大乘入道次第 1

English (machine translation) 1

Language: English

I bow my head to the unequalled, excellent Tamer,
Who is able to extricate those sinking in the sufferings of birth and death;
Like empty space, whose nature and characteristics have neither coming nor going,
Yet who responds to those to be transformed like a shadow following a form.
The single-flavor, wondrous nectar of the real mark,
And the eighty thousand profound dharmas that flow equally [from it].
Those of the three [stages of] worthies who sever forever the stream of craving,
And those of the ten grounds who gallop afar upon the correct path.
Therefore, with sincere heart I take refuge in this Triple Gem,
Intending to reveal the stages and practices for entering the Mahāyāna;
May the Dharma ever shine brightly throughout the long night,
And sentient beings forever cast off dense darkness!

1.3

Those who wish to strive toward mahābodhi must understand two matters: first, the practice and abandoning across the stages; second, the bodhi that is sought. The first again has two parts: first, enumerating the stages; next, clarifying practice and abandoning. The order of the stages again has three parts: first, enumerating their names; second, explaining their names; third, identifying their essence. Within the first, there are again two parts: first, the general; and later, the specific. Regarding the general, now relying on treatises such as the Cheng weishi lun and the Saṃgītiparyāya, we briefly open five stages: first, the stage of provisioning; second, the stage of preparatory application; third, [the stage of] penetration; fourth, the stage of cultivation; and fifth, the ultimate stage. The first four are the cause, and the latter one is the fruit. Next, we enumerate the specific names. First, the stage of provisioning has thirty minds: namely, the ten abodes, the ten practices, and the ten dedications of merit. As for the ten abodes: first, the abode of initial resolve; second, the abode of preparing the ground; third, the abode of cultivation; fourth, the abode of noble birth; fifth, the abode of skillful means; sixth, the abode of the upright mind; seventh, the abode of non-retrogression; eighth, the abode of youthfulness; ninth, the abode of the prince of the Dharma; and tenth, the abode of consecration. As for the ten practices: first, the practice of joy; second, the practice of beneficial welfare; third, the practice of non-anger; fourth, the practice of inexhaustibility; fifth, the practice of freedom from delusion and confusion; sixth, the practice of skillful manifestation; seventh, the practice of non-attachment; eighth, the practice of reverence; ninth, the practice of wholesome dharmas; and tenth, the practice of reality. As for the ten dedications of merit: first, the dedication of rescuing and protecting sentient beings while being free from the characteristic of sentient beings; second, the indestructible dedication; third, the dedication equal to all buddhas; fourth, the dedication reaching all places; fifth, the dedication of the inexhaustible treasury of merit; sixth, the dedication of according with all firm wholesome roots; seventh, the dedication of according with all sentient beings with an equal mind; eighth, the dedication according with the mark of suchness; ninth, the dedication with a liberated mind unbound and unattached; and tenth, the immeasurable dedication to the dharmadhātu. Within the second, the stage of preparatory application, there are again four stages: first, the stage of heat; second, the stage of summit; third, the stage of patience; and fourth, the stage of the supreme worldly dharmas. Within the third, the stage of penetration, there are again two kinds: first, the actual path of seeing; and second, the mimetic path of seeing. Within the fourth, the stage of cultivation, there are again ten stages: first, the pramuditā-bhūmi; second, the vimalā-bhūmi; third, the prabhākarī-bhūmi; fourth, the arciṣmatī-bhūmi; fifth, the sudurjayā-bhūmi; sixth, the abhimukhī-bhūmi; seventh, the dūraṅgamā-bhūmi; eighth, the acala-bhūmi; ninth, the sādhumatī-bhūmi; and tenth, the dharmameghā-bhūmi. Its ultimate stage will be explained as in the fruit. Beginning from provisioning and ending with the exhaust of the dharmameghā, three great eons elapse: its initial two stages, provisioning and preparatory application, are the first great eon; from the stage of penetration up to the end of the seventh ground is the second eon; from the eighth ground through the tenth ground is the third eon. When the time of the three asaṃkhyeya [eons] is completed and the practices of the four stages are fully equipped, only then does one ascend to the fruit of ultimate bodhi.

