華嚴一乘教義分齊章 3

English (machine translation) 3

Language: English

3.1

Composed by Fazang, śramaṇa of the Great Jianfu Monastery under the Tang

According to the final teaching, prior to the grounds one retains afflictions and receives a fragmentary body; within the first stage, one permanently severs all affliction-driver seeds, and does not differentiate between intellectually acquired and innate. Among cognitive obscurations, one also severs a coarse portion of primary drivers; therefore, upon the grounds, one receives a transformation body up to the vajropama stage. The remaining meaning is as explained below under the severance of afflictions.

3.3

Question: "If upon the grounds one does not retain afflictions, how does one gather sentient beings through great compassion and sameness of endeavor?"
Answer: "Prior to the grounds and in the initial teaching, because the power of vows and gnosis is weak, one retains afflictions to assist the vows in receiving rebirth. Now here it is not like that: because vows and gnosis are superior, one is reborn together [with them] with sovereignty."

3.4

Question: "It is said that bodhisattvas up to the eighth stage are briefly of two types: first, those predominant in compassion; second, those predominant in gnosis. The compassion-predominant retain afflictions to receive a fragmentary body; the gnosis-predominant subdue afflictions to receive a transformation body. What is the meaning of this?"
Answer: "What is said here is truly to be feared as not being so. Why? If compassion is predominant, their wisdom must be inferior; if inferior wisdom guides compassion, compassion would stagnate in views; how could compassion that stagnates in views be called predominant? Even if compassion and wisdom are equal, it is not yet called compassion-predominant, much less guiding compassion with inferior wisdom and calling it predominant! If gnosis is predominant, their compassion must be inferior; if inferior compassion guides gnosis, gnosis would stagnate in quiescence; how could gnosis that stagnates in quiescence be called predominant? Because all bodhisattvas from the beginning onward are different from ordinary people and Hīnayānists, compassion and wisdom guide each other, and at every thought-moment both are cultivated together—like the two wheels of a cart, like the two wings of a bird. How could one say that they have increase and decrease? One should know that it is due to the difference between the coarse and subtle in the two teachings, initial and final, that there are two kinds of birth-and-death, not due to compassion and gnosis being mutually predominant. If it is said that those predominant in gnosis have Hīnayāna habituations and fear afflictions, and therefore permanently subdue them: if prior to the grounds one has not yet realized suchness, it may be allowed that there is this type based on former habituations, because they are not yet fully mature. From the first stage upward, practice and understanding are fully mature; they realize together and practice together, cultivate together and sever together. How could there be such a difference? Therefore the Awakening of Faith states: 'For bodhisattvas upon the grounds, their lineage, aspiration, and practice have no differences.' Furthermore, in this teaching, the transformation [body] upon the grounds has four types according to different provisional assignments of stages, which are also indicated below."

3.5

According to the sudden teaching, since all practices and stages cannot be spoken of, the bodily basis should also be understood accordingly. It is extensively as spoken in the Nāgaśrī section of the Mahāprajñāpāramitā-sūtra.

3.6

According to the perfect teaching, transformation [bodies] are not taught; there is only the fragmentary body up to the point before the defilement-free absorption of the tenth stage. Because upon reaching that stage one attains the fleshly eye of universal vision, one knows it is the fragmentary [body]. Furthermore, like Sudhana and others, through the fragmentary body they exhausted the causal stages.

3.7

Question: "Why is the transformation [body] not taught here?"
Answer: "Just as with the world-nature and so forth, the higher bodily forms are extremely subtle and transcend the devas, so they would be equivalent to transformation [bodies]. However, because this teaching does not differentiate the coarse and subtle marks of birth-and-death, it universally regards all faults as a single limit. After faith is perfected, that limit is suddenly overturned, and therefore it is not taught. The rest can be understood accordingly."

3.8

Sixth, the scope of severing afflictions. Some say: according to the Hīnayāna or according to the Three Vehicles, there are two kinds of meaning: first, the marks of extinguishing afflictions in terms of stages; second, the marks of revealing stages provisionally by means of afflictions.

3.9

Regarding the first meaning: according to the initial teaching, it fully possesses the distinctions of severing afflictions of the Three Vehicles, because this is the Three Vehicles teaching. There are two kinds of obscurations: afflictive and cognitive. First, we distinguish the severance of afflictive obscurations by the two vehicles, wherein there are two parts: first, the names and numbers of the obscurations; second, severing afflictions and attaining the fruits.

3.10

In the first part, afflictions are of two types: intellectually acquired and innate. In total there are ten types: first, greed; second, anger; third, ignorance; fourth, pride; fifth, doubt; sixth, identity view; seventh, extreme view; eighth, wrong view; ninth, attachment to views; tenth, attachment to rules and rituals. Among them, four types arise solely through intellectual acquisition: namely, doubt, wrong view, attachment to views, and attachment to rules and rituals; the remaining six apply to both types. The five consciousnesses can give rise to the first three, which also apply to both intellectually acquired and innate; because they are induced by the three causes such as false teachers within the mental consciousness, they can arise through intellectual acquisition. The mental consciousness fully possesses the ten types: four intellectually acquired, and six applying to both. Manas possesses only four innate ones, excluding anger and extreme view from the six: because anger is solely unwholesome, whereas this consciousness is obscured-neutral; furthermore, because it takes the eighth consciousness as its continuous, uniform object, grasping the self moment by moment, there is no extreme view; furthermore, because the latter three views and doubt depend on three causes to arise, and this consciousness lacks them, they do not arise; furthermore, because it takes [its object] continuously and uninterruptedly, it is not induced by the sixth [consciousness], unlike the five consciousnesses; therefore it has only four. The eighth consciousness does not give rise to [afflictions] at all, being purely maturation, of an unobscured-neutral nature. These intellectually acquired and innate [afflictions] both extend throughout the three realms; anger exists only in the desire realm, because the afflictions of the upper two realms are all of an obscured-neutral nature. Those that arise through intellectual acquisition have ten drivers for each of the four truths in the desire realm, making forty; in the upper two realms, excluding anger, there are nine for each truth, making seventy-two. Combined with the desire realm, there are one hundred and twelve. As for the innate ones, the desire realm fully possesses six; the upper two realms, excluding anger, each have only five. These combine to make sixteen; together with the former intellectually acquired ones, there are one hundred and twenty-eight in total.

