大乘法界無差別論疏 1

English (machine translation) 1

Language: English

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Composed by the Śramaṇa Fazang of the Western Monastery of the State of Wei.

Now, the nature-ocean is empty and congealed, towering far beyond the realm of names and words; the gate of quiescence responds completely, secretly encompassing the source of characteristics and functions. Thus, through the perpetually clear, wondrous cause, it acts as the profound abyss of surges and waves; through the conditionally arisen, illusory effects, it relies on the arising and ceasing of nirvāṇa. Emerging and entering, they silently converge; dynamic and static, they harmonize with each other. Principle does not oppose phenomena, not turning from its nature yet forming things; phenomena do not oppose principle, not destroying things yet returning to nature. This being so, nature is devoid of self-nature, which is why multiple approaches are established; things are not other things, which is why the single characteristic is preserved. One thereby knows that that which conceives the Great Void without increasing its measure, and conceals itself within a fine mustard seed without diminishing its form, is truly none other than the dependent origination of the non-differentiation of the dharmadhātu! If one seeks it through intellect, one opposes its reality; if one desires to measure it through sentiment, one loses its truth. The Tathāgata demonstrated his passing into cessation, and this path fell into decline; subsequent scholars have often clung to the expedient and opposed the ultimate. There was the Bodhisattva Sāramati, who stood out preeminent in Central India, his level reaching the realization of reality, his renown soaring throughout the five Indias. Desiring to glorify the myriad practices and assist and extol the Ekayāna, he exhausted what he knew to briefly instruct the various classes [of beings]. As for this treatise: its principle transcends speech and traces, taking bodhicitta and the nirvāṇa-realm as the supreme ground of cause and effect, and the pure land and mountain of merits as the fundamental track of conditions and nature. The good sprouts put forth leaves, instantly reversing the flow to accord with the root; the white dharmas unfold their flowers, naturally returning to the source to reach the ultimate. Spanning the ocean of afflictions, it is unfathomable yet of a single taste; filling the realm of sentient beings, how could it be divided into annihilation and permanence, or myriad differences? Just as empty space amid clouds cannot have its vastness obscured, and a maṇi-jewel resting in grime cannot have its clarity stained, its text is concise yet its meaning profound; its metaphors are near at hand yet its purport is far-reaching. Opening the level path, it is equanimous, radiant, and unchanging, so that the vigorously advancing may ride upon the real and enter directly; discerning the real mark, dependent origination flourishes yet does not act, so that the weak and retreating may recognize their delusion and defer in submission. How could it trouble itself with the stumbling distortions of various heterodox false views and repeatedly disturb their minds? The aim of the author may well be compared to Yanzi! Now, "Mahāyāna" sets it apart from the Hīnayāna, distinguishing the tenet adhered to. "Non-differentiation of the dharmadhātu" distinguishes the ultimate from the expedient, indicating its abstruse profundity. "Treatise" means explaining the subtle and minute. "One fascicle" indicates that there are not two scrolls. The remaining points will be distinguished separately below.

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To explain this treatise, ten gates are briefly established: 1. The reasons for the arising of the teaching; 2. Clarifying the collection in which it is subsumed; 3. Revealing the scope of the teaching; 4. The capacities addressed by the teaching; 5. The teaching-essence of the expressing [words]; 6. The tenet and purport of that which is expressed; 7. Explaining the title of the treatise; 8. The conditions for the composition of the treatise; 9. The reasons for its transmission and translation; 10. Explaining the text section by section.

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First, as for the reasons for the arising of the teaching, there is first the general and then the specific. As for the general, it is as stated in the sixty-fourth fascicle of the Yogācārabhūmi: "One who wishes to compose a treatise must possess six causes: 1. Desiring to cause the meanings of the Dharma to be widely disseminated; 2. Desiring to cause sentient beings of various faiths and understandings, through this condition, to enter the true Dharma in accordance with any one [of them]; 3. In order to cause the various gates of meaning that have fallen into oblivion to be reopened and revealed; 4. Desiring to show a brief summary that gathers extensive and dispersed meanings; 5. Desiring to reveal profound meanings; 6. Desiring to adorn the meanings of the Dharma with various beautiful words to generate pure faith." Now, specifically distinguishing this treatise, there are briefly ten causes: 1. To assist the Buddha in propagating transformation, to brighten the Buddha-sun, to cause the Dharma to abide long, and to repay the Buddha's kindness; 2. For those of dull faculties in the final age who cannot awaken to the Buddha's profound sūtras, providing expedient explanations to cause them to understand the Dharma; 3. For the heterodox who mock and slander the Buddha-Dharma, guiding them to give rise to pure faith; 4. For the various Hīnayāna sects that do not believe in the Great [Vehicle], skillfully revealing the Mahāyāna to cause them to accept it with faith; 5. For those within the Mahāyāna who cling to the expedient teachings, explaining the profound purport to cause them to renounce the expedient and return to this ultimate; 6. Briefly gathering the vast, profound, and abstruse meanings of the Tathāgata to make them easy to enter; 7. To reveal that the true, great bodhicitta is the fundamental, essential, and wondrous basis of the Buddha, causing sentient beings to generate practice and seek it; 8. Explaining the dharma of the tathāgatagarbha within the minds of sentient beings in the sūtras, causing them to have definitive faith that this exists; 9. To explain that in the sūtras there is never the dviyāna and there is only the ekayāna as the ultimate; 10. To reveal that the Buddha-fruit's dharmakāya and the tathāgatagarbha dharma of sentient beings are of one nature without duality, cause and effect being equal and of solely one taste.

