瑜伽論記 21

English (machine translation) 21

Language: English

From here below is the sixth part: Bodhisattva Avalokiteśvara inquires about the meaning of the various grounds. Therein, it first sets forth the doctrine and points to the sūtra; next it directly cites its text.

21.4

In the former part, the statement: 'Furthermore, provisionally designating and analytically explaining the true Great Vehicle in dependence on the vehicle, and so forth' means that within the Great Vehicle, the ten grounds and so forth are provisionally designated with reference to the stages of cultivation.

21.5

Regarding the text directly citing the sūtra, it first directly analyzes the meaning of the various grounds through questions and answers; afterwards it requests the establishment of the sūtra's title and the assembly's attainment of benefit.

21.6

In the former part there are two: first, the prose; second, the verse reiterations.

21.7

The prose has four: first, analyzing the meaning of the grounds; second, analyzing the dharmas that should be studied in the grounds; third, analyzing the afflictions present in the grounds; fourth, analyzing the intention behind teaching the single vehicle.

21.8

First, analyzing the grounds has six: first, analyzing what is subsumed; second, explaining the names of the grounds; third, analyzing the dharmas to be eliminated in the grounds; fourth, analyzing the common virtues of purification across the grounds; fifth, explaining the four conditions due to which the bodhisattva's birth is superior; sixth, analyzing the great vows practiced by the bodhisattva.

21.9

In the first part, there is first the question, and afterwards the answer.

21.10

In the question, as for 'Bodhisattva Avalokiteśvara', the old translation said 'Guanshiyin', which was an error of the translators. Furthermore, in the old translation of the Bhaiṣajyaguru Sūtra, he was named 'Guanshiyin Zizai', merely adding to the characters 'Shiyin'. Now, conforming to Sanskrit, the name is translated as Avalokiteśvara (Guanzizai). His question has two: first, asking about purification; second, asking about divisions and subsumption.

21.11

In the answer, it first answers generally, and afterwards inquires and explains separately.

21.12

Therein, it first explains the four kinds of purification, which is intelligible.

21.13

Next is the explanation of subsumption by the eleven portions. That is to say, the eleven stages are called the eleven portions. In each individual stage, it first clarifies the perfection of its own portion; second, it clarifies that the superior advancing portion is not yet complete. Regarding "having previously, on the stage of practice based on resolute faith, based upon the ten Dharma-practices, cultivated them extremely well," Jing says: "The ten Dharma-practices are copying, upholding, making offerings, reading by oneself, bestowing upon others, and so on. It can also be that, although prior to the stages, one looks up to and trains in the practices of the ten stages, which is called 'extremely well cultivating the ten Dharma-practices' and so on."

21.14

Tai says: "Because, prior to the stages, one has cultivated the forbearance of resolute faith based on the ten kinds of practices such as copying and upholding, one enters the portion of the first stage."

21.15

Another explanation: the ten pāramitās are called the ten dharmas. When the bodhisattva on the third stage has not yet been able to abandon attachment to the various attainments of meditative absorption and attachment to the Dharma, these obstruct the fourth stage, and not having attained it is called not yet complete; the Daśabhūmika-śāstra calls this the obstruction of conceit regarding the understanding of Dharma. Up to "the completion of this portion" refers to the completion of the fourth stage. As for "and is not yet able to realistically contemplate the principles of the truths," this means not having attained the contemplation of the truths of the fifth stage. Regarding "further, not yet being able to abandon the mind that turns away from [saṃsāra] and seeks [nirvāṇa], and not yet being able to cultivate skill in means," the fifth stage thoroughly penetrates the suffering of saṃsāra yet is able to constantly enter it, and thoroughly penetrates the bliss of nirvāṇa yet does not hastily seek it; these two skills in means have not been attained on the fourth stage. From "In order to cause..." downward refers to the completion of the fifth stage. As for "and is not yet able to realistically contemplate the transmigration of birth-and-death," the sixth stage can contemplate the transmigration of dependent origination, which is not attained on the fifth stage. Regarding "further, due to largely giving rise to aversion toward it, not yet being able to abide extensively in signless attention," the seventh stage constantly enters the signless attention of tathatā; although the sixth stage does not constantly enter it, it can abide extensively in signless attention, whereas the bodhisattva on the fifth stage, due to largely giving rise to aversion toward the suffering of birth-and-death, cannot abide extensively in signless attention. As for "and not being able to cause signless attention to be cultivated and dwelled in extensively without lack and without interruption," this means not yet having attained the constant entry into true contemplation of the seventh stage. Regarding "and not yet being able, within the signless abiding, to abandon effort," the seventh stage has not yet attained the signlessness and effortlessness of the eighth stage. Regarding "further, not yet having attained mastery over signs," although the bodhisattva of the eighth stage has effort with respect to conventional-truth signs, they have partial mastery, which the seventh stage has not yet attained. From "not yet being able, with respect to different names, diverse marks, and etymological distinctions..." downward, it clarifies that one has not yet attained the virtues of the unobstructed penetrations of the ninth stage. "Different names" is unobstructed penetration of dharmas. "Diverse marks" is unobstructed penetration of meaning. "Etymological distinctions... attaining great mastery in preaching the Dharma without obstruction among all classes" is unobstructed penetration of eloquence; not having attained this on the eighth stage is designated as "not yet being able." As for "and not yet being able to directly realize and experience the complete Dharma-body," the bodhisattva of the tenth stage has completely eliminated coarse distress and their Dharma-body is complete; the ninth stage has not yet attained this. Regarding "not yet being able to attain the wonderful wisdom and wonderful vision without attachment and without obstruction throughout all realms of the knowable," this means not having attained the Buddha-fruition; the Buddha-fruition is free from the affliction-barrier, hence called "wonderful wisdom without attachment," and is free from the cognitive barrier, hence called "wonderful vision without obstruction," which the tenth stage has not yet attained. From "In order to cause..." downward, it clarifies the attainment of the completion of buddhahood.

