起信論疏筆削記 17

English (machine translation) 17

Language: English

17.1

Recorded by the Śramaṇa Zixuan of Changshui.

First, the question. The treatise: "It was said above, etc.": It cites what was spoken earlier to serve as the doctrinal basis. That is, it was said before: "The meaning of enlightenment is that the mind's essence is free from conceptual thought. The mark of freedom from thought is equal to the realm of empty space, with nothing it does not pervade, the single mark of the dharmadhātu," and so on. It was also fully explained in the Gate of Tathatā and in the essence and attributes of tathatā. From "Why, then..." below, it confronts this to form a challenge, meaning: sentient beings' tathatā is identical to the Buddha's essence; merely contemplating tathatā, one should then attain the Way—why would one need additionally to cultivate various practices? This implies that one should only use the straightforward mind and that it is improper further to speak of the latter two.

17.3

First, the metaphor. The treatise: "A maṇi jewel, etc.": Although the essence of the jewel is pure, its appearance is not pure; therefore, it requires polishing.

17.4

First, the direct application. The treatise: "Tathatā, etc.": In terms of essence, although it is fundamentally empty and tranquil, in terms of marks, it presently has afflictions and defilements. If one does not arouse practice to counteract them, there is no way to become identical with the buddhas. One should know that buddhas and sentient beings are identical only in essence, but not identical in marks. The marks of sentient beings are ablaze with the six defilements, whereas the marks of the buddhas are universally assembled with myriad goods. As far apart as sky and earth, how could they be equated? Therefore, the Perfect Teaching of Tiantai fully explains the six identities: being "identical," tathatā is equal; being "six," practices and stages are originally distinct. How could this be the same as dark realization that takes only the principle? Therefore, one ought to cultivate and advance to eliminate the defilements and delusions. If one merely contemplates, one will inevitably sink into emptiness; only when calming and insight rely on each other does it constitute the Buddhadharma. The metaphor of the eyes and feet should be reflected upon.

17.5

Second, detailed explanation. The treatise: "Because defilements, etc.": Sentient beings from beginningless time have turned away from enlightenment and united with dust, giving rise to boundless defilements and stained dharmas such as greed and anger upon all dharmas like sights and sounds. Now, having awakened to and recognized these faults and perils, they ought to raise counteractions. Since the defilements to be counteracted are many, could the good qualities that counteract them be singular? It is like diseases being many, for which medicines cannot be of a single kind; hence, one cultivates all practices. The Diamond Sūtra also says: "Cultivating all good dharmas through selflessness and the absence of a person, one then attains anuttarasamyaksaṃbodhi," and so forth.

17.6

Third, according with the true. The treatise: "Naturally, etc.": Since all unwholesome practices run counter to the true principle, all wholesome practices truly ought to accord with the true. The commentary: "Externally countering, etc.": For example, in practicing giving, externally one counters stinginess and greed, while internally one accords with non-stinginess. Up to prajñā: externally one counters avidyā, while internally one accords with the essence of illumination. "Re-elucidating the expedient means": because previously, answering what was asked, it said: "Without perfuming and cultivation through expedient means, purity will never be attained," now it re-elucidates the expedient means to be cultivated. Previously there was only the arousing of the mind without yet carrying out its affairs; what is spoken here now is precisely the practice carried out. Thus the former is the mind that is capable of giving rise, and this is the practice that is given rise to; therefore the previous commentary headings all spoke of the "root of practice." One should know that the preceding text merely revealed the marks of arousing the mind, whereas this explains the marks of cultivating practice.

17.7

First, indicating the number. The treatise: "Regarding expedient means": Generally speaking, there are four kinds: first, the expedient means of progressing; second, the expedient means of skillful adaptations; third, the expedient means of cultivation and practice; fourth, the expedient means of accumulation and accomplishment. The present text corresponds directly to the first and third, and also encompasses the second and fourth.

17.8

The commentary: "There are three in the commentary notes": in order, these are the practices given rise to by the previous three minds; the earlier and later correspond to each other, as can be known from the text. In the initial heading, "the path of non-abiding," there are two senses: first, "non" is like "without," and "path" is the cause; because it is the causal practice of non-abiding, the root commentary calls it "non-abiding practice." Second, "path" is the nature of tathatā, because this nature originally does not abide. When the two senses are discussed together, they then conform to the intent of the treatise. Because the nature originally does not abide, one complies with it by means of non-abiding practice.

