成唯識論述記 10

English (machine translation) 10

Language: English

10.2

Treatise: "Next, what is the character of the stage of cultivation?"

The Commentary states: Below clarifies the path of cultivation. The former path of vision is solely at the initial mind of entering the ground in the first ground; now this path of cultivation—excluding the initial mind of entering the ground—from the mind of abiding in and emerging from the ground after emerging from the simulated path of vision, up to the end of the tenth ground, including the diamond-like uninterrupted path (vajropamānantarya-mārga), are all called the path of cultivation. Having posed this question, it will be understood below.

10.4

Treatise: "The verse states: […] they then realize transformation of the basis (āśrayaparivṛtti)."

10.5

The Commentary states: This cites the verse in reply. That is, from the abiding and emerging minds of the first ground, gradually proceeding to the ultimate diamond-like path, all sever the innate seeds of grasping at dharmas; therefore, upon reaching the stage of non-learning, they then realize the transformation of the basis.

10.6

Treatise: "From the previous [path of vision, bodhisattvas] […] non-conceptual knowledge."

10.7

The Commentary states: The explanation below has two parts: first, a brief explanation of the verse text; second, a broad explanation of the verse's meaning. Within the first there are two parts: first, explaining the first three lines to directly reveal the characteristics of the stage; second, clarifying that through this stage of cultivation, one then realizes the transformation of the basis in the ultimate stage, and that throughout the path of cultivation in the ten grounds one cultivates non-conceptual knowledge. "In order to sever the remaining hindrances and realize the transformation of the basis" and so forth introduces what follows; however, it is not knowledge alone that constitutes the essence of the stage of cultivation: speaking now in terms of the path that is capable of severing in relation to its object, it does not mention the rest for brevity's sake.

10.8

Treatise: "This knowledge is far removed from […] and inconceivable."

10.9

The Commentary states: Being far removed from the grasped is called "without attainment"; being far removed from the grasper is called "inconceivable"; this explains the first line of the verse above. That is, the essence of a single knowledge being free from the imputed real grasped and grasper is described as "without attainment" and so forth; it does not mean there is no darśanabhāga and the like.

10.10

Treatise: "Or, it is free from proliferation […] it is called inconceivable."

10.11

The Commentary states: That is, the essence of a single knowledge has no conceptual discrimination; that which has conceptual discrimination has an ākāra of proliferation, meaning that subsequently attained knowledge is also called proliferation. Or, tainted conceptual discrimination is called proliferation; because one-sided grasping increases, it is called proliferation, in which case subsequently attained knowledge is not called proliferation. If based on the former interpretation, non-conceptual knowledge, being able to sever the two hindrances, is called wondrous functioning and is inconceivable. If based on the latter interpretation, untainted knowledge is entirely free of faults, and being able to oppose saṃsāra is called wondrous functioning and is inconceivable. Now in this text, it is only based on the former interpretation, as the treatise itself makes clear.

10.12

Treatise: "It is supramundane […] non-conceptual knowledge."

10.13

The Commentary states: This explains the second line of the verse. Non-conceptual knowledge is explained with two meanings: severing the mundane, and its substance being untainted; subsequently attained knowledge is not like this and is not called supramundane.

10.14

Treatise: "Because of cultivating this repeatedly […] therefore it is described as relinquishing."

10.15

The Commentary states: This explains the third line of the verse. Countering the subtle is called crude; countering the light is called heavy. Seeds of the cognitive hindrance are called crude-heaviness (dauṣṭhulya), as well as crude-heavinesses that are not seeds; they are severed ground by ground distinctively. Seeds of the afflictive hindrance called crude-heaviness are only eliminated at the diamond-like [stage]. As for the crude-heavinesses of affliction that are not seeds, they are also severed ground by ground. Here it reveals that due to cultivating non-conceptual knowledge across the ten grounds, upon reaching the diamond-like mind one severs the seeds of affliction, and in the ten grounds and so forth one severs the cognitive hindrance and so forth, which combined together is called severing the two kinds. In terms of ultimate exhaustion, it is solely in the diamond-like [mind]; when the diamond-like [stage] is exhausted, one realizes the fruit of the transformation of the basis.

10.16

Treatise: "Being able to relinquish those […] the vast transformation of the basis."

10.17

The Commentary states: Because cultivation of knowledge through the ten grounds reaches culmination, upon attaining Buddhahood one realizes the transformation of the basis. This explains the fourth line of the verse. Within it there are two explanations, which form two parts through "Furthermore, it is explained".

10.18

Treatise: "'Basis' means the support […] the two fruits of transformation of the basis."

10.19

The Commentary states: This is the first explanation. The general serves as the basis for the particulars; because defilement is severed, the imputed does not exist, and because purity is produced, one attains the two fruits; the rest of the text is easy to understand. This agrees with the Mahāyānasaṃgraha's explanation of transformation of the basis in the section on the fruit of severance; Asvabhāva's ninth fascicle and others agree with it, though that text is slightly broader. As for "transformation of the basis" (āśrayaparivṛtti): "transformation" means transforming away and transforming to attain; "basis" means that which is supported. That is, the basis of transformation is called "transformation of the basis"; this is a tatpuruṣa compound. Alternatively explained, in this text, clinging to perverse principles upon other-dependent facts, or correct principles being free from delusion, transforming away and transforming to attain: facts serve as the basis for principles, hence it is called "transformation of the basis". Asvabhāva says: "The support of both; transformation of the basis is also a karmadhāraya compound." However, here the supported and the support are combined into transformation of the basis, so it is not a karmadhāraya. Now saying "the other-dependent nature is called transformation of the basis" means it is the basis of transmigration and cessation; that is, what is relinquished and what is attained. What is attained encompasses the two fruits; due to the imputed, tainted dharmas arise, and when tainted dharmas are severed, the imputed is said to be relinquished, not that there is a separate entity called relinquishment.

