瑜伽論記 12

English (machine translation) 12

Language: English

12.2

Treatise Root Text, Fascicle Forty-Eight

12.3

In explaining the dwelling of higher moral discipline, there is first the question, next the explanation, and finally the concluding explanation reconciling names.

12.4

Within the explanation, there are three: first, explaining the ten intentions, which is named the purification part of initiation in the Daśabhūmika-śāstra.

12.5

Second, distinguishing the characteristics of the dwelling, which that treatise names the purification part of essential nature.

Third, distinguishing the comparative superiority. In the Daśabhūmika-śāstra, because the earlier serves as a pattern for the later, it lacks this text; if following the concluding text below, it is divided into nine sections. The stages below are also divided into several sections following their concluding texts, and can be understood by analogy with this. Since the bodhisattva's practice in the preceding first stage has brought the ten intentions to ultimate fulfillment, he surpasses it and enters the second stage.

12.7

Among the ten intentions, the first nine are for one's own benefit and the last one is for the benefit of sentient beings; from 'due to such ten intentions becoming of superior grade...' onward is, secondly, to elucidate self-nature purification. Therein, first it clarifies the essence of the stage; second, from 'in this stage...' onward, it clarifies the marks of the stage, having five clauses in total: the first two clauses clarify the moral discipline of restraint; the next clause clarifies the moral discipline of gathering wholesome qualities; the last two clauses clarify the moral discipline of gathering sentient beings. In the phrase 'in this stage, moral discipline by nature is complete': although in the first stage there were no intentional transgressions, there were still accidental transgressions; now in the second stage, both intentional and accidental [transgressions] are absent, and thus it is complete—this is the first clause. Second, even the slightest evil moral transgressions are absent, not to mention medium or superior ones, meaning that one is free from the defilement of various violations of moral discipline. Third, 'furthermore, in the ten paths of wholesome action, manifestation...', means that because one can abandon the ten unwholesome paths of karma, the self-nature of the ten wholesome paths of karma manifests fully; having such complete natural moral discipline, through exquisite wisdom one truly knows all worldly afflicted and non-afflicted actions as current activities, ripening results, and causally concordant results, as well as the causally concordant results of all supramundane actions. Fourth, it clarifies personally severing evil and cultivating good, and furthermore exhorting others to practice them. Fifth, it clarifies regarding sentient beings impartially and having compassion for their experiencing suffering; ultimate suffering is the suffering of conditioned existence.

12.8

From 'these bodhisattvas abiding...' onward is, thirdly, to distinguish the comparative assessment. Therein are two parts: first distinguishing the fruition of pliancy, and later distinguishing the fruition of accrued retribution.

12.9

The fruition of setting out is subsumed under views and understanding and is restricted to the first stage, so it is not discussed here. According to the explanation of Master Zhengfa, in order to reveal the expedient means of not going astray on the path while cultivating correct practice, the fruition of setting out is omitted. Furthermore, because the former serves as an analogy for the latter, it is not stated; by principle, all ten stages have the fruition of setting out. The fruition of aspiration is the same as in the first stage; not being different from before, it is also not discussed.

12.10

Regarding the fruition of pliancy, it first refers generally to being the same as before, and later presents a simile to illustrate it.

12.11

The statement 'widely seeing the buddhas, having purified roots of virtue, should be known as before' refers to what was said earlier in the first stage: 'namely, due to making offerings to and taking refuge in the Buddha, Dharma, and Saṅgha, due to maturing sentient beings through the four means of gathering, due to dedicating all roots of virtue toward awakening...', and so forth.

12.12

In presenting a simile to illustrate it, first is the simile, followed by the application.

12.13

As for *kāsīsa*, it is dark green vitriol. The old treatise calls it the medicine *kāsīsa*, and the *Daśabhūmika-śāstra* calls it 'vitriol'; because the substance of gold has subtle defilements, vitriol is applied to remove them.

12.14

From 'in this stage...' onward distinguishes the fruition of accrued retribution: first it clarifies the householder's fruition; next it says, 'one should know that their sovereign power exceeds the former tenfold,' which shows the fruition of leaving the household life. The old treatise says: 'ten matters of supernatural power, as stated in the sūtra.' According to the *Daśabhūmika Sūtra*, it says: 'first, in a single thought-moment, obtaining a thousand samādhis... up to twelfth, in each body being able to display a thousand bodhisattvas as a retinue.' Here, stating 'tenfold' means that the first stage attains one hundred, and the second stage attains one thousand. Thus, the old translation's statement of 'ten matters' is erroneous. There is an explanation that 'sovereign power' here is called the fruition of knowledge born of aspiration; this is now explained as not so.

12.15

In concluding and harmonizing names, there are three parts: first, a sequential summary concluding what was briefly spoken; next, pointing to the sūtras for the detailed exposition; finally, explaining and reconciling different names.

12.16

In the former, there are nine clauses: the first clause concludes the ten intentions; the next two clauses conclude the moral discipline of restraint; the next clause concludes the moral discipline of gathering wholesome qualities; the next two clauses conclude the moral discipline of gathering sentient beings; the next clause concludes the fruition of pliancy; the last two clauses conclude the fruition of accrued retribution.

12.17

Regarding the stage of the higher mind, there are likewise question, answer, and conclusion.