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Second, concerning the collection in which it is subsumed, there are two points: First, according to the three piṭakas—namely, 1. Sūtrapiṭaka, 2. Vinayapiṭaka, 3. Abhidharmapiṭaka—among these three, it is subsumed under the Abhidharmapiṭaka. Second, according to the two collections—1. Bodhisattvapiṭaka, 2. Śrāvakapiṭaka—among these two, it is subsumed under the Bodhisattvapiṭaka, because both the sūtras upon which it relies and the meanings it explains are not the dharmas of the two vehicles at all.

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Third, concerning revealing the scope of the teaching, there are two gates: 1. Recounting the various theories. That is, Śīlabhadra and Jñānaprabha each established three teachings, etc., all as explained in the Commentary on the Avataṃsaka-sūtra. 2. Stating the present tenets. Namely, in the holy teachings of the Buddha's lifetime currently transmitted to the east, spanning both Mahāyāna and Hīnayāna, as well as the various expedient and ultimate teachings, there are four tenets in total: 1. The doctrine of phenomenal attachment to dharmas, referring to sūtras such as the Āgamas and treatises such as the Vibhāṣā; 2. The doctrine of true emptiness and signlessness, referring to sūtras such as the Prajñāpāramitā and treatises such as the Mūlamadhyamakakārikā and Śatakaśāstra; 3. The doctrine of consciousness-only and dharma-characteristics, referring to sūtras such as the Saṃdhinirmocana and treatises such as the Yogācārabhūmi; 4. The doctrine of tathāgatagarbha dependent origination, referring to sūtras such as the Laṅkāvatāra and Ghanavyūha, and treatises such as the Awakening of Faith and Ratnagotravibhāga. Explaining these four tenets, four points are briefly raised: 1. In terms of vehicles: the first is solely Hīnayāna. The next two possess the three vehicles; that is, these two vehicle tenets both accept that those of fixed nature in the two vehicles do not achieve Buddhahood. The last is solely the Ekayāna, because this tenet accepts that even those of the two vehicles who have entered quiescence achieve Buddhahood. Jñānaprabha's three teachings and the eighth fascicle of the Liang [Paramārtha's] treatise both share this explanation. 2. In terms of consciousness: the first two teach only six consciousnesses; the latter two teach the full eight consciousnesses. Therein, the first asserts the six consciousnesses as existent; the next asserts the six consciousnesses as empty. Among the latter two, the first asserts that the eight consciousnesses are solely arising and ceasing; the latter asserts that the eight consciousnesses penetrate the tathāgatagarbha, possessing both arising and ceasing as well as non-arising and non-ceasing. 3. In terms of dharmas: the first teaches only existence; the second teaches only emptiness; the third teaches both emptiness and existence, meaning this tenet accepts that parikalpita is empty, while paratantra and pariniṣpanna are existent; the fourth teaches neither emptiness nor existence, meaning this tenet accepts that the tathāgatagarbha, following conditions, becomes the ālayavijñāna—which is principle penetrating phenomena—and accepts that paratantra dependent origination is devoid of nature and identical with suchness—which is phenomena penetrating principle. Because principle and phenomena mutually penetrate, and emptiness and existence are completely fused, it is said to be free of both extremes. These four are stated for the most part in terms of dharmas. 4. In terms of persons: the first was established by the various Hīnayāna masters, Dharmatrāta, and others; the second was established by Nāgārjuna, Āryadeva, and others; the third was established by Asaṅga, Vasubandhu, and others; the fourth was established by Aśvaghoṣa, Sāramati, and others. The rest may be understood by analogy according to their specific tenets. This treatise properly belongs to the fourth tenet.