10.20

Treatise: "Or, 'basis' is simply […] because it is the basis of […]"

10.21

The Commentary states: This is the second master's explanation: the basis is simply tathatā, the basis of delusion and awakening.

10.22

Treatise: "Foolish worldlings invert […] severed hindrances and realized."

10.23

The Commentary states: Awakening to this tathatā and realizing nirvāṇa is because nirvāṇa is simply tathatā free from defiled dharmas. Furthermore, nominal nirvāṇa is established on the basis of the real; the supporting and the supported are distinct. In this stage, having severed hindrances, it is realized after the diamond-like mind; it is not that it is realized right in this stage.

10.24

Treatise: "Although in this stage […] because it is called the Dharma-body."

10.25

The Commentary states: Bodhi is not what is indicated by the verse's intention; what is indicated by the verse's intention is as a later verse says: the body of ease and liberation, because the Great Muni is called Dharma. "Muni" has the meaning of silence, because of silencing and quieting all defilements; it is not that bodhi is the nature of consciousness-only, because in the Great Muni it is called the Dharma-body. Fascicle seventy-eight states that the two vehicles possess this and it is called the body of liberation (vimukti-kāya), hence it is said that the three vehicles are equal and identical. That bodhi is also called transformation of the basis according to the first master will be explained naturally in a later verse.

10.26

The above concludes the brief explanation of the two texts. Below expands upon the previous verse; the text has three parts: first, a question; next, a brief reply; and finally, a broad explanation.

10.27

Treatise: "How are the two kinds of transformation of the basis realized?"

10.28

The Commentary states: Posing a question about both the cause that is able to realize and the fruit that is attained.

10.29

Treatise: "That is, during the ten grounds […] through this they are realized."

10.30

The Commentary states: Next is the brief answer. "Among the ten grounds" refers to the stages passed through. Cultivating the ten supreme practices refers to the causes cultivated. Severing the ten heavy obstacles refers to the dharmas eradicated as the remedies. The word "heavy" here is as explained at the beginning of Fascicle One. Realising the ten suchnesses refers to the dharmas contemplated and illuminated. Because of these four kinds of causes, the two kinds of fruits of the transformation of the basis are realised by virtue of this. Having realised the transformation of the basis, there must be stages passed through; the stages are of many kinds, but for now a small portion of the stages capable of realisation is stated—namely, the stage of cultivation—and therefore here the ten grounds are first explained at the beginning. These have no separate substantial entity; when one cultivates the ten supreme practices, severs the ten heavy obstacles, and realises the ten suchnesses, they are called the ten grounds. Having generally explained the distinct stages, since one knows that across these divisions of stages there must be cultivation and practice, next after the ten grounds the ten supreme practices are explained, which broadly expands upon the earlier [phrase] "without acquisition, inconceivable, this is supramundane wisdom." Since one cultivates these practices, there must be that which causes them, so next is explained the severing of the ten heavy obstacles, which broadly expands upon "abandoning the two kinds of coarse heaviness" in the verse. Moreover, knowing that the dharmas of the ten heavy obstacles to be severed must involve what is realised, next the ten kinds of suchness are explained. This broadly expands upon the transformation of the basis at the time of "abandoning the two kinds of coarse heaviness"; although already partially realised, it is not yet called complete, and this is the causal stage. Broadly expanding upon the preceding three lines, this constitutes the gradual awakening and entry into the two kinds of transformation of the basis, which are "realised by virtue of this." Explaining the fruit that is attained broadly expands upon the text of the fourth line of the preceding verse, directly explaining awakening and entry, which taken together forms the second section: the text of the brief answer.

10.31

Treatise: "The ten grounds" refers to: [1] The Ground of Utmost Joy, because of [first] attaining the noble nature, fully realising the two emptynesses, benefiting oneself and others, and generating great joy.