1.4

Second, explaining the names. First, clarifying provisioning, initially generally and later specifically. Generally speaking of 'provisioning' (zīliáng): provisions that aid and nourish one's own body are called 'provisions' (zīliáng). Wishing to proceed toward bodhi, one must be aided by practice. Because in this stage one initially cultivates the causes for entering buddhahood, it is called the stage of provisioning. Therefore the Cheng weishi lun says: 'Because in order to proceed toward supreme, right and complete bodhi, one cultivates and gathers various superior provisions.' Furthermore, this is also called the 'stage conforming to liberation' (mokṣabhāgīya). Speaking of 'liberation', it refers to nirvāṇa. Freeing oneself from the bondage of the afflictions is called liberation, which is the fruit sought. 'Conforming' means not being contrary to; 'share' (bhāga) has the meaning of cause. That is to say, the practices one cultivates do not run contrary to the fruit and are the cause of the fruit; hence it is called the aids to liberation (mokṣabhāgīya). Therefore the Cheng weishi lun says: 'For the sake of sentient beings, one diligently seeks liberation.' From this, it is also called the 'aids conforming to liberation' (mokṣabhāgīya). As for the specific names: First, the ten abodes. The bodhisattva here initially settles their mind; because their practices such as the six perfections are not yet superlative, they only receive the name of 'abodes'. As for these ten specifics: 1. Because the bodhisattva in this stage initially gives rise to the mind of mahābodhi, it is called the abode of initial resolve. 2. Because the bodhisattva purifies and rectifies the three karmas, and their compassion extends to sentient beings, it is called the abode of preparing the ground. 3. Because the bodhisattva cultivates superior contemplative insight into reality and initiates supreme, wondrous practices, it is called the abode of cultivation. 4. Because the bodhisattva is born from the noble dharmas and correct teachings, it is called the abode of noble birth. 5. Because the wholesome roots cultivated by the bodhisattva are entirely for the rescue of beings, it is called the abode endowed with skillful means. 6. Because the bodhisattva's mind is settled and unmoving upon hearing praise or blame, it is called the abode of the upright mind. 7. Because when the bodhisattva occasionally hears talks regarding the existence or non-existence of the Triple Gem and the three times, their mind is firm and does not waver, it is called the abode of non-retrogression. 8. Because the bodhisattva's three karmas are pure and clean, they realize the two worlds, the real is distinguished from the false and deceptive, and their youthfulness signifies blamelessness, resembling also the infant's conduct in the Mahāparinirvāṇa-sūtra, it is called the abode of youthfulness. 9. Because the bodhisattva understands the ultimate and conventional truths, awakens to the Dharma of the Dharma King, and is about to inherit [the lineage], it is called the abode of the prince of the Dharma. 10. Because the bodhisattva in this stage is like a crown prince, capable of receiving the royal throne, and their practice becomes gradually superlative, it is called the abode of consecration. Second, the ten practices. Because the bodhisattva in this stage practices the six perfections and the like, and all these practices are superlative, they are named 'practices'. As for the ten: 1. In this stage the bodhisattva acts as a great donor, able to give away everything; having no regrets in the three times, not longing for profit or fame, pitying sentient beings and longing for the Dharma, so that those who behold them are joyful and reverent: this is called the practice of joy. 2. The bodhisattva constantly maintains pure morality, is untainted by the five desires, and is able to cause all sentient beings who subdue the host of māras to be established in the unsurpassed precepts and attain the stage of non-retrogression: this is called the practice of beneficial welfare. 3. The bodhisattva constantly cultivates patience, is humble and respectful, with a serene countenance and pleasant speech, doing no harm to self or others; realizing that the body is empty and tranquil, they are able to endure enmity: this is called the practice of non-anger. 4. Even if the bodhisattva were to endure severe sufferings for many eons to seek the Dharma and save sentient beings, doing so thought after thought without resting: this is called the practice of inexhaustibility. 5. The bodhisattva constantly abides in right mindfulness and is ever without distraction; regarding all dharmas, and even in birth, death, entering, staying in, and emerging from the womb, they are free from delusion and confusion: this is called the practice of freedom from delusion and confusion. 6. The bodhisattva skillfully enters into the fact that persons and dharmas are both devoid of nature and marks, their three karmas being quiescent, unbound, and unattached, yet they do not abandon the mind to transform sentient beings, skillfully manifesting births according to their kind to rescue beings: this is called the practice of skillful manifestation. 7. The bodhisattva traverses all dust-mote realms to make offerings to buddhas and seek the Dharma, transmitting the lamp and delivering sentient beings without weariness or satiety; yet because they contemplate all dharmas with quiescence, their mind has no attachment anywhere: this is called the practice of non-attachment. 8. The dharmas of wholesome roots, wisdom, and the like that the bodhisattva reveres are all accomplished, and because of obtaining these revered dharmas, their practice of the two benefits is further cultivated and increased: this is called the practice of reverence. 