17.9

The treatise: "First, etc.": Indicating the name. The expedient means of practice is the root; this clarifies that this section serves as the root for the subsequent two practices of benefit. The treatise: "Meaning contemplating, etc.": Directly demonstrating, and the rest below follow this. The commentary: "Wisdom": If one sees dharmas as having arising and ceasing, that becomes the false consciousness of ordinary beings, which is abiding in saṃsāra. One should know that the opposite of this should be called wisdom, which is also cultivating the practice of calming (śamatha) in reliance on the unchanging meaning of tathatā. The treatise: "Causes and conditions, etc.": If defiled causes and conditions combine, then evil karma and painful results are not lost; if pure causes and conditions combine, then good causes and pleasant results are not lost. Thus, defiled evil and the like are confined to the three miserable destinies, whereas pure good and the like pervade humans, gods, the two vehicles, and the Buddha path. "Arousing great compassion": having seen the combination of causes and conditions as well as good and bad retributions, one can overturn delusion to achieve enlightenment and transform the ordinary into the sagely; hence one arouses great compassion, desiring to deliver all. "Cultivating merit, etc.": fully cultivating giving, morality, patience, diligence, and meditation to gather in sentient beings—namely, giving gathers in the impoverished, keeping the precepts gathers in those who violate prohibitions, and so forth. Because these five practices are the gates of merit and virtue, this means cultivating merit in order to transform sentient beings, and benefiting oneself by benefiting others. Therefore, the Vimalakīrti-sūtra says: "The categories of sentient beings are the bodhisattva's pure land," and so forth. From "Not abiding" below: if one abides in nirvāṇa, it is exclusively quietude. Since it speaks of transforming sentient beings and cultivating merit, one should know that non-abiding is also cultivating the practice of insight (vipaśyanā) in reliance on the meaning of tathatā according with conditions.

17.10

From "Because of according with" below, it clarifies the reason. The dharmatā is originally not existent; therefore, one now does not abide in saṃsāra. It is originally not nonexistent; therefore, one now does not abide in nirvāṇa. Furthermore, because the nature is unchanging, one does not abide in saṃsāra; because it accords with conditions, one does not abide in nirvāṇa. Up to ordinary and sagely, annihilation and permanence, oneness and difference, all such dharmas of the two extremes cannot be spoken of exhaustively; only when free from these two extremes is it called according with the nature. Now, taking wisdom that is identical with compassion as the root of the practice of self-benefit, and taking compassion that is identical with wisdom as the root of the practice of benefiting others.

17.11

Furthermore, this single passage is identical in meaning to the three contemplations in One Mind: contemplating dharmas as non-arising is the contemplation of emptiness, which is contemplating the absolute truth; contemplating the combination of causes and conditions is the contemplation of provisionality, which is contemplating the conventional truth; according with the dharmatā is the contemplation of the middle, which is contemplating the supreme truth of ultimate meaning. The three are identical to one, and the one is identical to three; neither vertical nor horizontal, neither parallel nor distinct—both truths and contemplations are thus.

17.12

Under "The Virtue of Severance":
Regarding the Commentary's "Diligently severing the two kinds of evil": as for evil that has already arisen, one severs it so that it does not continue; as for evil that has not yet arisen, one severs it so that it does not arise. As for "upholding by stopping" (zhichi): because it is discussed in terms of evil dharmas, stopping is called "upholding," and acting is called "transgressing."
Regarding the Treatise's "Shame and guilt": these are two dharmas among the eleven wholesome [mental factors]. "Shame" (hrī) refers to the predominance of respect for nobility, esteeming the worthy and wholesome, feeling ashamed of faults and transgressions, and quelling evil deeds. "Guilt" (apatrāpya) refers to the predominance of censure and loathing, looking down upon and rejecting violence and evil, feeling ashamed of faults and transgressions, and quelling evil karma.
Regarding "Repenting transgressions": in Sanskrit, *kṣama*, translated here as "repenting transgressions," means confessing past transgressions, reforming the past, and cultivating for the future. Within this, the six characters "capable of stopping all evil dharmas" apply generally to both what has already arisen and what has not yet arisen; the rest are restricted only to what has already arisen. Since all evils are stopped, it says "all." In this text, since evil that has already arisen is kept from increasing, that which has not yet arisen naturally does not arise.
Regarding the Treatise's "Because conforming with..." and below: this explains the reason. The nature is fundamentally free from error; to generate error is contrary [to it]. Now, since one stops it, it accords with principle. When errors are exhausted and the nature is revealed, it is named the dharmakāya. The dharmakāya is precisely the virtue of severance; therefore, in the Commentary, this is now used to name the section heading.

17.13

Second, "The Virtue of Wisdom":
Regarding the Commentary's "Diligently cultivating the two kinds of goodness": as for goodness that has already arisen, one cultivates it to make it increase; as for goodness that has not yet arisen, one cultivates it to make it arise. Therefore, the present text says "initiating and increasing," which indicates these two meanings. As for "upholding by acting" (zuochi): it is discussed in terms of wholesome dharmas—acting is therefore called "upholding," and stopping is therefore called "transgressing."

