大乘義章 9

English (machine translation) 9

Language: English

The fourth [division], Aggregation of Pure Dharmas, has one hundred and thirty-one sections. Among the causal dharmas of the Aggregation of Pure Dharmas, there are one hundred and thirteen sections. This fascicle contains nine sections: (1. Meaning of Generating the Bodhicitta; 2. Meaning of Dedication; 3. Meaning of the Vajra Samādhi; 4. Meaning of Severing the Fetters; 5. Meaning of the Concentration of Cessation; 6. Meaning of the One Vehicle; 7. Meaning of the Two Kinds of Adornment; 8. Meaning of the Two Kinds of Lineages; 9. Meaning of the Two Practices of Realization and Teaching).

9.3

The meaning of generating the bodhicitta is differentiated in three sections: (1. Explaining the name and identifying the essence; 2. The order of causal arising; 3. Differentiation according to stages).

9.4

First, explaining the name and identifying its essence and characteristics. Regarding "generating the bodhicitta": bodhi is a Central Asian word, translated here as "the Way". Because the fruit's virtues are perfect and pervasive, it is called bodhi; to give rise to the intention to pursue and aspire toward the great bodhi is called "generating the bodhicitta". However, this generation of the mind is also called a "vow" in the sūtras; requiring that great bodhi come to belong to oneself is therefore called a vow. Such is the meaning of the name. What are its essence and characteristics? In accordance with different meanings, there are briefly three kinds: first, generation with marks; second, generation by pacifying marks; third, true generation. Regarding generation with marks: the practitioner deeply perceives the faults of saṃsāra and the blessings and benefits of nirvāṇa, renounces saṃsāra, and aspires toward nirvāṇa; loathing and seeking in accordance with marks is called generation of the mind with marks. Regarding pacifying marks: the practitioner deeply awakens to the equality of all dharmas, knowing that the fundamental nature of saṃsāra is quiescent, and nirvāṇa is likewise tathatā; because saṃsāra is quiescent, there are no marks to be loathed, and because nirvāṇa is tathatā, there are no marks to be sought; turning away from previous marks and returning the mind to the correct path is therefore called "generation". Truly, because grasping at marks runs contrary to the correct path, abandoning marks is therefore regarded as generation. Indeed, discarding the external to return to the internal is called generation. Alternatively, when the mind of equality free from marks first arises, it is called generation; hence a sūtra says: "Extinguishing all generation and non-generation is generating the bodhicitta." "Extinguishing generation" means extinguishing generation with marks. "Non-generation" means not giving rise to generation with marks. "This generation of mind" is generation without marks; the arising of the mind without marks is called generation. Regarding true generation: the true nature of bodhi has always been one's own essence; when deluded conceptualization covers the mind, it is present yet one is unaware of it, considering it to be outside, and one pursues and seeks it externally. Later, upon pacifying deluded conceptualization, one accords with and exhausts one's own reality, knowing that the nature of bodhi has always been one's own essence, without anything different to pursue or seek. Because one knows that the nature of bodhi is one's own essence, bodhi is just the mind; because there is no different seeking, the mind is just bodhi. Renouncing that different seeking and returning the mind to one's own reality is therefore called generating the mind. Truly, because external seeking runs contrary to the correct path, therefore abandoning that and returning the mind to one's own reality is explained as generating the mind. This is also discarding the external to return to the internal, and is therefore called generation. Alternatively, when the mind that truly realizes bodhi first arises, it is called generation. Such are the essence and characteristics (this completes the first section).

9.5

Next, the meaning of the order of causal arising is explained. First, causal arising is explained with respect to generation with marks. From what does that mind generated with marks arise? It arises from great compassion. From what does compassion arise? It relies on faith and wisdom. From what do faith and wisdom arise? From hearing the correct Dharma. From what does hearing the Dharma arise? From approaching good spiritual friends. Therefore, a bodhisattva first approaches good spiritual friends, and by approaching friends, is able to hear the correct Dharma. What kind of Dharma does one hear? One hears of the great suffering of saṃsāra and the supreme bliss of nirvāṇa. Due to hearing, faith arises, believing in the suffering of saṃsāra and the great bliss of nirvāṇa. Due to hearing, wisdom arises, knowing the suffering of saṃsāra and the great bliss of nirvāṇa. Due to faith and wisdom, one then gives rise to benevolence and compassion: because one believes and knows that saṃsāra is great suffering, mindful that sentient beings have not escaped, one therefore gives rise to great compassion; because one believes and knows that nirvāṇa is supreme bliss, mindful that sentient beings have not attained it, one therefore gives rise to great benevolence. Due to benevolence and compassion, one gives rise to the bodhicitta: compassionately mindful that sentient beings have not escaped from suffering, one wishes to rescue them; but if I myself do not escape, there is no way to transform others to cause them to escape saṃsāra, and therefore one generates the mind, vowing to escape saṃsāra; benevolently mindful that sentient beings have not attained nirvāṇa, one wishes to bestow it upon them; but if I myself do not attain it, there is no way to transform others to cause them to attain nirvāṇa, and therefore one generates the mind, vowing to attain nirvāṇa. Thus, based on compassion and benevolence, one gives rise to the bodhicitta. Next, causal arising is explained with respect to pacifying marks. The mind generated by pacifying marks is subsumed under wisdom of cultivation. Upon what does it arise? It arises from wisdom of reflection. From what does reflection arise? From wisdom of hearing. From what does the wisdom of hearing arise? From hearing the correct Dharma. From what does hearing the Dharma arise? From approaching good spiritual friends. Therefore, a bodhisattva first approaches good spiritual friends, and by approaching friends, is able to hear the correct Dharma. What kind of Dharma does one hear? One hears of the emptiness of dharmas in saṃsāra and nirvāṇa, as in the *Pañcaviṃśatisāhasrikā Prajñāpāramitā* and so forth. Having heard this, one then knows that the fundamental nature of saṃsāra is quiescent, and nirvāṇa is likewise tathatā, accomplishing the wisdom of hearing. Relying on hearing, reflection arises, contemplating the emptiness of dharmas in saṃsāra and nirvāṇa. Relying on reflection, cultivation arises, observing the emptiness of all dharmas. Because one sees the emptiness of dharmas, one abandons that seeking based on marks and settles the mind in the path of tathatā; this is called generation by pacifying marks. Such is pacifying marks. Next, the order of causal arising for true generation is explained. True generation is subsumed under the practice of realization. From what does it arise? From the wisdom of cultivation. From what does cultivation arise? It is generated from reflection. Upon what does reflection arise? It relies on the wisdom of hearing. From what does hearing arise? From hearing the correct Dharma. From what does hearing the Dharma arise? From approaching good spiritual friends. Therefore, a bodhisattva first approaches good spiritual friends, and by approaching friends, is able to hear the correct Dharma. What kind of Dharma does one hear? One hears and knows that the true nature of the tathāgatagarbha is one's own essence, as in the *Śrīmālādevī Sūtra*, the *Laṅkāvatāra Sūtra*, and so forth. Having heard this, it then constitutes the wisdom of hearing. Based on hearing, reflection arises, contemplating that the true nature of the tathāgatagarbha is one's own essence. Based on reflection, cultivation arises, observing that reality. Due to that, one abandons delusion and then realizes one's own reality; because one realizes reality, it is called true generation of the mind. Such is causal arising (this completes the second section).

