法界圖記叢髓錄 1.151

1.151

Fa's Record states: As for the treatise saying, '"All bodhisattvas" refers to those abiding in the stage of practice of faith': 'faith' refers to the ten faiths, 'practice' to the three stages of worthiness, and 'stage' to the ten stages. If taken in terms of the major divisions, the stage of practice of faith comprises the three stages of worthiness, and attaining realization comprises the ten stages. 'Inconceivable dharmas of the buddhas' refers to 'the bodhipakkhiyadharmas of transcendence': the inconceivable buddhadharmas are precisely the Buddha's internal realization. That is, just as the water in a pool contains reflections, there are two meanings: the meaning of gathering and taking in all images, and the meaning of manifesting each and every image. A person standing by the edge of the pool sees these images and explains them to others. Likewise, the Buddha realizes the three kinds of worlds as his own physical and mental being—like the water taking in all images—and from his own internal realization faces outward toward beings' capacities to reveal the ten stages distinctly, like the water manifesting each and every image. Vajragarbha, within samādhi, receives in accord [with truth] the Buddha's outward-facing Dharma, and after emerging from samādhi, expounds it for beings' capacities—just as that person standing by the edge of the pool sees the images in the water and explains them to others. That is to say, if taken in terms of internal realization, there is only the inconceivable Dharma and no characteristics of ten stages. However, because the capacities beforehand mostly belonged to the three vehicles, the Buddha's intention was to have the ten stages expounded for them; thus, in his outward-facing mind he distinctly revealed the ten stages. This meaning is immensely ineffable. Vajragarbha entered samādhi, received that Dharma in accord [with truth], and the ten stages he expounded after emerging from samādhi constitute the immensely effable. Therefore Zhixiang says: 'The stages have two divisions: first, cause; second, effect. Cause refers to worldly upāya practice and cultivation, which is the scope of the preparatory stages; effect refers to transcendent, signless true realization, which is the scope of direct realization wisdom.' As for 'the bodhipakkhiyadharmas of transcendence': Question: Why are there divisions of the path (dharmas) in the realm of transcendence? Answer: If taken in terms of the inconceivable Dharma, although there are no divisions of the path, because the ten stages are distinctly revealed for the sake of capacities and conditions, there are divisions of the path. Therefore Zhixiang says: 'Now these ten stages subsume the Buddha's causal stage; the One Vehicle, the three vehicles, śrāvakas, humans, and devas are all contained within them, being contemplated by the five vehicles. In Samantabhadra's stage of realization, the subsumed functions of the Buddha-fruit are unobstructed and unhindered, exhausting everything. Why is this? Because the Dharma of the ten stages is the foremost gate subsuming sentient beings, and the Dharma of the stages is extremely profound and most difficult to discern.' 'The clear one: one who realizes through the wisdom of seeing': through the wisdom of seeing by realization, one attains the realization that sentient beings' bodies and minds are the inconceivable buddhadharmas. Question: Why do sentient beings not know and not see this? Answer: If based on the unmoving wisdom of seeing by realization, the body and mind of each and every sentient being today is precisely the inconceivable buddhadharma, precisely the bodhipakkhiyadharmas of transcendence; it is merely that ordinary beings do not know it themselves. Question: Why does Zhixiang say: 'The first two are understanding through contemplation, and the latter two are understanding through practice; seeing is the beginning and wisdom is the culmination, attaining is the beginning and realizing is the culmination'? Answer: This is merely spoken with reference to cultivation. If spoken conventionally: cultivating the dhāraṇī of the true characteristic of pratītyasamutpāda during kalpas as numerous as the dust motes of two Buddha-worlds is understanding through contemplation; attaining realization from thought-moment to thought-moment is understanding through practice. 'Speaking: distinguishing therein' has two aspects: First, in terms of the Buddha's mind, although there are no ten stages, because the capacities being guided mostly belong to the three vehicles, he empowered Vajragarbha to expound the ten stages for them; wishing to lead the bodhisattvas of the stage of practice of faith to realize and enter the stage of wisdom, he distinctly revealed the ten stages through the post-attainment brush as his exposition. Second, Bodhisattva Vajragarbha received it in accord [with truth] in samādhi, and afterwards utilized words to expound it. That is, the Buddha expounded it for him wordlessly, which is the root of the wordless teaching. Vajragarbha's receipt in accord [with truth] was also wordless, yet served as the root for the teaching that awaited words. 'Entering: attaining realization through faithful joy': the Buddha said, 'I have already cultivated and realized your bodies and minds. You should know that there is no other matter.' Why have we not yet come to know it? It is solely because we lack faith that we do not attain it. If one has faith, one can know; faith is fundamentally required. Therefore, being able to have faith that one's own body and mind are the inconceivable buddhadharma is called 'faith.' Not abandoning this faith and being able to maintain it constantly is called 'joy.' By means of such faithful joy, one personally realizes one's own body and mind, and this is called 'attaining realization.' 