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Fourth, concerning the capacities addressed by the teaching: among the four tenets above, as for the first, the Hīnayāna tenet, all sentient beings are not addressed by this [Mahāyāna teaching], because within that tenet there is nobody at all who tends toward great bodhi. Next, according to the second and third tenets, among all sentient beings, half are addressed and half are not addressed. That is, among the five gotras, the bodhisattva gotra and the indeterminate gotra are addressed by this; the other three fixed gotras are not addressed by this, because each lacks the cause. Within the fourth tenet, it is explained that all sentient beings are addressed by this, because all possess buddhadhātu and will all achieve Buddhahood. In the Mahāparinirvāṇa-sūtra, excluding grass, trees, and other insentient things as lacking buddhadhātu, all that have mind possess buddhadhātu. In the Buddhadhātuśāstra, it is said that the teaching of a portion lacking nature is not of definitive meaning. The Ratnagotravibhāga and others state that, based on the cause of slandering the Mahāyāna and relying on an immeasurable time, it is said that they have no buddhadhātu; it does not mean that they are ultimately devoid of the pure nature. In the five gotras of the Laṅkāvatāra, even persons lacking gotra will attain Buddhahood, because the Tathāgata does not abandon sentient beings. Passages such as these are extensive, as explained elsewhere. After those of the fixed-nature two vehicles enter nirvāṇa, they will necessarily all arouse bodhicitta. The Lotus Sūtra, fascicle three, says: "Giving rise to the thought of extinction, they enter nirvāṇa, yet in that land they seek the Buddha's wisdom; therefore, only by the Buddha-vehicle do they attain extinction," and so forth. The Lotus Sūtra Treatise says: "Because the faculties of the definitive śrāvakas are not yet mature, the Bodhisattva confers vyākaraṇa on them as an expedient to cause them to arouse the mind," and so forth, and further says: "They take the various dhyāna-samādhis to be nirvāṇa; originally there is no real nirvāṇa." The Laṅkāvatāra says: "Intoxicated by the wine of samādhi," and so forth, down to: "When the wine wears off, they then awaken and attain the Buddha's unsurpassed body." The first verse of the Ghanavyūha says: "If nirvāṇa were extinction and destruction, sentient beings would have an end. If sentient beings had an end, they would also have an initial limit; there would have to be unproduced dharmas that freshly became sentient beings." The explanation says: this is also holy teaching and also correct reasoning. If the two vehicles entering quiescence were to suffer ash-like annihilation and eternal extinction, then sentient beings would become non-sentient beings. If sentient beings were made to become non-sentient beings, then there would have to be non-sentient beings that freshly became sentient beings. In the Vijñaptimātratāsiddhi, it argues that impure dharmas give rise to pure ones, refuting: lest pure dharmas in turn give rise to impure ones. The present case is also analogous: since sentient beings entering extinction are the same as non-sentient beings, would not non-sentient dharmas in turn become sentient beings? Moreover, this is the holy word, whereas that is not the Buddha's preaching. Furthermore, the Śrīmālādevī-sūtra, the Anuttarāśraya-sūtra, the Buddhadhātuśāstra, and the Ratnagotravibhāga all identically state that beyond the three realms, śrāvakas, pratyekabuddhas, and bodhisattvas of great power receive three kinds of transformative bodies. Furthermore, the Mahāprajñāpāramitopadeśa, fascicle ninety-three, cites the third fascicle of the Lotus Sūtra and explains: "There is a wondrous pure land surpassing the three realms; arhats will be born therein." Therefore, one definitively knows that when those of the two vehicles who enter extinction extinguish the coarse delimited [body], this is termed entering nirvāṇa; in reality, they possess transformative bodies in the pure land, receive the Buddha's instruction, and practice the bodhisattva path. If it were not so, then since before changing their minds they lack the transformative body, and from changing their minds onward they are gradually awakened bodhisattvas, they could not be called the two vehicles. Therefore, one knows that the transformative body received beyond the three realms is regarded by the Hīnayāna as nirvāṇa; the profound teaching of the Mahāyāna is that it is truly a transformative body and that originally there is no nirvāṇa. The Śrīmālādevī says: "Śrāvakas and pratyekabuddhas in reality have no nirvāṇa, because only the Tathāgata has nirvāṇa." Below in this treatise it says: "One should know that there is only the path of the Ekayāna. If it were not so, other than this there would be another nirvāṇa. Being of the same single dharmadhātu, how could there be an inferior nirvāṇa and an exquisitely wondrous nirvāṇa?" By this one should know: since persons of the two vehicles have no nirvāṇa, there are none who will not achieve bodhi; hence, all sentient beings are those addressed. The remaining meanings are as explained elsewhere.

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Fifth, concerning the teaching-essence of the expressing [words], there are five gates: 1. The gate according with phenomena; 2. The gate of universal pervasion; 3. The gate of returning to consciousness; 4. The gate of identity in nature; 5. The gate of non-obstruction.

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First, within [the gateway of according with phenomena], there are four propositions. 1. Or, [the teaching] has only names, phrases, and phonemes as its nature, meaning that sound is merely what it relies upon and is not the primary essence. The Vijñaptimātratāsiddhi says, 'If names and the like were not distinct from sounds, the cognitive objects of unobstructed understanding of dharmas and unobstructed understanding of expressions would not differ.' 2. Or, [the teaching] has only sound as its nature, meaning that names, phrases, and so forth are merely imputed without an intrinsic essence, based on the inflection of sounds. The Abhidharmasamuccayavyākhyā says, 'Sound produced by fulfillment refers to the speech of the noble ones.' The first fascicle of Asvabhāva's commentary on the Mahāyānasaṃgraha says, 'Based on the vast vow, the sound of bodhi is established.' 3. Or, [the teaching] possesses both as its nature, meaning that only when the two consciousnesses of ear and mind take as cognitive objects the two domains of the sound-realm and the dharma-realm are hearing and understanding achieved. The Vimalakīrtinirdeśa-sūtra says, 'There are [buddha-fields] that perform buddha-works by means of sounds, speech, and written words.' Also, the Daśabhūmikavyākhyā says, 'The speaker speaks by means of two things, and the listener hears by means of two things—namely, sounds and names,' and so forth. 4. Or, [the teaching] has neither sound nor names as its nature, meaning that both things are empty, and that the nature of words is detached [from words]. The Vimalakīrtinirdeśa-sūtra says, 'One who speaks the Dharma has nothing to say and nothing to show; one who listens to the Dharma has nothing to hear and nothing to attain.' In the Daśabhūmikavyākhyā, words are like painting in empty space, and sounds are like the marks of wind in space: in both cases nothing is attained. Preaching the Dharma in this way is precisely 'preaching without preaching.' Among these four propositions, taking the first three separately applies to the Hīnayāna; possessing all four propositions belongs exclusively to the Mahāyāna. Moreover, these four propositions combine into a single teaching, because there are no separate dharmas and because existence and non-existence are unobstructed.

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Second, as for the gateway of universal pervasiveness: the six sensory domains, such as form, and all other dharmas can all provide a standard to generate understanding in beings, and thus all serve as the substance of the teaching; or silence and so forth [serve as the teaching], as explained in such texts as the Vimalakīrtinirdeśa-sūtra and the Laṅkāvatāra-sūtra. One can understand this accordingly.

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Third, as for the gateway of returning to consciousness: all the teachings such as the aforementioned sounds are each manifestations of consciousness; therefore, strictly speaking, none is not consciousness-only. That is, the seeds of speech in the speaker's consciousness arise as active manifestations, becoming the act of verbal expression as a predominant condition, causing the marks of words and meanings to appear upon the listener's consciousness; only then does it become the Dharma-teaching. The Mahāyānasaṃgraha, regarding the eleventh consciousness, the verbal-expression consciousness, cites a sūtra: 'I say that the cognitive objects of consciousness are only what is manifested by consciousness.' The Awakening of Faith says, 'If one is free from thoughts of the mind, then there are no marks of any cognitive objects at all.' All this should be understood accordingly.