9.6

Next, it is discussed in terms of stages. Universally discussing these three generations of the mind according to their meaning, they encompass from beginning to end; when divided according to stages, there is indeed a hierarchy. Essential stages are three, which when expanded broadly become six. Regarding the three essential ones, as stated in Aśvaghoṣa's treatise: first, generation of the mind through faith, the stage being in the lineage; this is the aforementioned generation with marks. Second, generation of the mind through understanding, the stage being in understanding and practice; this is the aforementioned generation by pacifying marks. Third, generation through realization, the stage being on the bhūmis; this is still the aforementioned true generation. Regarding the broad six, beginning from external worldlings and ending at the Dharma Cloud [bhūmi], they are subsumed into six: first, external worldlings pursuing in accordance with conceptualization is called generation through conceptualization. Second, in the stage of the ten faiths, true faith is already accomplished; aspiring and according through faith is called generation through faith. Third, in the stage of the acquired lineage, true understanding is accomplished; aspiring and according through understanding is called generation through understanding. Fourth, in the stage of the nature lineage, true practice is accomplished; directing oneself through practice is called generation through practice. Fifth, in the stage of understanding and practice, because the path of contemplation is established, the contemplative mind aspires and accords, which is called generation through contemplation, and also called generation through the path. Sixth, from the initial bhūmi upward, the practice of realization is accomplished; the mind of realization aspires and accords, which is called generation through realization. The meaning of generating the mind is thus summarized.

9.7

The meaning of dedication is differentiated in three sections: (1. Explaining the name and identifying characteristics; 2. What cultivation is for; 3. Differentiating and determining causal distinctions and determining breadth and narrowness in relation to other practices).

9.8

First, explaining the name and discerning its essence and characteristics. Regarding 'dedication' (pariṇāmanā): directing one's own wholesome dharmas toward a specific objective is called 'dedication'. Dedications are not all the same; one rubric explains three types: first, dedication toward bodhi; second, dedication toward sentient beings; third, dedication toward the ultimate reality (bhūtakoṭi). Dedication toward bodhi is the mind that aspires toward omniscient knowledge. Directing all wholesome dharmas that one has cultivated toward aspiring for all the various virtues of bodhi is called dedication toward bodhi. Dedication toward sentient beings is the mind of deep concern for sentient beings. Because of being mindful of sentient beings, one directs all wholesome dharmas that one has cultivated, vowing to bestow them upon others; this is called dedication toward sentient beings. Question: In the Buddha's teaching, there is no such thing as experiencing retribution for actions done by another, nor is there experiencing fruition for oneself from actions done by another. Why must a bodhisattva direct his own wholesome dharmas to bestow them upon others? Even supposing he gives them, how do others obtain this wholesome benefit? Explanation: Although in the Buddha's teaching there is no experiencing fruition for oneself from another's karma, nor experiencing retribution from another's karma, it is not the case that there are no mutually supporting conditions between self and other. Because of mutual support, one can direct one's own wholesomeness to bestow it upon them. By virtue of dedication, one is constantly able throughout future ages not to abandon benefiting sentient beings and to assist them in cultivating wholesome deeds; therefore dedication is necessary. Furthermore, dedication is precisely the cause for one's own ability to transform others: by the power of dedication, when sentient beings see him in future ages, they revere, obey, and receive the Dharma, which is precisely the fruition of his own ability to transform others. Precisely because in the Buddha's teaching one reaps what one sows, dedication is necessary in order to establish the cause of one's own ability to transform others, enabling one in future ages to achieve the fruition of one's own ability to transform others and be capable of benefiting beings. Third, dedication toward ultimate reality is the mind that reviles the conditioned and seeks the real. In order to extinguish the conditioned and aspire toward ultimate reality, directing one's wholesome roots to seek the equal, truly-so dharmatā is called dedication toward ultimate reality. (This concludes the first section.)