10.32

The Commentary states: Third is the detailed explanation, in sequence, of the previous answer: first broadly explaining the cause, and afterwards broadly explaining the fruit. Within the cause there are four parts: first, broadly explaining the ten grounds, within which there are three [aspects]: first, explaining the ten distinct names; second, bringing forth the essential nature of the grounds; third, explaining the general meaning of "ground." "First attaining the noble nature" means first severing ordinary nature and attaining the noble nature; that is, relying on the seeds of the five aggregates that co-arise with anāsrava non-conceptual wisdom and so forth as the substance of the noble nature, whereas the substance of ordinary nature (pṛthagjanatva) consists solely of the seeds of the two obstacles. If this noble nature is taken as the capacity of the seeds of the initial wisdom of the three vehicles directly able to generate actual activity, it is called the noble nature, and relying on the seeds of the two [obstacles] that are conceptually constructed, ordinary nature is established. Although the seeds of the innate two obstacles still exist, one is no longer an ordinary person, because the noble nature is established relying on the seeds able to generate initial anāsrava [wisdom]. At the time of being an ordinary person, one possesses the initial anāsrava seeds but they are not the noble nature, because they are not yet able to generate [actual wisdom]. The conceptually constructed obstacles that obstruct the noble nature are called ordinary nature; the anāsrava nature that is able to sever ordinary nature is called the noble nature. If so, subsequent anāsrava [states] would not be the noble nature, because they cannot sever the conceptually constructed obstacles, the earlier inferior ones having already been abandoned. This is also not correct; because their nature is able to sever and they are of that category, they are also called the noble nature. In each case, in accordance with one's own vehicle, what is remedied is ordinary nature, and in accordance with one's own vehicle, what acts as the remedy is called the noble nature. That is, it takes the seeds of wisdom of either one emptyness or two emptynesses as its substance; if actualised wisdom were taken as its substance, then when conventional thoughts arise, one would not be a noble one. If it is the noble nature of a bodhisattva, it is the noble nature of a great person (mahāpuruṣa), unlike the noble nature of petty persons of the two vehicles. Second, "fully realising the two emptynesses" distinguishes [the bodhisattva] from the two vehicles and so forth, who realise only one emptyness. Here, speaking in terms of expression, suchness is described as emptyness, though suchness is not [merely] empty. Third, "benefiting oneself and others" distinguishes [the bodhisattva] from those two vehicles who solely benefit themselves. Owing to the three causes—attaining the noble nature of a great person, fully realising the two emptynesses, and benefiting oneself and others—great joy is generated; hence this ground is named the Ground of Utmost Joy. This distinguishes later bodhisattvas, who are not first attaining the noble nature and thus are not named Utmost Joy, and distinguishes the two vehicles, who lack these three superior qualities and when first attaining their fruit are not named Utmost Joy. If so, why is the initial fruit of a bodhisattva not called Stream-Enterer (srotāpanna)? The fourteenth fascicle of the Abhidharma-samuccaya-vyākhyā states: For what reason has the bodhisattva already attained transcendence and yet is not a Stream-Enterer? Because having attained the non-abiding path, their practice of one-sided stream-entry is not accomplished, for those who enter the stream of the nobles take pleasure in abiding in the path and are weary of, and wish to leave, saṃsāra. For what reason are they also not a Once-Returner (sakṛdāgāmin)? Because they intentionally receive immeasurable births in various realms of existence. For what reason are they also not a Non-Returner (anāgāmin)? Because while dwelling stably in the dhyānas, they are reborn again in the desire realm. The fifth fascicle of the Daśabhūmika-śāstra states: Bodhisattvas are born into the desire realm without falling away from the dhyānas. The thirteenth fascicle of the Abhidharma-samuccaya-vyākhyā states: Bodhisattvas all abandon rebirth in the formless realm; associated with dhyāna and dwelling in the bliss of dhyāna, they are born into the desire realm or the form realm. Bodhisattvas who have already realised majestic virtue, wherever they receive rebirth, all wish to benefit and bring peace and happiness to sentient beings, since the formless realm is not a place for maturing sentient beings. That text itself explains: As for dwelling in dhyāna, this is because these bodhisattvas skillfully turn around. In the Yogācārabhūmi, Prakaraṇāryavācā, and so forth, this passage appears more than once. By this meaning, they are not called Non-Returners, because they return again. Why are they not called arhats? They could also be called this, as cited above in Fascicle Three and as should be known toward the end of this fascicle. Because of this, a bodhisattva of the first ground is not called a Stream-Enterer, and the fruit of a Stream-Enterer is not called Utmost Joy. The seventh fascicle of the Mahāyānasaṃgraha states that joy exists solely due to possessing the two benefits, and in contrast to those two vehicles, it is called Utmost Joy. Asvabhāva says: If joy were not associated with the first ground, it would not be associated with the subsequent grounds either, since this serves as the precursor. The first fascicle of the Daśabhūmika-śāstra states: Because upon first realising the supreme noble state of the two benefits, abundant joy arises; this agrees with these two causes, while "solely realising the two emptynesses" is unique to this treatise. Fascicle forty-seven [of the Yogācārabhūmi] states that this ground is so named because of excellent determination, because of generating the mind through four marks, because of initiating vigor and making correct vows, because of purifying and cultivating the dharmas of the grounds, because of illuminating the remaining grounds, because of cultivating roots of goodness, because of taking rebirth, and because of majestic power. As broadly explained in that work and in fascicles one, two, and three of the Daśabhūmika-sūtra. Although the lower fascicle of the Yingluo jing separately explains the names of the ten grounds, it is not equal to this; on this ground, vows are supreme, possessing the ten great vows and so forth, all as stated in those two treatises.

10.33

Treatise: [2] The Ground of Freedom from Defilement, because of being able to stay far away from the defilements of breaking moral discipline, which are subtle and cause mistaken transgressions.