12.18

In the answer, there are nine clauses. Judged according to the *Daśabhūmika-śāstra*, the first clause is the expedient means of entering the third stage from the second stage; the next clause is the mind of initial entry into the stage; the next clause is the mind properly situated in the stage; and the last six clauses clarify the fruition of disillusionment, which is the mind of stage completion.

12.19

The statement in the first clause, 'having already attained the ten types of purified intention,' refers to the practice appropriate to the second stage itself. From 'furthermore, due to the other ten purified minds...' onward clarifies the progressing practice of the second stage, up to entering the stage of the higher mind. These ten purified minds, as explained in the *Daśabhūmika-śāstra*, are: first, based on that, generating a mind of purified deep mindfulness, corresponding to the 'purified mind' in the sūtra; second, based on not abandoning one's own vehicle, corresponding to the 'unwavering mind' in the sūtra; third, generating skillful means regarding the aspiration to seek superior qualities, which can turn away from future desires, corresponding to the 'disillusioned mind' in the sūtra; fourth, based on not craving the present desires of others, corresponding to 'free from desire' in the sūtra; fifth, based on not abandoning the benefit of the path of one's own vehicle, corresponding to the 'non-retrogressing mind' in the sūtra; sixth, based on the afflictions of one's own stage being unable to destroy [it], corresponding to the 'firm mind' in the sūtra; seventh, based on sovereignty in meditative attainments (samāpatti), corresponding to the 'radiantly flourishing mind' in the sūtra; eighth, based on power through sovereignty in dhyāna such that even if born in a lower stage one does not retrogress or lose it, corresponding to the 'pure and unadulterated mind' in the sūtra; ninth, based on being unpolluted by the afflictions arising therefrom, corresponding to the 'joyful mind' in the sūtra; tenth, based on benefiting sentient beings and not severing existences, corresponding to the 'great mind' in the sūtra—as judged in that treatise. The above explains the portion of setting out into practice.

12.20

Next, there is one clause that clarifies the mind of initial entry into the stage, which states: 'bodhisattvas abiding... up to being able to generate vast intentions of compassion and pity.' This means that when a bodhisattva abides in the stage of the higher mind, toward all the various faults that can destroy all wholesome practices, they can profoundly generate disillusionment toward those conditioned things, and so forth. The phrase 'generating a mind relying on benefit' means generating a mind of benefiting and bringing joy; 'benefit' means the meaning of benefit.

12.21

Next, there is one clause that clarifies the mind abiding in the stage, which extends from 'contemplating sentient beings... up to having hearing the true Dharma as the causal condition.' Therein, it first contemplates that the expedient means for sentient beings to escape suffering is solely the unobstructed wisdom of the Buddha; next, it infers that the Buddha's wisdom arises through the cultivation of non-conceptual wisdom; next, it infers that this wisdom arises based on concentration, namely the concentrations cultivated in the third stage; furthermore, it infers that this concentration arises from instruction, with hearing as the prerequisite.

12.22

From 'having observed this...' onward, there are six clauses, which are the fruition of disillusionment. First, seeking the true Dharma without weariness.

12.23

Second, from 'bodhisattvas, having aroused such diligence...' onward, being able to properly practice in conformity with the Dharma.

12.24

Third, from 'having abided for long, again relinquishing...' onward, relinquishing dhyāna and taking birth in the desire realm according to one's liking and affection.

12.25

Regarding the statement 'such bodhisattvas, because of being free from desire and greed, are called severed from the bondage of desire': they are free from desire and attain concentration. Regarding 'because of relinquishing dhyānas, samādhis, and samāpattis, they are called severed from the bondage of existence': relinquishing higher realms and not accepting them is called severing the bondage of existence. Regarding 'formerly from the stage of practice of resolute intention up to completely never recurring': Jing says that having entered into the contemplation of tathatā from the stage of resolute intention, having severed the bondage of views, wrong desire, anger, and delusion completely never recur. Tai says that because from the stage of practice of resolute intention one cultivates resolute intention regarding the tathatā of phenomena, in the first stage one has already severed the bondage of views, and the wrong desire, anger, and delusion that arise based on the various bondages of views are also extinguished accordingly; conceptually constructed views of self are subsumed under the bondage of views, and their seeds are severed entirely in the first stage; innate views of self are subsumed under the bondage of desire and the bondage of existence, being subdued and kept from arising in the fourth stage, and only at the diamond-like [samādhi] are their seeds severed; extreme views also encompass both conceptually constructed and innate ones, severed like the view of self just mentioned; regarding wrong views and the two attachments (grasping at views and grasping at rules/vows), because they arise through conceptual construction, these three views are subsumed solely under the bondage of views, and bodhisattvas of the first stage sever their seeds entirely.

12.26

Fourth, from 'widely seeing the buddhas...' onward clarifies the fruition of pliancy. 'Weighing equal stages' means: in the previous two stages, like ore not yet completely refined, when weighed there was a slight reduction, as burning made it somewhat lighter; now in the third stage, like ore exhausted and gold purified, when weighed it remains constant.

12.27

Fifth clarifies taking birth.

12.28

Sixth clarifies sovereign power. These are all passages on the fruition of accrued retribution. Jing says that from 'all sovereign power...' onward clarifies the fruition of sovereign power within the fruition of knowledge born of aspiration; this is now explained as not so.