9. The bodhisattva attains all the dharmas of good wisdom—the four unhindered [knowledges] and the gates of dhāraṇī—and is able to become a cool pool for sentient beings, guarding the correct Dharma so that the lineage of the buddhas is not severed: this is called the practice of wholesome dharmas. 10. The bodhisattva in this stage accomplishes the foremost true and sincere speech, learning the true speech and non-dual speech of the buddhas of the three times; they can practice as they speak, and can speak as they practice, speech and action corresponding, form and mind both compliant: this is called the practice of reality. Third, the ten dedications of merit. Having arrived in this stage, whatever practice is cultivated is entirely dedicated; hence the name 'dedication of merit' is established. What are the ten? 1. The bodhisattva in this stage practices the six perfections, the four means of embracing, and so forth, entirely to rescue and embrace all sentient beings, causing them to leave birth and death and attain the bliss of nirvāṇa; this is called rescuing and protecting sentient beings. Entering the contemplation of equality, they perceive no characteristics of sentient beings such as enemies or relatives; this is called being free from the characteristic of sentient beings. The name of the first dedication of merit is established based on this. 2. The bodhisattva attains indestructible faith in the Triple Gem, and by holding all wholesome deeds dedicates them to sentient beings, causing them to obtain wholesome benefits: this is called the indestructible dedication. 3. The bodhisattva emulates the buddhas of the three times, not clinging to birth and death and not departing from bodhi, performing acts of dedication: this is called the dedication equal to all buddhas. 4. When the bodhisattva cultivates all wholesome roots, with those wholesome roots they make dedication in this manner, causing the power of merit of these wholesome roots to reach the presence of all the Triple Gems and all sentient beings in all worlds, performing offerings and beneficial deeds, just as the limit of reality is nowhere absent: this is called the dedication reaching all places. 5. The bodhisattva cultivates the wholesome roots of repenting faults and is freed from all karmic obstacles; regarding all the wholesome roots possessed by all Tathāgatas and all sentient beings, they entirely rejoice with them; with these wholesome roots they make full dedication to adorn all pure buddha-lands, constantly performing buddha-activities, possessing all merits through skillful means, and being free from all falsity without attachment; having made dedication, they attain inexhaustible wholesome roots: this is called the dedication of the inexhaustible treasury of merit. 6. With internal and external wealth, the bodhisattva bestows gifts in accordance with the wishes of sentient beings; seeing those in suffering, with compassion they substitute themselves [for them]; firmly abiding in sovereign merit; having made dedication with such wholesome merits, they cause all beings to attain great wisdom and eradicate great suffering: this is called the dedication of according with all firm wholesome roots. 7. The bodhisattva is able to increase all wholesome roots and cultivate the power of patience that securely abides in the ultimate; closing the gates to the evil destinies, forever leaving behind inverted views, and not clinging to conditioned formations; because all wholesome roots are entirely dedicated, they act as a treasury of merit for all sentient beings, their voice covering all, pulling them out of birth and death, causing them to attain all goods equally without difference: this is called the dedication of according with all sentient beings with an equal mind. 8. The bodhisattva accomplishes mindfulness and wisdom, abiding securely without moving, their mind having nothing to rely upon, quiescent and unperturbed; not contrary to all equal correct dharmas, adorning realms and delivering sentient beings, all wholesome deeds cultivated are dedicated in accordance with the mark of suchness: this is called the dedication according with the mark of suchness. 9. The wholesome roots embraced by the bodhisattva are free from arrogance and the like, their mind attaining liberation from all bondage and attachment, practicing the conduct of Samantabhadra; the various wholesome deeds they cultivate are not grasped as belonging to oneself or to others, and with a mind of liberation free from bondage and attachment they dedicate them to benefit all classes of beings: hence it is called the dedication with a liberated mind unbound and unattached. 10. This bodhisattva has the undefiled silken ribbon tied around their crown and receives the prediction of a great Dharma master; through Dharma-giving they transform sentient beings and adorn and purify worlds; their generated wisdom and the like are all identical to the expanse of space, being limitless; whatever wholesome roots there are, when cultivated and dedicated, are entirely equal to the dharmadhātu: hence it is called the inexhaustible dedication to the dharmadhātu. Such meanings as these are explained extensively in the Avataṃsaka-sūtra; fearing verbosity, they are not fully detailed here. The entire first twenty-nine minds and a small portion of the thirtieth belong to [the stage of] provisioning. A small portion of the thirtieth belongs to the subsequent [stage of] preparatory application. Question: At the very beginning of this stage there are ten faiths—namely faith, vigor, mindfulness, concentration, wisdom, giving, morality, protection, vow, and dedication—counting forty minds in all. Why are only thirty minds mentioned? Answer: They are separated out from the first abode among the ten abodes; because the initial arousal of the mind [of bodhi] is exceedingly difficult, they are therefore separated out. Even if there are sacred teachings that speak of forty minds, one should know that this is said on the basis of the general and the specific; in truth of principle there are thirty.