17.14

Regarding the Treatise's "Making offerings": there are three kinds: material goods, Dharma, and meditative practice.
Regarding "Bowing in reverence": the Tripiṭaka master Lekemo explained seven kinds: 1. bowing out of arrogance; 2. bowing in unison—these two are not proper etiquette; 3. bowing with respect, where reverence arises from the mind, moves through body and speech, and the five points touch the ground; 4. signless bowing, deeply penetrating dharmatā and free from the marks of subject and object; 5. bowing by initiating function, contemplating one's own body and the Buddha as sharing the same dependent origination, like an illusion or a shadow, universally moving body and mind to bow to all everywhere; 6. internal contemplation bowing, bowing only to the true Buddha of the dharmakāya within one's own body, not directing [the mind] to other Buddhas; 7. real-mark bowing, whether inner or outer, whether ordinary person or Buddha, being of the same real mark—to see a Buddha as something that can be bowed to is also a wrong view; contemplating the real mark of one's body, one contemplates the Buddha likewise—this is called equal reverent bowing. Thus Mañjuśrī's verse states: "Because of non-arising and non-ceasing, / I reverently bow without anything to be contemplated."
According to the *Sūtra on the Method of Bowing to the Buddha Spoken to the Inquirer Vimalamati*, there are eight stages in all: 1. making offerings, 2. singing praises, 3. bowing to the Buddha, 4. repenting, 5. entreating [the Buddha to turn the wheel of Dharma], 6. rejoicing [in others' merits], 7. dedicating [merit], 8. making vows. Among the eight, the primary intention is bowing to the Buddha; the other seven are all the conditions and causes for bowing to the Buddha. That is, offering and praising are categories akin to bowing to the Buddha; repentance, entreaty, and rejoicing are the intention behind bowing to the Buddha; the seventh is wholly dedicating the merits of bowing and so forth toward the three places; the eighth is stating the wishes in one's mind. Each of these eight stages can eliminate obstacles: making offerings eliminates the obstacle of stinginess and greed, bringing about great wealth; singing praises eliminates harsh speech, bringing about unhindered eloquence; bowing to the Buddha eliminates arrogance, bringing about a noble body; repenting eliminates the three and four obstacles, bringing about the perfection of primary and secondary retributions; entreating eliminates slandering the Dharma, bringing about vast learning and wisdom; rejoicing eliminates jealousy, bringing about a great retinue; dedicating merit eliminates pettiness and inferiority, accomplishing vast goodness; making vows eliminates retreating and giving up, holding together (dhāraṇī) all practices. The present text contains five of these dharmas: earlier in the text was repentance, later in the text is making vows, but it lacks dedication of merit, which is implicitly mirrored in the text.
Regarding "Practicing in reliance on conditions": in reliance on the supreme conditions of the Three Jewels, one cultivates the correct practices of entering the stages of abiding.

17.15

The four lines on "cherishing and respecting" are readily understandable. According to Confucian teaching, toward the mother there is only cherishing, toward the ruler there is only respect, and toward the father both cherishing and respect are combined. Thus the *Classic of Filial Piety* states: "Applying one's service of the father to serving the mother, the cherishing is identical; applying one's service of the father to serving the ruler, the respect is identical. Therefore, toward the mother one adopts cherishing, toward the ruler one adopts respect, and the one who combines both is the father." However, this is spoken merely in terms of the majority; here, by serving the Three Jewels with the mind of serving a father, cherishing and respect are combined.
Regarding the Treatise's "Pure and profound": a sincere (profound) mind without distraction or confusion (pure). There are also four possibilities: 1. pure but not profound, meaning temporary sincerity; 2. profound but not pure, meaning long-lasting yet mixed and impure; 3. both, meaning life-long without deviation; 4. neither, meaning an utter lack of devout thought. Here, the third is taken.
Regarding the Treatise's "Faith increasing..." and so forth: this is advancing from the stage of ten faiths and entering the stage of definite assurance; this is the power of inner causes and cultivation. Regarding "Again, because of..." below: this is the power of protection and support by outer conditions. One may also call the former the benefit of generating wisdom, and the latter the benefit of extinguishing obstacles.
Regarding "Dispelling karma..." and so forth: previously, bowing, praising, and so forth were each able to eliminate obstacles, as already correlated above, and can also bring about goodness, as explained below in the fourth section.
Regarding the Treatise's "Because conforming with..." and below: this explains the purpose. The nature is fundamentally free from the obstacle of delusion; now, by cultivating wisdom to sever obstacles, how could this not be conforming with the nature? When this practice is perfected, the sambhogakāya is manifested. The sambhogakāya is precisely the virtue of wisdom; therefore, this heading is established.

17.16

Under "Practices for Benefiting Others":
Regarding the Treatise's "Giving rise to vows": "giving rise" means exerting oneself and moving one's mind; "vows" means aspiring, desiring, and wishing. There are four kinds, and because they fundamentally bind the mind, they are called "solemn vows." Now this passage of text is one of the four; the remaining three vows have already appeared in the preceding text: that is, the skillful means of being able to stop and the dispelling of obstacles to be free from delusion is "I vow to sever the boundless afflictions"; the skillful means of initiating wholesome roots and increasing them is "I vow to study the immeasurable Dharma gates"; practicing these two dharmas all for the sake of bodhi is "I vow to accomplish the unsurpassed Buddha path."
Regarding the Commentary's "Mind of long duration": its limit is bringing all to deliverance, not restricted by kalpa counts, and thus extending to the end of the future limit.
"Vast mind": without any selection or distinction, delivering all of the four modes of birth and nine classes of beings.
"Foremost mind": surpassing the realms of humans, devas, and the two vehicles, enabling them to attain the supreme bliss of quiescence.

