大乘入道次第 1.4

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.