12.29

In the conclusion, first is concluding the brief exposition; next is pointing to the sūtras for the detailed exposition; and finally, explaining and reconciling different names.

12.30

Regarding 'due to emitting the light of the true Dharma through hearing and practice, the light of samādhi, and so forth': when seeking the Dharma, the light of the wisdom derived from hearing illuminates the Dharma, hence it is called 'the light of the true Dharma through hearing and practice'; because cultivation arises from hearing, it says 'the light of samādhi, and so forth.'

12.31

Regarding 'due to internal mental purity': because in this stage one realizes the light of the wisdom derived from internal cultivation, it is called 'internal mental purity'; taintless or pure consciousness is called 'internal mind', which refers to concentration.

12.32

In the stage of higher wisdom associated with the factors of awakening, there are question, explanation, and conclusion.

12.33

This can be known by reference to the concluding text below. In the explanation, there are thirteen sections. In the first, stating 'namely, all bodhisattvas... up to their marks should be known', according to the *Daśabhūmika Sūtra*, it says: 'one enters the fourth stage by ten illuminations of the Dharma; what are the ten... up to speaking in detail.' The commentary in the *Daśabhūmika-śāstra* explains: 'entry through the illumination of the Dharma' means attaining the light of realization of the stage, and entering through the light of that wisdom into the Dharma taught by the Tathāgata; that wisdom is named 'entry through the illumination of the Dharma'; because one correctly contemplates, reflects on, and truly knows the conformity with the two spheres of the Dharma taught by him, this reflection has ten distinctions: reflecting and discriminating the distinctions in designations of sentient beings, as the sūtra says: 'entry through the illumination of reflecting on the realm of sentient beings'; discriminating based on the world, as the sūtra says: 'entry through the illumination of reflecting on the container world'; discriminating based on affliction, as the sūtra says: 'entry through the illumination of reflecting on the realm of phenomena'; discriminating based on inexhaustibility, as the sūtra says: 'entry through the illumination of reflecting on the realm of space'; discriminating based on the locus of affliction and purity, as the sūtra says: 'entry through the illumination of reflecting on the realm of consciousness'; discriminating based on affliction through underlying tendencies of defilement, as the sūtra says: 'entry through the illumination of reflecting on the desire, form, and formless realms'; discriminating based on purity, as the sūtra says: 'entry through the illumination of reflecting on the realm of resolute faith of the superior mind', and 'entry through the illumination of reflecting on the realm of resolute faith of the great mind'.

12.34

Therein, 'underlying tendencies of defilement' refers to the three realms. The last two clauses: first, based on not being defiled by afflictions; second, based on the meaning of being equal to and not equal to disciples (śrāvakas) and so forth through not abandoning sentient beings.

12.35

Now this treatise states: 'namely, if conceptually designated...', and so forth. Jing says: herein, it only presents the meaning briefly stated of the entry through the ten illuminations of the Dharma. 'If conceptually designated' is the first illumination and entry: sentient beings are designated existents as aggregates. 'If based on where it is conceptually designated' is the second: entering the container world conceptually established by abiding in the world, which is also a designated existent as an aggregate.

12.36

Regarding 'if by which it is conceptually designated': this is the third, namely the afflicted phenomena of the three natures, such as wholesome [actions] with taints; by means of these phenomena of the three natures within the realm of phenomena, sentient beings and the container world are conceptually designated.

12.37

Regarding 'if the equal ultimate truth': this is the fourth, namely great space; one may also say that tathatā is named space, hence here it speaks of the equal ultimate truth.

12.38

Regarding 'if, due to affliction and due to purification, becoming afflicted and becoming pure': this is the fifth; because consciousness is the locus upon which affliction and purification depend, it says 'becoming afflicted and becoming pure.'

12.39

Regarding 'if defiled by binding afflictions': this is the sixth, seventh, and eighth; reflecting on the desire, form, and formless [realms], because the three realms are established through differences in binding.

12.40

Regarding 'if purified by unexcelled purity': this is the ninth and tenth; reflecting on the entry through the illuminations of the two dharmas of superior wholesomeness and great wholesomeness. The taintless nirvāṇa of the two vehicles, being undefiled, is named superior wholesomeness; the taintless of the Great Vehicle, surpassing those two vehicles, is named great wholesomeness.

12.41

Second, clarifying the perfection of wisdom, stating: 'as the sūtra says, with indestructible intention as foremost, up to being fully matured': ten dharmas of wisdom can accomplish wisdom; wisdom is what is accomplished, and these ten are the dharmas that mature wisdom—this is the purport here. Regarding 'with indestructible intention as foremost', Master Ji explains: it is the first among the ten dharmas, hence called 'foremost'. The old *Bodhisattvabhūmi* states: 'with maturing indestructible purity as foremost'; in the *Daśabhūmika Sūtra*, it corresponds to the second, jointly revering the Three Jewels being named indestructible purity. It is now explained that it corresponds to the first, the non-retrogressing mind, indestructible meaning non-retrogressing.