17.17

Regarding the Treatise's "Because conforming with dharmatā..." and below: this successively explains the reasons for the three minds mentioned above. The first two lines explain the mind of long duration: dharmatā is permanent and abiding, without beginning or end; therefore, in now delivering sentient beings, one extends to the end of the future without weariness or disgust, conforming [with it]. The Commentary's text is readily understandable.
Regarding the three lines following "dharmatā..." in the Treatise: these explain the vast mind. The nature is all-pervading, equal and non-dual; therefore, in now transforming and delivering, one makes no distinctions, equally rescuing and liberating, conforming [with it].
Regarding the two lines following "Not conceiving...": these explain the foremost mind. The nature is fundamentally free from distinctions of this and that, being ever tranquil; therefore, now transforming and causing all to reach quiescence, ultimate nirvāṇa, is conforming with the nature. However, in the latter two sections explaining the reasons, they only specify "dharmatā" at the beginning and conclude with the word "therefore" at the end, without specifying and concluding the words "conforming with" and so forth section by section; this is the translator's skillful brevity.
Regarding the Commentary's "Second, explaining..." and below: this points to the latter two sections; the meaning of the text can be known.
"Also the constant mind": the intention is to explain that because this text has the words "ultimate quiescence," it is called "constant." However, it indeed has some ambiguity with "long duration"; the wise should examine it closely.

17.18

"The benefits of generating the mind": because of the previous generation of the mind and the cultivation of all wondrous practices, one is able to enter the initial stage of abiding, see the dharmakāya, and initiate function to benefit [sentient beings].

17.19

First, "Revealing the Supreme Virtues":
Regarding the Commentary's "Seeing in reliance on the emptiness of person": because one has attained mastery with respect to the emptiness of person. If discussed in terms of the emptiness of dharmas, it is merely a semblance of seeing and not yet realization; hence it is called "a partial fraction." If in reliance on the emptiness of person, this is already realized, but because one has not yet attained the emptiness of dharmas, it is called "a partial fraction." This is stated as a supplementary explanation, not the primary meaning here. As for performing these deeds in the stage of the abiding of generating the mind: in accordance with the power of their compassionate vows, they are capable of performing the eight phases of accomplishing the path to benefit and gladden sentient beings, identical to the transforming manners of Śākyamuni now; this is as explained in the *Avataṃsaka*.
However, within this heading there is the distinction between self-benefit and benefiting others, which will be apparent upon close examination. If explained in mutual reference to what precedes and follows: because of the teachings of the Buddhas and bodhisattvas, one generates the straightforward mind and practices non-abiding practice; because of protecting the Dharma, one generates the deep mind and practices self-benefiting practice; because of great compassion, one generates the great compassionate mind and practices practice that benefits others. Furthermore, because of self-benefiting practice, one is able to see the dharmakāya; because of practice that benefits others, one is able to manifest the eight kinds [of deeds], and so forth.

17.20

Second, under "Slight Faults":
Regarding the Commentary's "Not yet realized..." and so forth: they merely correspond through inferential contemplation and are not yet free from conceptual differentiation. As for "different reasons": this clarifies that the mundane karmic causes created in past lives apply to both good and evil; thus past karma is not lost.
Regarding the Treatise's "Slight suffering": there are two meanings: 1. the suffering of the conditioned nature of inconceivable transformation [death]; 2. having samsaric suffering in portions in accordance with karma. Because one has attained mastery, unlike an ordinary person, it is called "slight suffering."
Regarding "Long or short..." and so forth: the body of inconceivable transformation is sustained by vows and wisdom, having no fixed limit; one is able to transform a coarse body into a subtle substance, and alter a short life into long years; hence it is called "mastery."
Regarding "Retaining afflictions..." and so forth: because of having great vows, one retains afflictions without severing them, so as to moisten rebirth and receive retribution. Because of having great wisdom, one is able to freely extend or shorten [life] at will, without being defiled by afflictions. It is not like an ordinary person, who is driven by afflictions and unable to sever them. This, then, is not yet called the dharmakāya, and therefore differs from those on the stages (bhūmis).
"Because..." and below: this is the reason why one is not bound by karma, and thus differs from ordinary people.
"Because of having..." and below: this is the reason why, since one differs above from the noble ones and is distinct below from the ordinary rank, one corresponds to the rank of the worthy.

17.21

Third, "Reconciling with the Expedient Teachings":
Regarding the Commentary's "The *Yingluo*..." and below: citing the teaching that was brought up. "Retreating prior to the seventh stage of abiding": because only the seventh is named the abiding of non-retrogression. However, that sūtra's text merely states that Jingmu and others each reached the sixth stage of abiding, and due to the condition of bad companions, they retreated; it does not explain the specific circumstances or forms of practice they encountered, which awaits checking to be added subsequently.
Regarding "Now explaining..." below: clarifying the intention behind reconciling the explanation. Examining the Treatise's "Not yet entered the correct position": it encompasses two meanings: 1. not yet having entered the initial stage of abiding; 2. not yet having reached the position of non-retrogression by the correct cause at the seventh stage of abiding; hence it says "correct position." The first meaning is the primary one.

17.22

Fourth, "Praising the Real Practice":
Regarding the Commentary's "Not longing for what is below": meaning that one does not generate attachment toward the retributions of the two vehicles and ordinary people.
Regarding the Treatise's "If one hears..." and so forth: as the *Lotus Sūtra* says: "The Buddha path is long and distant; only after long enduring diligent suffering can it be accomplished."
Regarding the Commentary's "Not daunted by what is above": one has a mind of vigorous courage toward bodhi and nirvāṇa, cultivating all ascetic practices and not genuinely fearing them. Explaining the reason: this also explains the reason for not longing [for what is below]; knowing that the nirvāṇa of one's own nature is ultimately not obtained from outside, and that slowness or speed depends on oneself, what fixed kalpa duration could there be? Therefore, although hearing such words, one has no fear or cowardice. This means that because one is not daunted by what is above, one does not long for what is below; for this reason, the Commentary only explains the reason for not being daunted, since both of these passages contain the words "not daunted."
Regarding "This is..." below: refuting that [teaching] based on this; this clarifies its reality, as it is not an expedient teaching.