21.16

Question: According to the Benye jing, the eleventh stage is named the Stage of Equal Enlightenment. Why is it said here that the stage of the Tathāgata is the eleventh stage?

21.17

The explanation is: There are two meanings. First, discussing cause and fruition separately, only Wonderful Enlightenment is called the stage of the Tathāgata, as stated here. Second, subsuming the cause into the fruition, Wonderful Enlightenment and Equal Enlightenment are both named the Buddha-stage, as stated in that sūtra. Since there are these two meanings, there is no contradiction.

21.18

Second is the explanation of the names and meanings of the stages. "Achieving the great purpose" refers to achieving self-benefit and benefiting others; this is called achieving the great purpose. "Attaining the supramundane mind never attained before" refers to the joy that arises upon first attaining non-conceptual wisdom.

21.19

Vasubandhu takes the meaning here to explain the first stage, saying: "Achieving unsurpassed self-benefit and benefiting others, and first realizing the noble state, one generates great joy; therefore it is named the Joyous Stage (Pramuditā-bhūmi)." It derives its name from its meaning. Regarding "being free from all subtle transgressions of the precepts is named the Stage Free from Defilement (Vimalā-bhūmi)": intentional transgressions are called coarse, and mistaken transgressions are called subtle; the first stage is free from intentional transgressions, and the second stage is free from mistaken ones, hence it is said to be free from subtle transgressions of precepts. The Daśabhūmika-śāstra also takes this meaning. Its explanation there says: "Being free from the defilements of affliction that can give rise to a mistaken mind and transgress precepts, and possessing pure precepts, it is therefore named Free from Defilement"; it also derives its name from its meaning. From "By that which..." up to "the Stage of Luminous Clarity (Prabhākarī-bhūmi)": on the third stage, one attains absorption and the retention of hearing; the retention of hearing is still a distinction within absorption; based on these absorptions, one is able to emit the light of wisdom, hence it is named the Stage of Luminous Clarity. "Emitting" is the sense of cause, and "light" is the sense of fruition; it is named from cause and fruition. The Daśabhūmika-śāstra says: "In accordance with hearing, reflection, and cultivation, illuminating and revealing dharmas equally, it is named the Bright Stage"; because the three kinds of wisdom illuminate, it is named the Bright Stage; this directly derives its name from the fruit of wisdom that it emits. From "By those aids to awakening attained by it..." up to "is named the Radiant Stage (Arciṣmatī-bhūmi)": afflictions are like firewood, and wisdom is like a flame; the fire of the path of the fourth stage burns the firewood of afflictions; both dharma and metaphor are presented, hence it is named the Radiant Stage. The treatise also takes this meaning, directly calling it the Flaming Stage. From "Due precisely to that..." up to "is named the Extremely Difficult to Conquer Stage (Sudurjayā-bhūmi)": on the fifth stage, the superior wisdoms of the ultimate and conventional conflict and do not succeed; only through great hardship can they be brought to arise together, hence it is named Difficult to Conquer; it derives its name from its meaning. The Daśabhūmika-śāstra explains: "Attaining supramundane wisdom and skill in means, being able to cross over what is difficult to cross, it is named the Difficult to Conquer Stage." "Directly contemplating the transmigration of formations": the subsequent wisdom presents before oneself to contemplate dependent origination. "Further, extensively cultivating attention to signlessness so that it only then presents before oneself": non-conceptual wisdom extensively cultivates effort so that it only then presents before oneself. The two wisdoms present before oneself; therefore the sixth is named the Manifesting Stage (Abhimukhī-bhūmi); it derives its name from its meaning. The Daśabhūmika-śāstra explains: "The practice of the perfection of wisdom has intervals, and great wisdom presents before oneself; hence it is named the Manifesting Stage." When non-conceptual wisdom is not constantly continuous, this is called the perfection of wisdom having intervals; only upon attention does it arise, hence it is called great wisdom presenting before oneself. From "Being able to realize from afar..." up to "is named the Far-Reaching Stage (Dūraṅgamā-bhūmi)": starting from the first stage and concluding at the seventh, having passed through one asaṃkhyeya [kalpa] cultivating signless practice, one only then attains uninterrupted realization of signlessness, bordering upon the eighth, pure stage; hence it is named the Far-Reaching Stage. The eighth stage is free from the faults of effort, hence named the pure stage. The Daśabhūmika-śāstra explains: "Well cultivating signless practice, effort is perfected; being able to surpass the mundane path and the supramundane path of the two vehicles, it is therefore named Far-Reaching." The preceding six stages also cultivate signless practice but cannot maintain it continuously, so it cannot be called "well [cultivated]"; on the seventh stage it is uninterrupted, hence called "well cultivated." The various practices aroused in the preceding seven stages all involve effort; now on the seventh stage, one is at the very end of effortless practice, and therefore it is called "effort being perfected." The preceding three stages cultivate giving, discipline, and meditation, which are identical with the mundane; the fourth stage has the aids to the path, the fifth stage has the contemplation of truths, and the sixth stage has dependent origination, which are identical with the supramundane path of the two vehicles. Now, having attained the seventh stage, one can surpass the former two; hence it is said that one can surpass the mundane path and the supramundane path of the two vehicles, and is therefore named the Far-Reaching Stage; this also derives its name from its meaning. From "Because regarding signlessness..." up to "is named the Immovable Stage (Acalā-bhūmi)": true wisdom is moved by the attainment of effortlessness; conventional wisdom, though involving effort, is not moved by active afflictions; it is named Immovable, also deriving its name from its meaning and function. The Daśabhūmika-śāstra explains: "The practice of the stage can become fully mature, signless, and uninterrupted, hence named Immovable"; this directly explains "immovable" with respect to true wisdom. From "In all kinds..." up to "is named the Stage of Good Wisdom (Sādhumatī-bhūmi)": preaching the Dharma with mastery according to all kinds of capacities explains "Good"; attaining faultless and vast wisdom explains "Wisdom"; wisdom is the substance, and good is the meaning; it derives its name from substance and meaning. The Daśabhūmika-śāstra explains the name: "Preaching the Dharma with unobstructed power, achieving the practice of benefiting others, it is named the Stage of Good Wisdom"; this directly explains the meaning of "good," and does not explain the meaning of "wisdom." From the meaning of "coarse heaviness" up to "is named the Cloud of Dharma Stage (Dharmameghā-bhūmi)": the dormant latencies and unyielding nature of the boundless afflictive and cognitive barriers are called the body of coarse heaviness, compared to space; the Dharma-body realized on the tenth stage is complete, compared to a great cloud; it is completely able to cover all coarse heaviness like space, hence named the Cloud of Dharma. "Dharma" refers to the Dharma-body, and the Dharma-body is compared to a cloud; both dharma and metaphor are raised together, hence named Cloud of Dharma. In the old commentary of Vasubandhu, "dharma" refers to wisdom, and a cloud is used as a metaphor for wisdom; this is also raising both dharma and metaphor together, hence named Cloud of Dharma. The Daśabhūmika-śāstra explains: "That is to say, the great Dharma-body is complete and possessed of mastery, hence named the Cloud of Dharma Stage." From "Perpetually severing..." downward, the explanation of the Buddha-stage can be known.