12.42

The sūtra says: 'Because it is the initial gnosis, it is called foremost.' That sūtra states: 'Sons of the Buddha, when this bodhisattva attains the Great Stage, relying on the family of the Tathāgata he becomes increasingly powerful and attains the internal Dharmas; and through ten dharmas of gnosis he instructs, transforms, and matures [beings]. What are the ten? First, because of an irreversible mind; second, because of determinate reverence and ultimate dedication within the Three Jewels; third, because of discriminating and contemplating the saṃskāras of arising and ceasing; fourth, because of discriminating and contemplating the non-arising of the intrinsic nature of all dharmas; fifth, because of discriminating and contemplating the pure wisdom of the world; sixth, because of discriminating and contemplating the delight in the arising of existence; seventh, because of discriminating and contemplating the world and nirvāṇa; eighth, because of discriminating and contemplating the differences of karma across the worlds of sentient beings; ninth, because of discriminating and contemplating the differences between past and future; tenth, because of discriminating and contemplating exhaustlessness.'

12.43

Regarding 'growing in the family of the Tathāgata': on the first stage one is said to be 'born into the family of the Tathāgata'; having already been born there, now on this stage and subsequent ones it is called 'growing in the family of the Tathāgata.'

12.44

Regarding 'attaining that Dharma-essence': the old Dichilun states: 'He attains mastery.' The sūtra states: 'Having grown in the family, he attains sovereign power and mastery; he also attains the Dharma-essence, attaining the essence of the Tathāgata'—meaning that tathatā is the Dharma-essence; alternatively, the ten masteries are referred to as the Dharma-essence.

12.45

The third section analyzes the cultivation of the factors of awakening. Regarding 'due to the predominant power of contemplating all kinds of bodhisattvas': this explains cultivating the factors of awakening. Cognizing bodhi is called 'awakening' (bodhi), which is the object sought. 'Sattva' here means 'sentient being', which is the object to be transformed; alternatively, it means a sentient being who seeks awakening; furthermore, 'sattva' carries the meaning of 'heroic courage', heroically seeking great bodhi.

12.46

The fourth section analyzes abandoning the view of selfhood and the like: this means that on this stage one can abandon and subdue the view of self within the sixth consciousness, while the remaining greed, anger, and so forth still persist; as for the seventh consciousness, it is subdued upon entering the eighth stage.

12.47

From 'due to that abandoning' onward, the fifth section explains restraining karma and engaging in karma, keeping distant from [bad karma] and drawing close to [wholesome karma].

12.48

From 'having thus...' onward, the sixth section explains the pliancy of the mind. According to the Dilun, there are ten minds: 1. a mind of moistening and benefiting; 2. a warm mind; 3. a disciplined mind; 4. a secure and joyful mind; 5. an untainted mind; 6. a mind progressively seeking increasingly superior practices; 7. an increasingly superior gnosis mind; 8. a mind that seeks for the sake of the world; 9. a mind of reverence toward masters and compliant acceptance of instruction; 10. a mind of practicing according to the heard Dharma. Now, in this treatise there are three clauses: 1. 'moistening and soft' generally subsumes the first three minds (or, 'moistening' is the first mind of moistening and benefiting, 'soft' is the second warm mind, and 'harmonious' is the third disciplined mind); 2. 'possessing capability' subsumes the secure, joyful, and untainted minds; 3. 'its mind turns again to various modes of activity that are all well purified' subsumes the latter five minds.

12.49

From 'Furthermore, knowing gratitude well' onward, the seventh section explains that conforming merits all flourish. As the Daśabhūmikasūtra states: 'This bodhisattva thus accomplishes a mind knowing gratitude, a mind knowing how to repay gratitude, increasingly pliant, dwelling together peacefully, upright in mind, warm in mind, free of thicket-like practices, free of deceit, free of pride, well receiving instruction, and grasping the speaker's intent.' This treatise cites the first two clauses to indicate the remaining clauses.

12.50

From 'seeking the higher stages' up to 'attaining stable dwelling' is the eighth section, the great vigor as a limb of the karmic practice that purifies the stage. The Daśabhūmikasūtra explains ten vigors, from the first, 'unresting vigor,' up to the tenth, 'vigor in properly discriminating the path from the non-path.'

12.51

'As explained in detail there' clarifies the purification of resolute intention and conviction.

12.52

The tenth section explains that adversaries of the holy teachings cannot outshine or shake him. The Daśabhūmikasūtra says: 'This bodhisattva's realm of profound mind is pure, the realm of profound mind is not lost, the realm of conviction becomes clearer and sharper, arising wholesome roots increase, he departs from worldly taints and defilements, cuts off all doubtful thoughts so there is no net of doubt, and brings to presence, fulfills, and matures joy and happiness; the Tathāgata appears before him, and immeasurable profound intentions are brought to presence and matured.' Now, assigning that text corresponds to this clause: from the beginning up to 'wholesome roots increase' is not yet paired with the ninth clause; from 'departs from worldly taints and defilements' onward is paired with the first clause; or it may all be interpreted as belonging to the ninth clause.

12.53

From 'widely seeing all Buddhas' onward, the eleventh section explains the purification of wholesome roots, called the fruit of pliancy.

12.54

From 'frequently acting...' onward, the twelfth section's three clauses are called the fruit of grasping the Dharma. 'Suyāma' means 'good time-period.'