1.5

Second, the stage of preparatory application is also divided into general and specific [explanations]. In general, 'preparatory application' (prayoga) means intensifying effort and practice to proceed toward the path of seeing; hence it is called preparatory application. Thus the Cheng weishi lun says: 'Because it is proximate to the path of seeing, it receives the name preparatory application.' This is also named 'the aids to definitive discernment' (nirvedha-bhāgīya). 'Definitive discernment' (nirvedha): its essence is wisdom. 'Definitive' excludes doubt, because doubt is indecisive. 'Discernment' excludes wrong views, because wrong views do not discern [properly]. Wisdom is distinct from these; hence it is called definitive discernment. 'Aid' (bhāga) means constituent limb; the essence of this definitive discernment is the path of seeing itself. Among the seven limbs of awakening, it is one limb; hence it is called an aid. 'Accordance' (anukūla) has the sense of heading toward and yearning for. In the stage of preparatory application, the wholesome roots such as heat yearn for and head toward that factor of definitive discernment; hence the wholesome roots of heat and the rest are called aids to definitive discernment. Thus the Cheng weishi lun says: 'These four are collectively named the aids to definitive discernment because they accord with and proceed toward the factor of real definitive discernment.' As for their specific names: First, 'heat'. At this stage, the bodhisattva first attains the signs of the fire of the path of seeing before [the fire itself]; hence it is called heat. The essence of the path of seeing can sever afflictions just as fire burns firewood; thus it is compared to fire. The bodhisattva at the stage of heat has not yet attained the substance of the fire, but has attained the signs of the fire; hence it is called heat. Second, 'summit'. At this stage, the bodhisattva relies on the wisdom of investigative search to contemplate the grasped object as empty. The achievement of this stage reaches the culmination; hence it is called the summit. 'Summit' means culmination, like the summit of a mountain, the utmost peak. Third, 'patience'. 'Patience' means approval and comprehension. At this stage, the bodhisattva knows that both the consciousness clinging to delusions and the objects external to mind are empty in their essence; hence it is called patience. Fourth, 'the supreme worldly dharmas'. Among all worldly dharmas, the wisdom and other qualities attained by the bodhisattva at this stage have none superior to them; hence they are called the supreme worldly [dharmas].