3.11

Question: "Why is it that in the former dharma-deluded Hīnayāna, the ten drivers do not apply throughout delusion regarding the four truths, whereas here they do?"
Answer: "This has two meanings: first, because within the Three Vehicles the efficacy of afflictions is gradually broader, they obscure everything; second, also because the meaning of delusion and so forth applies to all objects."

3.12

Second, regarding abandoning delusions to attain fruits: first, abandoning the discriminated ones involves three kinds of persons. (1) If one enters the true path of seeing from being fully bound, in a single instant one abruptly abandons the discriminated afflictions of the four truths across the three realms and attains the fruit of stream-entry. (2) If a person who has partially separated from desire enters the true path of seeing, they also abandon [the delusions of] having partially separated from desire and attain the fruit of once-returning. 'Partially separated from desire' means that as an ordinary person, among the nine grades of cultivating delusions in the desire realm, one has suppressed and abandoned the first six; hence they are called 'partially separated from desire.' When entering the path of seeing, they permanently abandon what had previously been suppressed, and therefore attain that fruit. (3) If a person who has already separated from desire enters the true path of seeing, they also abandon the nine grades and attain the fruit of non-returning, as explained in the *Yogācārabhūmi*. There are three kinds of those who attain fruits upon entering the path of seeing, corresponding to the three fruits they respectively realize. Next, regarding abandoning the innate ones: the innate [afflictions] of the sixth consciousness have nine grades in each of the nine stages. Furthermore, persons who advance on the path of cultivation are of two kinds: (1) Gradual departure: abandoning completely the first six of the nine grades of the desire realm, one attains the fruit of once-returning; abandoning completely all nine grades, one attains the fruit of non-returning; abandoning completely the upper two realms, one attains the fruit of arhatship. (2) Abrupt departure: having attained the first fruit, one abruptly abandons [the afflictions of] the three realms, gradually eliminating the nine grades, and thereby attains the fruit of arhatship without any other intermediate fruit. Why? Because the nine grades of cultivating delusions of the desire realm and those of the upper two realms—altogether three kinds of nine grades—have their first grades abruptly abandoned all at once; hence it is called 'abruptly abandoning the three realms'; while sequentially considering the nine grades, they are abandoned one by one, hence it is called 'gradually eliminating.' If so, why are there gradual abandoners? Because they cannot take all phenomena of the three realms as objects simultaneously. The *Abhidharmasamuccayavyākhyā* says: 'An abrupt abandoner means that having entered the direct realization of the truths, relying on the threshold concentration, one gives rise to the supramundane path and abruptly abandons all afflictions of the three realms. Abandoning them grade by grade, only two fruits are posited, namely the fruit of stream-entry and the fruit of arhatship'—up to quoting at length the *Aṅguli-sūtra* and so forth, as explained there. The mental state of the afflictions of manas is subtle; both the gradual and abrupt persons abandon it abruptly all at once together with the delusions of the stage of neither-perception-nor-non-perception. Hence the *Yogācārabhūmi* says: 'The spontaneous afflictions associated with manas, because they are abandoned only together with [the stage of] neither-perception-nor-non-perception, are abruptly abandoned all at once, not abandoned gradually like the other delusions.'