21.20

Third, determining the phenomena to be countered and eliminated in the stages: these are the twenty-two delusions and eleven unpliancies. 'Unpliancy' refers to the dormant, unyielding, and intractable nature of the twenty-two delusions. Paramārtha's translation of the Mahāyānasaṃgraha says: 'The twenty-two forms of ignorance and unpliancy result in retribution of four kinds of saṃsāra.' The Mahāyānasaṃgraha does not elucidate four kinds of ignorance, but merely explains the four kinds of saṃsāra based on the Anuttarāśrayasūtra obtained from the southern regions. Now, the Tripiṭaka Master [Xuanzang] examined the Sanskrit text and found neither the word 'retribution' nor 'four kinds of saṃsāra'; therefore, it says 'twenty-two delusions and eleven unpliancies.' Regarding the twenty-two delusions, the preceding fascicle already drew a comparative analysis among the ten obstacles. Here, their characteristics are briefly explained in four sections: first, a question; second, an answer; third, a conclusion; and fourth, an acceptance. In the answer, the first stage has two delusions: first, the delusion of clinging to person and phenomena, which is the grasping at self and phenomena; second, the delusion of defilement of bad destinies, which is the defilement of the three types—affliction, karma, and rebirth—that are eliminated in bad destinies. The second stage has two: first, subtle transgression, which is lapse of mindfulness and erroneous transgression; second, various paths of karma, which refers to seeing the differences among the three karmas and the three actions. The third stage has two delusions: first, the obstacle of desire and greed, which obstructs equanimity; second, the delusion concerning the dhāraṇī of fully retaining what is heard: in the third stage, one has attained virtues such as retaining what is heard, which were not attained in the second stage, so it is named after what is obstructed. The fourth stage has two: first, attachment to equanimity, which refers to the mind arising in attachment to dhyāna in the third stage that obstructs the fourth stage; second, attachment to phenomena, since bodhisattvas of the third stage, out of love for the Dharma, seek the Dharma and practice forbearance, as extensively explained in the sūtra. The fifth stage has two: first, exclusively directing attention to abandon and turn away from saṃsāra; second, exclusively directing attention to pursue nirvāṇa; both arise in the fourth stage and obstruct the fifth. The sixth stage has two: first, observing the flow of conditioned phenomena directly before oneself: in the sixth stage, one directly observes the flow of conditioned phenomena of the twelve links, which was not attained in the fifth stage and thus obstructs the sixth stage, named after what is obstructed; second, the frequent manifestation of marks: although bodhisattvas of the fifth stage both feel revulsion and joy, their revulsion toward the marks of saṃsāra frequently manifests, obstructing the sixth stage. The seventh stage has two: first, the delusion of the manifestation of subtle marks: the seventh stage constantly enters the true contemplation of marklessness, whereas the sixth stage, though contemplating marklessness, cannot maintain it without interruption and still occasionally sees subtle marks manifesting; the arising of this can obstruct, hence called delusion; second, the delusion regarding skillful attention exclusively focused on marklessness: in the seventh stage, skillful attention exclusively continues in the true contemplation of marklessness, whereas the sixth stage still sees subtle marks presenting themselves, which obstructs the skillful attention exclusively focused on marklessness in the seventh stage; this establishes another delusion with respect to the virtue that is obstructed. The eighth stage has two: first, the delusion of effort in markless attention, named after its own substance: although the true contemplation of the seventh stage is continuous, it still involves effort, which obstructs the markless and effortless state of the eighth stage; second, the delusion regarding mastery in functioning among marks: in functioning among conventional marks, a bodhisattva of the eighth stage has effort in benefiting others and has not yet attained mastery, though having attained mastery in effortless self-benefit; the seventh stage cannot do this yet, so it is named after what is obstructed: mastery in functioning among marks. The ninth stage has two: first, regarding the expounding of limitless teachings, which is unimpeded understanding of meanings; regarding limitless phrases, sentences, letters, and so on, which is unimpeded understanding of dharmas; second, the delusion regarding mastery of eloquence, which refers to unimpeded understanding of language and unimpeded understanding of confident discourse; these are attained in the ninth stage and not yet attained in the eighth stage, all named after what is obstructed. The tenth stage has two: first, the delusion regarding great supernormal powers; second, the delusion regarding awakening and entering into subtle secrets: great supernormal powers refer to the fivefold dharmakāya, and subtle secrets refer to the tathatā dharmakāya; the ninth stage cannot consummate these two dharmakāyas. The stage of the Tathāgata has two: first, the extremely subtle attachment to all knowable objects, which is the most extremely inferior latent defilement of compassionate conception; second, the most extremely subtle obstruction, which is the substance of the most extremely inferior obstacle to knowables of compassionate conception.