1.6

Third, the stage of penetration is also divided into two: First, explaining the general name. 'Penetration' means direct realization and convergence. At this stage, the bodhisattva's uncontaminated wisdom directly realizes and verifies tathatā; hence it is called penetration. That is as the Cheng weishi lun says: 'Immediately following preparatory application, when this wisdom arises, directly realizing tathatā, it is named the stage of penetration.' This stage of penetration is none other than the path of seeing. The Cheng weishi lun and other texts state: 'The stage of penetration refers to the path of seeing upon which the bodhisattvas dwell.' As for the name 'path of seeing', uncontaminated wisdom illuminating the principle is called seeing. Thus the Cheng weishi lun says: 'Because it initially illuminates the principle, it is also called the path of seeing.' 'Path' (mārga) has the sense of traversing. Practitioners traverse it, proceeding toward the ultimate fruit. Or it has the sense of conveying: it conveys practitioners to the ultimate fruit; hence it is called the path. Next, explaining the specific names: First, the actual path of seeing. In its essence it is free from falsity and directly realizes the principle. Truly able to sever the obstacles, it is therefore called 'actual'. Alternatively explained: 'actual' is the principle and 'seeing' is the wisdom. The wisdom that realizes what is actual is called the actual path of seeing. Second, the mimetic path of seeing. 'Mimetic' (ākāra/lakṣaṇa) has the sense of resemblance. Arising after the actual path of seeing, its practice and understanding imitate and resemble all the functions of the actual seeing; though it cannot [directly] realize the principle or sever the obstacles, it resembles the actual; hence it is called mimetic seeing.

1.7

Fourth, the stage of cultivation is also divided into two: First, explaining the general name. At this stage, the bodhisattva further cultivates non-conceptual wisdom and severs the remaining obstacles; hence it is called cultivation. The Cheng weishi lun and other texts state: 'In order to sever the remaining obstacles and realize the basis-transformation, one repeatedly cultivates non-conceptual wisdom.' Therefore, this stage is named cultivation. Second, showing the specific names. This is again divided into two: first explaining the general name 'ground' (bhūmi), and next explaining the ten specific titles. This stage of cultivation has the sense of providing support and fostering growth; hence it is called a ground. The Cheng weishi lun and other texts state: 'It provides a supreme support for the practices being cultivated and causes them to grow; hence it is called a ground.' As for the ten specific titles: First, at this ground the bodhisattva initially enters the noble rank and realizes the principle of the two emptinesses, being able to benefit self and others, and therefore experiences great joy. For this reason, this ground is named pramuditā-bhūmi (ground of extreme joy). Thus the Yogācārabhūmi-śāstra and other texts state: 'Having attained the supramundane mind never attained before, fully realizing the two emptinesses, and being able to benefit self and others, great joy arises.' Second, at this ground the bodhisattva possesses pure morality and abandons the defilements of breaking precepts. The defilements of breaking precepts defile the practitioner and are termed 'stains'. Since this ground can abandon them, it is named vimalā-bhūmi (ground free from stains). Thus the Yogācārabhūmi-śāstra and other texts state: 'One is far removed from all subtle infractions of the precepts.' Third, at this ground, by virtue of attaining superior concentrations and the four kinds of dhāraṇī of the wondrous teaching, the bodhisattva takes these as causes able to give rise to the three wisdoms. The three wisdoms can illuminate phenomena and make them manifest, which is termed 'light'. Because the concentrations and other qualities of this ground can produce the light of wisdom, this ground is named prabhākarī-bhūmi (ground of emitting light). Thus the Yogācārabhūmi-śāstra and other texts state: 'It can serve as the support for immeasurable light of wisdom.' Fourth, at this ground the bodhisattva's wondrous wisdom is eminent and can burn away afflictions just as fire consumes firewood; therefore this ground is named arciṣmatī-bhūmi (ground of blazing wisdom). Thus the Yogācārabhūmi-śāstra and other texts state: 'Burning away all afflictions, wisdom is like a blaze of fire.' Fifth, at this ground the bodhisattva can cause the conceptual wisdom of conventional truth and the non-conceptual wisdom of ultimate truth to arise simultaneously together. Making mutually conflicting dharmas not conflict and arise concurrently at one time is therefore called 'difficult'. Having been unable to achieve this in the previous four grounds, one achieves it now; hence it is called 'surpassing', surpassing the preceding grounds. Therefore this ground is named sudurjayā-bhūmi (ground difficult to conquer). Thus the Yogācārabhūmi-śāstra and other texts state: 'Cultivating skillful means with the utmost difficulty, one only then attains mastery.' Sixth, at this ground the bodhisattva can give rise to superior wisdom, contemplating the twelve links of dependent origination without making any distinction of defilement or purity. Because such superior wisdom arises and becomes present, this ground is named abhimukhī-bhūmi (ground of direct presence). Thus the Yogācārabhūmi-śāstra and other texts state: 'Contemplating all conditioned phenomena and repeatedly cultivating mental application on the signless, it only then becomes directly present.' Seventh, at this ground the bodhisattva cultivates only the signless without giving rise to effort. Effortful practice is first cut off at this ground; therefore, the signless practice of this ground surpasses the practices of the two vehicles, the world, and so on. Hence it is named dūraṅgamā-bhūmi (far-reaching ground). Thus the Yogācārabhūmi-śāstra and other texts state: 'One is able to distantly realize and enter unbroken, uninterrupted signless mental application.' Eighth, at this ground the bodhisattva's wondrous signless wisdom cannot be disturbed by any sign-bearing effort or any afflictions; therefore, this ground is named acala-bhūmi (immovable ground). Thus the Yogācārabhūmi-śāstra and other texts state: 'It is not moved by active afflictions.' Ninth, at this ground the bodhisattva attains superior, wondrous wisdom and is able to skillfully preach the Dharma to benefit sentient beings; hence this ground is named sādhumatī-bhūmi (ground of excellent wisdom). Thus the Yogācārabhūmi-śāstra and other texts state: 'Possessing mastery in preaching the Dharma, one attains immeasurable, vast wisdom.' Tenth, at this ground the bodhisattva possesses superior wisdom that can store all virtues, can sever all obstacles, and can pervade the dharmakāya; its meaning is identical to a cloud, which can cover the sky and hold water. Therefore this ground is named dharmameghā-bhūmi (ground of the Dharma cloud). Thus the Yogācārabhūmi-śāstra and other texts state: 'The entity of coarse heaviness is as vast as empty space, while the dharmakāya is complete like a great cloud, capable of completely covering everything.'