3.13

Question: 'Why is there no abrupt departure in the former Hīnayāna of those ignorant of the Dharma, whereas it exists here?' Answer: 'In order to reveal the inferiority of the former, this teaching surpasses it. The two vehicles ignorant of the Dharma lack this superior gnosis; to reveal that their teaching is inferior, they are gradually led by upāya, giving rise to their superior aspiration so that they discard the small and follow the great—hence this is stated. As for the extinction of the delusions of manas, which does not exist in Hīnayāna treatises, it should be understood solely in light of this. This refers to the two vehicles abandoning the afflictive obscuration. As for the cognitive obscuration, those who tend toward quiescence abandon it all at once when entering [nirvāṇa] without remainder, and only this is non-analytical cessation. As for all the others, some abandon it and some do not: persons liberated through wisdom do not abandon it, while persons liberated in both respects abandon a portion—namely, the non-defiled ignorance that obstructs the eight liberations, because it is the antidote cultivated through the eight masteries, as explained in the *Yogācārabhūmi*. Moreover, the liberations are manifested through liberation from the cognitive obscuration, because śrāvakas, pratyekabuddhas, and others attain liberation of mind regarding the cognitive obscuration. One should know that this initial teaching, in order to guide those ignorant of the Dharma gradually toward the Mahāyāna, establishes this teaching as profounder and superior to that; hence it also admits a partial abandonment of the cognitive obscuration. However, what is abandoned above is not the same as in [the teaching for] those ignorant of the Dharma, because they abandon only through acquiring [the non-acquisition of] afflictions. Here it is not so, because seeds are abandoned. When a direct-progressing bodhisattva abandons delusions, both obscurations are abandoned together. Furthermore, within the afflictive obscuration, unlike the two vehicles who divide grades according to realms, with regard to what arises through discrimination in both obscurations, the active occurrences are suppressed before the stages. At the time of the true path of seeing on the first stage, their seeds are abruptly abandoned in a single instant. As for the innate afflictive obscurations, from the first stage onward one is freely able to abandon them, but retains them and does not abandon them. Why? In order to moisten rebirth to gather and transform [beings], in order not to fall into the stages of the two vehicles, in order to abandon the cognitive obscuration, and in order to attain great bodhi. Therefore the *Mahāyānasaṃgraha* says: 'By retaining delusions until delusions are exhausted, one realizes the all-inclusive gnosis of a buddha.' The explanation says: 'delusions are exhausted' means that the cognitive obscuration is exhausted. Precisely by retaining the afflictive obscuration to give rise to superior practices, one is able to arrive at this stage and realize the buddha fruit. Furthermore, since the Liang *Mahāyānasaṃgraha* states that seeds are retained, one should therefore know that the seeds of the afflictive obscuration reach the vajropama stage. Because the cognitive obscuration's active aspect is subtle, it directly obstructs the bodhisattva path; therefore, it is abandoned stage by stage in portions, and only upon reaching the buddha stage is it finally completely exhausted. Because of this, it is said that the cultivating delusions of both obscurations both reach the buddha stage. The *Abhidharmasamuccayavyākhyā* says: 'Furthermore, all bodhisattvas in the position of the path of cultivation across the ten stages cultivate only the path of the antidote to the cognitive obscuration, and do not abandon the afflictive obscuration. When attaining bodhi, they abruptly abandon the afflictive obscuration and the cognitive obscuration, abruptly becoming arhats and Tathāgatas.' Because the innate [afflictions] of manas are subtle in their active aspect, they likewise reach the buddha stage to be exhausted, as above.

3.14

Question: 'Regarding the cultivating delusions of the two obscurations associated with the various consciousnesses, what similarities and differences are there in their active occurrences on the stages?' Answer: 'Within the afflictive obscuration, once the delusions of the sixth consciousness are exhausted—it is because they are exhausted that one retains them—therefore both their active occurrences and seeds are harnessed by gnosis, used to accomplish superior practices, and do not give rise to faults and perils. This is like a poisonous snake harnessed by the power of a mantra so that it is not killed, does not give rise to faults and perils, and accomplishes other functions. A bodhisattva's skillful retention of delusions is just like this. Hence the *Mahāyānasaṃgraha* says: "As harmed by the poison mantra," and so forth. Therefore, one should know that over those afflictions, whether active occurrences or seeds, one attains mastery in all respects. As for the afflictions of the seventh consciousness, because their nature does not moisten rebirth, they are not what is retained, and their active aspect is subtle. Below the seventh stage, they occasionally become active temporarily, because contemplative gnosis has interruptions. As for the cognitive obscuration, the delusions of subsequent stages arise on prior stages, whether as active occurrences or as seeds, because they are abandoned stage by stage in portions.'

3.15

Question: 'If so, why is it said in some places that below the seventh stage one gives rise to defiled minds and so forth?' Answer: 'If one considers the afflictive obscuration in the sixth consciousness as defiled, since that is a retained delusion, it is merely seemingly defiled. If one considers the cognitive obscuration as defiled, then it is truly defiled. These two run through all ten stages. As for the afflictions of manas, they are truly defiled; up to the seventh stage their presence or absence is indefinite, because defiled minds occasionally arise temporarily. The remaining points may be understood accordingly. Furthermore, regarding the delimitation of the cessation of delusion and the arising of gnosis in this teaching: when the seed of delusion is in the phase of cessation, gnosis is in the phase of arising, being simultaneously opposite, like rising being lowering and lowering being rising. This is explained at length in the *Abhidharmasamuccayavyākhyā*. Moreover, because these obscuring phenomena lack intrinsic nature by virtue of relying on consciousness, being empty and devoid of discrimination is the meaning of their obstruction. As the *Vimalakīrtinirdeśa* says: "Penetrating the five appropriated aggregates as empty and without arising is the meaning of suffering." The meaning of obscuration here should also be understood in accordance with that. If one relies on the final teaching, the śrāvakas are not even able to abandon the afflictive obscuration, but can only suppress it, let alone be able to abandon the cognitive obscuration. Hence the commentary on the *Maitreya-paripṛcchā-sūtra* says: "All śrāvakas and pratyekabuddhas are unable to cultivate the four immeasurables as they truly are, and are unable to definitively abandon the afflictions, but can only suppress all afflictions," and so forth. The text of the *Laṅkāvatāra-sūtra* also speaks as above.'