21.21

Fourth, determining the common virtues of purity in all stages. First, explaining the eight purities, formerly named the eight fruits, as extensively explained in the Chapter on Abodes. Herein: first, purity of aspiration, which has attention as its substance; second, purity of mind, which has concentration as its substance; the remaining six can be understood accordingly. Those encompassing retribution fruits are called purity of rebirth, and hence do not exist in the Buddha stage.

21.22

Next, explaining with superior and without superior.

21.23

Fifth, explaining that due to four conditions, a bodhisattva's rebirth is superior.

21.24

Sixth, determining the various great vows practiced by bodhisattvas. As for 'vast, wondrous, and superior vows', there are two interpretations. One interpretation is: transforming all sentient beings extensively is called 'vast vows'; cultivating all good is called 'wondrous vows'; eliminating all evil is called 'superior vows'. Another interpretation is: 'vast vows' refers to the vast mind; 'wondrous vows' refers to the foremost mind; 'superior vows' refers to the non-erroneous mind.

21.25

As for 'due to four causes and conditions': being able to thoroughly know the joyful abode of nirvāṇa and being capable of realizing it quickly is the first; yet relinquishing the joyful abode of quick realization is the second; giving rise to the mind of great vows without conditions and without dependence is the third; and enduring long-lasting suffering for the sake of benefiting others is the fourth. Although there are six sections,

21.26

this completely concludes the first part, determining the meaning of the stages.

21.27

Hereafter is the second part, determining the teachings that should be studied in those stages, consisting of twenty-three sentences. The excellence of cause and fruition in the Mahāyānasaṃgraha arises from here.

21.28

1. Adducing the six perfections as the matters to be studied.

21.29

2. Subsuming the six perfections within the three trainings. One should know that the first three are the two higher trainings: giving and forbearance are the retinue of morality and aid in fulfilling morality, so they are also called morality.

21.30

3. Subsuming the six perfections within the three kinds of provisions.

21.31

Adding 4. Determining the cultivation of giving and so forth through five marks; the ten kinds of dharmic practices are writing, retaining, and so on.

21.32

5. Explaining and establishing the number six.

21.33

6. Explaining the intent in establishing the latter four perfections. Regarding 'being unable to hear and reflectively condition the bodhisattva basket and cultivate it well': 'hearing' refers to listening to it; 'reflectively conditioning' refers to thinking upon it.

21.34

7. Determining the sequence. 8. Determining the categories. 9. Explaining the meaning of 'reaching the other shore'. 10. Explaining the six faults to be countered. 11. Explaining the attainment of the fruit. 12. Explaining the defilements intermingled with giving and so forth. 13. Determining what is not skillful means.