17.23

First, "General Indication":
Regarding the Treatise's "Understanding and practice..." and so forth: meaning that based on the completion of the stages of abiding and practice, one gives rise to deep understanding and practice and enters the stages of the ten dedications; this is not the same as the previous [stages of] faith, and is therefore called "increasingly superior."

17.24

First, "Superiority of Time":
Regarding the Commentary's "Bordering on the first bhūmi": from the initial stage of abiding to the first bhūmi is one asaṃkhyeya [kalpa]; now the ten dedications are close to the first bhūmi, which means bordering on the true.

17.25

First, "General":
Regarding the Commentary's "Understanding": understanding penetrates tathatā, hence it is called "deep understanding." Distinct and clear, without any darkness or obscuration, hence it is called "present before [one]." Furthermore, because it surpasses what precedes, it is called "deep"; because it differs from what follows, it is called "understanding."
"Practice": tathatā is markless; because one conforms with tathatā, each and every practice cultivated is markless, just as the *Diamond Sūtra* speaks of giving without abiding in forms, and giving without abiding in sounds, fragrances, and so forth. All practices are like this; hence it is called "free from marks."

17.26

Second, the specific [practices]. The Śāstra states: "Being without stinginess or greed": "Stinginess" refers to begrudging one's own possessions and not readily giving them to others. "Greed" refers to desiring the wealth of others in order to take it into oneself. Knowing that in the dharmatā such things do not originally exist, the commentary says "understanding." The Śāstra states: "Dāna-pāramitā": In full it is dāna, which here is translated as "giving" (dāna). Pāramitā is translated here as "reaching the other shore." The other shore is nirvāṇa, and nirvāṇa is the principle of tathatā. Now, practicing giving while being free of marks accords with the principle; this is the meaning of "reaching the other shore." The rest should be understood accordingly. However, giving up what is one's own to bestow it on others is called giving; this merely accords with being without stinginess, but by this it also accords with the meaning of being without greed. Why is this? If one gives one's own possessions to others, one will certainly not take the possessions of others; this uses the deeper to illustrate the shallower. "Free from..." below clarifies the marks that are abandoned. The "three wheels" are the giver, the recipient, and the gift given. Realizing that the essence of these three marks is ungraspable is called "freedom [from marks]." If one can be free from marks, the cause becomes anāsrava and the fruit realizes bodhi. It has the meaning of rolling onward, hence it is called a "wheel"; furthermore, it can crush all afflictive hindrances, and having the meaning of crushing, it is termed a "wheel." "By the ten..." below explains the reason for freedom from marks. "Attaining the emptiness of dharmas" refers only to deeply entering this contemplation, not yet to actual realization. Yet this is spoken according to the pedagogical path; if spoken in terms of actual reality, one can already deeply enter it in the stage of the ten faiths. As stated below, how could cultivating the tathatā samādhi through faith not be the emptiness of dharmas? That upon which the arousal of the mind relies: understanding belongs to the ten abodes, and practice belongs to the ten practices. Thus the ten dedications are that which relies, and the abodes and practices are that upon which it relies. Moreover, the abodes and practices are that which arouses, and the ten dedications are that which is aroused, meaning that relying on this understanding and practice, one arouses the mind of dedication. "Because defilement..." below explains the reason for according with the true: stinginess and the like are hindrances that constantly contradict nature. Nature originally has no stinginess or the like and is never combined with hindrances. Therefore, practicing deeds such as giving outwardly opposes hindrances like stinginess, and inwardly accords with the nature that is free of stinginess and the like.

17.27

The Śāstra states: "The five desires": the five sensory realms of forms, sounds, scents, tastes, and tangibles. These five can cause sentient beings to arouse desire, and therefore it was stated earlier: "Because there are the conditions of defiled phenomena of false sensory realms, they perfume the false mind, causing it to cling in thought, create various karmas, and undergo all manner of physical and mental suffering." Also, the Anityatā-sūtra says: "Constantly seeking after sense objects of desire, they do not practice wholesome deeds." Arousing desire toward sensory realms is called a fault. A fault is defilement; one knows that in the dharmatā this defilement originally does not exist. "Śī" in full is śīla, translated here as "precepts." Precepts mean guarding against wrongs and stopping evils, which is freedom from the faults of the five desires. The Śāstra states: "Anger and distress": this is because one gives rise to anger due to the vexing touch of others; or alternatively, one gives rise to anger due to vexation, and being angry, one burns with distress. Burning distress is suffering; one knows that the nature originally lacks this suffering. Kṣānti is translated here as "forbearance"; forbearing those humiliating conditions is freedom from anger and distress. The Śāstra states: "Indolence, etc.": because of clinging to body and mind, one ends up indolent. Now, since nature is pure and does not perceive body or mind, for whose sake could there be indolence? Hence it says "freedom." Vīrya is translated here as "vigor": "pure" means pure, single-minded, and unadulterated; "progress" means striving forward with courage without regressing, which is freedom from indolence. The Śāstra states: "Constantly concentrated" is stated in terms of revealing the essence; "without distraction" is stated in terms of freedom from faults. "Dhyāna" in full is dhyāna, translated here as "quiet contemplation," which is the concentration of wisdom; concentration is being without distraction. The Śāstra states: "Free from ignorance, etc.": because within the clarity of original enlightenment there is originally no non-enlightenment. Prajñā is translated here as "wisdom"; wisdom is clarity, and clarity is freedom from ignorance. It is the wisdom of concentration; hence this and the fifth [pāramitā] are intrinsic concentration and wisdom. Originally they are one phenomenon, but in terms of essence and function their meanings are distinguished. However, according to the Avataṃsaka-sūtra, the bodhisattvas of the ten grounds practice the ten pāramitās in sequence because they practice in accord with reality after realizing the true; the six perfections here are practice in accordance [with principle], so there is a difference of depth.