3.16

Question: 'Why does this explanation differ from the previous teaching?' Answer: 'Because that was to guide the two vehicles and had not yet spoken profoundly, therefore it accommodated the lower by means of the upper, stating that the afflictive obscuration is identical to that of the two vehicles and is only exhausted by gnosis at the buddha stage. Furthermore, it accommodated the upper by means of the lower, also conceding that the two vehicles completely abandon the afflictive obscuration and partially abandon the cognitive obscuration. Now, this [final teaching] proceeds according to the real: because the two vehicles ignorant of the Dharma lack a vast mind, they do not definitively abandon the afflictive obscuration. Alternatively, the former concerned the śrāvakas within the Three Vehicles, while here it concerns those ignorant of the Dharma, and therefore they differ. As for bodhisattvas, between the two obscurations they do not distinguish innate and discriminated, but only have the actual afflictions and the habit-energies: before the stages they suppress the active occurrences of the afflictions; on the first stage they abandon the seeds of the afflictions; on the stages they eliminate habit-energies; and on the buddha stage there is definitive purity. However, during the ranks of the three worthies before the stages, because at the outset they do not fall into the stages of the two vehicles, they are freely able to abandon the afflictive obscuration, but retain it and do not abandon it in order to eliminate the cognitive obscuration and so forth. Therefore the Liang *Mahāyānasaṃgraha* says: "From the ten understandings onward, one attains the supramundane pure mind." It also says: "From the mind of the ten understandings upward, one is called a noble one, because one does not fall into the stages of the two vehicles." The *Renwang jing* says: "Before the stages, one attains the emptiness of persons without realizing the fruition," and so forth. Furthermore, the *Awakening of Faith* says that one attains a partial seeing of the dharmakāya, manifests the eight aspects, and so forth—all have this meaning. Because this bodhisattva fears only the cognitive obscuration, they cultivate contemplations of consciousness-only, suchness, and so forth, suppressing and abandoning that obscuration. However, regarding the afflictive obscuration, not only do they not fear it or cultivate antidotes to it, they also intentionally retain it to assist in accomplishing superior practices. From the first stage onward, having abandoned a coarse portion of the cognitive obscuration, they no longer retain the afflictive obscuration. Therefore, the two obscurations are not divided into seeing and cultivation; upon reaching the first stage, the actual afflictions are all exhausted together. Hence the commentary on the *Maitreya-paripṛcchā-sūtra* says: "Question: 'If a śrāvaka first abandons the afflictions abandoned by the path of seeing, and only thereafter gradually abandons the afflictions of the path of cultivation, why does a bodhisattva not resemble a śrāvaka?' Answer: 'A bodhisattva, for immeasurable kalpas, has performed beneficial deeds for sentient beings. Later, seeing the nectar-realm of phenomena of suchness, they contemplate all those bodies of sentient beings as truly not different from the place of my own aspiration. Therefore, in the bodhisattva's paths of seeing and cultivation, because all afflictions can obstruct the practices that benefit sentient beings, they are all abandoned together right within the path of seeing.'" This text serves as proof. As for the afflictions of manas, their coarseness is also abandoned on the first stage, and residual habit-energies are eliminated later. Hence Asvabhāva's *Mahāyānasaṃgraha* says: "Transforming the defiled manas, one attains the gnosis of equality. At the time of initial direct realization, it has already been realized; in the position of the path of cultivation, it becomes increasingly purified." The explanation says: "becoming increasingly purified" means eliminating habit-energies, because the actual afflictions were already abandoned previously. Later it merely says "becomes increasingly purified," and no longer says "abandoned." If one were to say that this is merely a temporary suppression without arising upon entering the true path of seeing, and not genuine abandonment, then one could not say "becomes increasingly purified," for if they were not abandoned at all, how could it be called "becoming increasingly purified"? If one relies on the initial teaching, it allows for what was said there; therefore, one should know that in this teaching, only habit-energies are eliminated on the stages. The *Ratnagotravibhāga* says: "'Impure' means that all ordinary persons have the afflictive obscuration; 'having stains' means that all śrāvakas, pratyekabuddhas, and others have the cognitive obscuration; 'having spots' means that all bodhisattva-mahāsattvas and others are affected by the two kinds of habit-energy obscurations." The explanation says: the treatise's commentary states that those on the stages are called mahāsattvas, hence we know that they only have the obscuration of habit-energies. Here, habit-energy exists only uninterruptedly after the seeds of the actual afflictions are abandoned. Why? Because prior to abandonment there is no diminution; only uninterruptedly upon the abandonment of seeds is there diminution; therefore the treatise calls them "habit-energies arisen uninterruptedly."

3.17

Question: "How is it that once the afflictive active defilements are exhausted on the bhūmis, one does not fall into the stage of the Two Vehicles?" Answer: "Because the power of wisdom is superior, and because the active defilements of the cognitive obscuration have also been eliminated. Just as in the initial teaching and the Hīnayāna, when a person of sharp faculties who emerges suddenly cuts off the six grades of defilements of the desire realm, the six grades of the two higher realms are also simultaneously cut off, yet they still do not attain the fruit of a once-returner—how much less would this bodhisattva, whose path-power is extraordinarily superior, and who furthermore has already cut off the active defilements of the cognitive obscuration! In the stages before the bhūmis and in the initial teaching, that fault may indeed occur, but here it does not. Furthermore, in this teaching, when defilements are directly cut off, wisdom arises and defilements perish, which is neither at the beginning, nor in the middle, nor at the end, because 'beginning, middle, and end' are conceptual grasps. How do they perish? Just as empty space is originally pure, so too they perish; this is explained in detail in the Daśabhūmika-śāstra. Furthermore, in this teaching, defilements and other phenomena are all created by true suchness according to conditions; therefore, non-differentiation from true suchness is the meaning of defilement, as the Awakening of Faith explains. A sūtra also says: 'All dharmas are precisely suchness,' and so forth. Defilements should be understood by analogy with this. Therefore, one should know that this is different from the formulations of the previous teachings; one ought to understand this."

3.18

Second, concerning the clarification of stages through the provisional assignment of defilements: what the holy teachings explain consists briefly of eighteen gates:

3.19

First, provisionally assigning the two obscurations to clarify two stages: this means dividing the defilement and wisdom obscurations to clarify the two stages of inferential and direct realization. The Liang translation of the Mahāyānasaṃgraha says: 'Before the bhūmis, one gradually eliminates the afflictive obscuration; on the bhūmis, one gradually eliminates the cognitive obscuration.' It also says: 'From the ten understandings onward, one attains the supramundane pure mind.' It also says: 'Although before the bhūmis one attains the selflessness of persons, because the selflessness of phenomena is not yet pure, the selflessness of persons is also not pure.' It also says: 'The grasping at a personal self has already been eliminated in the preceding ten understandings; now one only extinguishes the grasping at a phenomenal self.' Furthermore, the Renwang jing says: 'The disposition of practice has already entered the stage of emptiness of beings, because one has attained the holy nature.' The Benye jing and the Awakening of Faith also share this explanation.