21.35

14. Explaining general and particular purities. The aforementioned five marks are the five marks of non-attachment and so forth, as they apply across all six perfections. Based on this, seven purities of morality are distinguished: 1. thoroughly knowing what is instituted; 2. thoroughly knowing renunciation; 3. possessing constant morality, which means constantly maintaining morality; 4. firm morality, which means firmly guarding morality; 5. permanent morality, one saying: active morality, another saying: received morality; 6. constantly operative morality, one saying: unmanifest morality, another saying: conformant morality; 7. undertaking to learn everything. The seven purities of forbearance: One interpretation: 1. deeply believing in cause and fruit up to not mocking; 2. not retaliating with harm; 3. not harboring resentment; 4. not becoming angry when admonished; 5. not waiting for others to come and admonish; 6. not practicing forbearance out of fear or a defiled mind; 7. not abandoning it merely through thought. A second interpretation: 1. believing in karma and fruition; 2. not giving rise to anger or mocking when facing disadvantage; 3. not retaliating; 4. not harboring resentment; 5. not becoming angry when admonished nor waiting to be admonished; 6. not having an intention driven by fear or defilement; 7. not abandoning it through deliberate thought. The seven aspects of vigor: 1. penetrating equality without elevating oneself or depreciating others; 2. possessing great power, which is the vigor of donning armor; 3. possessing great effort, which is having strength; 4. having capability, which is having power; 5. firmness; 6. courage—these two refer to having diligence; 7. never relinquishing the yoke regarding all wholesome dharmas, which means not casting off the yoke. One interpretation: 1. penetrating practice of the middle; 2. not elevating oneself; 3. [not] depreciating others; 4. possessing great strength; 5. possessing great diligence; 6. having capability; 7. not relinquishing the yoke.

21.36

The present explanation: 1. penetrating equality; 2. not elevating oneself or depreciating others; 3. possessing great power; 4. possessing great vigor; 5. having capability; 6. firmness and courage; 7. not relinquishing the yoke.

21.37

The seven of dhyāna: 1. having well-penetrated marks, one saying: penetrating tathatā, another saying: penetrating the three marks; 2. consummation, which is concentration belonging to the abiding portion; 3. both portions, which is the path of unified practice; 4. progression, which belongs to successive superior advancements; 5. non-reliance, which is concentration conjoined with empty wisdom; 6. well-cultivated and refined, which is severing delusion and realizing cessation; 7. hearing, reflectively conditioning, and cultivating immeasurably regarding the bodhisattva basket, which is due to cultivating immeasurable samādhis relying on the Mahāyāna teaching.

21.38

Another interpretation: because of cultivating the four immeasurables. The seven purities of wisdom: One interpretation: 1. detachment; 2. knowing the three deliverances at the extremes and knowing the two inherent natures; 3. knowing the three non-natures; 4. knowing the conventional five sciences: external sciences, internal science, linguistic science, logical science, and medical science; 5. knowing the ultimate truth; 6. frequently abiding in the non-conceptual; 7. the immeasurable totality of dharmas up to practicing Dharma in conformity with Dharma. Tai says: Furthermore, below 'non-conceptual' there are two: the former is calming wisdom, the latter is insight wisdom; the five wisdoms of application called the seven kinds of wisdom also conform to this classification. One interpretation: from 'if bodhisattvas…' to 'this is called wisdom' is the general explanation of the name of wisdom. What follows explains the seven marks; the lower classification is also the same. Here we follow the former explanation.

21.39

15. Explaining that the preceding five conditions collectively have five operations.

21.40

16. Distinguishing giving and so forth according to five meanings: among the preceding five marks, three are called most vast; two are called undefiled; when cultivating the six perfections, reflective discernment comes first, hence it is the most bright and flourishing; from the eighth stage upward it is called immovable; consummation and fruition are called most pure.

21.41

17. Determining the inexhaustibility of cause and fruition. 18. Explaining deep joy in giving and so forth, without deep joy in their fruitions.

21.42

19. Explaining the majestic power of giving and so forth: the designations of the six perfections possess four kinds of majestic power; the first counters the six obstacles, and the latter three are as in the text.

21.43

20. Explaining the meaning and benefits of cause and fruition. 21. Explaining the bodhisattva's possession of wealth and sentient beings' greedy intentions.

21.44

22. Explaining that prajñā is capable of grasping the non-nature of all phenomena. There are two questions and answers. The first question and answer explains that when prajñā grasps tathatā, it lacks an arbitrarily grasped nature, which is called grasping the non-nature of all phenomena. The intent of the second question: tathatā is free from existence and free from non-existence; when grasping tathatā, it is called grasping non-nature, so why is that which is capable of grasping not permitted to be called 'existent nature' when grasping tathatā? The intent of the answer: stating 'non-nature' is an exclusionary negation, not an affirmative designation; it means that because that tathatā is free from arbitrary grasping, it is called 'non-nature'; I never say that prajñā forms a conceptual understanding of non-nature to grasp that non-nature; since internally realized phenomena cannot be named, it is provisionally designated as 'non-nature'.

21.45

23. Explaining the difference in the three names of giving and so forth cultivated across the three asaṃkhyeya kalpas. During the first asaṃkhyeya kalpa, when practicing giving and so forth, defilements still operate. Being unable to subdue them, one is rather subdued by them, which means that giving and so forth are subdued and degraded by defilements. Regarding 'in the stage of practice of resolute intention and so forth': pointing out its rank and stage. 'When resolute intention shifts in warmth, this is called pāramitā': that which is cultivated before the stages has not yet attained the superior grade, but is only the grade of warmth or medium grade, and is simply called pāramitā. 'Again, across immeasurable time… up to… from the first stage and above': pointing out its rank and stage. 'This is called proximate pāramitā': so called because of proximity to bodhi. 'Again, across… up to… the eighth stage and above': pointing out its rank and stage. 'This is called great pāramitā': from the eighth stage and above, practice is effortless, and within each individual practice limitless practices arise, hence it attains the designation 'great'.