12.55

Below, in explaining the confluence of names, regarding 'the flame of knowing the factors of awakening as they truly are, capable of illuminating through the wisdom of teaching the true Dharma, and so forth': Jing says: 'In the fourth stage, the gnosis of cultivating the factors of the path is called "flame", and the gnosis capable of establishing teachings is called "wisdom"; hence it is called the Stage of Radiant Wisdom (Arciṣmatī-bhūmi).' Ji says: 'The teachings of the true Dharma are what is illuminated; because this gnosis can illuminate the teachings of the true Dharma, it is called the Stage of Radiant Wisdom.'

12.56

In the dwelling of higher wisdom conjoined with the truths, there are questions, explanations, and conclusions.

12.57

Within the explanation there are ten parts. 1. Cultivating the ten kinds of equanimous resolute intention to gain entry into the fifth stage. Regarding 'as the sūtra states, its characteristics should be known': as in the Daśabhūmikasūtra, on the fifth stage, 'Sons of the Buddha, when a bodhisattva on the fourth bodhisattva stage has well perfected all practices and wishes to enter the fifth bodhisattva stage, he should enter the fifth stage with ten equanimous, profoundly pure minds. What are the ten? First, because of an equanimous, profoundly pure mind regarding the past Buddhadharmas; second, regarding future Buddhadharmas; third, regarding present Buddhadharmas; fourth, purity of morality; fifth, purity of mind; sixth, purity of eliminating views, doubt, and remorse; seventh, purity of gnosis of the path and the non-path; eighth, purity of gnosis of practice and abandonment; ninth, the supreme purity of contemplating all factors of awakening; tenth, because of an equanimous, profoundly pure mind that purifies the transformation and deliverance of all sentient beings.'

12.58

The treatise says: 'As the antidote to superior arrogance' refers to the ten equanimous, profoundly pure minds, because they are of the same intent as the irreversible mind. On the previous stage, the antidote to the arrogance of understanding the Dharma was already explained; now, on this stage, the antidote to the arrogance of discriminating the purity of the body is explained, and so on in broad detail.

12.59

The explanation states: On the fourth stage, one thinks oneself born into the pure and superior family of the Buddha, and because of attaining the internally pure dharmas of those path-factors, one gives rise to the arrogance of bodily purity, which directly obstructs the meaning of the equality of the Dharmakāya. Now, cultivating equality directly counteracts that mind. Among these ten minds, the first three contemplate the Dharmakāya and cultivate an equanimous mind to dispel the arrogance of being born into the Buddha's family from the previous stage; the latter seven dispel the arrogant mind that arises regarding the internal dharmas of the path-factors of self-benefit and benefiting others attained in the Buddha's family.

12.60

Here, Jing, Ji, and others explain: 'unequaled awakening' means awakening to the equality of all merits and all dharmas of the Buddhas of the three periods of time. The Buddha is unequaled; awakening to this unequaled one is called 'unequaled awakening'. Since the Buddhas of the three periods of time constitute the three equalities, this is unequaled equality.

12.61

Regarding 'equal to all awakenings': this refers to the next six [purities]. Conforming to all Buddhadharmas acts as a cause equal to the awakenings of the three periods of time; hence it says 'equal to all awakenings.' Although there are six kinds, their essentials are subsumed under three: namely, the three trainings. The first is morality, the next is concentration, and the latter four are wisdom. Although divided into seven—the so-called seven purities: 1. purity of morality; 2. purity of concentration; 3. purity of views, which eliminates the view of self; 4. purity of crossing beyond doubt, which eliminates doubt; 5. purity of the path and non-path, which eliminates attachment to rules and rituals—these first five are generally the same in the Great and Lesser Vehicles. The latter two have different names in the Hīnayāna: 6. purity of practice, and 7. purity of the abandonment of practice, because the Hīnayāna aims at total cessation. In the Mahāyāna, the sixth is called the purity of practice and abandonment, and the seventh is called the supreme purity of contemplating the factors of awakening, because in the Mahāyāna one seeks supreme excellence based on that abandonment. These seven purities thus constitute the six equalities, combining the two of crossing doubt and views into one: the equality of crossing doubt and views.

12.62

If distinguished by stages, morality and concentration are before the path of seeing, the next three are on the path of seeing, and the latter two are on the path of cultivation. Regarding 'surpassing the realm of the remaining sentient beings': this is the tenth, the equanimous, profoundly pure mind that purifies the teaching and transformation of sentient beings; its great compassion, transformation, and benefit surpass the categories of the two vehicles, ordinary beings, and the like. Among these ten, the first nine are for self-benefit, and the last one is for benefiting others.

12.63

Regarding 'and regarding all dharmas, according to their equality': this explains the term 'equality'. In the Dilun it corresponds to: 'Because the mind attains purity within equality, it is called the equanimous, profoundly pure mind.' According to Master Che: 'unequaled awakening and equal to all awakenings' refers to the first three clauses in the sūtra, which are all Buddhadharmas.

12.64

Regarding 'and regarding all dharmas according to their equality': this refers to the latter seven clauses in the sūtra, which are dharmas that conform to all Buddhas.