3.20

Second, provisionally assigning the three defilements of skin and so forth to clarify the three asaṃkhyeyas. The Liang translation of the Mahāyānasaṃgraha says: 'In the first asaṃkhyeya, one cuts off skin defilements; in the second asaṃkhyeya, one cuts off flesh defilements; in the third asaṃkhyeya, one cuts off heart defilements.'

3.21

Third, using these three defilements to provisionally clarify the differences among the three minds on each bhūmi: as stated in the Liang translation of the Mahāyānasaṃgraha in the context of thirty-three asaṃkhyeyas, on each bhūmi the entering mind eliminates skin, the abiding mind eliminates flesh, the emerging mind eliminates heart, and so on.

3.22

Fourth, using the coarse and subtle aspects of the two obscurations to provisionally clarify three stages: as the Bodhisattvabhūmi says, 'The two obscurations pervade three places, namely, before the bhūmis, on the bhūmis, and on the buddha stage.'

3.23

Fifth, using the coarse and subtle aspects of the defiled mind provisionally across three stages to clarify the three bodies: as the Suvarṇaprabhāsa-sūtra says, 'Relying on the paths of subduing, when the mind initiating activities is exhausted, one reveals the emanation body; relying on the paths of phenomenal abandonment, when the mind relying on the root is exhausted, one reveals the response body; relying on the path of supreme uprooting, when the root mind is exhausted, one reveals the Dharma body.' Someone interprets this: The path of subduing is the pre-bhūmi mind initiating activities, which is the sixth consciousness; the path of phenomenal abandonment is on the bhūmis, where the mind relying on the root is manas, because it relies on and conditions the fundamental mind of the ālaya consciousness; the path of supreme uprooting is the vajropama stage, where the root mind is the ālaya consciousness.

3.24

Sixth, provisionally assigning the three obscurations to directly clarify the three bodies: hence that sūtra says, 'When the afflictive obscuration is purified, it reveals the response body; when the karmic obscuration is purified, it reveals the emanation body; when the cognitive obscuration is purified, it reveals the Dharma body.'

3.25

Seventh, using the defilements arisen from delusion regarding the three non-natures to provisionally clarify the three bodies: hence that sūtra says, 'All ordinary beings, on account of three characteristics, have bondage and obscurations, are far removed from the three bodies, and do not reach the three bodies. What are the three? The first is the characteristic of conceptual discrimination; the second is the characteristic of dependent origination; the third is the characteristic of consummate perfection. Because they cannot understand, cannot extinguish, and cannot purify these three characteristics, they cannot reach the three bodies. When these three characteristics can be understood, can be extinguished, and can be purified, the buddhas reach the three bodies.' The commentary explains: 'can understand' refers to the imaginary nature, because it should only be understood; 'can extinguish' refers to the defiled part of the dependent nature, because it should be severed and extinguished; 'can purify' refers to true suchness within bondage, because it is cultivated so as to become pure.

3.26

Eighth, provisionally assigning four obscurations to clarify four stages. This has two meanings. First, in terms of active defilements, it provisionally clarifies the four stages, four practices, four causes, and four retributions before the bhūmis. What are the four? First, when the active defilement of an icchantika's lack of faith is extinguished, it turns to reveal the stage of the ten faiths, perfecting the practice of faith and joy in the Mahāyāna, serving as the cause of the virtue of purity and the retribution of an iron-wheel-turning king. Second, the obscuration of non-Buddhists grasping at a self is provisionally used to turn and reveal the stage of the ten understandings, perfecting the practice of prajñā, serving as the cause of the virtue of self and the retribution of a copper-wheel-turning king. Third, the obscuration of a śrāvaka's fear of suffering is provisionally used to reveal the stage of the ten practices, perfecting the practice of the vessel-of-meditation samādhi that shatters empty space, serving as the cause of the virtue of bliss and the retribution of a silver-wheel-turning king. Fourth, the obscuration of a pratyekabuddha's abandonment of great compassion is provisionally used to reveal the stage of the ten dedications, perfecting the practice of great compassion, serving as the cause of the virtue of permanence and the retribution of a gold-wheel-turning king. Furthermore, by reversing the previous four obscurations, the four practices obtained constitute the four meanings of being a son of the Buddha: reversing the first obscuration accomplishes the seed of faith and joy in the Mahāyāna as the cause, which is like the father; second, prajñā serves as the condition, which is like the mother; third, revealing the samādhi that shatters empty space departs from Hīnayāna grasping and makes the Dharma body firm, like the womb; fourth, great compassion benefits sentient beings, like the wet nurse. Endowed with these four conditions, one can be born from before the bhūmis into the households of the buddhas on the first bhūmi and above; therefore, one is called a 'son of the Buddha.' Furthermore, the conjunction of these four is like the wheel of a cart capable of conveying and turning toward the place of liberation, just as a holy king's wheel is fully equipped with four things: the hub, rim, spokes, and axle; in this sequence, the four meanings should be understood. Second, using the traces of the four obscurations, it provisionally clarifies four stages, four samādhis, four virtues, and four retributions on the bhūmis. First, on the first, second, and third bhūmis, one eliminates the trace of an icchantika's lack of faith; this reveals that the characteristic of this stage is shared with the mundane world, and one also obtains the Mahāyāna radiance samādhi, perfecting the virtue of purity and eliminating the transformation retribution of conditioned birth and death. Second, on the fourth, fifth, and sixth bhūmis, one eliminates the trace of non-Buddhist self-grasping; this reveals that this stage is shared with the Two Vehicles, and one obtains the king of accumulated merit samādhi, perfecting the virtue of self and eliminating expedient birth and death. Third, on the seventh, eighth, and ninth bhūmis, one eliminates the trace of the śrāvaka's fear of suffering; this reveals that this stage is shared with the Mahāyāna, and one obtains the Bhadrapāla samādhi, perfecting the virtue of bliss and eliminating existent-becoming birth and death. Fourth, from the tenth bhūmi up to the buddha stage, one eliminates the trace of the pratyekabuddha's abandonment of great compassion; this reveals that at this stage cause is complete and fruit is full, and one obtains the Śūraṅgama samādhi, perfecting the virtue of permanence, with no birth and death. Because the four virtues are complete, birth and death are eternally exhausted, and so it is said to be 'non-existent.' The above meanings are detailed in the Anuttarāśraya-sūtra, the Benye jing, the Buddhadhātu-śāstra, the Ratnagotravibhāga, the Liang translation of the Mahāyānasaṃgraha, and so forth. Furthermore, among these four, the first two pertain to both obscurations, while the latter two pertain only to the cognitive obscuration. The active defilements are removed before the bhūmis, and the traces are purified on the bhūmis. This text is also authentic proof.