9.9

Next, explaining the purpose of cultivating dedication. Why cultivate dedication toward bodhi? There are three purposes: first, for departing; second, for abiding; third, for expanding wholesome roots. 'For departing' means: ordinary beings by nature delight in existence; if they do not dedicate the wholesome dharmas they cultivate, they will remain firmly bound in the three realms and unable to escape. By virtue of dedication, they cause the wholesome deeds they cultivate to transcend all existences; therefore they cultivate dedication. 'For abiding' means: all conditioned things are impermanent and perish. If one does not dedicate them, the wholesome roots cultivated will yield retribution in the three realms of existence, and having yielded retribution, they perish and cannot abide permanently. By virtue of dedication, one causes the wholesome deeds cultivated to abide permanently without perishing unto the end of the future. Hence a sūtra says: 'Suppose the ocean dragon king pours down a single drop of rain, desiring to make this rain endure through kalpas without perishing. If it falls on level ground, there is no way for this to occur; but if it descends into the great ocean, it will not be exhausted through kalpas. Dedication is like this: because of seeking bodhi, it causes the wholesome deeds cultivated to abide permanently without exhaustion.' 'For expanding' means: wholesome deeds cultivated for [worldly] existence are narrow and few; wholesome deeds cultivated for the Buddha are vast and measureless; therefore one cultivates dedication. What does this mean? The fruitional virtues of bodhi are vast and boundless; by using a single wholesome root to direct toward and seek them, wholesome qualities arise with respect to each and every virtue of great bodhi. Since the dedication of a single wholesome deed expands in this way, the dedication of all wholesome roots is likewise the same. Therefore the sūtras proclaim dedication to be of great benefit. For these three reasons, one must cultivate dedication toward bodhi. Why cultivate dedication toward sentient beings? The purposes are also three: first, for departing; second, for abiding; third, for expanding wholesome roots. 'For departing' means: all sentient beings by nature delight in their own happiness; if one does not cultivate this dedication toward sentient beings, upon obtaining happiness one will abide in it, unable to follow beings into suffering to gather and transform them. By virtue of dedication, one does not abide upon obtaining happiness, and is always able to follow beings to transform and benefit sentient beings. 'For abiding' means: if one does not cultivate this dedication toward sentient beings, upon attaining tranquility one would enter extinction, unwilling to abide in the world to benefit sentient beings. By virtue of dedication, one constantly remains in the world to benefit sentient beings. 'For expanding' means: wholesomeness for oneself is narrow and small, while wholesome deeds of broad benefit are numerous; in order to make all wholesome deeds expand in accordance with beings, one must cultivate it. What does this mean? For instance, when one cultivates a single wholesome deed and dedicates it to bestow upon all sentient beings, since sentient beings are boundless, it causes this single wholesome deed to expand boundlessly. Since the dedication of a single wholesome deed expands in this way, the expansion of all wholesome roots is likewise the same. For these three reasons, one cultivates dedication toward sentient beings. Why cultivate dedication toward ultimate reality? The purposes are also three: first, for departing; second, for abiding; third, for expanding wholesome roots. 'For departing' means: all sentient beings by nature grasp and cling; if one does not cultivate this dedication toward ultimate reality, the wholesome roots cultivated will be attached to existence and unable to be relinquished. By virtue of dedication, one causes the wholesome deeds cultivated to relinquish characteristics and transcend; therefore one must cultivate it. 'For abiding' means: dharmas of conceptual signs are by nature fleeting and precarious; wholesomeness aroused on their basis perishes and does not abide, and only when unified with the principle does it attain firmness and stability. Hence a sūtra says: 'Because the Dharma is permanent, the Buddhas are also permanent.' In order to cause all wholesome deeds to accord with the principle and abide permanently, one must cultivate it. 'For expanding' means: wholesome deeds cultivated according to signs are narrow and few; only when practice merges with the principle does it become vast, boundless like the principle. Therefore, in order to make all the wholesome deeds cultivated vast in accordance with the principle, the bodhisattva cultivates it. The purposes are such as these. (This concludes the second section.)

9.10

Next, discerning the meanings of identity, difference, breadth, and narrowness in relation to other practices. First, discerning identity and difference. Question: The mind of aspiration (praṇidhāna) also aspires to bodhi, aspires to benefit sentient beings, and aspires to realize ultimate reality; what is the difference between it and the three dedications? Explanation: These two have both identity and difference. In terms of what is aspired to and what is directed toward, the three meanings are not distinct, and are therefore said to be identical. Regarding difference: pure and simple yearning is called 'aspiration'; harnessing wholesome deeds to direct toward that is called 'dedication'. Next, discerning breadth and narrowness. Question: Dedication universally directs all wholesome deeds, and the mind of vigor (vīrya) universally spurs all practices; which is broader? Explanation: Although both are universal, dedication is always broader and vigor is always narrower. Why is this so? Vigor merely spurs wholesome deeds not yet arisen, and is therefore called narrow; dedication universally directs all wholesome dharmas, both already arisen and not yet arisen, and is therefore called broad. Question: Alongside this broad dedication, is there vigor? Answer: There is indeed. Question: If this vigor accompanies dedication, why is it not broad? Answer: Although vigor accompanies that broad dedication, that dedication universally directs all wholesome dharmas of the three times, and thus gains the name 'broad'. Vigor merely spurs unarisen dedication, and does not spur the already-arisen wholesome dharmas that are dedicated; therefore it is said to be narrow. Question: If one says that the mind of vigor merely spurs the unarisen and does not spur all already-arisen wholesomeness, then among the four right exertions, already-arisen wholesome dharmas are expediently caused to increase; how can you say it does not spur the already-arisen? Explanation: That statement that already-arisen wholesome dharmas are caused to increase means that the subsequent continuations belonging to the category of already-arisen wholesome deeds that exist in the future are aroused and added to expand what preceded; it does not mean spurring the cultivation of the very substance of the wholesome deeds that have already arisen. Spurring the cessation of evil already arisen is likewise the same in meaning. The meaning of dedication varies according to different treatises on practice, and its detailed distinctions are difficult to exhaust; here we have merely discerned it based on one rubric. (This concludes the section.)

9.11

The meaning of the vajrasamādhi is differentiated under five headings: (1) explaining the name; (2) its essential nature; (3) discerning its characteristics through expansion and synthesis; (4) differentiation according to stages; (5) having defilements versus lacking defilements.