17.28

First, indicating the basis of the grounds: because the text says, "What sensory realm is realized? Namely, tathatā." This means that tathatā is the objective realm relied upon by the ten grounds. However, "ground" is a name revealed through metaphor, using it to analogize how true wisdom can give rise to noble dharmas. Now, in terms of tathatā being that upon which wisdom relies, it is called the basis of the grounds.

17.29

The Śāstra states: "Arousing the mind through realization, etc.": although these bodhisattvas of the ten grounds differ in the greater or lesser degree to which they sever hindrances, and their practices have distinctions of depth, following their stages they each realize [it]; that which is realized is the identical tathatā. There is only the distinction of partial or complete [realization], but no distinct essence. Therefore, this generally indicates tathatā as the realized objective realm. The "Ten Grounds Chapter" of the Avataṃsaka-sūtra also states the same, hence its verse setting forth the essence says: "The path of the Great Rishi, the Tathāgata, / is subtle, marvelous, and hard to know. / It is non-thought, free from all thoughts; / seeking to see it, it cannot be obtained."

17.30

The commentary states: "Fundamental": this is the fundamental wisdom that realizes the principle of absolute truth, which is the true path of seeing. The Śāstra states: "Because relying on..." and so forth: someone may ask, "Tathatā is free from the marks of mental cognition, and if realized, is free from subject and object; why speak of tathatā as an objective realm?" Therefore this explains it. The commentary states: "It necessarily arises relying on the evolving mark": this very evolving consciousness, when spoken of where it manifests objects, is called the manifesting consciousness. Ultimately they have no separate essence, but based on sequence, their mutual reliance is explained conceptually. Thus, relying on the mind capable of seeing, there is a perceived object; hence the earlier treatise stated: "Because it relies on that which can see, sensory realms falsely manifest." When the fundamental wisdom realizes it, wisdom merges with principle, and mind unites with spirit; it is of one mark and one taste, utterly equal. In truth there is no distinction of subject and object, hence the verse says: "When toward the cognized object, / wisdom does not apprehend anything at all, / at that time one abides in vijñaptimātra, / because one is free from the marks of dual grasping."

17.31

"Now, only..." below re-explains, in response to this, the meaning of speaking of it as an objective realm relying on the evolving consciousness. This has two meanings: First, in terms of the bodhisattva not yet having separated from the karmic consciousness, there is still the mark of seeing; when entering contemplation, although corresponding with non-conceptual wisdom and not distinguishing subject and object, upon exiting contemplation one corresponds with this consciousness. In terms of this consciousness, the earlier time of realization is spoken of as an objective realm. Second, in terms of subsequent wisdom, within the path of seeing through marks, reconsidering and cognizing the true, it produces an image and, resembling the time of correct realization, speaks of the true as an object. This is only a semblance of an object, not a real existence, yet it is also not separated from the manifestation of this evolving consciousness. Therefore, the commentary jointly indicates that within subsequent wisdom the karmic consciousness is not yet exhausted. However, when coming to explain the mark, it is only spoken of in terms of the karmic consciousness not being exhausted, hence it says "evolving and manifesting still remain," etc. "Because of subsequent..." below sets forth the second meaning. Someone may ask, "As stated above, that the karmic consciousness is not yet exhausted is understood; how is it conceptually differentiated within subsequent wisdom?" Therefore this explains it. The intention is to clarify that at the time of the fundamental, actual realization, there is only the One Mind of the true path of seeing, without the marks of conceptually differentiated subject and object. If in subsequent wisdom, the cognizing mind reflects back upon what was realized, because this cognizing subject exists, an image of tathatā is immediately before the mind as the cognized objective realm. Although the image is not real, it still resembles tathatā. Merely based on this meaning, it is said that within subsequent wisdom, relying on the evolving consciousness, it is called an objective realm. It is like a person drinking water: while actually drinking, they cannot speak of its coldness or warmth; only after drinking can they speak of it. When speaking, although they cannot grasp the essence of the water, the water spoken of still resembles the water that was drunk. "Yet in reality..." and so forth: tathatā is that which is realized, and wisdom is that which realizes; only when subject and object are non-dual is it called the dharmakāya. Because the dharmakāya originally possesses both principle and wisdom, and principle and wisdom are originally non-dual, this is abiding in the principle of vijñaptimātra, free from the marks of dual grasping.

17.32

Third, clarifying the function. The commentary states: "Subsequent": the expedient wisdom reaches conventional reality, emerging from provisionality to transform beings.