10.34

The Commentary states: At the time of the first ground, one has already departed from the coarse defilements of breaking moral discipline; however, this second ground is able to depart from them completely, which is why it is so described. Because they are subtle compared to the earlier ones, they will be distinguished below among the eleven obstacles as being subsumed under the two obstacles. Pure moral discipline (śīla) refers to prātimokṣa, the moral discipline concurrent with the path, and that concurrent with meditation; thus it encompasses all three kinds. Although it is on the third ground that superior samādhi begins to arise, at the time of being able to depart from faults, this ground has already fulfilled it. Alternatively, relying on prātimokṣa, it is also able to completely depart from preparatory, subsequent, and fundamental offenses, whereas discipline concurrent with meditation and the path cannot depart from preparatory and subsequent offenses. Vasubandhu's Mahāyānasaṃgraha-bhāṣya states: On this second ground, innate morality (prakṛti-śīla) is accomplished, unlike the first ground where one protects discipline through deliberation. Because innate morality is accomplished, all defilements of breaking discipline are extremely far removed. Why is it that the first fruit [of the śrāvaka] has already fulfilled innate morality, whereas in the Ground of Utmost Joy one must say it is not yet fulfilled? In large part it is already fulfilled, yet there are still subtle faults of mistaken transgression. Moreover, in discussing innate morality, the first ground has already departed from [transgressions]; a bodhisattva who has entered the grounds is also no longer like those of the first two fruits who still have wives and children; there are definitely no transgressions against natural offenses (prakṛti-sāvadya), but there are still mistaken transgressions regarding prescribed offenses (pratiṣiddha-sāvadya); now, the second ground is able to sever them forever. The other treatises all agree. From here on, where other treatises agree, they will not be tediously recounted. The grounds below are all as explained in fascicle forty-eight of the Yogācārabhūmi and in one fascicle each from the fourth onward in the Daśabhūmika-śāstra; they cannot be cited at length.

10.35

Treatise: [3] The Ground of Emitting Light, because of relying on superior samādhi and dhāraṇīs to emit the light of limitless, wondrous wisdom.

10.36

The Commentary states: On this ground, superior samādhi is accomplished. Samādhi refers to: samādhi and samāpatti. Asvabhāva says: The dhyānas are called "equipoise" (samādhi), and the formless states are called "attainments" (samāpatti). Alternatively, equipoise is the mark of one-pointedness of mind; attainment is correct meditative absorption present before one, as explained earlier. Dhāraṇī is here called "total retention." There are four kinds of total retention: [1] dharma; [2] meaning; [3] mantra; [4] capacity to attain forbearance. What is remedied on this ground is dullness, which constitutes an obstacle of forgetfulness with respect to the three wisdoms; now on this ground there is no forgetting of those dharmas, hence it is called the total retention of the Great Dharma. Dharma refers to the teaching; the superior teaching is called the Great Dharma. With this samādhi and total retention as causes, one is able to emit the light of limitless, wondrous wisdom. Total retention takes mindfulness and wisdom as its nature; that is, using the three wisdoms of hearing, reflection, and cultivation to illuminate and understand the Mahāyāna teachings. Because of attaining samādhi and severing obstacles, hearing and reflection become increasingly superior; it is not that the power of samādhi directly generates the two. The Daśabhūmika-śāstra states: In accordance with the three wisdoms and so forth illuminating phenomena and making them manifest, it is called the Ground of Luminosity. Question: Why is it that among the ten perfections, dhyāna is cultivated on the fifth ground, and among the three fields of merit, cultivation of samādhi is on this ground? This will be understood below, and will also be explained in the section on the eleven obstacles.

10.37

Treatise: [4] The Ground of Blazing Wisdom, because of the blazing of the flames of wondrous wisdom of the factors of enlightenment, which incinerates the firewood of all afflictions.

10.38

The Commentary states: That is, eliminating what is subsumed under innate personality view (satkāyadṛṣṭi) and so forth in the sixth consciousness, not meaning all of them, as will be known below. Vasubandhu says: It is able to burn all fundamental afflictions and secondary afflictions into ashes. The Daśabhūmika-śāstra states: Because the unforgotten firewood of afflictions is burned by the fire of wisdom. Taking the factors of enlightenment (bodhipakṣika-dharma) as wisdom does not mean all of them are wisdom; because they are the flames of wisdom, the name is taken from the metaphor of fire. The factors of enlightenment are as explained in a separate chapter.

10.39

Treatise: [5] The Ground Extremely Difficult to Conquer, because of harmonising and uniting the two wisdoms of absolute and conventional truth, which are extremely difficult to conquer.

10.40

The Commentary states: Vasubandhu says: The wisdom that knows absolute truth is non-conceptual, and the wisdom that knows worldly treatises and texts has conceptual distinction; these two are mutually opposed, yet one must cultivate them to unite, being able to unite what is difficult to unite, causing them to correspond. Asvabhāva says: The wisdoms of absolute and conventional truth are mutually contradictory, difficult to bring forth so as to correspond with each other; this ground is able to harmonise them so that they do not conflict; because the previous grounds were not equal to this, it is called Extremely Difficult to Conquer, not looking toward subsequent grounds. However, as for "corresponding," it means that in the contemplation of the absolute, viewing it as conventional, causing the objects to interpenetrate is called corresponding. Or does it mean that in a single thought-moment the two wisdoms arise together, called corresponding? Now, causing the two wisdoms to arise together in a single thought-moment can also be called uniting, because in the preceding four grounds one was not yet able to do so. Furthermore, their objects being identical is called corresponding; whereas in the previous four grounds contemplation of the objects of the two truths still had distinctions, here in contemplating those objects there is no longer any distinction, causing the absolute and conventional wisdoms not to conflict, which is called corresponding. Earlier, in the discussion of the second consciousness, there was already an objection and answer, as broadly explained there. Because one knows that those two objects have no distinction, this suchness is called non-distinction.