1.8

Fifth, the ultimate stage: because one's work is accomplished and one's tasks are completed, it is designated 'ultimate'. This excludes [the stage of] provisioning and the others, because the work of those four stages is not yet completed. It also excludes the two vehicles, because the bodhi and nirvāṇa attained by the two vehicles are not lofty and supreme. Only the Buddha alone is capable [of this]: all that was to be done has been done, and his virtues are the most supreme; hence it receives the name 'ultimate'.

1.9

Third, identifying the essence: the two stages of provisioning and preparatory application, in terms of their essential nature, both have contaminated wisdom of preparatory application as their essence. The path of seeing, in terms of its essential nature, has the two uncontaminated wisdoms—fundamental and subsequently attained—as its essence, because of the distinction between actual and mimetic. As for the stage of cultivation, the ten grounds all have all conditioned and unconditioned virtuous dharmas as their own essence. The ultimate stage has the Tathāgata's bodhi and nirvāṇa as its essence. Although the above three sections—listing the stages, explaining the names, and identifying the essence—are distinct, they collectively constitute the first part: determining the order of the stages.

1.10

Second, explaining cultivation and abandonment is further divided into two: first, explaining the practices to be cultivated; second, stating the obstacles to be abandoned. In the initial [topic of] the practices to be cultivated, it is again divided into two: first, the objects, and second, the practice. As for what are called the objects, they refer to the multiple distinctions such as the three natures and the three non-natures. Here we will briefly explain the objects of the three natures: namely, the imagined nature (parikalpita-svabhāva), the dependent nature (paratantra-svabhāva), and the consummate nature (pariniṣpanna-svabhāva). Being what is observed by wisdom, they are called 'objects'. Therefore, the Mahāyānasaṃgraha calls them 'that which should be known'; what should be known is precisely the objects. Question: What are the meanings of the names and essences of these three? Answer: 'Pervasive' (parikalpa) means universal. 'Imagining' means measuring and calculating. Universally measuring all things, it is therefore called 'pervasive imagination'. This mind that universally measures falsely grasps all phenomena, such as the five aggregates, as a self and as phenomena. These categories of self and phenomena that are falsely imagined are called 'what is grasped' (parikalpita). The phenomena that are grasped possess only conventional names and lack real substantiality. Therefore, the Yogācārabhūmi-śāstra states: 'It refers to establishing an intrinsic nature based on conventional designations in accordance with speech.' Intrinsic nature is precisely the nature of self, phenomena, and the like. Question: The intrinsic nature of the aggregates and so forth that are taken as objects is not nonexistent, and the false affect that can imagine them is also existent. Why do the treatises say they are named 'the imagined' and 'lack intrinsic nature'? Answer: The aggregates and so forth arise from conditions and are not separate from consciousness. Being non-existent, they appear as existent, yet they are neither a self nor phenomena. The deluded affect, failing to comprehend this, grasps them as truly existent and imagines them to be a self and phenomena separate from consciousness, neither identical nor different, and so forth. Such grasped selves and phenomena separate from consciousness, as well as their real existence and so forth, are now stated to be nonexistent and termed 'the imagined'; it is not said that the aggregates and so forth within consciousness that are not arbitrary imputations are also without essence. Therefore, the Cheng weishi lun states: 'All minds and mental factors, transformed into two divisions through the power of perfuming, also arise dependently because they arise from conditions. The imagined relies on this to falsely grasp fixed, real existence or nonexistence, identity or difference, both or neither, and so forth; only these two are called the imagined nature.' Question: The essence of the imagined has already been clarified; but which is the mind that can pervasively imagine? Answer: The defiled seventh [manas] and the tainted sixth [manovijñāna]—these two consciousnesses falsely grasp a self and the like, and are called that which pervasively imagines. Therefore, the Mahāyānasaṃgraha and other works state that mental consciousness is that which pervasively imagines. Thus, among the eight consciousnesses, it is only these two. Question: Since the false grasping of the sixth [consciousness] arises taking all things as objects, it may be called 'pervasively imagining'. The seventh only takes the eighth as an object to generate grasping; how can it be called 'pervasive'? Answer: Because the grasping mind of the seventh is of the same category as the grasping of the sixth consciousness, it is also called 'pervasively imagining'. As for the dependent nature: 'dependent' means relying upon; 'other' means not oneself. Because it relies on the other, the self is then able to arise; hence it is called 'dependent arising'. 'Arising' means being born. Its essence is all contaminated and uncontaminated minds and mental factors, forms, and the other five dusts; arising from causes and conditions, they are all called 'dependent'. Therefore, the Yogācārabhūmi-śāstra states: 'It refers to the intrinsic nature arisen from manifold conditions.' As for the consummate: 'consummate' (pari-) means complete and whole, having the meaning of an essence being all-pervading. 'Realized' (niṣpanna) means accomplished, having the meaning of not being subject to arising and ceasing. 'True' (satya) means real, having the meaning of not being false or erroneous. Only the single tathatā is endowed with these three meanings; hence it is called the consummate nature. Therefore, the Yogācārabhūmi-śāstra states: 'It refers to the tathatās, which are the domain of noble wisdom, the sphere of noble wisdom.' It is also explained: uncontaminated conditioned [phenomena] are also called consummate. Therefore, the Cheng weishi lun states: 'Uncontaminated conditioned [dharmas], being free from inversion, ultimate, and of all-pervading superior function, also obtain this name.' The intention here is to say: uncontaminated conditioned [dharmas] are also endowed with the three meanings, identical with tathatā, and are also called consummate. 'Free from inversion' is the meaning of 'true'. Defiled dharmas of affliction are false and inverted, and do not obtain the name 'true'. The uncontaminated is not so, and is therefore called 'true'. 'Ultimate' is the meaning of 'realized'. They are ultimately able to sever defiled dharmas of affliction, realizing this capability; hence it is called 'realized'. 'All-pervading superior function' is the meaning of 'consummate'. Being able to sever delusions universally and to take all objects pervasively as conditions, it is therefore called 'consummate'. Because of this, both tathatā and uncontaminated conditioned [dharmas] are consummate. The second fascicle of the Madhyāntavibhāga-bhāṣya also states: 'Tathatā and nirvāṇa undergo no transformation, and are therefore called the consummate nature. The conditioned collectively subsumes all noble paths, and being non-inverted regarding objects, it is also called consummate.' The Mahāyānasaṃgraha also takes unconditioned and uncontaminated conditioned [dharmas] as the consummate nature; hence we know that the consummate encompasses both kinds. Question: Why does the Yogācārabhūmi-śāstra only take tathatā among the five dharmas as consummate? Answer: Discriminating the consummate nature has two approaches: First is the approach of permanent and impermanent. Only that which is permanent is called the consummate nature, because it is free from arising and ceasing; the impermanent is not. The Yogācārabhūmi relies on this, and therefore takes tathatā as consummate. Because the essence of right wisdom is a phenomenon of arising and ceasing, it is not adopted. Second is the approach of contaminated and uncontaminated. Whatever is uncontaminated is called consummate, because it is free from inversion; the contaminated is not. Therefore, the Madhyāntavibhāga, Mahāyānasaṃgraha, and Cheng weishi lun encompass both approaches, and also take right wisdom and all uncontaminated dharmas as the consummate nature. Thus there is no contradiction. Now, as for this imagined [nature], its essence is entirely nonexistent. The essences of the dependent and the consummate are existent. Therefore, an authentic sūtra states: 'The conditioned and the unconditioned are called existent; the self and what belongs to the self are spoken of as empty.' The conditioned and unconditioned are the dependent and the consummate; the self and what belongs to the self are the imagined. The existence and nonexistence of the three natures can indeed be understood. Contemplating the object of the imagined, self and phenomena lack essence, which serves only to cause one to know not to give rise to false grasping. Contemplating the dependent nature: the defiled—afflictions, karma, and suffering results—must be severed; the purified—namely, the practices performed in provisioning, preparatory application, the path of seeing, and the path of cultivation—should be cultivated. Contemplating the consummate nature causes one to seek its realization. Fearing proliferation, the remaining objects such as the three non-natures will not be discussed.

1.11

Next, within the cultivation of practice, it is again divided into two: first, explaining the generation of the mind [of bodhi]; second, explaining the cultivation of practice. The generation of the mind is again two: first, explaining the generation of the mind; second, explaining the making of vows. Regarding the first, generating the mind: when about to seek the great fruit, one must first generate the mind of bodhi. Because of generating this mind, by yearning for that fruit, one is able thereby to cultivate practices, sever all obstacles of delusion, and realize great nirvāṇa. If the mind is not generated, then there is no yearning or seeking. Yearning and seeking being absent, who would cultivate practice? If practice is not cultivated, how could one sever the obstacles? If obstacles cannot be severed, how could one attain bodhi? Therefore, the first of the ten abodes in the Avataṃsaka-sūtra is named the abode of initial resolve. Among the eighteen abodes in the treatises on the Prajñāpāramitā-sūtras, the first is also named the abode of the practice of generating the mind. The Cheng weishi lun also states: 'from generating the deeply rooted mind of great bodhi'. For this reason, one must first generate the mind; through generating the mind, one enters the reckoning of the asaṃkhyeya [eons]. Based on the various sūtras and treatises, the meaning of generating the mind is now briefly distinguished through ten gates: 1. Explaining the essence of the bodhicitta; 2. Revealing its causes; 3. Manifesting its mental aspects; 4. Discerning its intentional objects; 5. Explaining its superior benefits; 6. Discussing the quantity of its virtues; 7. Comparing its superiority and inferiority; 8. Discerning its metaphors; 9. Explaining the conditions for retrogradation; 10. Revealing its protection.