17.33

Under the first, the Śāstra states: "In a single thought reaching all worlds without remainder": if based on the Avataṃsaka-sūtra, a bodhisattva of the first ground can reach a hundred Buddha-worlds, the second ground a thousand Buddha-worlds, up to the tenth ground's ineffable-ineffable asaṃkhyeya worlds; these differ in superiority and inferiority according to their respective stages. Now, the intention in this text is to discuss the ten grounds in general, hence the phrase "without remainder" is used to run through them all. The commentary states: "Requesting the Dharma": in those various worlds and among those various assemblies, they exert themselves to take the lead, acting as the leaders of the assembly, requesting the Buddha to preach the Dharma. The intention of requesting: the new translation of the Śāstra says: "Only to benefit sentient beings, not seeking to hear and receive pleasant words." Indeed, requesting the preaching of the Dharma truly lies in manifesting the meaning of practice, causing the assembled gathering to receive it as heard, reflect upon it, and practice it, and also hoping to benefit sentient beings broadly and successively—how could it be merely to listen in vain to words? Thus it is like the twelve bodhisattvas in the Yuanjue jing, who each put forward requests, all saying, "I pray, for the sake of this assembly and for the future age," and so forth.

17.34

Under the second, the commentary states: "Shortening..." and so forth: there is a class of sentient beings whose faculties are timid and weak; hearing that the Buddha-path is long and distant and can only be accomplished after enduring long and bitter toil, they develop regress and hesitation, unwilling to cultivate and advance. Therefore, for the sake of these sentient beings, the bodhisattva manifests transcending stages and grounds without passing through kalpas to realize the Buddha-fruit, causing them to emulate it and arouse their minds to advance. Śākyamuni practicing for six years and thereupon accomplishing correct enlightenment is an example of this. Furthermore, it is like Sudhana in a single lifetime, or the dragon girl in a single thought. "Extending..." and so forth: there is a class of sentient beings who also wish to advance, but deem the Buddha-fruit easy to accomplish; being indolent and procrastinating, they cannot be diligent and brave. If one were to show them transcending to the fruit, it would further cause them to be lax and arrogant, ultimately achieving nothing. Therefore, the bodhisattva tells them: "I cultivated for immeasurable kalpas before accomplishing the Buddha-path." Using this to admonish them, not letting them become indolent, and causing them to advance diligently. Hence the Lotus Sūtra says: Bodhisattva Wisdom Accumulation said, "I see that Śākyamuni Tathāgata, during immeasurable kalpas of difficult and bitter practices, accumulated merit and gathered virtue, seeking the path to bodhi without ever resting." This is of that kind. However, in shortening it says "manifests," while in extending it only says "tells": shortening can be made visible in a single lifetime, while extending over many kalpas can only be told to make them know. The conclusion: since capacities are many, expedients are not singular; mouth cannot speak them, mind cannot measure them, hence it says "countless," and so forth. Thus the Lotus Sūtra says: "The Buddha knows that sentient beings have various desires, deeply attached in their minds; following their original natures, by various causes, metaphors, and words, he preaches the Dharma through expedients. All these are for the sake of obtaining the One Buddha Vehicle and the knowledge of all modes." These sentient beings, hearing the Dharma from the Buddha, ultimately all attain the knowledge of all modes.

17.35

In [the explanation of] the third [point], the śāstra states: "Their gotra, faculties, [and practices are] equal..." "Equal" means uniform: they are identical in being of the Single Vehicle gotra, not of the three or five vehicles' natures. "Faculties" refers to the five faculties of faith and so forth; although there are superior, middling, and inferior, here all alike are of superior faculties, not middling or inferior. These two are discussed in terms of their past [causes]; hence the commentary says "causes are equal." The commentary states: "Practices are equal..." They identically give rise to the bodhicitta and practice the two benefits; hence, if determined strictly according to the stages (bhūmi), they identically attain the practice of non-conceptual wisdom and successively practice the ten pāramitās in common. However, these words "giving rise to the mind" also apply generally to what was explained in the previous positions. "Realization [is equal]..." Because they identically realize the principle of the twofold emptiness; if determined strictly according to the bhūmis, they identically realize the all-pervading tathatā, up to the tenth bhūmi where they identically realize the tathatā that serves as the basis of karmic mastery, and so forth. The śāstra states: "...there is no dharma that surpasses them." This clarifies that since the bodhisattvas' causal practices, realizations, and so forth are identical, there is no further, separate dharma that is transcendent or uniquely superior that could be practiced or realized. Alternatively, this refers to the equality of stages: that is, the three ranks of worthies and the ten ranks of sages must all be traversed, so there is no bypassing them. The passage beginning "Because all..." represents the equality of time; the śāstra and commentary are easily understood. According to this, it also seems to clarify generally the reasons for all the above equalities; this can be seen upon close examination. The general purport of the śāstra is: if they are uniformly of the bodhisattva gotra and capacity, then in their generating the mind, their cultivation and practice, their abandoning and realizing, the sequence of their stages, and their duration of kalpas from beginning to end, there is ultimately no difference.