10.41

Treatise: [6] The Ground of Presence, because of relying on superior non-conceptual wisdom, causing the great wisdom of dependent origination—which is neither defiled nor pure—to become present.

10.42

The Commentary states: That is, contemplating the twelve branches of dependent origination, there is supreme wisdom contemplating freedom from defilement and purity, and causing this to become present is called non-conceptual. On the seventh ground it accomplishes existence, and on the eighth ground it accomplishes non-existence. Vasubandhu and others agree. The Daśabhūmika-śāstra states: With the practice of the perfection of prajñā being uninterrupted, great wisdom dwells in presence.

10.43

Treatise: [7] The Ground of Far-Reaching Practice, because of reaching the culmination of pure, signless practice, transcending the worldly paths and those of the two vehicles.

10.44

The Commentary states: Vasubandhu and others state: This ground reaches culmination with respect to effortful practice; although all signs cannot move or shake it, with respect to signlessness it is still called having practice. The Daśabhūmika-śāstra states: "Because skillfully cultivating effort in signless practice reaches culmination, being able to surpass the worldly paths and the supramundane paths of the two vehicles." As for this ground transcending the worldly paths and the paths of the two vehicles: although in the preceding six grounds there was dependent origination without duality of defiled and pure, there was still the obstacle of the actual activity of subtle signs to be remedied, because of grasping the marks of arising, ceasing, transmigration, and cessation, and thus one was not yet able to initiate superior practice of existence within emptyness; now on this ground, being far removed from that obstacle, one is also able to initiate superior practice of existence within emptyness, able to remedy that obstacle, which the two vehicles and worldly beings cannot do.

10.45

Treatise: [8] The Ground of Immovability, because of dwelling stably in signless, effortless wisdom, such that afflictions and signs can no longer move it.

10.46

The Commentary states: "Marks" refers to having marks; "application" refers to effort. Asvabhāva says: It is because all that has marks and all preparatory applications are unable to move the mind of this ground. Although in the seventh ground all marks are unable to move it because they do not become active, nevertheless it does not operate spontaneously at will, and because there is preparatory application, there are still afflictions. In the eighth ground it operates spontaneously at will, does not rely on preparatory application, and because there is no effort, there are also no afflictions—this is the distinction between the seventh and eighth grounds. The Daśabhūmika says: "The actions of karmic retribution are fully matured; it is signless and uninterrupted, and is therefore called 'Immovable'." From this ground onward, know clearly that it is signless and not interrupted.

10.47

Treatise: 9. The Ground of Good Wisdom […] because it preaches the Dharma well.

10.48

The Commentary states: Asvabhāva says: One attains the supreme unhindered understanding; among all wisdoms, this is the most supreme. Wisdom is intellect, hence it is called "Good Wisdom." Vasubandhu says: "This wisdom is wonderful and good, hence it is called Good Wisdom." Asvabhāva says: Due to the unhindered understanding of phenomena, one freely and thoroughly understands all phrases of the Dharma; due to the unhindered understanding of meaning, one freely penetrates all meanings and principles; due to the unhindered understanding of phrasing, one freely distinguishes all expressions; due to the unhindered understanding of eloquence, one freely elucidates and preaches throughout the ten directions in accordance with what is appropriate. In this ground, one first realizes the wisdom of unhindered understanding that had never before been attained, hence it is called Good Wisdom. Regarding being able to reach the ten directions, the Daśabhūmika says: "Through the power of non-obstruction, preaching the Dharma accomplishes the practice of benefiting others."

10.49

Treatise: 10. The Ground of the Dharma Cloud […] because it fills the dharmakāya.

10.50

The Commentary states: Asvabhāva says: "Due to obtaining the wisdom that universally takes all phenomena as its object, universally taking all sutras and other phenomena as its object without departing from tathatā, this wisdom whose object is the common characteristic of all phenomena is like a great cloud; the gates of dhāraṇī and samādhi are like pure water; and the wisdom can hold them, like a cloud containing water, because it possesses the superior capacity to produce them. Furthermore, just as a great cloud covers and conceals empty space, so too this wisdom of phenomena covers and conceals the two obscurations of affliction and knowledge, which are vast and boundless like space." The two obscurations of affliction and knowledge are here termed crude heaviness. That treatise also says: "Furthermore, just as a great cloud pours down pure water to fill empty space, so too this wisdom of phenomena produces immeasurable superior merits, completely filling the body that is realized and relied upon." Vasubandhu says: The word "filling" has the meaning of all-pervading. The first fascicle of the Daśabhūmika says: "Obtaining the great dharmakāya, fully endowed and autonomous, it is called the Ground of the Dharma Cloud." Fascicle twelve says: Because, like the body of a cloud, it pervades everywhere, it removes defilements, bringing forth the sprouts of sentient beings through the eight phases of attaining enlightenment; on this ground, one thus receives the stage of the Dharma King, like a crown prince gaining sovereignty among the princes; however, because there is still a subtle obscuration of knowledge in this place, one is not fully autonomous, and in contrast to this obscuration, the subsequent Buddha Ground is taught. Fascicle twelve of the Daśabhūmika says: For one who attains the stage on this ground, there are ten marks: 1. the primary mark, the appearance of the great precious flower king; 2. the mark of measure, circumference like ten asaṃkhyeya hundreds of thousands of trichiliocosms; 3. the mark of supremacy, because it is adorned with all kinds of intermingled precious gems; 4. the mark of ground, exceeding the realms of all worlds; 5. the mark of cause, produced from supramundane wholesome roots, etc., all as explained there. Furthermore, just as an embryo resides in the womb, so it is with a bodhisattva in the ten stages; that text explains ten stages, which cannot be cited in full. In the Yogācārabhūmi, fascicle forty-eight, etc., the practices, virtues, and names are all explained extensively and cannot be cited in full. This concludes the first explanation of the specific names, as in the Daśabhūmika-sūtra.