21.46

Tripiṭaka Master Paramārtha said: 'These three designations belong prior to the stages. First, "mixture of black and white" is called pāramitā, because defilements are interspersed within the ten understandings; second, "exclusively white dharmas" is called near-pāramitā, because within the ten practices there are exclusively white dharmas and defilements do not become active; third, "neither black nor white, having fruition" is called great pāramitā, because within the ten dedications of merit one transcends the preceding three positions.' Although there is this explanation, it contradicts the present text.

21.47

Below, the third part distinguishes the defilements present within the stages. There are four parts within it: first, explaining their enumeration. In brief, there are three kinds: regarding 'dormant defilements, and so forth,' Jing says: 'First, the "dormant defilement of a harmful companion" refers to the active, non-co-arising afflictions abandoned by seeing, which are companions to those co-arising afflictions abandoned by cultivation. Because the afflictions of seeing accompany them, the afflictions of cultivation blaze forth; therefore it is merely said that non-co-arising afflictions are assistants and companions to the co-arising ones. All co-arising afflictions of cultivation in the first five stages have already separated from the non-co-arising companions of the afflictions of seeing, and thus are named "harmful companions." Now, citing the cultivation-afflictions that have had their companions harmed in the first five stages also encompasses the seeds perfumed by them, which are termed "dormant defilements of a harmful companion." These are the coarsest. Second, regarding the "debilitated dormant defilements, which refer to subtle active ones in the sixth and seventh stages, which do not become active because they are subdued by cultivation": if the aforementioned cultivation-afflictions with harmed companions arise in the sixth and seventh stages, they are merely subtle active ones and their seeds, all being called debilitated dormant defilements.

21.48

Question: Since the Mahāyānasaṃgraha states that in the seventh stage one constantly enters true contemplation and does not give rise to defilements, how can it be said here that one gives rise to subtle afflictions? The seventh stage has three phases, namely entering, abiding, and exiting. When exiting the mind and fulfilling the stage, true contemplation continues without interruption and one does not give rise to defilements; hence the Mahāyānasaṃgraha says that one does not give rise to afflictions. In the entering and abiding minds one sometimes gives rise to afflictions; hence subtle active ones are spoken of here. Thus the second fascicle of the Buddhabhūmiśāstra states: "Some say that in the fourth stage all co-arising defilements in the seventh consciousness are completely distanced; others say that in the fourth stage the co-arising view of self in the sixth consciousness is completely distanced, not the seventh consciousness, because up to the seventh stage there are still subtle defilements. If the seventh consciousness did not exist, there would be no basis for defilement and purification, and it would not resemble the five [sensory consciousnesses]. If the afflictions of the seventh consciousness were already distanced, the coarse afflictions of the sixth consciousness in the fifth, sixth, and seventh stages should not become active." That would contradict what is stated in the Yogācārabhūmi and the Saṃdhinirmocanasūtra, which means it would contradict the subtle active occurrences of debilitated dormant defilements in the sixth and seventh stages stated here. Third, regarding "subtle dormant defilements in the eighth stage and above, where from this point on all defilements no longer become active, with only the cognitive hindrance serving as a basis": when the aforementioned two dormant defilements flow to the eighth stage and above, although not yet abandoned, they are examined and subdued by the noble path, and their function is subtle, so they are named "subtle dormant defilements." In the eighth stage and above, the mental consciousness sometimes contemplates only the emptiness of dharmas, or simultaneously realizes the tathatā revealed by the two emptinesses, whereupon the equality wisdom arises in the manas; or when the mental consciousness enters only the contemplation of the emptiness of persons, the manas then gives rise to clinging to dharmas. Therefore it is said that "all defilements no longer become active, with only the cognitive hindrance serving as a basis."

21.49

Tai says: 'The defilements of the path of seeing are generated by conceptual attention and do not spontaneously arise as soon as one is born; thus they are named non-co-arising active defilements. The defilements of the path of cultivation arise spontaneously, like innate goodness; these are co-arising defilements. This is an explanation of the terms. The meaning is the same as Master Jing's. In the sixth stage, one attains markless contemplation, and because prajñā arises, [afflictions] gradually become subtle, so they are called [occurrences] arisen from debilitated dormant defilements; only when subdued by the path of cultivation do they cease to be active. In the eighth stage and above, all defilements no longer become active; that is, the cognitive hindrance of the seventh [consciousness's] clinging to dharmas serves as the basis, and the active occurrence of the six consciousnesses' clinging to dharmas is arisen solely from the subtle dormant defilement of clinging to dharmas.'

21.50

Another interpretation: 'The defilements abandoned by the path of seeing are exhausted in the first stage; the co-arising afflictions of seeing in the mental consciousness are subdued in the fourth stage; the remaining co-arising afflictions and the co-arising view of self in the manas are subdued in the eighth stage. Therefore, in the eighth stage and above, although there is the active occurrence of the five defiled consciousnesses, the mental consciousness is exclusively untainted. At the time of contemplating the emptiness of persons, there is still the manas of clinging to dharmas; at the time of contemplating the emptiness of dharmas, there is only the defiled manas. However, when the sūtra says "only the cognitive hindrance [remains]," it is spoken based on the manas's clinging to dharmas. Most masters in the West adopt this interpretation.'