'Stage of wisdom refers to the wisdom of the ten stages': Zhixiang and Master Yuan both regard this phrase as the foundational entry. Question: Are the twenty phrases regarding the empowerment and what it is for spoken during the actual exposition? Or are they enumerated by the compiler of the sūtra? Answer: In terms of the text, it is the compiler of the sūtra; in terms of the meaning, it is the actual exposition. Question: If in terms of meaning it is the actual exposition, is it subsumed under the Buddha's vocal action? Or under mental action? Answer: Under vocal action. Question: When the Buddha is in samādhi, there is no vocal action producing exposition; why call it vocal? Answer: Because the arising of the teaching comes from vocal action. From where does this teaching that arises originate? Originally taking non-exposition as its root, it is mental action. If taken in terms of manifesting signs—emitting light, rubbing the head, grasping the hand, eye contact, and the like to show the norm of the Dharma—then it is subsumed under bodily action. However, because the Buddha's vocal action accords with great space, the teaching that arises also accords with great space. 'Gathering entry': in the mind of faith and hearing the inconceivable Dharma, that Dharma appears suddenly; thus it is called 'gathering.' When the mind tallies with and accords with the Dharma, it is called 'entry.' Regarding 'subsuming all roots of good within wisdom born of hearing', Tripiṭaka Master Buddha[bhadra] said: 'Wisdom born of hearing that accords with the essence subsumes the principle of the perfect doctrine; being in accord with the principle is what is precious (end of quote).' 'Accords with the essence' means according with the essence of the ocean seal. Just as all sprouts rely on the great earth, there are no roots of good whatsoever, worldly or transcendent, that do not arise relying on the ocean seal and do not abide relying on the ocean seal. When this Dharma of the ocean seal appears clearly and suddenly within the faithful mind, it is called 'subsuming all roots of good within wisdom born of hearing.' 'Reflective entry': contemplating what has been heard through wisdom born of hearing without losing it. 'Reflecting' means: regarding the Dharma contemplated within wisdom born of reflection, one understands its features through mental discourse and contemplation. 'Entry' is as above. 'All bodhipakkhiyadharmas' means the inconceivable Dharma. 'Upāya of wisdom': when hearing the Dharma, if the mind does not condition external objects but exclusively relies on this Dharma in continuous reflection, this is 'method' (fang). Because of this, the mind is facilitated toward the Dharma; this is 'expediency' (bian). 'Distinguishing and selecting': the mind operates upon the Dharma heard and distinguishes between the contrary and the favorable; taking up favorable dharmas because of this is 'choosing' (xuan); relinquishing contrary dharmas is 'selecting' (ze). 'Dharma-characteristic entry': because the contemplated Dharma appears in the mind distinctly and clearly. 'Various meanings': because the inconceivable Dharma is not singular. 'Knowledge of immeasurable varieties': because whatever one encounters or faces is nothing other than the inconceivable buddhadharma. Since the Dharma known is boundless, the wisdom that knows is also boundless. 'Transformative entry': in the previous 'gathering entry', one heard the inconceivable Dharma; in 'reflective entry', one contemplated its Dharma-characteristics; in 'Dharma-characteristic entry', that inconceivable Dharma appeared in one's mind. When a bodhisattva initially generates vows, it is not to deliver oneself first, but wishing to deliver others first; therefore, using the Dharma that appears in one's mind, one teaches all sentient beings; hence it is called 'transformative entry.' 'Skilfully expounding the Dharma with names complete in accord with what is reflected': teaching sentient beings with the Dharma contemplated through one's wisdom born of reflection is called 'in accord with what is reflected.' Establishing names and teaching in accord with the Dharma heard in the previous wisdom born of hearing is called 'names complete.' 'Skilfully decisive exposition': if one teaches others with Dharma received by hearsay, it is not a skilfully decisive exposition. Just as one clearly sees a jewel in the palm of one's hand, understanding the Dharma within the mind is also like this; expounding for others such Dharma attained by oneself is called 'skilfully decisive exposition.' 'Realization entry': when transforming sentient beings with the Dharma attained by oneself, one's own practice is fulfilled; hence the name. 'All dharmas' means the inconceivable Dharma. 'Equanimous wisdom': when this bodhisattva's mind attains that Dharma, his mind and the Dharma cannot be distinguished. For instance, if water is drawn from a pool to fill a vessel and then poured back into the pool, one cannot distinguish between the water from the vessel and the water from the pool; hence it is called 'equanimous wisdom.' 'Transforming sentient beings is itself the personal accomplishment of buddhadharmas': Question: Why is 'transformative entry' explained only after reaching 'realization entry'? Answer: It is when determining 'realization entry' that the meaning of benefiting others being itself self-benefit is revealed. That is, the bodhisattva takes vows solely wishing to deliver others; yet naturally, when first delivering others, he personally realizes the dharma of tathatā; therefore, 'transformative entry' is explained after 'realization entry.' 