10.51

Treatise: Such ten grounds […] have this as their intrinsic nature.

10.52

The Commentary states: The realizer and the realized are taken as the substance of the grounds. Asvabhāva says: The divisions and states of the wisdom of the selflessness of phenomena are called "grounds"; because tathatā has no divisions or states while wisdom has divisions and states, wisdom is called "ground." This treatise generally presents the meaning of the substance of the ground: the realized is also the ground, because "ground" has the meaning of supporting, sustaining, producing, and growing. Fascicle forty-seven says: Because it can hold and support the bodhisattvas, it is called "ground"; because it can serve as a dwelling place of enjoyment, it is called "abode." Thus tathatā and so forth are also called grounds, because they can hold and support. That is, real phenomena serve as the basis for nominal entities; hence real phenomena are called grounds. This is the second [section], presenting the substance.

10.53

Treatise: For the practices cultivated […] it is therefore called a ground.

10.54

The Commentary states: Fascicle forty-seven names it "ground" because it can hold and support bodhisattvas; its holding and supporting meaning is precisely this meaning here of being a support for production and growth. "Sustaining" means supporting; thus extending to both tathatā and correct wisdom, both can produce, grow, and serve as support and sustenance, hence called "ground." How can tathatā be said to cause production and growth? Now, we do not say that tathatā is the producing cause, but only that the practices are what is produced, and it serves as their predominant condition (adhipati-pratyaya), for practices are produced from their own seeds. Thus, by superior virtues holding and supporting the practices, virtue is called "ground." This is spoken in terms of fruit and cause, for the virtues of the causal ground are what is attained by the practices. However, taking nominal entities and general phenomena as that which relies, while specific virtues are the superior ground—yet now in this text, this is the third [section], explaining the general name of ground. The Yingluo jing says: Holding all merits is called ground; generating all causes and effects is called ground. Asvabhāva says: That is, on these grounds, bodhisattvas cultivate clear observation, depart from faults, depart from craving, cultivate the factors of enlightenment, observe the truths, observe dependent origination, in the midst of the signless whether with effort or without effort, attain superior eloquence, reach true empowerment (abhiṣeka), eradicate the obscurations of knowledge and affliction, and so on; therefore, this stage of cultivation has the distinction of ten grounds. Why are there ten grounds? Because they sever ten obscurations, cultivate wisdom of ten marks, and realize ten tathatās, up to extensively explaining the practices cultivated on ground after ground, which cannot be cited in full. The third fascicle of the Prakaraṇāryavācā also explains a slight distinction; let the reader take note.

10.55

Treatise: The ten superior practices […] pāramitās.

10.56

The Commentary states: The second is explaining the superior practices. In this there are two parts: first, generally listing the ten practices, namely the pāramitās; second, extensively explaining them. Within the extensive explanation there are four parts, as will be known below. First, they are distinguished and explained by thirteen gates.

10.57

Treatise: Giving is of three kinds […] the giving of the Dharma.

10.58

The Commentary states: Fascicle twelve of the Abhidharma-samuccaya is the same, subsuming them under the eighteen sustainments. Material goods are the sustainment of the body; fearlessness is the sustainment of the mind; and the giving of Dharma is the sustainment of wholesome phenomena. In fascicle seven of the Mahāyānasaṃgraha, giving takes Dharma, material goods, and fearlessness as the sequence; both versions of the Mahāyānasaṃgraha state that the Dharma benefits wholesome roots, material goods benefit others' bodies, and fearlessness benefits others' minds; although the sequence differs, the intended meaning is the same as here. Asvabhāva's seventh fascicle says: Within the nature of giving, the six pāramitās are manifest, being subsumed under material giving, fearless giving, and Dharma giving. The Abhidharma-samuccaya says: The perfection of giving is material giving; the remaining five are fearless giving; all six are Dharma giving. This is contrary to Vasubandhu's Commentary on the Vajracchedikā-prajñāpāramitā. That work says: The perfection of giving subsumes the six: requisites of life, fearlessness, and Dharma; herein one, two, and three are named the dwellings of cultivation, matching and explaining them accordingly. Fascicles seventy-eight and thirty-nine [of the Yogācārabhūmi] first take material goods, Dharma, and fearlessness as the sequence. Later in the fascicle it also takes material goods, fearlessness, and Dharma as the sequence, matching this text. The characteristics extensively explaining these cannot be recounted in full. However, giving material goods is called material giving; giving to others so that they have no fear of jackals, wolves, and the like is called fearless giving. Dharma giving can be understood.

10.59

Treatise: Morality is of three kinds […] morality that benefits sentient beings.