21.51

Ji says: 'Regarding "the companion of the harmed companion," this is subsumed under the co-arising view of self and so forth in the sixth consciousness, which is termed co-arising, and therefore the remaining defilements are called non-co-arising. However, their substance is somewhat coarse, and they arise dependent on it; because that is abandoned, these also disappear accordingly; hence they are called "harmful companions." Regarding "debilitated dormant defilements," this refers to subtle active ones in the sixth and seventh stages that do not become active because they are subdued by cultivation; it is not the abandonment of the co-arising view of self, but the extinguishing of these dormant defilements as well, which is somewhat difficult to abandon. Thus it does not contradict the Laṅkāvatārasūtra's statement that because the co-arising view of self is abandoned, craving is not generated. That was spoken in reference to the two vehicles abandoning defilements, not in reliance on the bodhisattva's non-generation of defilements due to the absence of the cognitive hindrance; or it relies on the stage where the two dormant defilements are completely abandoned. Thus that sūtra and this sūtra do not contradict each other. "Subtle dormant defilements" refers to those in the eighth stage and above, as explained in the Treatise on Consciousness-Only.'

21.52

Second, distinguishing the coarseness of skin, flesh, and bone. Jing says: 'The intent of the question here is: when the above three dormant defilements are abandoned by the noble ones, do they abandon the skin, or do they abandon the flesh and bone? "Merely by two kinds, namely by abandoning the coarseness in the skin, the first two are revealed": when the two kinds—the dormant defilement of a harmful companion and the debilitated dormant defilement in the preceding seven stages—are abandoned, this is named abandoning the coarseness in the skin. The phrase "furthermore, by abandoning the coarseness in the flesh, the third is revealed" means that at the time of the subtle dormant defilement in the latter three [stages], this is named abandoning the coarseness in the flesh. "If the coarseness in the bone is abandoned, I say that one is forever separated from all dormant defilements, a position residing in the stage of a Buddha": all subtle residue of the preceding three dormant defilements is termed bone; based on the path of liberation, realizing through an external analogue, except for residing in the Buddha stage's hindrance of defilements, the three dormant defilements are distinguished into skin, flesh, and bone. In the cognitive hindrance, distinctions are analogous.'

21.53

Tai says: 'In terms of abandoning the three defilements of skin, flesh, and bone, the three incalculable aeons are established. First, the coarseness in the skin is abandoned completely from the first incalculable aeon to the first stage; only then are the first two revealed—the harmful companion and the debilitated dormant defilement that can give rise to active occurrences. Because from the first stage to the seventh stage the coarseness in the flesh is abandoned, in the eighth stage and above the third subtle dormant defilement of clinging to dharmas is revealed, which can give rise to active clinging to dharmas. Those whose coarseness in the bone is completely abandoned abide in the Buddha stage, and therefore are forever separated from all dormant defilements.'

21.54

Third, distinguishing the number of aeons capable of abandonment. If considered in terms of great aeons, it takes only three incalculable aeons to completely abandon the coarseness; if based on small aeons, it takes an immeasurable number.

21.55

Fourth, distinguishing the characteristics of generating defilements within the stages. First, three questions are posed; next comes the answer; and finally, the comprehension.

21.56

In the answer, Jing says: 'In the first stage, one thoroughly penetrates the dharmadhātu; due to this condition, the bodhisattva must be conscious [of it] before giving rise to defilements, which is named the untainted characteristic. Although defilements are generated, they cannot produce suffering within one's own body, so there is no fault; giving rise to such afflictions to sever the causes of others' suffering has immeasurable virtues.'

21.57

Tai says: 'Since it states that in the first stage one must be conscious [of it] before giving rise to defilements, we know that when it is said in the second stage that one is free from the defilements of violating the precepts with an erroneous mind, these are what arose prior to the stages; by the time one reaches the second stage, their seeds are subdued, and they do not arise actively in the first stage.'

21.58

Ji also says: 'This text proves that from the first stage upward, one does not intentionally commit offenses.'

21.59

Below, the fourth part distinguishes the intention behind preaching the One Vehicle. Regarding "as the Buddha said... up to: 'I do not speak of the differentiations of the vehicles'": in the Hīnayāna, the diverse natures of phenomena among the aggregates, elements, and sense-spheres are proclaimed; in the Mahāyāna, these phenomena are stated to have the identical theoretical purport of the single tathatā realm. In terms of their identity with tathatā, the Buddha does not speak of differentiations of the vehicles. Regarding "therein... up to: 'a certain group depreciates'": hearing that the three vehicles have the identical tathatā-nature, some grasp that the two vehicles are identical with the Mahāyāna, which is called superimposition, or grasp that the Mahāyāna is identical with the two vehicles, which is called depreciation. Regarding "furthermore, concerning the vehicles... up to: 'the hidden intent here'": they further say that since the three vehicles have distinctions, how could they share the same tathatā dharmadhātu? Since the dharmadhātu is identical, the vehicles should have no distinctions. Yet they cannot understand that the noble paths of the three vehicles have superior, middling, and inferior distinctions in concrete phenomena, whereas in the principle of tathatā they pervade and share the single dharmadhātu without contradiction. Claiming there is a contradiction, they stir up disputes.

21.60

Below are the restatements in verse. "Subsumption of the stages" summarizes the initial subsuming meanings, summarizing in general the names of the stages, the twenty-two kinds of ignorance that are counteracted, and the eleven coarsenesses; "excellence" versifies the eight purities and the common virtues of the various stages; "birth" versifies the bodhisattva's superior rebirths; "vow" versifies the vast vows and so forth; "and all trainings" versifies the six pāramitās; "relying on what the Buddha taught as the Mahāyāna, skillfully cultivating this, one achieves great awakening" observes that the bodhisattva relies on the Mahāyāna taught by the Buddha, and if one cultivates, one achieves Buddhahood; or these two lines may versify cultivating and achieving over three aeons relying on the stages of the Mahāyāna. Below are two verses summarizing the final hidden teaching of the One Vehicle.