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Fourth, as for the gateway of identical nature: the consciousness and cognitive objects capable of transformation mentioned in the previous gateway, being identical to marks and following conditions, are devoid of intrinsic nature, and none are other than the one nature of tathatā. The Awakening of Faith says, 'Manifested solely in reliance upon the mind, they are originally not separate from tathatā'; it also says, 'Therefore, all dharmas from the very beginning have been detached from the marks of verbal expression, detached from the marks of names, and detached from the marks of mental cognition; they are ultimately equal, without alteration, indestructible, and are solely the one mind; thus it is called tathatā. Because all verbal expressions are nominal designations without reality, merely following deluded thoughts, they cannot be apprehended.' Understand it accordingly.

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Fifth, as for the gateway of non-obstruction: within the preceding four gateways, mind and object, principle and phenomena blend without obstruction into a single dependent origination, existing or ceasing with mastery, not hindering one another, and are taken as the substance of the teaching. This is because the sacred teachings cited in the preceding four gateways do not contradict one another, their meanings are not separate from one another, and the substance of dharmas is not dual. Consider and understand it accordingly.

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Sixth, as for the fundamental tenets and purpose conveyed: herein, first is the fundamental tenet, and second is the purpose. Within the tenet, tracing the title, it takes the meaning of the non-differentiation of the dharmadhātu as the tenet. Differentiating this meaning, two gateways are briefly made: first, determining its meaning; second, analyzing differentiation and combination.

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First, within [determining its meaning], there are three gateways: 1. the gateway in terms of defilement and purity; 2. the gateway in terms of the expedient and the ultimate; 3. the gateway in terms of principle and phenomena.

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In the first, if we consider the gateway of defilement, following the flow of saṃsāra and contradicting the true nature is called the differentiated dharmadhātu. Below, the Anūnatvāpūrṇatvanirdeśa-sūtra is cited: 'That is to say, the dharmakāya, being the original limit, is ensnared by the boundless store of afflictions, and from beginningless time flows and turns in birth and death within the realms of rebirth, being called the realm of sentient beings,' and so forth. Furthermore, below it says, 'Being associated with afflictions is called the empty tathāgatagarbha,' revealing the accomplishment of the differentiated dharmadhātu of defilement. Second, in terms of the gateway of purity, reversing the flow to emerge from entanglement and according with the true nature is called the non-differentiated dharmadhātu. The Awakening of Faith says, 'If a person cultivates all wholesome dharmas, they will naturally accord with and return to the dharma of tathatā.' Here, the myriad practices tally with the real, darkly merging into a single taste. The Awakening of Faith also says, 'Actualized enlightenment is identical to original enlightenment.' Therefore it is called the non-differentiated dharmadhātu. This treatise specifically analyzes this meaning, and therefore takes it as its tenet.

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Second, as for the gateway of the expedient and the ultimate: within pure dharmas, if we consider what is analyzed in the expedient teachings of the triyāna, which allow that those with the determinate nature of the dviyāna do not turn toward the Great [Vehicle], then the differentiation of cause and fruit of the triyāna is also called the differentiated dharmadhātu. If we consider what is explained in the ultimate teaching of the ekayāna, where all those of the dviyāna without exception attain great bodhi, then this is called the non-differentiated dharmadhātu. This treatise specifically reveals this meaning, and therefore takes it as its tenet. Based on these two meanings, the tenth fascicle of the Nirvāṇa-sūtra states: 'Bodhisattva Kāśyapa said: "Only now do I understand the meaning of differentiation and non-differentiation. As for differentiation: śrāvakas are like milk, pratyekabuddhas are like curd, bodhisattvas are like raw or cooked butter, and the Tathāgata's buddhanature is like ghee. As for non-differentiation: śrāvakas and pratyekabuddhas in future ages are all eternal, just as all streams return to the ocean."' Therefore, this treatise specifically elucidates the non-differentiated dharmadhātu of that sūtra.

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Third, as for the gateway in terms of principle and phenomena: within this dharmadhātu of the ekayāna, if we consider how the dependent origination of practices and fruits differs according with phenomena, and that principle and phenomena are not one, it is called the differentiated dharmadhātu. Now this treatise specifically clarifies this meaning, and therefore takes it as its tenet.

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Second, in clarifying differentiation and combination: first differentiate dharmadhātu, and then combine it with non-differentiation. In the former, there are also two: first, dharma; second, dhātu. 'Dharma' refers to the noble dharmas that arise in reliance [upon it]; 'dhātu' refers to the originally existent true nature. 'Dharma' also has two meanings: 1. the dharma of practice in the causal stage; 2. the dharma of virtue in the fruitional stage. 'Dhātu' also has two meanings: 1. in the causal stage it is called tathāgatagarbha; 2. in the fruitional stage it is called dharmakāya. Second, in combining them to reveal non-differentiation, there are also four meanings: 1. in terms of dhātu, the tathāgatagarbha and the dharmakāya are non-dual and without differentiation, because their nature is not different. 2. In terms of dharma, the dharma of practice in the causal stage and the dharma of virtue in the fruitional stage are non-dual and without differentiation, because in transforming cause into fruit there is no different dharma. 3. In terms of dharmadhātu, that which is produced by cultivation and that which is originally existent are also without differentiation, because the dharmakāya accords with conditions to be identical with those dharmas, and that which is produced by cultivation has no intrinsic nature and is itself the dharmakāya. The causal-stage dharmadhātu should also be known to be like this. 4. In terms of complete interpenetration, combining the previous four meanings causes the two dharmadhātus to dependently originate unobstructed, cause and fruit blending together, universally constituting the meaning of the non-differentiation of the sovereign dharmadhātu.