10.60

The Commentary states: The morality of discipline is the sustainment of wholesomeness; the morality of gathering wholesome phenomena is the sustainment of bodhi, being its cause; the morality of benefiting sentient beings is the sustainment of great compassion. "Lü" means law; "yi" means ceremonies. Asvabhāva says: Being able to stay away from, protect against, and observe with respect to the unwholesome is called discipline (saṃvara); this is itself morality, hence called the morality of discipline. Both Vasubandhu and Asvabhāva state that the morality of discipline is the morality of foundational support, serving to establish the other two moralities; therefore, one abiding in the morality of discipline can establish the morality of gathering wholesome phenomena, and having accumulated all Buddha-dharmas, later attains the characteristics of blameless benefit that aids sentient beings. The morality of the seven assemblies is the substance of the first; all Buddha-dharmas are the second morality; and saving sentient beings is the third morality. Fascicle seventy-eight [of the Yogācārabhūmi] says: Morality that turns away from and abandons the unwholesome, morality that generates the wholesome, and morality that generates benefit for sentient beings—the meaning is also the same as this.

10.61

Treatise: Patience is of three kinds […] patience that closely examines phenomena.

10.62

The Commentary states: The Abhidharma-samuccaya says: Patience that endures harm from enemies is the sustainment of not abandoning sentient beings; if one does not endure harm from enemies, one harbors enmity toward them, which is abandoning them. Patience that peacefully accepts suffering is the sustainment of abandoning an inferior mind, because if the mind is inferior it cannot endure suffering. Patience that closely examines phenomena is the sustainment of patience with the non-arising of phenomena (anutpattika-dharma-kṣānti). Vasubandhu agrees with this. Asvabhāva says: The first patience is the cause of maturing sentient beings; patience that peacefully accepts suffering is the cause of attaining Buddhahood, because one can endure sufferings like cold and heat without falling back; patience that closely examines phenomena is the basis of the former two patiences, because it can withstand profound and vast phenomena. Fascicle seventy-eight uses the same names.

10.63

Treatise: Vigor is of three kinds […] vigor that benefits and gladdens.

10.64

The Commentary states: The Mahāyānasaṃgraha and other texts all state: 1. Armor-wearing vigor, which explains the phrase in the sutra "first having strength"; the Abhidharma-samuccaya calls it "the sustainment of the skillful means of wholesome roots." Fascicle seventy-eight is the same. The Mahāyānasaṃgraha and other texts state: 2. Vigor of preparatory application, which explains the phrase in the sutra "next having exertion"; the Abhidharma-samuccaya calls it "the sustainment of complete realization of wholesome roots." Fascicle seventy-eight says "vigor of preparatory application that generates wholesome phenomena," which is the same as this, both name and substance being broad. The Mahāyānasaṃgraha and other texts state: "Without timidity, without falling back, and without complacency," which corresponds to the sutra's phrases of being courageous, steadfast, and not casting off the wholesome yoke. The sequential extensive explanation in Vasubandhu's Mahāyānasaṃgraha is slightly better. The Abhidharma-samuccaya says: "Vigor that benefits sentient beings," which is the sustainment of the inexhaustibility of wholesome roots. Fascicle seventy-eight is the same as the Abhidharma-samuccaya and this passage; however, the Abhidharma-samuccaya and this treatise take both benefits as the perfection, and all six perfections include statements on benefiting sentient beings, which is why the third vigor is called benefiting sentient beings. That is, the first two vigors subsume all five phrases, because gathering wholesomeness is broad, being the sustainment of complete realization of wholesome roots. Whether skillful means or direct realization, all are subsumed here, so its substance is broad while its name is narrow. The Mahāyānasaṃgraha takes only self-benefit as the perfection of vigor; hence the three vigors contain no statement on benefiting sentient beings, taking the preparatory application of the five phrases as narrow, subsuming only exertion; its vigor of gathering wholesomeness explains the five phrases of the sutra, differing from fascicle twelve of the Abhidharma-samuccaya where the name is narrow and substance broad, and again differing from the Mahāyānasaṃgraha where both name and meaning are narrow; therefore, according to the intention of this treatise, both name and meaning are broad. Vigor that benefits and gladdens sentient beings is the same as in the Abhidharma-samuccaya; however, these three vigors are explained identically to fascicle forty-two. That treatise first says: Armor-wearing vigor, whose force is the same as this, and the other names do not differ, yet it explains them extensively. The Yingluo jing says: 1. generating a great vow mind; 2. progressing by skillful means; 3. diligently transforming sentient beings—these cannot be recounted in full.

10.65

Treatise: Meditative concentration is of three kinds […] meditative concentration that accomplishes tasks.

10.66

The Commentary states: The Mahāyānasaṃgraha and others agree that "dwelling" refers to dwelling in bliss in the present life; the Abhidharmasamuccaya calls it the "maintenance of being without weariness." Asanga (Wuxing) says: Because it is purified by parting from conceit, views, and so forth. "Initiating" refers to drawing forth the six supernormal knowledges; the Abhidharmasamuccaya calls it the "maintenance that fulfills all considered matters." "Accomplishing affairs" is called "accomplishing what needs to be done" in that text, and its meaning is the same as here; based upon this, one accomplishes affairs of benefiting sentient beings, because it can stop famine, drought, and so forth. The Abhidharmasamuccaya calls it the "maintenance that controls the deeds of the multitude" and designates it the dhyāna of benefiting sentient beings; this takes its name from its fruit. Now, here in this treatise, it is designated from the capacity of concentration to initiate and accomplish the affairs of sentient beings. Fascicle Forty-three states: first, dwelling in bliss in the present life, named from its fruit; second, dhyāna capable of drawing forth the virtues of the bodhisattva's samādhi; third, dhyāna that benefits sentient beings. All are identical in meaning to this, and fascicle seventy-eight is also the same.