21.61

Below, requesting to establish the title of the sūtra and the benefit obtained by the assembly can be known.

21.62

Below is the seventh major section, in which the Bodhisattva Mañjuśrī asks about the meaning of the three bodies. First, the main thesis is stated and the sūtra is indicated; next, the sūtra text is directly cited.

21.63

Within this, there is first the question and answer properly distinguishing [the topic]; afterwards, the establishment of the name and the benefit of the time.

21.64

In the former, there are fourteen gates.

21.65

First, the question and answer distinguishes the characteristics of the dharmakāya. "Mañjuśrī" was formerly rendered as Wenshushili; the old translation was Miaode (Wondrous Virtue), and the present translation is Miaojixiang (Wondrous Auspiciousness). The meaning here is that cultivating departure in the various stages serves as an indicative cause; the perfection of the transformation of the basis into pure tathatā is the characteristic of the dharmakāya.

21.66

Second, explaining that the transformation of the basis of the two vehicles is not called the dharmakāya. Because they have not yet abandoned the cognitive hindrance, the tathatā revealed by abandoning the hindrance of defilement is called the liberation-body. By virtue of the liberation-body, the three vehicles are equal; by virtue of the dharmakāya, there are distinctions. "Immeasurable virtues, supreme distinctions, difficult to know by calculation"—this text proves that fundamentally existing tathatā possesses virtues as numerous as the sands of the Ganges.

21.67

Third, explaining the activities of the transformation bodies of the Tathāgatas. Masters Bei and Jing say: 'The activities of the transformation body arise like worlds.' The intent of this text is to distinguish the manner of arising of the other-enjoyment body and the transformation body, omitting the self-enjoyment body. "Arising like worlds" means that they arise in forms and categories corresponding to the sentient beings transformed across all worlds; therefore it is said that they arise like worlds.

21.68

Master Tai says: 'Just as when the trichiliocosm arises, it is generated through the collective karmic response of all kinds of sentient beings, the activities of the transformation body are also like this: they have the arising of all virtues of the Tathāgata as their characteristic.'

21.69

Fourth, explaining the physical skill in means of the transformation body, which is the characteristic of achieving awakening through the eight aspects. However, in this text, it is distinguished in brief.

21.70

Fifth, explaining the distinctions in the speech and voice of the Tathāgata. The initial question and answer states generally that the Tathāgata's speech and voice do not exceed the three baskets: first, the sūtras; second, the vinaya, formerly termed "cessation"; third, the treatises (mātṛkā), formerly named modelejia, now called mātṛkā, translated here as "mother matrix." Because in this basket various meanings are broadly distinguished and all kinds of reasoning are generated, it is named the mother matrix; or it may also be because by distinguishing many kinds of reasoning, diverse principles and meanings are generated, and hence it is named the mother matrix.

21.71

Below, the three baskets are explained individually. First, three distinct questions are posed; they are explained in sequence.

21.72

First, explaining the sūtras. Regarding "if in a place... up to: 'named sūtra'": in reliance on the explanations of the distinctions among the three baskets in the Vibhāṣā, either what explains samādhi is called sūtra, or various miscellaneous discourses are called sūtras, and so forth; here, it corresponds to various miscellaneous discourses being named sūtras. Regarding "relying on four matters, nine matters, and twenty-nine matters": two gates are opened and listed.

21.73

What are the four matters? First, the matter of hearing: the two wisdoms of hearing and reflection. Second, the matter of going for refuge: namely, the three refuges. Third, the matter of training and learning: namely, the three trainings. Fourth, the matter of bodhi: namely, the thirty-seven factors [of enlightenment], the four modes of practice, śamatha, vipaśyanā, and so forth, because they are able to attain the matter of great bodhi. The Prakaraṇāryavācā also explains these four; hence its verse states: 'Hearing, refuge, training, bodhi.'

21.74

Among the nine matters: First, the matter of designating sentient beings: namely, the five aggregates. Second, their enjoyment: namely, the twelve sense bases, wherein the six faculties and six dust-objects mutually enjoy one another. Third, their arising: namely, the twelve links of existence. Fourth, their abiding after having arisen: namely, the four nutriments. Fifth, the matter of defilement and purification: namely, the four truths—suffering and origination are defilement, cessation and the path are purification. Sixth, the matter of their distinctions: namely, the five realms—the realm of sentient beings, the container world, the Dharma realm, the realm of disciplined sentient beings, and the realm of the means of discipline. Seventh, the matter of the expositor: namely, the Buddhas. Eighth, the matter of what is expounded: namely, the teachings. Ninth, the matter of assemblies: there are eight assemblies, of which four assemblies are among humans—namely, kṣatriyas, śramaṇas, brāhmaṇas, and householders—and four assemblies are among devas: 1. the Heaven of the Four Heavenly Kings; 2. the Trāyastriṃśa Heaven; 3. the Yāma Heaven; 4. the Brahmakāyika Heaven.

First 74 of 477 passages. Read on

Linked texts (1)

瑜伽論記 — Classical Chinese