12.65

The second section clarifies properly contemplating the truths. Regarding 'mostly aspiring to the excellence of gnosis': dwelling on the fifth stage, one mostly aspires to the gnosis that contemplates the truths. Regarding 'regarding the four noble truths... its characteristics should be known': according to the sūtra text, there are fourteen truths: four are the root and ten are the branches; the branches explain the root four and are not separate dharmas. The ten truths are: 1. conventional truth; 2. ultimate truth; 3. truth of characteristics; 4. truth of distinction; 5. truth of exposition; 6. truth of affairs; 7. truth of arising; 8. truth of exhaustion and non-arising; 9. truth of entering the path; 10. truth of the bodhisattva stages giving rise to the Buddha's gnosis. The first two truths are the two truths of ultimate and conventional; the next four are called the truth of suffering; the next one is called the truth of origination; the next one is called the truth of cessation; the latter two are called the truth of the path. The former nine gnoses transform followers of the Lesser Vehicle; the latter one gnosis transforms followers of the Great Vehicle, as that sūtra explains in detail. Here there is only a brief summary. Regarding 'based on awakening others... up to "are spoken of in this way"': regarding 'based on awakening others' and so forth, the first three, Master Xuanzang gave two interpretations. The clause 'based on awakening others' means teaching the two vehicles with the four noble truths; since the two vehicles are not the Buddha vehicle, they are spoken of as 'others.'

12.66

Regarding 'based on internal personal gnosis': this second clause means teaching sentient beings of the Mahāyāna gotra; because sentient beings of the Mahāyāna gotra belong to the Buddha's own vehicle, it is called 'based on internal personal gnosis.' Regarding 'based on both loci': this third clause means that the previous two are specific teachings, while this one clause is a general teaching; teaching the four truths for these specific and general persons of both the Great and Lesser Vehicles is called 'spoken of in this way.'

12.67

Another interpretation: these three clauses are the three turnings of the wheel of the Dharma. 'Based on awakening others' is the turning of showing characteristics, meaning showing the truths to others by saying, 'This is suffering,' and so forth up to 'This is the path.' 'Based on internal personal gnosis' is the turning of realization, meaning 'This suffering I have already known,' and so forth up to 'This path I have already cultivated.' 'Based on both loci' is the turning of exhortation, meaning teaching them: 'This suffering I have already known, you should know,' and so forth up to 'This path I have already cultivated, you should cultivate.' Because of these three turnings, it is said to be 'spoken of in this way'; these constitute the three modes of activity.

12.68

Next, this refers to the three baskets: sūtra is the sūtras, vinaya (tiaofu) is the monastic code, and mātṛkā (benmu) is the treatises (śāstras). 'Because of these three baskets I speak of the four truths' is called 'spoken of in this way'; counting the previous three, they combine to make six kinds. 'Based on the intrinsic nature of the manifold present sufferings' is the truth of suffering. 'Based on the nature of arising from the causes of future suffering' is the truth of origination. 'Based on the exhaustion of causes and their exhaustion without arising' is the truth of cessation, which is the cessation of the exhaustion of causes and the cessation of the exhaustion of fruits. 'Based on the nature of the means for cultivating their abandonment' is the path. Stating the four truths in this way is called 'spoken of in this way'; these constitute the ten modes of activity.

12.69

Che says: 'Awakening others' means that among the ten aspectual gnoses explained in the Dilun, the first nine gnoses constitute Lesser Vehicle gnosis; in contrast to the Great, they are called 'others'. 'Based on internal personal gnosis' is the latter one gnosis; in contrast to the Lesser, it is called 'personal'. These two clauses of gnosis are the ten aspectual gnoses. 'Based on both loci' means that the gnosis of the four truths comprehensively subsumes both self and other, so it is called 'both'. For the sake of these three clauses, two gates of gnosis are spoken of. Regarding 'based on the sūtras, etc.', these three clauses of gnosis are spoken of by virtue of the teachings of the three baskets.

12.70

Regarding 'based on the intrinsic nature of the manifold present sufferings, etc.': these are the objective domains of these two gates of gnosis. Regarding 'spoken of in this way': this principle of the four truths, whether Buddhas exist or not, is the gnosis contemplating the real dharmas whose nature and characteristics eternally abide; namely, these four truths are differentiated into the ten truths as the expedient gnosis for teaching and transforming sentient beings.

12.71

From "The bodhisattva who is thus skilled in the truths" onward, the third [part] explains the destruction of all conditioned formations and compassion for sentient beings. Regarding "correctly destroying them through wisdom": the Daśabhūmika Sūtra says that one knows in accordance with reality that all conditioned formations are unreal, deceptive, and deluding to ordinary persons.

12.72

"Taking hold [of them]... up to... his mind gives rise to correct vows" is the fourth clause.

12.73

"And regarding that... up to... they are all brought to maturity" is the fifth clause; that is, the aspiration and correct vows serve as what takes hold, and the practice of correct mindfulness and wisdom and so forth are what is cultivated. Giving rise to mindfulness, wisdom, shame, and remorse and so forth, among all the superior virtues mindfulness and wisdom are at the forefront; hence it says that mindfulness and wisdom are foremost.

12.74

"All intentions... up to... maturing sentient beings" is the sixth clause.