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Second, as for the purpose: preaching this teaching is in order to cause sentient beings to believe and accept this, generate understanding and initiate practice, realize and tally with the fruition, accord with the true dharmadhātu, and initiate the great inconceivable function, pervading the ten directions horizontally, encompassing the three times vertically, without break or end—this is its intention.

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Seventh, as for explaining the title of the treatise: 'Mahāyāna' distinguishes its school; 'dharmadhātu' defines its meaning; 'non-differentiation' reveals its intended purpose; and 'treatise' (śāstra) analyzes what is conveyed. That is, it explains the meaning of the non-differentiation of the dharmadhātu in the Mahāyāna, and hence is so named. Furthermore, 'mahā' (great) designates its substance, and having the meaning of encompassing. 'Yāna' (vehicle) is named from a metaphor, taking carrying across as its function. Substance and function are mentioned together, hence it is called Mahāyāna. 'Great' has three meanings: 1. greatness of substance, because tathatā is equal and neither increases nor decreases; 2. greatness of marks, because it is fully endowed with untainted nature-virtues; 3. greatness of function, because it can produce all mundane and supramundane wholesome causes and fruits. This is based on the Awakening of Faith. There are also seven meanings, as in the Mahāyānasūtrālaṃkāra and other texts. 'Vehicle' also has three meanings: 1. the nature of principle is what is ridden, wondrous wisdom is the rider, and the buddha-fruit is the place reached by the vehicle—this is based on the Buddhadhātuśāstra; 2. non-discrimination is what is ridden, myriad practices are the rider, and the buddha-fruit is also what is reached; 3. principle, wisdom, and myriad practices are all what is ridden, the provisional person of the bodhisattva is the rider, and the person and dharma of the buddha-stage are what is reached by the vehicle. Therefore, the Mahāyānasaṃgraha says: 'Because it rides upon great nature, it is called the Great Vehicle (Mahāyāna). Being both great and a vehicle, it is called the Great Vehicle. This encompasses both tatpuruṣa and karmadhāraya compounds.' Understand it thus. 'Dharma' has three meanings: 1. the meaning of upholding, because its own nature does not alter; 2. the meaning of providing a standard, because it provides a standard to generate understanding; 3. the meaning of being an object of the mind, because it is cognized by the mental consciousness. 'Dhātu' also has three meanings: 1. the meaning of cause is the meaning of dhātu, because the noble dharmas arise in reliance upon it—the Mahāyānasaṃgraha says, 'Dharmadhātu means it is the cause of all pure dharmas,' and the intention of the Madhyāntavibhāga also accords with this explanation; 2. the meaning of nature is the meaning of dhātu, meaning the true nature of dharmas—the Awakening of Faith says, 'Tathatā is the substance of the great universal mark dharmaparyāya of the one dharmadhātu,' and it also says, 'the ocean of dharma-nature tathatā,' hence this statement; 3. the meaning of delimitations is the meaning of dhātu, meaning that the delimitations of dharmas do not mix with one another, and hence it is called dhātu. In the first two cases, it is called dharmadhātu because it is the dhātu of dharmas; in the latter case, it is called dharmadhātu because dharma is itself dhātu. 'Non-differentiation' also has three meanings: 1. in terms of stages: ordinary beings in the defiled stage, bodhisattvas in the defiled-and-pure stage, and buddhas in the utmost pure stage—although the three stages are distinct, the nature of their dharmadhātu is truly non-differentiated; 2. in terms of dharmas, meaning the ten kinds of non-differentiation, as explained below; 3. in terms of practice, meaning that the cause is solely the ekayāna and the fruit is solely a single taste, and therefore the causal and fruitional dharmadhātus are each non-differentiated. A 'treatise' (śāstra) analyzes profound meanings and explains the buddha-sūtras, making their wondrous principle appear as plainly as the palm of one's hand. Distinguishing it from the root sūtra, it is called a treatise; that is, it is a treatise compiling meanings.

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Eighth, as for the origination of composing the treatise: Bodhisattva Sāramati is in Sanskrit Sāramati. 'Sāra' is translated here as firm; 'mati' is translated as wisdom. As for 'bodhisattva', fully it is bodhisattva. The treatises universally explain it as having three meanings: 1. Named from the cognitive object: because these two dharmas are the objects of cognition, as in the contemplation of bones and the like. 'Bodhi' means awakening, which is the buddha-fruit sought; 'sattva' means sentient being, which refers to the beings to be saved. With wisdom and compassion arising within, externally one takes these two cognitive objects. Another explanation says: bodhi is the buddha-fruit sought, and sattva is the practitioner capable of seeking it; that is, the sattva who seeks bodhi, which is a designation combining object and wisdom. Another explanation says: bodhi is the same as before; sattva means courageous—meaning having the aspiration and capacity to courageously seek great bodhi. It means that this treatise master possessed firm, correct wisdom seeking buddhahood in accord with principle, and hence was so named. The Tripiṭaka Master said: 'A tradition in the Western Regions says this is a bodhisattva on the stages (bhūmis). Seven hundred years after the Buddha's parinirvāṇa, he appeared in Central India from a great kṣatriya clan. Uniquely brilliant and surpassing the crowd, he fully mastered secular texts. When he went forth to study the Way, his wise comprehension became even brighter, and there were no teachings of the Hīnayāna or Mahāyāna that he had not mastered. Yet because he practiced the bodhisattva conduct, he kept his mind on the Mahāyāna, wishing to transmit and show to sentient beings the equal dharmadhātu that he himself had roamed, which alone constitutes ultimate and vast benefit. For this reason, he composed the Ratnagotravibhāga, the Dharmadhātvaviśeṣaśāstra, and other texts, all of which abandon the expedient and return to the ultimate within the Mahāyāna, revealing the ultimate, definitive teachings.'