3.27

Ninth, within the ten bhūmis, in order to show their particular characteristics, up to the concluding mind of the third bhūmi, both the cultivated defilements and active defilements of the two obscurations are entirely exhausted. From the fourth bhūmi onward, there are only subtle traces. Why? Because the first three bhūmis share characteristics with the mundane world, whereas from the fourth bhūmi onward it is supramundane. Therefore, the passage at the end of the third bhūmi in the Daśabhūmika-sūtra says: 'All bonds of desire become increasingly subtle; all bonds of form become increasingly subtle; all bonds of existence become increasingly subtle; all bonds of ignorance become increasingly subtle; the bonds of views have already been eliminated before.' The Daśabhūmika-śāstra explains: ''All bonds of desire become increasingly subtle' and so forth means that all defilements of the path of cultivation in the desire, form, and formless realms and their causes, together with the traces of ignorance, all become subtle and are departed from. As for 'the bonds of views,' they were already cut off on the path of seeing of the first bhūmi.' The commentary explains: 'And their causes' refers to the seeds of the afflictive obscuration. 'Traces of ignorance' refers to the seeds of the cognitive obscuration. Because the seeds of both obscurations are departed from simultaneously, it says 'together with.' Therefore, one should know that the seeds of the cultivated defilements and active defilements of the two obscurations are all exhausted on this bhūmi. What has been presented above is mostly explained according to the final teaching.

3.28

Tenth, within the particular characteristics of the ten bhūmis, it provisionally clarifies the distinctions among the three stages of the mundane, the Three Vehicles, and the bodhisattva. The Renwang jing says: 'The first three bhūmis cut off defilements of form in the three realms; the fourth, fifth, and sixth bhūmis cut off defilements of mind in the three realms; the seventh, eighth, and ninth bhūmis cut off defilements of form-traces in the three realms; the tenth bhūmi and the buddha stage cut off defilements of mind-traces in the three realms.' The commentary explains: Because at the concluding stage of the third bhūmi one attains the concentrations of the higher realms, reaching up to the four formless concentrations, one departs from the form of the lower realms, and therefore it says 'cuts off defilements of form.' Because from the fourth bhūmi onward one attains the supramundane stage of the taintless state of the Two Vehicles, both mundane form and mind are exhausted. From the seventh bhūmi onward is the bodhisattva stage, which is progressively subtler than before; hence, it provisionally assigns the extinction of the traces of form and mind to clarify those stages.

3.29

Eleventh, within this bodhisattva stage, in order to clarify the distinction between the two stages of mastery and non-mastery: from the seventh bhūmi downwards, it provisionally assigns the extinction of defilements of form and mind in the three realms along with their retributions; from the eighth bhūmi onward, it provisionally assigns the extinction of the ignorance of the two traces of form and mind. Therefore, the Benye jing says: 'From the seventh bhūmi downwards, the retributions of the two traces of form and mind in the three realms are extinguished without remainder; on the eighth bhūmi, the ignorance of form-traces is exhausted; on the ninth bhūmi, the ignorance of mind-traces has been eliminated; on the tenth bhūmi, the ignorance of the two traces is exhausted completely.'

3.30

Twelfth, relying on the Sanwuxing lun, it provisionally assigns the extinction of the two natures to clarify the distinction between the stages of seeing and cultivation. Thus that treatise says: 'By means of the path of seeing, the conceptualized nature is nonexistent, hence it is said to be unapprehended. By means of the path of cultivation, the dependent nature is extinguished, hence it is said to be unseen.'