9.12

First, explaining the name. The vajrasamādhi comes from the Nirvāṇa Sūtra. 'Vajra' is an analogy employed to designate its virtues. In the mundane world, a vajra has fourteen meanings: First, the meaning of being able to destroy. As a sūtra says: 'Just as wherever a vajra strikes, nothing is not broken and destroyed'—meaning it breaks all gravel, tiles, stones, and various ghosts and poisons. The samādhi is like this: it can destroy all afflictions, karma, and suffering, as well as all non-Buddhists, the hordes of Māra, and the like. Second, the meaning of purity: just as a worldly vajra is by nature without flaw or defilement, the samādhi is like this: its essential nature is pure and free from all defilements. Third, the meaning of firm substance: just as a worldly vajra is inherently firm and solid, so that nothing can obstruct or crush it, the samādhi is like this: it cannot be obstructed or destroyed by any affliction, karma, suffering, non-Buddhists, or the hordes of Māra. Fourth, the meaning of being supreme. As a sūtra says: 'Just as the vajra is supreme among all jewels,' the vajrasamādhi is also like this: among all samādhis, it is the most supreme. Fifth, the meaning of being difficult to fathom. As a sūtra says: 'Just as with a vajra, no ordinary person in the world can appraise its value,' the vajrasamādhi is also like this: no sentient being, deva, or worldly human can measure it. Sixth, the meaning of being difficult to obtain: just as a worldly vajra cannot be obtained by poor people, the vajrasamādhi is like this: it cannot be obtained by worldly sentient beings. Seventh, the meaning of great power: just as the vajra wheel-jewel of a wheel-turning king flies through the air unhindered and possesses great power, the samādhi is also like this: it possesses the inconceivable power of the six supernormal knowledges (abhijñā). Hence a sūtra says: 'A bodhisattva abiding in this vajrasamādhi has a body like a Buddha, filling all lands in the ten directions as numerous as the sands of the Ganges; moreover, in a single thought-moment he can reach realms as numerous as the sands of the Ganges in the ten directions,' and so forth. Eighth, the meaning of being able to illuminate: just as a worldly vajra has pure radiance that can illuminate, the vajrasamādhi is also like this: it can emit the light of wisdom to illuminate the ultimate reaches of the dharmadhātu. Hence a sūtra says: 'A bodhisattva who attains this vajra-samādhi eye sees everything clearly without obstruction.' Ninth, the meaning of being indeterminate. As a sūtra says: 'Just as with a vajra, if it is placed in the sunlight, its color is not fixed,' the vajrasamādhi is also like this: by the power of this samādhi, one can manifest various bodies in the ten directions without any fixed form. Tenth, the meaning of being master: just as the vajra wheel-jewel of a wheel-turning king is master of all jewels, and all jewels follow it, and just as the wheel-turning king is followed by all minor kings, the vajrasamādhi is also like this: it is the master of all practices, and all practices follow it. Eleventh, the meaning of being able to gather: just as in the world with a vajra, if someone obtains it, all precious treasures naturally gather, the vajrasamādhi is also like this: if someone obtains it, all kinds of virtues naturally gather. Twelfth, the meaning of being able to benefit: just as a worldly vajra can benefit poor people, the vajrasamādhi is also like this: it can benefit sentient beings. Thirteenth, the meaning of adornment: just as a worldly vajra can adorn one's body and head, the vajrasamādhi is also like this: it can adorn the head of the practitioner's dharmakāya. Fourteenth, the meaning of non-discrimination: just as a worldly vajra, though possessing all virtues, is without discrimination, the vajrasamādhi is also like this: although it performs actions, it is without discrimination. Hence a sūtra says: 'When a bodhisattva abides in this vajrasamādhi, though seeing sentient beings he has no conception of sentient beings; though seeing dharmas he has no conception of dharmas; though having something to sever he has no conception of severing; though having something to do he has no conception of doing.' The virtues of a bodhisattva's practice possess all these meanings, just like a worldly vajra; therefore, by analogy, it is called 'vajra'. As for 'samādhi', it is a foreign word; here it is translated as 'right concentration'. The mental substance is tranquil and free from wrongful distraction; therefore it is called samādhi. Such is the meaning of the name. (This concludes the first section.)

9.13

Next, the essential nature is analyzed. Herein there are two [perspectives]: first, differentiation in terms of mental factors; second, differentiation in terms of the mental essence. Regarding mental factors: this refers to all mental factor dharmas (caittas). Now, in this samādhi, among the mental factors, prajñā is taken as its essence, because contemplating principle and severing fetters can only be accomplished by prajñā. What kind of prajñā is it? In the Hīnayāna teaching, it is the prajñā of the four noble truths. In the pratyekabuddha teaching, it is the prajñā of the twelve links of dependent origination. In the Mahāyāna teaching, it is the prajñā of reality that fully comprehends the dharmadhātu. Its essential nature is like this. If discussed in terms of its retinue, it extensively possesses all varieties of virtues of the dharmadhātu. Question: If its essence is prajñā, why is it called a samādhi in the scriptures? The explanation has four meanings: First, the various mental factors borrow names from one another. Just as with the four applications of mindfulness, whose essence is actually prajñā yet they are named mindfulness, this is likewise so. Second, it is named after its associate. This adamantine prajñā is accompanied by samādhi, and therefore, following its associate, it is called a samādhi. Truly, because scattered prajñā accomplishes nothing, while prajñā endowed with samādhi is capable of achievement, this vajra takes its name from its associate. Third, it is named after its function. This adamantine prajñā is able to cause all practices to become correctly concentrated and immovable; therefore, after its function, it is called samādhi. Fourth, it receives its name according to meaning. The essence of this adamantine prajñā encompasses many meanings, among which it encompasses the meaning of correct concentration, stability, and immobility; hence it is called samādhi. Such is it in terms of mental factors. Next, in terms of the mental essence: speaking of its essential nature, mind has three distinct [aspects]: First is phenomenal consciousness, which refers to the mind of the six consciousnesses conditioning phenomena. Second is deluded consciousness, also called karmic consciousness, also called manifestation consciousness, which refers to the seventh, false mind. Third is true consciousness, which refers to the eighth mind of the tathāgatagarbha. The Hīnayāna vajra takes that discriminative phenomenal consciousness as its essence; within phenomenal consciousness, the discriminative contemplative understanding of the sixth, mental consciousness can sever the four entrenchments and cannot be destroyed by the afflictions of the four entrenchments, hence it is called vajra. In the Mahāyāna teaching, the vajra has two kinds: first, the vajra of conditioning antidotes; second, [the vajra of] true realization. The vajra of conditioning antidotes takes deluded consciousness as its essence; within deluded consciousness, the understanding that contemplates emptiness can eliminate dark hindrances and cannot be destroyed by dark delusions, hence it is called vajra. The vajra of true realization takes true consciousness as its essence; the mind of true consciousness is intrinsically pure by nature, but being concealed by the meaning of emptiness, it consequently becomes defiled. When false defilements are brought to rest, the mind becomes pure, luminous, and clear; this luminous, clear, and pure prajñā realizes that dharmas are fundamentally thus, not seeing a single dharma from which false thoughts could arise. Because it does not give rise to falsehood, it can eliminate dark delusions and cannot be destroyed by the hindrance of delusions; therefore it is named vajra. Because the essence of this vajra is the real, the scriptures speak of it as the Buddha-nature, the seal of knowledge, the samādhi, the Śūraṅgama, and so forth. Such is its essential nature (here ends the second section).