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Ninth, on the circumstances of the translation: There was the Tripiṭaka Master Devaprajñā (translated here as Tianhui) of Khotan. This man's wisdom and understanding surpassed all peers, and he had completely mastered the Tripiṭaka, walking as an unmatched individual in his native land. Later, desiring to observe the transforming influence [of Buddhism] in the imperial capital, he carried more than a hundred Sanskrit texts and arrived at the Divine Capital during the Chuigong era (685–688). An imperial decree consoled and praised him, and he entered the palace to receive offerings. He was accommodated at the Eastern Temple of Weiguo, and [the Emperor] ordered that he translate scriptures and treatises together with ten venerable monks, instructing that the Avataṃsaka-sūtra be translated first. Because of my lack of cleverness, I undeservedly received the summons. Having thus participated in the translation, I was able to behold the treasury of jewels, and subsequently translated the Huayan bu siyi jingjie fen (Avataṃsaka Chapter on the Inconceivable Realm), the Huayan xiu ci fen (Avataṃsaka Chapter on Cultivating Benevolence), the Dacheng zhiju tuoluoni jing (Mahāyāna Dhāraṇī-sūtra on the Torch of Wisdom), and the Zhufu jihui tuoluoni jing (Dhāraṇī-sūtra on the Assembly of All Buddhas), each completed in one fascicle above; the Zaoxiang gongde jing (Sūtra on the Merit of Making Images) in two fascicles; and the Mahāyānadharmadhātvaviśeṣaśāstra in one fascicle. The śramaṇa Huizhi and others translated the speech; the śramaṇa Fahua recorded it with the brush; the śramaṇa Fuli refined the phrasing; and the śramaṇas Woncheuk, Huiduan, Hongjing, and others verified the meaning. The remaining scriptures and treatises had not yet been translated when the Tripiṭaka Master passed away. He was buried at Longmen, in the same place as the Tripiṭaka Master Divākara. The imperial decree extended exceedingly generous courtesies to him, and monastics and laity admired and mourned him as if they had lost their own parents.

1.24

Tenth, following the text in explanation: within this treatise there are two divisions: the first single verse is the division stating the main theme and paying homage; the second, from "The bodhicitta briefly explained" below, clarifies the division presenting the main theme and expounding the explanation. Because this is an abbreviated treatise, it lacks a division for concluding verses of dedication.

1.25

Within the first verse, there are two purposes: first, the purpose of taking refuge in and paying homage to the Three Jewels; second, the purpose of stating the main theme for explanation.

1.26

In the first [purpose]: first, it may pay homage solely to the Dharma Jewel, because the general and specific essence and capability of the bodhicitta are the Dharma Jewel; second, it may also extend to paying homage to the Buddha Jewel, because the fruit of the dharmakāya that is attained is the Buddha Jewel; third, it may possess all Three Jewels, because the bodhicitta properly belongs to the bodhisattva in the causal stage, the dharmakāya attained is the fruit of buddhahood, and the Dharma is present in both causes and results.

1.27

Second, because it indicates the first, the Gate of the Fruit, among the twelve gates below, it adduces this awakened mind as able to accomplish that fruit, and therefore immediately pays homage to this mind. Therein, the first line generally indicates paying homage; the lower three lines separately discern its supreme capability. In the former, "bow" (shou) means the head; "down" (ji) means reaching. Reaching the ground with the head is therefore called "bowing down." In terms of characteristics it belongs only to bodily karma, but in reality it extends to all three [karmas]. "Bodhi" is translated as awakening, referring to the great awakening that is the fruit of buddhahood. Giving rise to a mind that correctly seeks this great awakening, the mind is named after the object; therefore it is called "bodhicitta." Another explanation holds that, according to the "intrinsically pure mind" below, this is the intrinsically pure bodhi, and is therefore called "bodhicitta." This is because bodhi is precisely the mind; hence it is so stated. The above generally shows what is paid homage to. In the lower three lines separately showing the supreme capability, the first line shows the ability to accomplish the supreme cause. This has two meanings: first, it can serve as the expedient cause for the distinct and supreme fruition-dharma—this is the expedient of what is supreme; second, this awakened mind itself in its very essence is supreme, and therefore can serve as the expedient cause for the fruit of buddhahood—this is the supreme that is identical to the expedient. Only this awakened mind can serve this function, which is why it says "can serve as the supreme expedient." The lower two lines separately reveal the attained fruit. Therein, it shows that the fruit of the dharmakāya is free from six kinds of afflictions: first, unarisen; second, unaging; third, undying; fourth, unailing; fifth, having no basis for suffering; sixth, without fault. Therein, the first three are freedom from karmic retribution; the next two are freedom from the two obscurations; the last one is freedom from error and fault; all are explained as below.

1.28

In the second division, presenting the main theme and expounding the explanation, there are four parts: first, positing the enumeration and general indication; second, from "namely" below, enumerating the names according to the number; third, from "herein" below, clarifying the sequence of origination; fourth, from "what is..." below, explaining according to the headings.

1.29

In the first part there are three: first, briefly stating and raising the number; second, concluding and forming the treatise's substance; third, admonishing sentient beings that they should understand.

1.30

In the first: "brief" has two kinds: first, an essential briefing; second, an omission briefing. Here it is an essential briefing. This means that among the sacred teachings, bodhicitta is spoken of through numerous gates—as the fifty-ninth fascicle of the Avataṃsaka-sūtra states that bodhicitta has over two hundred gates—and now these twelve subsume all of them without exception; therefore it is called "essential briefing."

1.31

Second, on concluding and forming the treatise's substance: these twelve meanings are what this single treatise discerns, and therefore it is said to be the substance of this treatise.

