body (nirmāṇakāya), it relies on a transformation land: that is, by the power of the All-Performing Wisdom and great compassion, accomplished through the causes and conditions of pure and defiled Buddha lands cultivated in the past for the benefit of others, it transforms into a Buddha land according with what is suitable for bodhisattvas who have not yet ascended the stages, either pure or defiled, either small or large, changing over time; the Buddha's transformation body relies upon it and abides there. The svabhāvakāya and its land are what all Tathāgatas equally realize, so their substance is without difference. As for the self-enjoyment body and its land, although they are mutually distinct for all Buddhas, they are all boundless and do not obstruct one another. The remaining two bodies and their lands are common or uncommon according to the sentient beings transformed by the various Tathāgatas. Earlier, this sūtra exhorted abandoning the latter two and seeking the former two; having attained the two true adornments, one can manifest the latter two. Therefore, what is explained here is similar in doctrinal function to the earlier passage on leaving behind small graspings, yet the faculties addressed are different. Previously, on the stage of practice with faith, neither causes nor results were yet complete; here, instructing bodhisattvas of the ten stages to achieve the causes and attain the Buddha's pure land, it is given the name 'complete endowment'.

3.13

From here on, the second [part] is the complete endowment of purity of vision and knowledge. Among the six complete endowments, the above explained the external fruits, while below reveals the internal fruits. Among the internal fruits, it first explains the purity of vision and knowledge, because it is essential in transformative functioning; to cause bodhisattvas to seek it, this text is presented. In Vasubandhu's treatise, within the second sub-section of resolving the second doubt, it is said that someone doubts: 'Previously it was said that a bodhisattva does not see that they are sentient beings, does not see myself as a bodhisattva, and does not see a pure Buddha land. Why? Because by not seeing dharmas, one is called the Buddhas. If so, one might say that the Buddhas, the Tathāgatas, do not see any dharmas.' In order to resolve this doubt, this text arises. Therefore, the treatise's meaning says: / 'Though not seeing any dharmas, / they are not without eyes that cognize objects; / the Buddhas have five kinds of real [eyes], / by which they see their inversions.' / According to the treatise, the explanation of the sūtra has two parts: first, explaining the purity of vision and knowledge; second, explaining the sovereignty of merit; these are the two practices of merit and wisdom. In the former, first is vision, and second is knowledge, the five eyes and knowing the minds of others corresponding to these two in order. The treatise divides into two: first, stating the titles and assigning them to the sūtra; second, correctly explaining the meaning. In explaining the meaning, first is wisdom, and second is merit. Under wisdom, first is explaining vision and knowledge; second, in order to prove [the questions] regarding knowledge, it re-explains and discriminates below. In the former, it first clarifies the purity of vision; within the purity of vision, first it reveals the sūtra's occasion, and second it correctly explains the five eyes. The occasion above says: because the Buddha had previously spoken of all dharmas as empty, people might say that the Buddha possesses only the wisdom eye, or that only the wisdom eye is superior, or that he only teaches bodhisattvas to seek the Buddha's wisdom eye; therefore it is said that the Buddha possesses five eyes. In order to let it be known that the Buddha's purity of vision is superior, it says he has five kinds of eyes, not merely a single wisdom eye. How are they superior? Stating that he has the former four reveals his superiority among those that are shared; stating that he has the Buddha eye reveals his superiority among all that are attained through cultivation. Stating that he has the wisdom eye, compared with the wisdom eyes of the two vehicles and bodhisattvas, the Buddha eye is shown to be superior because it is uniquely possessed: saying he has the fleshly eye reveals his superiority among all fleshly eyes; saying he has the divine eye reveals his superiority among all [eyes] attained through cultivation; saying he has the wisdom eye reveals his superiority among the wisdom eyes of the two vehicles and bodhisattvas, for ordinary beings have no wisdom eye; saying he has the Dharma eye reveals his superiority among bodhisattvas, for the two vehicles have no Dharma eye. These four above show that the Buddha sees what they see and can surpass what they see, and thus is superior among what is shared. Stating that he has the Buddha eye reveals that the Buddha uniquely possesses it: knowledge of all aspects can see all dharmas that are not seen [by others], hence it is called superior purity of vision. If it were not said that the Buddha completely possesses five eyes, bodhisattvas, following what the Buddha said before, would only seek the Buddha's wisdom eye and not seek the other four; to avoid this fault, it next states that the Buddha possesses five eyes. They are collectively called 'eyes' because their meaning is to see objects; since there are five ways of seeing objects, they are called five eyes. To explain the individual names: [perceiving] the four dusts is called the fleshly eye, a clear physical sense faculty abiding in flesh, hence called the fleshly eye. Meditative absorption is called 'divine'; obtaining the eye by means of heaven [or dhyāna], it is called the divine eye. 'Wisdom' cites what can see; 'Dharma' cites what is seen; 'Buddha' cites the person; their meanings can be known. The two eyes of flesh and the divine take pure form made of the four great elements as their nature; the fleshly eye extends to both nurtured and retributive neutral [form], while the divine eye, spoken of in terms of being generated through cultivation free from hindrance, is only nurtured [form]. The wisdom and Dharma eyes take wisdom as their nature. The Buddha eye takes the previous four kinds as its substance. Nāgārjuna said: just as four rivers flowing into a great pond are collectively called the great sea, so it is when the four eyes reach the Buddha. He also says: humans and the like have the fleshly eye; gods and the like have the divine eye; the two vehicles have the wisdom eye; bodhisattvas have the Dharma eye; and the Buddha has the Buddha eye; thus five are spoken of. However, that the fleshly eye is called a fruit of the Dharma is because within the Buddha's person it is accomplished by the completion of practice, not by karma and maturation; thus the five eyes of the Buddha are exclusively untainted. In other persons, the two eyes of flesh and the divine are exclusively tainted; their essential natures should be known as described in the treatises. According to the Sarvāstivāda school, the three eyes of flesh, the divine, and the Dharma are exclusively tainted, while the wisdom and Buddha eyes also extend to being untainted.