9.14

Next, its characteristics are analyzed. First, the characteristics are analyzed through opening and uniting according to the Abhidharma. In the Abhidharma teaching, the doctrine is differentiated into two approaches: first, exclusively taking the unobstructed [path] of the path of cultivation in the stage of neither-conceptualization-nor-non-conceptualization as the vajra; second, generally taking both antidotes of seeing and cultivation in the stage of neither-conceptualization-nor-non-conceptualization as the vajra. First, the characteristics are analyzed through opening and uniting according to the initial meaning. In summary, there is only one unobstructed [path] of the path of cultivation. Or it is divided into two: first, dharma-knowledge; second, subsequent knowledge. Regarding dharma-knowledge: this refers to the dharma-knowledge of cessation and the path in the desire realm; this can remedy the cultivation-afflictions of neither-conceptualization-nor-non-conceptualization, and therefore it is called vajra. Why does it only take the dharma-knowledge of cessation and the path, and not take suffering and origination? The explanation is: the two objects of cessation and the path in the desire realm are subtler than the objects experienced in neither-conceptualization-nor-non-conceptualization. By contemplating the subtle, one abandons the coarse; therefore, by contemplating cessation and the path of the desire realm, one can eliminate the fetters of the path of cultivation of neither-conceptualization-nor-non-conceptualization. Suffering and origination in the desire realm are coarser than neither-conceptualization-nor-non-conceptualization; contemplating coarse objects cannot abandon the subtle, and therefore the dharma-knowledge of suffering and origination is not taken as the vajra. Regarding subsequent knowledge: this refers to the subsequent knowledge of suffering, origination, cessation, and the path. Within this subsequent knowledge, the unobstructed antidote to neither-conceptualization-nor-non-conceptualization is specifically taken as the vajra. Or it is divided into thirteen: the dharma-knowledges of cessation and the path constitute two; the three subsequent knowledges of suffering, origination, and the path make three, which together with the preceding makes five; the subsequent knowledges of cessation have eight—meaning the contemplations of cessation in the eight stages from the first dhyāna up to neither-conceptualization-nor-non-conceptualization—combining into eight, which combined with the preceding makes thirteen in all. Question: Why is the subsequent knowledge of the path not divided into eight, and only the subsequent knowledge of cessation divided? The explanation is: the path of the eight higher stages consists of conditioned dharmas that arise depending on one another; therefore, they are contemplated together as one subsequent knowledge of the path. The cessations of the eight higher stages are unconditioned dharmas; according to what is ceased, their distinctions are each different, not arising depending on one another; therefore, they are contemplated separately. Or again, it is opened and divided into fifty-two, as stated in the Saṃyuktābhidharmahṛdaya: the preceding thirteen knowledges merely contemplate the principles of the truths, and within each and every knowledge there are four modes of contemplation; therefore, when separated, there are fifty-two. What are the four modes? As broadly explained earlier in the chapter on the four noble truths: under suffering there are four, namely suffering, impermanence, emptiness, and non-self; up to under the path, the path, correctness, progress, and emancipation are the four. Or it is divided into eighty, as stated in the Saṃyuktābhidharmahṛdaya. Of these eighty, the root is twenty. What are they? Right within the preceding thirteen knowledges, the subsequent knowledge of the path is opened to make eight, meaning contemplating the paths of the eight higher stages. Combining this with the rest, there are twenty in all. Each of these twenty knowledges has four modes of contemplation, hence there are eighty. Such is the first meaning. Next, the characteristics are analyzed through opening and uniting according to both antidotes of seeing and cultivation of neither-conceptualization-nor-non-conceptualization. In summary, there is only one: the antidote to neither-conceptualization-nor-non-conceptualization. Or it is divided into two: first, the antidote of the path of seeing in the stage of neither-conceptualization-nor-non-conceptualization; second, the antidote of the path of cultivation in the stage of neither-conceptualization-nor-non-conceptualization. Or it is divided into three: first, subsequent forbearance; second, dharma-knowledge; third, subsequent knowledge. The first remedies the seeing-delusions of neither-conceptualization-nor-non-conceptualization; the latter two remedy the cultivation-delusions of neither-conceptualization-nor-non-conceptualization. Or it is divided into thirteen, as stated in the Saṃyuktābhidharmahṛdaya: the antidotes to seeing-delusions in the stage of neither-conceptualization-nor-non-conceptualization have four subsequent forbearances, and the antidotes to cultivation-delusions have nine unobstructed [paths]; therefore, altogether there are thirteen. Or again, it is opened and divided into forty-five. What are they? The antidotes of the path of seeing in the stage of neither-conceptualization-nor-non-conceptualization have four subsequent forbearances, and the antidotes of the path of cultivation have forty-one, which together with the preceding makes forty-five. What are the forty-one within the path of cultivation? The dharma-knowledges of cessation and the path constitute two; the three kinds of subsequent knowledge of suffering, origination, and the path make five together with the preceding; within the subsequent knowledge of cessation there are thirty-six, making forty-one together with the preceding. What are the thirty-six kinds within the subsequent knowledge of cessation? Contemplating separately the cessations of the eight higher stages gives eight knowledges, meaning contemplating the cessations of the antidotes from the first dhyāna up to neither-conceptualization-nor-non-conceptualization; contemplating them combined two by two gives seven knowledges; contemplating them combined three by three gives six knowledges; contemplating them combined four by four gives five knowledges; contemplating them combined five by five gives four knowledges; contemplating them combined six by six gives three knowledges; contemplating them combined seven by seven gives two knowledges; contemplating the eight stages combined gives one knowledge. From eight down to one, they total thirty-six. Or again, they are divided into one thousand four hundred and ninety-two kinds of adamantine samādhis, as stated in the Saṃyuktābhidharmahṛdaya. What are they? Among the preceding forty-five vajras, the initial four subsequent forbearances each have four modes of contemplation, making sixteen. The number of these sixteen is fixed and is not opened or divided further. The subsequent forty-one antidotes of the path of cultivation each have four modes of contemplation, which gives one hundred and sixty-four kinds. Now, each of these one hundred and sixty-four kinds remedies the nine grades of cultivation-delusions in the stage of neither-conceptualization-nor-non-conceptualization; dividing each into nine yields the number of one thousand four hundred and seventy-six. Adding the preceding sixteen subsequent forbearances of the path of seeing, they total one thousand four hundred and ninety-two. Question: Why are the sixteen subsequent forbearances in the path of seeing the truths not made into nine grades, while only those in the path of cultivation are each made into nine grades? The explanation is: all the seeing-delusions of the higher realms are severed and remedied collectively, remedying the nine grades of delusions with one grade of antidote; therefore, they are not separately divided into nine grades. Cultivation-delusions are severed and remedied according to their nine distinct grades; therefore, the path of the antidote is divided separately into nine grades. These one thousand four hundred and ninety-two kinds can all arise completely from the future dhyāna up to the fourth dhyāna; in the sphere of empty space, only four hundred and sixty-eight arise. What are they? Among the preceding forty-five vajras, only thirteen kinds of knowledge can arise: namely, the three kinds of subsequent knowledge of suffering, origination, and the path; within the subsequent knowledge of cessation, there are ten through separation and combination—contemplating separately the cessations of the four formless stages gives four knowledges, contemplating them combined two by two gives three knowledges, contemplating them combined three by three gives two knowledges, and contemplating the four stages combined gives one more knowledge; therefore, the knowledges of cessation have ten through separation and combination, which combined with the preceding three subsequent [knowledges] makes thirteen. Each and every one performs four modes of contemplation, giving fifty-two. Each and every one remedies the nine grades of cultivation-delusions in the stage of neither-conceptualization-nor-non-conceptualization, making nine unobstructed [paths], which gives four hundred and sixty-eight. Why do the four forbearances of the path of seeing not arise? Because in that school there is no seeing of the truths in the formless [realm]. Why do the dharma-knowledges of cessation and the path not arise? Because the formless [realm] does not condition the tainted [dharmas] of lower stages, it also does not condition the antidotes to lower stages. Why does it not condition the cessations in the four dhyānas as subsequent knowledge of cessation? Also because the formless does not condition the tainted dharmas of lower stages, it does not condition the cessations that are the antidotes to those taints. Question: Can the formless condition the untainted path of lower stages or not? The explanation is: there is a sense in which it can, and a sense in which it cannot. Among the paths of lower stages, that which remedies a lower stage is not conditioned by the formless; that which remedies its own stage and higher stages is conditioned by the formless. Such is it for the sphere of empty space. For [the spheres of] consciousness and nothingness, they gradually decrease in sequence, which can be understood by analogy. Such is the Abhidharma. Next, the characteristics are analyzed through opening and uniting according to the Tattvasiddhi. In the Tattvasiddhi teaching, the text has no fixed determination; discussed according to meaning, opening and uniting are not fixed. In summary, there is only one untainted contemplation of emptiness. Or it is divided into nine, meaning the nine grades of unobstructed [paths] in neither-conceptualization-nor-non-conceptualization. Broadly divided according to particulars, the number of grades is immeasurable, because afflictions are severed with immeasurable minds. In the Mahāyāna teaching, opening and uniting are not fixed. In summary, there is only one, called the knowledge of reality. Or it is divided into two: first, all-knowledge; second, knowledge of all modes. Knowing that all is empty is named all-knowledge; knowing the differences among phenomenal characteristics of all kinds is named [knowledge of] all modes. Or it is divided into three, as stated in the Bodhisattvabhūmi: first, pure knowledge, meaning the prajñā of ultimate truth; second, all-knowledge, meaning the prajñā of conventional truth; third, unimpeded knowledge, where knowing freely within conventional truth is named unimpeded knowledge. Again it is divided into three: first, knowledge of conventional truth; second, knowledge of ultimate truth; third, knowledge of the one reality. Or it is divided into four: first, knowledge of conventional truth, knowing conventional phenomena and characteristics; second, knowledge of ultimate truth, knowing the emptiness of dharmas; third, knowledge of the one reality, knowing neither existence nor non-existence; fourth, knowledge of the dharmadhātu, meaning knowing the distinctions among the gates of the dharmadhātu within the true tathāgatagarbha; differentiated variously according to each gate, their vast distinctions are hard to exhaust. Such is opening and uniting (here ends the third section).