17.36

As for what is termed an "asaṃkhyeya": according to the Benye jing, first, using a Trāyastriṃśa heaven robe and the time measurement of that heaven, to brush once every three years until a stone of forty li is completely worn away is a small kalpa. Next, using a Brahmā heaven robe to brush away an eighty-li stone is a medium kalpa. Finally, using a Śuddhāvāsa heaven robe to brush away an eight-hundred-li stone is a great kalpa. The Saṃyuktāgama differs from this. Moreover, a verse in the Chapter on Kalpas says: "Taking a wind-disaster as one count, / and continuing until it is unknowable, / this extremely long and distant time / is named one asaṃkhyeya kalpa." That is, taking this wind-disaster as a count and counting until it cannot be counted, if one were to count further, one's mind would become crazed and deranged; reaching this point where counting is impossible is called one asaṃkhyeya. If one calculates according to such [measures] that it takes three asaṃkhyeyas to attain the Buddha path, then among hundreds of thousands of people, not a single one would generate the mind to cultivate and advance. Even if there are those who fear the suffering of the three evil destinies, they would only cultivate the precepts and good deeds of humans and devas. Or if there are those who dread the saṃsāra of the three realms, they would also only cultivate the practices of the two vehicles; how could they dare aspire to the Buddha fruit and cultivate the bodhisattva practices? Therefore, making such an explanation of prolonged duration entails this great loss.

17.37

The reconciliation presented here is markedly different from that. How so? The Sanskrit word kalpa means "period of time" here: great kalpas, small kalpas, long durations, short durations, down to a single kṣaṇa, are all called periods of time. Asaṃkhyeya means "innumerable" here; the expression "innumerable" also does not fix a long or short duration. Just as when people have not seen each other for a whole year, they say "innumerable times," and when they have not seen each other for a whole day, they also say "innumerable times." The meaning of the periods of time in cultivation is also like this: from fully possessing the ordinary status, generating the mind, and cultivating progress, naturally an innumerable time must pass before one can personally realize tathatā, which is called the path of seeing—this is the first innumerable time. From the path of seeing onward, gradually severing the two innate obstacles, naturally another innumerable time must pass before one attains effortless, spontaneous conformity and reaches the eighth bhūmi—this is the second innumerable time. From here, progressing effortlessly and clearing away the remaining burdens, naturally another innumerable time must pass before one attains Buddhahood—this is the third innumerable time. Thus, the "innumerable times" are definitely present, yet their extension or contraction cannot be fixed. Only with this interpretation will there be people who cultivate. Moreover, time has no fixed substance; it is merely manifested by the mind. Therefore the Lotus Sūtra says: When the Buddha Candrasūryapradīpa preached the Lotus Sūtra for sixty small kalpas, the listeners in the assembly thought it was like the span of a meal. Furthermore, a treatise explains that the scriptures' words for numbers of kalpas sometimes mean years, or months and days, and so forth. In addition, the Mahāyānasaṃgraha states: "Dwelling in a dream, one thinks years have passed; on waking, it is but a fleeting moment. Therefore, although time is immeasurable, it is subsumed within a single kṣaṇa."

17.38

In [the explanation of] the fourth [point], the śāstra states: "The worlds of sentient beings are not identical..." This may divide sentient beings and their physical environment, or refer only to sentient beings. It encompasses both meanings, because worlds and sentient beings each have immeasurable distinctions. "What is seen..." Because the faculties, natures, and inclinations of those various sentient beings are different, the bodhisattvas demonstrate actions and functions, and even manifest bodies to preach the Dharma, each in accordance with the varied perceptions and hear-say of those beings. This is exemplified as explained in the chapters on Avalokiteśvara and Gadgadasvara.

17.39

Regarding the characteristics of generating the mind, the commentary states: "That upon which the two wisdoms rely..." These two kinds of wisdom originally manifest and arise from that consciousness, so it is said to be their "reliance"; it does not mean that it currently serves as the substance of the two wisdoms. Question: The two wisdoms are pure, while the ālayavijñāna is defiled; how can pure wisdom arise relying on a defiled consciousness? Answer: Because there is a defiled mind, turning this defiled mind over enables the accomplishment of pure wisdom. If there were originally no defilement, the pure would also not arise. Hence it was stated earlier: "Because there is the mind of unawakened deluded thought, one is able to know names and meanings and preach true enlightenment. If one is free from the unawakened mind, there are no personal characteristics of true enlightenment that can be spoken of." This is explained in detail in [the section on] the two characteristics of original enlightenment that conforms to defilement. Furthermore, the ālayavijñāna is a combination of defiled and pure, so pure wisdom arising in reliance on it is without doubt. Alternatively, if explained according to characteristics, the ālayavijñāna originally possesses the seeds of the two wisdoms, which from beginningless time have taken the fundamental consciousness as their support; hence it is called "that upon which they rely." The commentary states: "In actual principle..." Since it mentions the ālaya, it should encompass all three subtle marks. Now it speaks only of the karmic consciousness because the intention is to present the subtle to subsume the coarse, and to present the root to subsume the branches. Alternatively, the manifesting mark is exhausted at the eighth bhūmi, the transforming mark is exhausted at the ninth bhūmi, and the mark of exhausting is exhausted at the tenth bhūmi; the karmic mark is the most pervasive, so by specifying what is pervasive, no bodhisattva is slighted.

First 39 of 50 passages. Read on

Linked texts (1)

起信論疏筆削記 — Classical Chinese