1.12

First, regarding its essence: it takes faith, vigor, right mindfulness, right concentration, and right wisdom as its essence. Therefore, the Mahāyānasaṃgraha states: 'With pure, predominant power, / And an advancing, firm mind, / This is called the bodhisattva's initial cultivation / For three great incalculable eons.' 'Predominant power' refers to the five [faculties] such as faith; therefore, it takes faith and the others as its own essence.

1.13

Second, revealing its causes: according to the various sūtras and treatises, the causes are not singular; we shall briefly present an outline. Thus the Mahāsaṃnipāta-sūtra states: 'Sentient beings accomplish sixteen kinds of dharmas and are thereby able to generate the mind of bodhi: 1. Constantly cultivating the higher mind, burnishing the faculties; 2. Diligently cultivating all virtues, adorning their qualities; 3. Upholding the precepts with an utmost mind, without generating regret or aversion; 4. Cultivating and gathering great compassion, taking pity on sentient beings; 5. Having faith that the Buddha, the World-Honoured One, possesses great loving-kindness and compassion; 6. For the sake of all sentient beings, undergoing and practicing all sufferings; 7. Being able to destroy all the afflictions and distress of sentient beings; 8. Subduing the faculties, endowed with right view; 9. Having no fear in mind, not seeking any existences; 10. Delighting in seeking the Buddha's wisdom, not delighting in the two vehicles; 11. Experiencing pleasure without arrogance, experiencing suffering without regret; 12. Revering wisdom, destroying haughtiness and arrogance; 13. Knowing gratitude and repaying gratitude; 14. Being endowed with physical strength; 15. Protecting and maintaining the true Dharma; 16. Ensuring the continuity of the Three Jewels.' Furthermore, the 'Bodhisattvabhūmi' of the Yogācārabhūmi-śāstra states: 'A bodhisattva generates the mind through four conditions, four causes, and four powers.' Regarding the four conditions: 1. Seeing the wondrous transformations and mighty powers of the buddhas and bodhisattvas, or hearing of such matters from a trustworthy source; having heard this, they generate deep faith and understanding in great bodhi, and thereby generate the mind of great bodhi. 2. Although not seeing or hearing the supernormal powers and virtues of the buddhas and bodhisattvas, having heard the Bodhisattva Piṭaka they deeply believe it, and in order to attain the Tathāgata's subtle and wondrous wisdom, they generate the mind of bodhi. 3. Or there is a type who, although not seeing the Buddha or hearing such true Dharma expounded, sees that all the teachings of the Bodhisattva Piṭaka are about to vanish, and then reflects: 'The teachings of the Bodhisattva Piṭaka remain long in the world and are able to extract countless sentient beings from great suffering. I ought to uphold the teachings of the Bodhisattva Piṭaka.' Generating the mind of bodhi to extinguish the great suffering of countless sentient beings, through the predominant power of protecting the Bodhisattva Piṭaka, they generate deep faith and understanding in the Tathāgata's wisdom, and are thus able to generate the mind. 4. Or there is a type who, although not seeing that the true Dharma is about to vanish, in the final eon sees the bodies and minds of defiled and evil sentient beings tormented by the ten secondary afflictions—namely, great ignorance, great lack of shame, great lack of conscience, great stinginess and jealousy, great sorrow and suffering, great heaviness, great afflictions, great evil deeds, great heedlessness, great laziness, and great lack of faith. Having seen these things, they then reflect: 'The great defiled and evil age is arising right now, tormented by the secondary afflictions. Even those able to generate the inferior mind of a śrāvaka are hard to find, let alone those able to generate the mind directed toward unexcelled, perfect awakening! I ought to generate the mind of great bodhi, causing countless sentient beings in this evil age to emulate me and give rise to the vow of bodhi.' Through the predominant power of seeing that generating the mind is rare in an evil age, they generate the mind of bodhi. What are the four causes? 1. Bodhisattvas are fully endowed with the bodhisattva gotra. 2. They rely on the reception and support of good spiritual friends, the buddhas and bodhisattvas. 3. Toward all sentient beings, they frequently give rise to thoughts of compassion. 4. Through immensely long durations of the great suffering of saṃsāra, they have no cowardice or fear regarding difficult-to-practice austerities. What are the four powers? 1. Through their own power, bodhisattvas are able to give rise to deep love and delight toward unexcelled, perfect awakening. 2. Through the power of others, they give rise to deep love and delight. 3. Having habitually practiced wholesome dharmas corresponding to the Mahāyāna in past lives, when they now catch sight of buddhas and bodhisattvas for a moment, or momentarily hear praises and eulogies, they are instantly able to generate quickly the mind of great bodhi—how much more so if they witness supernormal powers or hear the true Dharma! 4. In the present life, they associate closely with good persons, listen to the true Dharma, reflect attentively, and cultivate manifold wholesome dharmas over a long period; through such preparatory application, they generate the mind of bodhi.