12.75

From "As the sūtra explains" onward, the seventh [part] explains the initiation of worldly arts and crafts. Within this, there are two parts: first, explaining the reasons for initiating crafts, and afterward, concluding it. In the former, there are twelve clauses; the first clause is general, and the subsequent eleven clauses explain in detail why one is skilled in the five treatises. Regarding "able to benefit sentient beings: worldly scripts and treatises, seals, reckoning, calculation, and so forth": among these, script and so on serve as antidotes to four kinds of hindrances. The four kinds of hindrances are: first, the hindrance of forgetting what is used in practical affairs—such as taking, giving, depositing, entrusting, hearing the Dharma, pondering its meaning, doing or not doing tasks, tasks already done or not yet done, and tasks that should or should not be done—against which script serves as the antidote; second, the hindrance of wrong views and soft wisdom, against which the treatises of logic (hetuvidyā) and linguistic treatise (śabdavidyā) serve as the antidote; third, the hindrance of failing to guard things that have been acquired, against which seals serve as the antidote; fourth, the hindrance of doubt arising regarding taking and giving, against which reckoning and calculation serve as the antidote. "Calculation" means one plus one is two, two plus two is four, and so on; "reckoning" means tens, horizontals, and so on from one.

12.76

From "All the rest" onward, the eighth [part] explains the purity of roots of good. As for "musāragalva jewel", it corresponds here to agate; that is, whereas the previous stage added maṇi jewels upon gold, now this stage further adds agate jewels.

12.77

From "He is mostly reborn..." onward, the ninth [part] explains rebirth. "Saṃtuṣita" is named "Joyful Contentment" (Tuṣita); this is the fruition of a lay life within the retributive fruitions; if born among humans, there is also the fruition of leaving the household life.

12.78

"All the powers, one should know that this speaks of a thousand koṭis in number" is the tenth clause.

12.79

Within the abiding in higher wisdom associated with dependent arising, there are questions, explanations, and conclusions.

12.80

Within the explanations, there are ten: first, explaining the ten dharmas whose perfection allows entry into this abiding. As the Daśabhūmika Sūtra says: One should enter the sixth stage through ten dharmas of equality. What are the ten? First, because of the signless equality of all dharmas, and so on at length. Now here it says: That is, in all dharmas, because there is the equality of the ultimate intrinsic nature, up to the equality of the non-duality of existence and non-existence, and so forth. Whereas the old Bodhisattvabhūmi lists names with numbers like one, two, and so forth, this treatise has eleven occurrences of the word "because" (故), which cannot be counted in that manner. Taking the old treatise as a standard: first, the equality of the intrinsic nature of the ultimate truth corresponds here to the first, "because of the signless equality of the ultimate intrinsic nature", which corresponds in the sūtra to the first, "the equality of the intrinsic nature of all dharmas being signless"; the meaning here is that because one takes the ultimate principle as an object, all dharmas are equal. As the old treatise's second, "the signless equality of the activity of verbal designation", corresponds now to "because of the signless equality of verbal designation and constructed mental images", this corresponds in the sūtra to the second, "the equality of non-conception". The meaning here is that all verbal designation, construction, mental images, and so forth arise from conceptual thought; now these signs are also absent, which is the equality of non-conception. In principle, there are originally no signs, and their existence is falsely produced; hence, as the old [version] says, third, "the equality of non-production", this corresponds now to "because of the equality of this sign being naturally unproduced", which corresponds in the sūtra to "the equality of non-production". Jing says: The previously mentioned dharmas produced from other-dependent causes and conditions lack natural production; hence it is called the equality of non-production. Ji explains: The meaning of this is that precisely because this mental conceptualization is absent, the natural non-existence is called the production of suffering.

12.81

Furthermore, precisely because of this, with respect to verbal designation and construction, because the other-dependent nature is equal, those who grasp that there is natural production [are refuted]: this is not naturally produced, but is produced only from causes and conditions; therefore it is said to be the equality of non-production, lacking natural production. The former explanation is superior. As the old treatise says: fourth, "the equality of causes and conditions not being exceeded", which corresponds now to "because of the equality of causes also not being produced", which corresponds in the sūtra to "the equality of non-establishment". Now it also says, "because both nature and causes are not produced", which takes up both preceding clauses together to introduce what follows. The sūtra says: Regarding "the equality of non-establishment", the commentary says: because there is no production, there is also no nature of suffering established, arisen, or present.

12.82

The Tripiṭaka Master says: Cause is that which establishes, and fruition is that which is established. Grasping that there is an Īśvara and so forth as a cause—since the cause cannot produce, it is therefore called the equality of non-establishment. Because they are produced from causes and conditions, "both nature and causes are not produced" means that grasping both natural production and an Īśvara and so forth as causes of production are both unestablished.

12.83

Ji further explains: The inequality prior to production means that because mental construction and so forth are absent, suffering is naturally not produced; not only is it naturally not produced, but its causes are also absent, hence it is the equality of non-establishment. "Both nature and causes are not produced" doubly explains the meaning of the simultaneous production of fruition and cause; that is, the third is non-production and the fourth is the equality of non-establishment. As the old [version] says, fifth, "the equality of ultimate quiescence", this corresponds now to "because of the equality of being ultimately and fundamentally quiescent".

12.84

The sūtra says: fifth, "the equality of tranquility". The meaning here is that defilement is fundamentally tranquil. If relying on Ji's explanation, the sixth is the illuminating wisdom; therefore the fifth and sixth are both discussed with respect to tathatā. The Tripiṭaka Master divides this single clause, "because of the equality of being ultimately and fundamentally quiescent", into two, forming the fifth and sixth: the equality of tranquility and the equality of fundamental purity; and the next clause below is separately the seventh equality.