1.32

Third, on admonishing sentient beings that they should understand: because this is an essential, subtle, and pure teaching, it is only capable of being known by those who are intelligent and possess supreme wisdom; therefore it admonishes those superior persons that they should know it in due order.

1.33

Second, from "namely" below, enumerating the names according to the number: First, "Fruit," because it is attained by the bodhicitta. This has two kinds: first, the fruit of nirvāṇa, as the initial verse states, freedom from the six afflictions, etc.; second, the fruit of bodhi, as the later verse states, benefiting the three stages, etc. Second, "Cause," because it is that from which the bodhicitta arises. There are four distinct kinds: namely, faith, wisdom, samādhi, and compassion. Third, "Intrinsic Nature," which is the essential characteristic of the bodhicitta. This has two characteristics: first, the characteristic of freedom from defilement; second, the characteristic of being endowed with purity. Fourth, "Different Names," having multiple names in accordance with categories such as the dharmadhātu. That is, in terms of the fruit there are four names, namely permanence, bliss, self, and purity. In terms of the cause there are two names, namely the intrinsically pure mind and the inconceivable buddhadharmas. Fifth, "Non-Differentiation": although the names differ, the essence is not plural; that is, it is without the ten kinds of differentiation such as createdness. Sixth, "States": although the essence has no differentiation, the divisions of states differ in terms of defilement and purity according to conditions; that is, the defiled and pure divisions of the three states of sentient beings, bodhisattvas, and the buddhas. Seventh, "Free from Defilement": the nature of the mind is in entanglement, coexisting with afflictions yet not defiled. Eighth, "Permanent": this shows that the nature of the mind does not change or perish amidst birth, old age, and death. Ninth, "Concomitance": showing that the nature is concomitant with pure dharmas of merit as numerous as the sands of the Ganges. Tenth, "Without Beneficial Function": this shows that although the stage of an ordinary person is concomitant with such merits, because it is covered by ignorance, it cannot give rise to benefit for oneself and others. Eleventh, "With Beneficial Function": this shows that when the nature of the mind emerges from entanglement, there is the vast benefit of the fruit of buddhahood. Twelfth, "Single Nature": clarifying that the nature in entanglement and the nature emerging from obscuration are non-dual; that is, because the cause is solely the ekayāna and the fruit is solely the single taste, they are non-dual.

1.34

Third, from "herein" below, explaining the sequence of origination of the twelve gates, and also explaining why the establishment of twelve is neither too many nor too few. "Herein" means from within these twelve. "Why is the fruit of bodhicitta shown first?" This means causing sentient beings to see that supreme benefit so that they seek its cause. Second, "Next, the cause from which it arises is spoken of": having seen the supreme benefit, it next discerns the causes capable of giving rise to that mind. Third, "And thereafter establishing...", etc.: having been endowed with those causes, it is next appropriate to reveal the nature of that mind which is produced; in view of the nature of the mind it is "emerging," and in view of the characteristics of the mind it is "arising." This is identical to the Vajracchedikā-prajñāpāramitā where it says all buddhas emerge from this sūtra, and anuttarā samyaksaṃbodhi, etc., are all born from this, etc. Because of obtaining the two causes of producing and revealing, these mental characteristics are called "emerging" and "arising." Fourth, "and revealing its different names": that is, once the intrinsic nature is established, names must be manifested; names are established following the meaning, hence it says "different names." Fifth, "yet without differentiation": that is, although the names differ, the essential substance is not distinct. Sixth, "in all states": although the meaning is not distinct, in terms of defiled and pure states it is consistently not unvarying. Seventh, "without defiled attachment": having pervaded all states, while among ordinary defilements it should be defiled by them; but because it is constantly pure, it is without defiled attachment. Eighth, "permanent": although undefiled, it might be altered and destroyed by birth, old age, and death. It explains: because it is permanent, it has no alteration. Ninth, "and concomitant with pure dharmas": clarifying that not only is it not altered by defilement, but it is also constantly concomitant with pure dharmas of merit as numerous as the sands of the Ganges. Tenth, "in the impure state it has no functions": since it is concomitant with merits numerous as the sands of the Ganges, why can it not give rise to great and beneficial functions? It explains: because it has obscurations, just like gold in excrement: although it is truly precious, it does not form a usable vessel. Eleventh, "in the pure state it can produce benefit": since it did not give rise to functions while in obscurations, upon emerging from obscurations it immediately has great benefit. Twelfth, "single nature of nirvāṇa": although it has great functions, because the functions are constantly quiescent, it is solely of a single nature, namely nirvāṇa. You should know: "thus expounding and clarifying in sequence": this text has two meanings: first, concluding the preceding sequence of mutual origination, which is understood; second, indicating the meaning of the subsequent sequential explanation; hence it says "expounding and clarifying."

1.35

Fourth, from "what is..." below, in explaining according to the headings, explaining the twelve divisions constitutes twelve sections.

1.36

In the initial section explaining the fruit, there are two parts: first, clarifying the fruit of equality; second, from "The verse says" below, explaining the fruit of differentiation. Furthermore, the former is the fruit of nirvāṇa, and the latter is the fruit of bodhi. Again, the former is the fruit of the dharmakāya, and the latter is the fruit of the reward and transformation [bodies]. Again, the former is the fruit of severance, and the latter is the fruit of wisdom. This is because bodhicitta can serve as the two causes of producing and revealing; therefore these two fruits are discerned.

1.37

In the former there are three: first, revealing the attained fruit; second, tracing the fruit to its cause; third, paying homage to that cause. In the first there are two: first, stating the heading; later, explaining the meaning. In explaining the meaning there are two: first, general explanation; later, specific explanation. In the former there are two: first, generally adducing to reveal its supremacy; second, from "why" below, explaining its reason.