1.14

Third, in revealing its mental mode (ākāra), aspiration is its characteristic mode. Aspiration is twofold: first, seeking bodhi; second, seeking to benefit sentient beings. Therefore, the Yogācārabhūmi-śāstra states: "When a bodhisattva gives rise to the mind that seeks bodhi, he generates such a mind and speaks these words: 'May I determinately realize unexcelled, perfect awakening and be able to bring about all welfare and benefit for sentient beings.'" It also says: "At the initial generation of the mind, one gives rise to two kinds of excellent, supreme intentions toward sentient beings: first, the intention of benefit, which means wishing to rescue sentient beings from unwholesome places and establish them in wholesome places; second, the intention of peace and happiness, which means, toward sentient beings who are destitute, destitute of refuge and protection, wishing, with a mind free of defilement, to provide them with various beneficial requisites of happiness." Furthermore, the Prajñāpāramitā-sūtra discusses generating the mind and dwelling in practice through four meanings: first, the vast mind, wherein the four types of birth and the three realms are all those to be crossed over through compassion; second, the supreme mind, which causes sentient beings all to attain the superior fruit of nirvāṇa without residue; third, the constant mind, wherein although one crosses over sentient beings, one does not see characteristics of sentient beings outside one's own body, as they are all identical with one's own body, and therefore one can constantly cross over all sentient beings; fourth, the non-perverted mind, wherein one does not give rise to the grasping at self that grasps that there are selves, others, sentient beings, a soul, and so forth. All these teachings take the determinate aspiration for the two benefits as the mental mode of generating the bodhimind.

1.15

Fourth, in discerning its cognitive objects: it constantly takes that which is sought and those who are to be crossed over as its cognitive objects. Therefore, the Mahāprajñāpāramitā-sūtra states: "Subhūti said to the Buddha: 'On what does a bodhisattva who initially generates the bodhimind constantly reflect?' The Buddha said: 'He constantly and correctly reflects upon the wisdom of all modes (sarvākārajñatā).'" Furthermore, the Yogācārabhūmi-śāstra states: "It takes mahābodhi and all welfare and benefit for sentient beings as its cognitive objects. Because it takes bodhi as its object, it personally seeks its eventual realization; because it takes sentient beings as its object, with a compassionate mind it aspires to rescue them."

1.16

Fifth, in clarifying its superior benefits, a verse in the Mahāsaṃnipāta-sūtra states: "If one joyfully takes pleasure in generating the bodhimind, / One can thus cut off evil states of existence. / One can open the right path for humans and devas, / And can close the eight perilous conditions and the treacherous tracks. / Having all faculties complete, neither blind nor deaf, / All this is due to generating bodhi with a sincere mind." Another verse states: "One is able to see all the World-Honoured Ones of the ten directions, / And able to hear the unexcelled flavor of amṛta. / If one can generate bodhi with a sincere mind, / One can therefore shatter doubt and arrogance, / Attain mastery with immeasurable wisdom, / And explain the dharmadhātu to sentient beings." The Avataṃsaka-sūtra states: "If anyone generates the bodhimind, then he does not sever any of the Buddha-seeds, he purifies all Buddha-lands, he accomplishes all sentient beings, he completely penetrates all Dharma-nature, and he causes all realms of sentient beings to attain peace and stability." The "Bodhisattvabhūmi" of the Yogācārabhūmi says: "The wholesome dharmas subsumed by a bodhisattva who has generated the mind have two kinds of excellence: first, the cause; second, the fruit. This means that the wholesome dharmas subsumed are all the cause capable of realizing unexcelled, perfect awakening; and the unexcelled that is subsumed is this fruit. They are already superior to those of the two vehicles, not to mention all other worldly causes and fruits." It also says: "A bodhisattva who has generated the mind has two superior benefits: first, once he has initially generated the mind, he is an object of veneration and a field of merit for sentient beings, whom all sentient beings should make offerings to, and he also acts as the father and mother of all sentient beings; second, generating the mind can immediately subsume merit free from affliction and harm. Because the bodhisattva accomplishes such merit free from affliction and harm, he receives protection that doubles the protection of a wheel-turning king. Because he receives protection from such guardians, whether sleeping, waking, or swooning, no demons, humans, non-humans, and the like can disturb or harm him. Furthermore, when this bodhisattva takes rebirth in subsequent lives, because he is held and sustained by such merit, he has little illness or no illness, and is not touched by prolonged, severe sickness. He constantly benefits sentient beings without fatigue or loss."

1.17

Sixth, in discussing the measure of its virtues, a verse in the Avataṃsaka-sūtra states: "The merit of generating the mind is immeasurable, / Filling the realms of all sentient beings. / Even if all the wise were together to explain it, they could not exhaust it, / How much less the remainder of the various wondrous practices." It also says: "If there is a bodhisattva who initially generates the mind, / Vowing to seek the eventual realization of the Buddha's bodhi, / His merit is boundless, / Incalculable, and without equal." It also says: "When a bodhisattva, within saṃsāra, / Initially generates the mind, / Single-mindedly seeking bodhi, / He is steadfast and immovable. / The merit of that single thought-moment / Is profound, vast, and boundless. / Even if the Tathāgata were to explain it analytically, / He would still not exhaust it to the end of kalpas." The Bodhicittotpāda-śāstra states: "The Tathāgata said: 'The karmic reward of merit from a single humble thought-moment of the initial generation of the mind by bodhisattvas cannot be fully explained in hundreds of thousands of myriads of kalpas. How much less could one possibly explain the karmic reward of merit from the minds cultivated over a day, a month, a year, or even hundreds of thousands of years! Why is this? Because the practice of a bodhisattva is inexhaustible, wishing to cause all sentient beings to abide in the patience of non-arising and attain unexcelled bodhi.'" The Madhyāntavibhāga-bhāṣya also states: "'Because of being superior and because of being inexhaustible,' due to unceasingly benefiting others."

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大乘入道次第 — Classical Chinese