9.15

Next, discussing it in terms of stages. The meaning of "vajra" has both general and specific [usages]. In the teachings of the Hīnayāna, there are five general and specific [meanings]: First, distinguishing the noble from the ordinary: untainted noble prajñā from the path of seeing upward can shatter [defilements] and is hard to destroy, so it is generally called vajra. Second, distinguishing [the path of] cultivation from [the path of] seeing: taking only the unobstructed path of remedy on the path of cultivation to be the vajra, whereas all others are not. Third, distinguishing higher from lower: as the Saṃyuktābhidharma-hṛdaya says, only the unobstructed path of seeing and cultivation in the stage of neither-conceptualization-nor-non-conceptualization is the vajra, whereas all others are not. Fourth, distinguishing superior from inferior: as the Saṃyuktābhidharma-hṛdaya says, only the unobstructed path of cultivation in the stage of neither-conceptualization-nor-non-conceptualization is taken to be the vajra, whereas all others are not. Fifth, distinguishing the end from the beginning: only the very last remedy among the remedies of the path of cultivation in the stage of neither-conceptualization-nor-non-conceptualization is the vajra, whereas all others are not. Because it reaches the very end and shatters obstacles completely, it is spoken of specifically. In the teachings of the Mahāyāna, there are five general and specific [meanings]: First, distinguishing faith from slander: from the ten faiths upward, when the mind of faith is perfected and one is forever free from slandering the Dharma, all are called vajra. Second, distinguishing abiding from falling back: from the lineage of practice upward, when understanding and practice are perfected, being solid and hard to destroy, all are alike called vajra. Third, distinguishing the supramundane from the mundane: from the first bhūmi upward, realizing true untaintedness, being able to shatter delusion and falsehood, and being indestructible, all are called vajra. Fourth, distinguishing higher from lower: all prajñā and abilities in the tenth bhūmi are called vajra; thus the Daśabhūmika Sūtra says that when a tenth-bhūmi bodhisattva first enters the bhūmi, they attain the stainless samādhi, and the stainless samādhi is still the meaning of vajra shattering obstacles. Fifth, distinguishing the end from the beginning: it takes only the very last, ultimate single thought-moment to be the vajra; thus the Bodhisattvabhūmi says: "In the final body beneath the bodhi tree, one attains the samādhi free from the stains and obstacles of all characteristics, which is said to be subsumed under the vajra-samādhi." Judging and verifying by this, it is restricted to the ultimate end. The classification of stages is like this (these four sections are concluded).