1.38

In the former there are two phrases: first, clarifying that what is realized is most quiescent; second, clarifying that those who can realize it are ultimate. In the former, speaking of "quiescent nirvāṇa" sets it apart from that attained by the dviyāna. Because practitioners of the dviyāna are called attaining nirvāṇa when looking to the limit of the exhaustion of delimited [birth and death], yet the three residues are not yet eradicated, it is therefore not quiescent—namely, the transformative retribution, its karma, and the stage of ignorance. Furthermore, bodhisattvas on the bhūmis gradually separate from the former three, yet have not permanently exhausted them, and cannot be called "the most." Only the Buddha has permanently exhausted them, transcending the dviyāna and surpassing the ten bhūmis, which is called "the most." Nirvāṇa is translated here as perfect quiescence: that virtues are completely equipped is called "perfect"; that obscurations are completely exhausted is called "quiescence." Because it is the basis of sacred dharmas, it is called the "dhātu" (realm). In this there is the meaning of nirvāṇa, as spoken of in separate records. Second, from "This is only for the buddhas" below, it clarifies that those who can realize it are ultimate, and it also attributes the Dharma to the person. That is, indicating the fruit sets apart the cause; hence it says "not attainable by others." Second, in explaining the reason, it first interrogates and later explains. "Why is this so?" is the interrogation. The sense of the interrogation is: the dviyāna also attains nirvāṇa; why then say it is only the Buddha and not others? Below explains the sense: subtle afflictions can only be exhausted by the Buddha; neither the dviyāna nor the bodhisattvas have exhausted them; therefore, only the Buddha is able to attain this most quiescent nirvāṇa.

1.39

Second, in the detailed explanation below beginning with "wherein": The word "wherein" means within the equality of this nirvāṇa. One should know that this word "wherein" applies through to all six [characteristics] below. Among the six, first, "without birth" is the topic proposition. "Never again..." and so forth is the explanation. It means that within this dharmakāya, the three kinds of mind-made bodies (manomayakāya) never again arise. "Because" (故) means cause, or due to. Because there are no such bodies, it is called "without birth." The character "because" (故) in the text below is always explained in this same way. In the Laṅkāvatāra-sūtra, with reference to bodhisattvas on the stages (bhūmi), there are three kinds of mind-made bodies: first, the mind-made body endowed with the bliss of samādhi; second, the mind-made body that realizes the self-nature of dharmas; third, the mind-made body that spontaneously manifests in corresponding kinds without intentional activity. These all manifest in accordance with the mind; hence they are called "mind-made" (yisheng), and also called "mind-produced" (yicheng). This is explained in detail elsewhere. Furthermore, the Ratnagotravibhāga says: "Because it is permanent, it is unborn, being free from mind-made bodies." Second, "without aging" is the topic proposition, explained below. The words "these merits" mean the merits of this tranquillity of nirvāṇa. "Predominant" means being above the causal stages. "Surpassing" means excelling the two vehicles. "Consummate" means fully complete in the Buddha-fruit. "Ultimate" means having a nature identical with the unconditioned (asamskṛta). "Without decay or transformation" clarifies that none of these merits ever decays, diminishes, or alters; hence it is called "without aging." In the Ratnagotravibhāga it says: "Because it is unchanging, it does not age, for there is no untainted karma." The explanation is: that treatise terms the karma capable of inducing [the body of] transformation "untainted karma," which all has decay and transformation, and in reference to this, aging is demonstrated. Third, "without death" is the topic proposition, explained below: because there is no subtle transformative falling away. It is a body induced by untainted [karma] in the causal stages, altered by subtle afflictions; hence it is called "transformation." There are either three kinds, as taught in the Śrīmālādevī-sūtra and elsewhere, or four kinds, as taught in the Liang Treatise [on the Mahāyāna] and elsewhere. The Ratnagotravibhāga says: "Because it is constant, it does not die, being free from the inconceivable falling away through transformation." The meaning of the transformative body here is as explained elsewhere. Fourth, "without sickness" is the topic proposition: meaning that the sickness caused by the two obstructions and their residual impressions has been exhausted. The Ratnagotravibhāga says: "Because it is cool, it is without sickness, for there are no residual impressions of defilements." Fifth, "without a basis for suffering" is the topic proposition. Because the beginningless fundamental entrenchment of ignorance (avidyāvāsabhūmi) and its residual impressions serve as the basis for all sufferings, and are now permanently exhausted, it is called "without a basis for suffering." Question: What is the difference between this and the cognitive obstruction (jñeyāvaraṇa) mentioned earlier? Answer: The Tripiṭaka Master gives two explanations. One says: this is the entrenched ignorance, while that is the actively arising ignorance, as taught in the Śrīmālādevī-sūtra. The second says: this is the subtle portion within the cognitive obstruction serving as the root, being the basis of that [active ignorance], because the coarse arises based on the subtle. If so, do defilements (kleśa) not also have coarse and subtle aspects? The explanation is: both coarse and subtle defilements, together with the coarse cognitive [obstruction], are that which is based. Only this subtle [ignorance] is the basis of those two. Sixth, "without faults" is the topic proposition. It means that in the three kinds of action (karma) of the Buddha-fruit, erroneous faults never occur. Arhats possess these three faults, whereas the Buddha is permanently free from them, as taught regarding the eighteen unshared dharmas. Moreover, these six comprehensively encompass the transcendence of the four obstructions: the first and third transcend the karmic retribution obstruction; the second transcends the karma obstruction; the fourth and fifth transcend the affliction obstruction; the sixth transcends the obstruction of mistaken violations.

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大乘法界無差別論疏 — Classical Chinese