3.31

Thirteenth, relying on the Abhidharmasamuccayavyākhyā and other texts, it uses the two kinds of defilements—discriminated and innate—to provisionally clarify the distinction between the two stages of seeing and cultivation. How is it known that this is merely a provisional assignment of stages and not actual cutting off? For example, the discriminated view of self relies on three conditions to arise: false teachers, false teachings, and false conceptualization, erroneously positing a self identical to or separate from the aggregates. Now, although a disciple of the Buddha resides in the ordinary stage, because they rely on true teachers, true teachings, and true conceptualization, they not only do not give rise to grasping at identity with the aggregates and so forth, but also aspire to and delight in the nature of selflessness. Could such a person, having already cut this off, not have entered the path of seeing? If one were to say that although there is no active manifestation, because seeds exist they have not entered the path of seeing, then since there is no active manifestation, they should enter the stages of equipment and application. Since that principle does not hold, one should know that in order to reveal the principle of selflessness of the path of seeing, that coarse defilement of arbitrary, inverted imputation is provisionally used to inversely clarify it. Furthermore, because spontaneously arisen defilements are subtle and difficult to cut off, they are inversely used to clarify the progressive distinctions of the stage of cultivation. In terms of the actual meaning, there is only one defilement that has coarse and subtle aspects: the stage of seeing cuts off the coarse, and the stage of cultivation cuts off the subtle, just as defilements of the manas are cut off across both stages. As the Wuxiang lun says: 'The second grasping consciousness and its associated dharmas are completely extinguished upon reaching the arhat stage. If defiled consciousness and mental dharmas within the seeing of the truths attain the sixteen minds of the supramundane path, they are severed and extinguished once and for all. What remains unexhausted pertains only to thought; this is named the second consciousness.' The Mahāyānasaṃgraha by Asvabhāva also explains it like this, as cited above; thus we know this to be so.

3.32

Fourteenth, as to the three conditions upon which conceptually constructed afflictions rely: by provisionally assigning [their abandonment, the scriptures] reveal the distinctions among the three stages of the worthy prior to the bhūmis—namely, that the ten understandings and so on eliminate false teachers and so forth, as should be understood in sequence. This is spoken with regard to those who proceed directly [to Mahāyāna]. Furthermore, that which arises from false teachers and false teachings is provisionally assigned to be subdued at the stage of provision, because its cognitive aspect is coarse; that which arises from improper reflection is provisionally assigned to be subdued at the stage of applied practice, because its cognitive aspect is subtle. This is spoken with regard to the two vehicles who turn the mind.

3.33

Fifteenth, as to the afflictions of the sixth and seventh consciousnesses within the innately arisen [category]: they are provisionally assigned as having manifest activity up through the seventh stage, and from the eighth stage onward they are permanently subdued and no longer arise. This is stated to provisionally reveal the distinction between the stages with interruption and without interruption in entering contemplation.

3.34

Sixteenth, furthermore, assigning the afflictions of the sixth consciousness [to be severed] up to the fourth stage, and assigning the afflictions of the manas [to be severed] up to the seventh stage, while from the eighth stage onward there is only cognitive obscuration: this statement is also made to reveal the stages of mundane beings, the two vehicles, and bodhisattvas.

3.35

Seventeenth, to reveal the distinctions from the ten stages up to the buddha-stage, eleven [types of] ignorance are inversely and provisionally assigned to reveal them.

3.36

Eighteenth, to reveal the two gnoses—the real and conventional—of each stage, twenty-two [types of] ignorance are provisionally assigned to reveal them. As the Saṃdhinirmocana-sūtra says: 'It is on the basis of these twenty-two kinds of foolishness and eleven heavy grossnesses that the various stages are established.' Since it says 'established', one knows it is a provisional assignment to reveal [the stages]. These meanings are explained at length in such texts as the Yogācārabhūmi, the Abhidharmasamuccaya, the Vijñaptimātratāsiddhi, and the Mahāyānasaṃgraha.

3.37

The above has mostly been explained according to the initial teaching. The gates above are all the Agama gate's provisional assignment of afflictions to inversely reveal the distinctions among stage characteristics. Why is this? It is in order to protect the ten stages; to cause sentient beings to be free from pride and clinging with respect to the ten stages; and because the stage characteristics are extremely profound and difficult to understand, so that by provisionally assigning afflictions to reveal the stages, pure faith might be generated. The remaining points can be understood by inferring accordingly.

3.38

According to the sudden teaching, all afflictions are originally and naturally separated [from the nature]; one cannot speak of severing or not severing them. As the Dharmadhātuprakṛty-asaṃbheda-nirdeśa-sūtra says: 'The Buddha asked Mañjuśrī: "How do you teach good sons to generate the mind of bodhi?" Mañjuśrī said: "I teach them to generate the mind of the view of self. Why? Because the eradication of the view of self is itself bodhi."' This passage proves it, as should be understood accordingly.

3.39

According to the perfect teaching, the essential nature of all afflictions cannot be spoken of; it is only in terms of their function that it is extremely profound and vast. Because the phenomena they obscure are such that one is all and they are endowed with ruler and retinue, the afflictions capable of obscuring them are likewise so. Therefore, they do not divide into active bonds, latent predispositions, seeds, and manifest activity; rather, just as in the dharmadhātu attaining one is attaining all, so too with the afflictions: severing one is severing all. Thus the 'Samantabhadra Chapter' clarifies that one obstruction is all obstructions, and the 'Minor Marks Chapter' clarifies that one severance is all severances; this is what it means. Furthermore, regarding the delimitation of this severance of afflictions, drawing upon the earlier and later sutra passages, there are four kinds: first, in terms of realization, meaning severance within the ten stages; second, in terms of stage, meaning severance from the ten abodes onward; third, in terms of practice, meaning severance at the final mind of the ten faiths; fourth, in terms of reality, meaning there is nothing to be severed, because [all is] originally pure. This is extensively explained in the sutras. Furthermore, if the severances of afflictions in the earlier gates of the Three Vehicles and so forth are understood as 'one obstruction is all obstructions' and 'one severance is all severances', then they enter into this [perfect teaching] and are not [the former]. If they follow the sequential order of the gates, they belong to the Three Vehicles and so on; this is spoken according to the distinct teaching. If spoken according to the inclusion of upāya, what is clarified by all the earlier teachings enters into this, because they are its upāya, and because they are that which flows from it and is aimed at by it. The remaining meanings may be inferred from this. The section on the severance of afflictions ends here.