10.67

The treatise says: Prajñā has three types: [from that which discriminates worldly truth, that which discriminates ultimate truth, up to] non-conceptual wisdom in which both are empty.

10.68

The Commentary states: Because various treatises elucidate only six pāramitās, the Mahāyānasaṃgraha and others say that preparatory [wisdom], correct wisdom, and subsequent wisdom constitute the three. The Abhidharmasamuccaya takes taking conventional [truth] as object, taking ultimate [truth] as object, and taking sentient beings as object as the three; speaking from supreme virtues, the intent is the same as the Mahāyānasaṃgraha. The Abhidharmasamuccaya's own explanation merges the tenth into the sixth, and thus both pervade the two benefits. This treatise separately opens the two wisdoms of principle and phenomena, explaining each distinctly; thus the sixth is for self-benefit, while the tenth pervades both. Hence the treatises are not identical. Fascicle Forty-three says: first, wisdom realizing tathatā; second, wisdom with decisive skillfulness among the three collections within the five stations of knowledge; third, wisdom associated with great compassion. It elucidates only six pāramitās, also being the same as the Abhidharmasamuccaya. Although various texts differ, the intention is one. Fascicle seventy-eight is the same as this. The Yingluo jing says: first, illuminating the truth of existence; second, illuminating the truth of non-existence; third, the supreme truth of the middle way.

10.69

The treatise says: Skillful means [has two types: dedication skillful means] and rescue skillful means.

10.70

The Commentary states: In the explanation of the ten stages in the seventh fascicle of the Mahāyānasaṃgraha, the skillful-means pāramitā refers to taking the wholesome roots gathered by the preceding six pāramitās and, together with all sentient beings, dedicating them to seek unsurpassed complete enlightenment. Therefore Vasubandhu says: This is due to prajñā and great compassion; using all wholesome roots to dedicate and seek unsurpassed awakening is prajñā, and performing all welfare and benefit for sentient beings is great compassion. Thus Asanga (Wuxing) says: "Not abandoning saṃsāra while seeking nirvāṇa"—due to great compassion, one does not abandon saṃsāra; due to prajñā, one seeks nirvāṇa. Fascicle Forty-nine says: "As explained previously, skillful means of twelve aspects should be known as the skillful-means pāramitā." As for the twelve aspects, fascicle forty-five previously explained that altogether there are twelve kinds of skillful means: six for maturing the Buddha-dharmas and six for maturing sentient beings, together called the twelve aspects. The six that mature the Buddha-dharmas are prajñā, and the six that mature sentient beings are great compassion, as extensively explained there. Fascicle fourteen of the Abhidharmasamuccaya has four kinds of skillful means; compare the agreements and differences. The Yingluo jing has three: first, advancing toward the fruit; second, skillfully harmonizing with texts; third, neither abandoning nor receiving anything. Here, dedication is prajñā, and rescue is great compassion.

10.71

The treatise says: Vow has two types: [bodhi vow] and the vow to benefit and bring joy to others.

10.72

The Commentary states: The Mahāyānasaṃgraha says: "It refers to generating various subtle and vast vows, attracting and gathering the superior conditions for future pāramitās." Asanga (Wuxing) says: One seeks the conditions for reaching the other shore for the sake of benefiting sentient beings and for swiftly realizing the fruit of buddhahood, nirvāṇa. Vasubandhu says: This vow is itself the pāramitā, called the vow pāramitā; vows are for the future, which is the objective—the seventh grammatical case (locative)—generating various vows for the sake of the future. Fascicle Forty-nine says: Like the previous five great vows, it is called a pāramitā. As for the five great vows, fascicle forty-five says: first, the vow of generating the aspiration, referring to first arousing the bodhicitta; second, the vow of taking rebirth, vowing in the future to conform to being born in good realms to benefit sentient beings; third, the vow of conduct, non-erroneously reflecting on all dharmas and vowing to cultivate immeasurable and other superior virtues in cognitive spheres; fourth, the right vow, vowing in the future to embrace all bodhi virtues, whether general or specific; fifth, the great vow, which arises from the right vow and has ten types, namely making offerings to boundless buddhas and so forth. Here, the first is the bodhi vow, and the rest are vows to benefit and bring joy to others; because one arouses these vows to benefit sentient beings, their matching here can be known from the text. The Yingluo jing has three: first, the vow of personal practice; second, the vow of supernormal powers; third, the vow of external transformation.

10.73

The treatise says: Power has two types: [discriminative power] and cultivation power.

10.74

The Commentary states: The Mahāyānasaṃgraha says: Due to the two powers of discrimination and cultivation, one causes the previous six pāramitās to be continuously active. Asanga (Wuxing) says: Here, two powers are provisionally spoken of; the other powers are also subsumed within them, because one cultivates having discriminated all dharmas. Fascicle Forty-nine says: The purified preparatory effort of all ten powers is named the power pāramitā. Concerning the purified preparatory effort of the ten powers, which of these is discrimination and which is cultivation can be known by matching the meanings in the text. The Yingluo jing has three: first, the supernormal power of karmic retribution; second, the supernormal power of cultivating dhyāna; third, the supernormal power of magical transformation.

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成唯識論述記 — Classical Chinese