3.14

In their proper sequence, because with the fleshly eye one sees what is near and not what is far, sees what is coarse and not what is fine, sees what is bright and not what is dark, and sees what is inside obstructions and not what is outside, it is deficient in functioning; therefore, having cultivated divine vision, though free from the previous defects, one only sees the deceptive appearances of form and does not see the real nature of all dharmas, which is not yet the path of transcending saṃsāra, and thus one cultivates the wisdom eye; though attaining the wisdom eye, one lacks knowledge regarding [the diversity of] dharmas, and thus cultivates the Dharma eye; though attaining the Dharma eye, because among the knowable it is not yet fully exhaustive, one cultivates the Buddha eye. The above sequence is explained in terms of one's own use. If explaining the sequence in terms of transforming others: the bodhisattva, having seen with the fleshly eye the various marks of suffering such as sentient beings undergoing birth, old age, sickness, death, illnesses of greed, and worries, gives rise to pity in mind and wishes to know completely the suffering and pleasure of sentient beings in the six destinies, and therefore cultivates the divine eye; having attained the divine eye and already seen sentient beings in the three wretched destinies undergoing various afflictions such as burning and boiling, the bodhisattva's pity increases even further and, wishing to rescue them, next cultivates the wisdom eye; though attaining the wisdom eye, not yet knowing the methods for delivering sentient beings, and also not yet knowing sentient beings' faculties, desires, and natures, there is deficiency in transforming living beings, and therefore cultivates the Dharma eye; though attaining the Dharma eye, one is still inferior in transforming others and unable to universally transform all, and therefore cultivates the Buddha eye. If one determines the sequence based on this treatise, it should be explained accordingly.

3.15

As for what is seen being divided into two phrases, the fourteenth fascicle of the Yogācārabhūmi says there are three eyes: first, the fleshly eye, capable of illuminating visible form that is without obstruction. The Da zhidu lun says: among ordinary people, the most superior fleshly eye does not exceed that of a wheel-turning king, seeing unilluminated form within a hundred yojanas; if it is illuminated form such as the sun, moon, and stars, even if located farther away, other people can also see it. The fleshly eye of the two vehicles is spoken of as the same as that of ordinary beings. As for the bodhisattva's fleshly eye, as spoken of in the Pañcaviṃśatisāhasrikā-prajñāpāramitā, the lesser sees a hundred yojanas, and the greater sees a trichiliocosm. Why does it not speak of seeing other realms? That treatise explains: because the bodhisattva's fleshly eye carries obstructions, it cannot see other realms. Only if one cultivates the Lotus Sūtra can one, with the fleshly eye born of parents, see the trichiliocosm, up to the Peak of Existence, and also see the good and bad causes and effects of sentient beings, which is similar to the superior, pure divine eye. Its substance is a fruit of the Dharma, and its function is the fruit of cultivating the sūtra, not the fruit of cultivating dhyāna. Second, the divine eye can illuminate form that is hidden, visible, obstructed, or unobstructed. The Da zhidu lun says: when an ordinary person obtains the divine eye through cultivation, they only see one four-continent world; a lesser arhat sees a small chiliocosm; a great arhat sees a medium chiliocosm; Aniruddha, by the power of concentrated cultivation, sees a trichiliocosm; a lesser pratyekabuddha is the same as a great arhat; a great pratyekabuddha spontaneously sees a trichiliocosm; these only see the marks of form-dust. As for the bodhisattva's divine eye, the lesser sees a hundred yojanas, up to the greatest bodhisattva who sees the boundless realms of the ten directions, being able to see forms unseen by the gods as well as the causes and effects of the three times. Furthermore, the Pañcaviṃśatisāhasrikā-prajñāpāramitā says: the divine eye of a śrāvaka sees the deceptive marks of form, but does not see the marks of arising and perishing of form, nor does it see the reality (tathatā) of form, unlike that of a bodhisattva. The divine eye of a śrāvaka, in seeing the marks of form-dust, is the same as that of a bodhisattva, but in not seeing arising and perishing, etc., is not the same as a bodhisattva; both are subsumed under the divine eye. If so, a śrāvaka should possess the Dharma eye, because seeing form-dust is identical; yet the Da zhidu lun, in determining the bodhisattva's Dharma eye, states that it knows sentient beings' faculties, desires, and natures, and knows the various methods for delivering sentient beings, whereas a śrāvaka completely lacks this wisdom and therefore has no Dharma eye. Third, the wisdom eye can illuminate all aspects, whether form or non-form. The substance of the Dharma eye combines with wisdom as one, unlike the physical eyes whose destruction involves the hidden and manifest, so it is omitted from discussion. Now here, the fleshly and divine eyes are combined into one, because they are subsumed under form; the wisdom and Dharma eyes are separately divided, because their contemplation of principle and phenomena, emptiness and existence, are distinct. The Yogācārabhūmi only speaks of the causal stage, hence there are only three kinds; here it speaks of what the Buddha possesses, hence it extends to four and five eyes, spontaneously seeing all, unlike a bodhisattva. The Pañcaviṃśatisāhasrikā-prajñāpāramitā says that with the Buddha eye, there is nothing not seen, nothing not heard, and nothing not known (because of interchangeable functioning, it can also hear, etc.).

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金剛般若論會釋 — Classical Chinese