12.85

Question: What is the distinction between these two? According to the old explanation, the fifth is the cause of freedom from defilement, because the fourth and third are the fruits of freedom from defilement; now the sixth explains the cessation through the antidote to the sign of purity. How are they distinguished now?

12.86

Explanation: The words "ultimately and fundamentally quiescent" both [refer to this]: the single clause in the old sūtra, the fifth, "the equality of tranquility", is precisely tathatā; below, "because of the equality of the correct wisdom capable of grasping existing substantive entities being free from all conceptual proliferation" corresponds to the old "the equality of being free from all falsity"; the old sūtra's "equality of fundamental purity" is precisely correct wisdom being free from false conceptual proliferation.

12.87

Question: If interpreted this way, the old treatise's text can be accommodated; but since the sūtra's "fundamental purity" is tathatā, how can it be accommodated, given that this sixth is correct wisdom?

12.88

The meaning is: In the sūtra it is also because correct wisdom illuminates fundamental quiescence that it is called fundamental quiescence; its essence is not fundamental quiescence itself.

12.89

Another explanation: This clause, "existing substantive entities...", is the sūtra's seventh, "the equality of non-proliferation", while the fifth and sixth are "ultimately and fundamentally quiescent", divided as before.

12.90

Jing says: It is also the same. As the old treatise says: sixth, "the equality of being free from all falsity", which corresponds now to "because of the equality of the correct wisdom capable of grasping existing substantive entities being free from all conceptual proliferation", which corresponds in the sūtra to: sixth, "the equality of fundamental purity". The meaning here is that the essence and characteristics of tathatā are constantly pure; hence the wisdom capable of realizing it is cited to make it evident. As the old [version] says: seventh, "the equality of non-appropriation and non-rejection", which corresponds now to "because of the equality of being far removed from all appropriation, rejection, and construction", which corresponds in the old sūtra to the seventh, "the equality of all dharmas being free from conceptual proliferation". The meaning here is that it is equal because it is far removed from the signs of conceptual proliferation of grasper and grasped.

12.91

Ji says: "Because of the equality of being far removed from all appropriation, rejection, and construction; that is, because of the equality of this affliction, manifold suffering, and defilement being released and liberated from bonds" corresponds to the Bodhisattvabhūmi's seventh, "the equality of appropriation and rejection", and corresponds to the sūtra's eighth, "the equality of non-appropriation and non-rejection". If one takes the sūtra as standard, taking "ultimately and fundamentally quiescent" as two is superior; if they are combined into one, then this word "because" is divided into two. Although it does not follow the sūtra text, the meaning here is that because afflictions and manifold sufferings attain liberation, all appropriation and rejection are equal. As the old [version] says: eighth, "the equality of all dharmas being separated", this corresponds now to "that is, because of the equality of this affliction, manifold suffering, and defilement being released and liberated from bonds"; the sūtra says: eighth, "because of the equality of all dharmas having no appropriation or rejection". The meaning here is that it is equal because there is no sign of rejecting or appropriating regarding defiled and pure dharmas.

12.92

Jing says: This alternative explanation is not in the Daśabhūmika Sūtra. As the old [version] says: ninth, "the equality of the realm of false imagination being like an illusion or magical creation", which corresponds now to "because of the equality of the intrinsic nature of the realm grasped by conceptual discrimination being like an illusion, a magical creation, and so forth"; the sūtra says: ninth, "because of the equality of all dharmas being like an illusion, a dream, a shadow, an echo, the moon in the water, an image in a mirror, a mirage, or a magical creation". The meaning here is that it is equal because self and what belongs to self are not truly existent. As the old [version] says: tenth, "the equality of the realm of false imagination being non-dual in existence and non-existence", which corresponds here to "because of the equality of the non-duality of existence and non-existence practiced by non-discriminative wisdom"; the sūtra says: tenth, "because of the equality of the non-duality of existence and non-existence of all dharmas". The meaning is that whether establishing or disintegrating, there is no duality of signs.

12.93

From "The bodhisattva who thus abides in this abiding" onward, the second [part] explains the awakening to dependent arising, which gives rise to the doors of liberation. Regarding "observing and knowing through the correct contemplation of dependent arising in all its modes": as the Daśabhūmika Sūtra explains the contemplation of the collected dharmas of causes and conditions in ten ways—namely, because of the order of parts of causes and conditions; because of being subsumed under one mind; because of being established by one's own karma; because of not departing from one another; because the three paths are uninterrupted; because of observing the previous and subsequent limits; because of the accumulation of the two sufferings; because of being produced from causes and conditions; because of the bondage of production and cessation through causes and conditions; and because of contemplation in accordance with the exhaustion of existence—as explained extensively in that sūtra and treatise.

12.94

Regarding "the correct contemplation of all modes, relying on the wisdom of dependent arising, can initiate the three doors of liberation: emptiness, signlessness, and wishlessness": observing the arising and ceasing of dependent arising, being without self, is the practice of emptiness; because there is the principle of impermanent transmigration through arising and ceasing, and cutting it off attains the unconditioned, it is called the practice of signlessness; because it is tainted and conditioned, deeply worthy of revulsion and destruction, without giving rise to longing, it is called wishlessness—this is the meaning here.

12.95

From "Due to this cause and condition" onward is the third clause, on all wrong conceptions not being active.

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瑜伽論記 — Classical Chinese