3.40

Seventh, regarding the turning of the mind of the two vehicles, there are six explanations:

3.41

First: perhaps none of the two vehicles ever turn the mind, because they have no further aspiration, as explained in the Hīnayāna.

3.42

Second: perhaps all beings of the two vehicles turn the mind, because the power of all possessing buddha-nature serves as the internal perfuming cause, because the power of the Tathāgata's great compassion serves as the external condition that never abandons them, because fundamental ignorance is not yet exhausted, and because the nirvāṇa of the Hīnayāna is not ultimate; therefore, without exception, all turn their minds toward great bodhi. This is explained according to the final teaching. Question: 'As explained in the Yogācārabhūmi and the Prakaraṇāryavācā-śāstra within the four alternatives regarding the maturation and non-maturation of the consciousnesses: for śrāvakas and pratyekabuddhas entering nirvāṇa without remainder, both the ālayavijñāna and the pravṛttivijñānas are unripened. Since both the fundamental consciousness and the evolving consciousnesses are extinguished without remainder, by what cause is the mind subsequently generated? For it is unreasonable for an effect to arise without a cause.' Answer: 'Those treatises rely on the approach of the initial teaching; in order to guide the Hīnayāna, the characteristics of the ālayavijñāna they establish are coarse and manifest, not arising from the real, and therefore it is said to be extinguished. Moreover, to conform to the Hīnayāna, they also concede that that nirvāṇa is not non-ultimate, and thus say that having entered it, they do not arise again. Now, speaking in accordance with reality within the final teaching: since fundamental ignorance perfumes the tathāgatagarbha to form the ālayavijñāna, and those of the two vehicles have neither severed nor realized these two phenomena, by what cause could the ālayavijñāna be extinguished? Furthermore, since they have neither severed nor realized them, how could the nirvāṇa they attain be ultimate? The shared parable of the conjured city would then be undermined. Furthermore, it is due to the four causes mentioned above that they are able to generate the mind.' Question: 'What is the temporal measure of when they generate the mind and dedicate [it to bodhi]?' Answer: 'Because their faculties are not equal, their progress is slow or fast. The slow ones take kalpas before arising. Thus the Laṅkāvatāra says: "Tasting the bliss of samādhi, dwelling at ease in the taintless realm, they have no ultimate destination, nor do they turn back. Having attained samādhi-bodies, they are not awakened for kalpas; like a drunken person who awakens only when the liquor wears off, their realization of the Dharma is also like this: they attain the unsurpassed body of a buddha." Explanation: This passage only speaks of the universal characteristic. If speaking of the distinctions: according to their sharp or dull faculties, each passes through a distinct period of time, and all arrive at the stage of the mind of anuttarabodhi. As the Nirvāṇa-sūtra says: "The srotaāpanna is also not fixed; thus, after passing through eighty thousand kalpas, he is able to attain the mind of anuttarabodhi," up to saying, "The pratyekabuddha, after passing through ten thousand kalpas, attains the mind of anuttarabodhi." Explanation: This clarifies that the dullest srotaāpanna, having undergone seven births, only then enters nirvāṇa and extinguishes mind and mental factors, like entering the cessation absorption; after passing through another eighty thousand kalpas, he is then able to generate the mind, receive the Buddha's teaching, and immediately generate the mind of bodhi. If in a single lifetime one attains the second fruit, having undergone two births one immediately enters nirvāṇa, and after passing through sixty thousand kalpas one is able to generate the mind. If in a single lifetime one attains the third fruit, not returning to the desire realm, one immediately enters nirvāṇa, and after passing through forty thousand kalpas one is able to generate the mind. If in a single lifetime one attains arhatship, one immediately enters the cessation absorption in the present life, and after passing through twenty thousand kalpas one is able to generate the mind. If a pratyekabuddha has sharp faculties, after passing through ten thousand kalpas he is able to generate the mind. When these five types of persons generate the mind, they immediately enter the stage of the bodhisattva of the ten faiths; only then are they called having generated the mind of anuttarabodhi. There is also another view: the aforementioned five types of persons, from worldlings, attain the lesser fruits; after entering nirvāṇa, they give rise to the turning of the mind and practice the cultivation of the ten faiths; when the mind of faith is perfected, they are capable of entering the ten abodes. From the abode of initial generation of the mind onward, according to the sharpness or dullness of their faculties, each passes through those kalpas; it is not necessarily that they remain continuously within nirvāṇa passing through that many kalpas. Just as a direct-path practitioner, having practiced and fulfilled it for ten thousand kalpas, is capable of generating the mind, and because that pratyekabuddha's faculties are sharpest, he is also like the direct-path practitioner in passing through ten thousand kalpas; because the remaining four dull faculties differ, their times also differ greatly. The above clarifies the slow ones. As for the extremely fast ones, as the Saddharmapuṇḍarīka-sūtra says: "After my extinction, there will further be disciples who do not hear this sutra, who do not know and are not aware of the bodhisattva practice, and who themselves generate the thought of extinction regarding the merit they have attained and enter nirvāṇa. When I become a buddha in another land with a different name, though these persons generate the thought of extinction and enter nirvāṇa, yet in that land they seek the buddha-wisdom, get to hear this sutra, and obtain extinction solely through the Buddha Vehicle, there being no other vehicle, except for the upāya teachings of the Tathāgatas." All of this above is explained according to the final teaching.'

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華嚴一乘教義分齊章 — Classical Chinese