9.16

Next, clarifying whether the vajra has defilements or is without defilements. Therein, let us discuss it first in terms of the ultimate end. According to the Abhidharma, in the vajra mind there can be defilements, and there can also be no defilements. In the untainted mind afflictions do not operate, so it is said to have no defilements; the acquisition (prāpti) of the defilements to be severed resides only at the edge of the mind, so it is said to have defilements. Question: If one says that the acquisition of defilements still exists at the edge of the untainted mind, it should not be called severed; if it is to be called severed, there should not be acquisition. Why say that the acquisition of the defilements to be severed still exists at the edge of the mind? Explanation: The vajra is a mental dharma, whereas the acquisition of the defilements to be severed is neither material nor mental (citta-viprayukta-saṃskāra). Indeed, because what is non-mental can coexist alongside the mind, the acquisition of defilements can exist at the edge of that vajra mind. Although this vajra mind is concomitant with the acquisition, the current acquisition of defilement no longer drags forward subsequent [defilements], and is therefore called severed. The acquisition of the defilements to be severed is an impermanent dharma; it perishes at the same time as the vajra mind, and thereafter has no continuation. Because there is no continuation, it no longer acquires those past and future afflictions to make them belong to oneself, which is called attaining liberation. In the Tattvasiddhi doctrine, it both has and does not have [defilements]. That school holds that the vajra must exist in a continuum, because in a single thought-moment fetters are not severed in reality. Within that continuum, at the time it first arises, the seeing of the principle is not yet clear, and subtle darkness still exists, so one can say it has defilements. At the time it is finally accomplished, the seeing of the principle is distinct and clear, and grasping and attachment are completely exhausted, so one can say it is without defilements. Furthermore, it is not like the Abhidharma doctrine where the acquisition of defilements to be severed resides in the same locus as the remedy, and therefore it is said to have no defilements. Question: If the final accomplishment is without defilements, how does it differ from [the stage of] non-training (aśaikṣa)? Explanation: The vajra is an advancing knowledge, vigorously observing the principle and vigorously remaining free from defilements. The knowledge of non-training is a knowledge that accords with what has been established, observing the principle with ease and remaining free from defilements with ease; such is the difference. In the teachings of the Mahāyāna, different teachers have different explanations. First, we state the differing explanations; next, we identify their errors; afterward, we reveal the correct meaning. Regarding the differing explanations: traditionally, two arguments have always been transmitted. One says that it definitely has [defilements]. How is this known? The vajra mind is subsumed under training; if it were completely without defilements, it should be called non-training. Furthermore, a sūtra says: "The ground of ignorance is severed by the Buddha's bodhi." If the vajra were completely without defilements, what would the Buddha sever? Other people proclaim: it is strictly without defilements. How is this known? The vajra mind is the luminous understanding that remedies defilements. Understanding and defilement do not coexist; how could there be defilements? Furthermore, if there were defilements, these defilements would need to be severed, and another vajra would have to be established after the vajra. Since none is further established, one clearly knows it is without defilements. Such are the differing explanations. Next, identifying their errors. First, refuting the view that it definitely has [defilements]. If it definitely had defilements, this vajra mind would not be able to sever them; if it could not sever them, it would not be called vajra, nor would it be called the unobstructed [path]. Since it is called vajra and called unobstructed, one definitely knows it can sever them. Because it can sever them, one cannot say it has [defilements]. If you say it can sever them and yet say it has [defilements], then when a lamp can dispel darkness, there should be within that lamp the darkness to be dispelled. Since that cannot have it, this should also be likewise. Furthermore, if you say that in the vajra mind there is the ground of ignorance for the Buddha to sever, then the Buddha's knowledge should be called vajra, and the Buddha's knowledge should be called the unobstructed path. Yet that Buddha's knowledge is not called vajra because it is not unobstructed; therefore, one should not say that residual ignorance is left in the vajra mind for the Buddha to correctly sever. Furthermore, if the Buddha's knowledge were the unobstructed [path] that correctly severs, that would contradict the sūtras. As the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra says: "In the unobstructed path one is called a bodhisattva; in the path of liberation one is called a Buddha." Why say that the Buddha severs through the unobstructed [path]? Furthermore, if the Buddha's knowledge acted as the unobstructed path to correctly sever ignorance, then in the Hīnayāna teachings, the knowledge of exhaustion (kṣayajñāna) should be used as the unobstructed path to sever the defilements of neither-conceptualization-nor-non-conceptualization. Since that is not so, this is also not so. Next, refuting the view that it is definitely without [defilements]. If it were definitely without defilements, it should be called non-training. Because it is not non-training, it should not be completely without them. Furthermore, if the vajra were strictly without defilements, the principle seen should be equal to that of a Buddha, and the prajñā and abilities accomplished should be equal to those of a Buddha. As the Daśabhūmika Sūtra says: "Even if tenth-bhūmi bodhisattvas filled all realms like rice, hemp, and reeds, compared to the Tathāgata's knowledge, it would not equal even a hundred-thousandth part, down to being utterly beyond reckoning." One definitely knows that in the vajra, the obstacles of defilement are not yet exhausted. Furthermore, the reason why all Buddhas are permanent is because defilements are exhausted and they have fully realized the principle. If the vajra mind were strictly without defilements, its seeing of the principle should be exhausted, and with defilements exhausted and the principle fully realized, why would it not be permanent? Such is the refutation of the errors. Next, revealing the correct meaning. In the vajra mind, there can be defilements, and there can also be no defilements. What does this mean? Ignorance is of two kinds: First, ignorance of different marks: cognizing dharmas without comprehending them, its mark being the opposite of luminous understanding; hence it is called [ignorance of] different marks. Second, ignorance of self-nature: this is the very vajra of remedy that cognizes and illuminates; although its mark is luminous illumination, its nature is dark delusion; hence it is called ignorance of nature. These two are difficult to distinguish, and should be clarified through an analogy. Ignorance of different marks, where the object is not comprehended, is like seeing in the dark. Ignorance of self-nature is like seeing in a dream: although there is something comprehended, its nature is dim and dark. Such are the marks of defilement. Because in the vajra mind the ignorance of different marks is completely exhausted, one can say it is without defilements; because the ignorance of self-nature is not yet exhausted, one can say it has defilements. Because it is without defilements, it illuminates, sees, and completely knows the Buddha's realm, being no different from a Buddha; therefore, in the sūtras it is spoken of as equal enlightenment. Question: If they are equal, how can the difference between a Buddha and a bodhisattva be distinguished? Explanation: The vajra vigorously dispels darkness, whereas the Buddha's mind is at ease. Furthermore, the vajra mind illuminates objects without defilement, whereas the Buddha's mind is without objectification; such is the difference. Question: If you say the vajra has no defilements, why do sūtras say that ignorance is severed by the Buddha? Explanation: That speaks of the realization and elimination in the path of liberation, not concerning the unobstructed [path]. Furthermore, because the vajra still has defilements, it is subsumed under the category of training. Furthermore, all the defilements in the vajra mind have as their substance the mind of deluded consciousness that climbs upon conditions. As long as this conditioning mind has not ceased, feeling and dharma remain differentiated, and one cannot merge the mind so that it is as vast as the Dharma; therefore, the virtues of the tenth bhūmi are inferior to those of the Buddha. Reaching the Buddha, this is relinquished, and there is only the true mind; the true mind is free from conditions and makes no distinction between this and that, and therefore can merge the mind so that it is as vast as the Dharma. Furthermore, within the true dharma, the sands of the Ganges of Buddha-dharmas of the dharmadhātu are fully contained; discussing the mind in accordance with the dharma, it broadly encompasses the dharmadhātu, and there is no gate in which the Buddha-mind is not present; therefore, the Buddha's virtues are vast, immeasurable, and surpass the tenth bhūmi. Thus the Daśabhūmika Sūtra says: "Even if tenth-bhūmi bodhisattvas filled all the worlds of the ten directions like rice, hemp, and reeds, compared to the Buddha's merit, they would utterly fall short." It truly lies in this. Furthermore, because all the defilements in the vajra have as their substance impermanent dharmas of arising and ceasing, they are not yet identical with the Buddha's virtues, which are eternally abiding and unmoving. Question: If there are defilements, by what are they severed? Explanation: The vajra unobstructed [path] correctly severs them, and when the mind of all-knowledge arises, liberation realizes and eliminates them. Question: Since the vajra and defilement share the same substance, how can it correctly sever them? If it can correctly sever them, they should not share the same substance. Explanation: In severing and eliminating the ignorance of different marks, light arises and darkness perishes, understanding is born and delusion dies; the two do not correspond and cannot share the same substance. In severing the ignorance of nature, understanding and delusion share the same substance and yet can sever each other. What does this mean? Severing is of two kinds: First, because the vajra contemplates only the real and no false marks, it can cause its own substance no longer to drag forward subsequent [moments], severing its meaning of being a cause that drags forward subsequent [moments]; hence it is called severing. Second, because of the vajra's power of conditioning on the real, it causes subsequent [moments] of the same kind not to arise and succeed the preceding, severing its meaning of being an effect that recompenses the cause; hence it is called severing. Question: Is it only on the side of dark delusion that it is severed? Or is the vajra's ability to remedy also severed? Explanation: There are general and specific [explanations]. Distinguishing them specifically, it severs only the dark delusion of unknowing. Because the substance of darkness is exhausted, light also perishes along with it, just as when the oil of a lamp is exhausted, the light also perishes along with it. Speaking generally, both understanding and delusion are exhausted; indeed, because the vajra contemplates the great illumination of the real, it eliminates ignorance; and because it contemplates the quiescent extinction and non-discrimination of the real, it can pacify the remedies of conditioning. Thus a sūtra says: "Non-contemplation is bodhi, because it is free from all conditions." The path of bodhi possesses all meanings, and according to what is contemplated, each has what is relinquished; therefore, the vajra severs both understanding and delusion. Question: Understanding and delusion are both impermanent and naturally perish and pass away; why rely on the vajra's contemplation of the real to sever them? Explanation: Although these are impermanent and naturally perish, their power can drag forward subsequent [moments] in unbroken continuity; therefore, the vajra is required to cut them off so that they do not continue. Question: If both understanding and delusion perish and pass away, what constitutes the knowledge of all aspects (sarvākārajñatā)? Explanation: In the bodhisattva's vajra mind, there is not only false knowledge, but also true virtue. Although the false is completely extinguished, the true virtue still remains; the true illumination shining alone is spoken of as the knowledge of all aspects. Question: Since the meaning of vajra contains both the true and the false, do the true and the false together sever afflictions? Or does the false alone eliminate defilements? Explanation: There are two meanings: First, distinguishing cause from effect, the false alone can eliminate them, because the remedy of conditioning is the cause and the true is the effect. Since the true virtue in the vajra is not yet manifest, it is not said to sever. Second, discussing it comprehensively in terms of meaning, the true and the false together sever them. False knowledge conditions on the real and therefore can eliminate defilements; the true mark gradually manifests and therefore can remove obstacles. The meaning of the vajra mind is roughly described in this way.

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大乘義章 — Classical Chinese