'Non-lax entry': for instance, when focusing on a pillar, if the mind turns away, that is 'laxity' (fang). Because of its laxity, it tends toward other objects; that is 'remissness' (yi). Likewise, when a bodhisattva relies on the inconceivable buddhadharma, his mind does not turn away, nor does his mind tend toward other objects; hence it is called 'non-lax entry.' As for 'all māra-phenomena cannot defile': there are four kinds of māra: first, devas; second, humans; third, aggregates (skandhas); fourth, afflictions (kleśas). Affliction-māra refers to the afflictions arising from the three poisons as roots. That is, when the mind of cultivation faces adverse or agreeable objects, either harboring anger or greed, it cannot remain tranquil; this is affliction-māra. Skandha-māra refers to: among the five skandhas, four are mental and one is material. At the time of cultivation, greedily seeking food and clothing, as well as the realms of the five sense objects, is material māra; the greedy mind is mental māra. Human-māra refers to: at the time of cultivation, parents, donors, bad friends, enticing beauty, and the like are all human-māras. Deva-māra refers to: at the time of cultivation, the māra of the sixth heaven reflects: 'This person gives rise to a supreme mind and cultivates supreme practices; he will surely attain the supreme fruit and not be of my retinue.' Therefore, never departing from this person, he constantly desires to disturb him; if unable to disturb him, he desires to cause his death. These are deva-māras. 'Progressive entry through stage after stage': before the seventh stage, although one can cultivate toward signlessness, because it is a stage with effort, one still gives rise to preparatory attention and cultivates relying on the power of one's own mental practice; from the eighth stage onward, because the wisdom of signless contemplation appears right before one to the ultimate degree, one advances and cultivates effortlessly relying on fundamental vows and the power of the Dharma; hence it is called 'progressive entry through stage after stage.' 'Purity of roots of good such as non-greed': because in the inconceivable Dharma there are originally no three poisons, the goods of non-greed and so forth have existed from beginningless time. However, in terms of designated stages, because in the effortful stages prior to the seventh stage the grasping mind is not abandoned, the meaning of the purity of the three roots of good cannot become manifest; when reaching the effortless position of the eighth stage, the purity of the three roots of good ultimately becomes manifest; hence it is said, 'purity of roots of good such as non-greed.' 'There are further roots of good, etc.': this resolves a latent doubt. Across the ten stages, each and every stage has preparatory roots of good prior to the stage and roots of good upon the stage. In terms of the preparation prior to the stage, it says 'there are further roots of good'; in terms of the roots of good upon the stage, they are the inconceivable buddhadharmas. The doubt asks: Do the preparatory roots of good prior to the seventh stage generate the roots of good of the eighth stage and above? To resolve this doubt, it is said that only the preparatory roots of good of the eighth stage generate the eighth stage's roots of good; therefore it says 'there are further roots of good capable of being the cause for the bodhipakkhiyadharmas of transcendence.' In 'the bodhisattva's exhaustive entry', 'the Tathāgata's secret wisdom': in terms of the inconceivable buddhadharma, although there are no ten layers, according to the designated stages ten kinds of secret wisdom are provisionally distinguished. Since this secret wisdom is the inconceivable Dharma, in terms of attaining this Dharma it says 'entering into all Tathāgatas' secret wisdom.' In 'the Buddha's exhaustive entry', 'the wisdom entering into all-knowledge': all-knowledge is the Buddha's omniscient wisdom and wisdom of all aspects. The entering wisdom is the bodhisattva's wisdom. Because the bodhisattva's wisdom enters the Buddha's perfect wisdom, the bodhisattva's wisdom also becomes perfect wisdom. Question: What is the difference between 'entering the Tathāgata's secret wisdom' in the bodhisattva's exhaustive entry, and 'entering the Buddha's all-knowledge' in the Buddha's exhaustive entry? Answer: In the bodhisattva's exhaustive entry, one attains the inconceivable buddhadharma, but it is merely the causal stage exhausting the fruit. In the Buddha's exhaustive entry, one attains the inconceivable Dharma, which is the fruition stage exhausting the cause. Hence they differ. Question: Venerable Yuan regards the Buddha's exhaustive entry as being within the cause; how does it differ from the bodhisattva's exhaustive entry? Answer: In terms of establishment, the bodhisattva's exhaustive entry is established as the tenth stage, and the Buddha's exhaustive entry is established as the Buddha-fruit stage. Yet regarding the Buddha's exhaustive entry as fruit within cause is because the bodhisattva of the stage of practice of faith attains the inconceivable buddhadharma; taking it as fruit within cause, it is said that one attains the virtues of the Buddha-fruit, not that the Buddha's exhaustion is situated within the cause. As for 'these entries are the comparison, etc.': taking 'from these entries up to distinction as the object of comparison' is Venerable Yuan's interpretation. Taking 'from these entries up to progressively superior as the object of comparison' is Master Zang's interpretation. In Venerable Yuan's view, the positions of sequential progressive superiority of the three stages of worthiness and ten stages are designated, and are therefore to be swept away; the distinctions among the nine entries are distinctions in virtuous meaning within the fundamental entry, and are therefore not to be swept away. In Master Zang's view, the three stages of worthiness and the ten stages are stages entirely of the inconceivable buddhadharma; the nine entries such as gathering are also entirely the inconceivable buddhadharma. Therefore, neither the distinctions of the nine entries nor the progressive superiority of the three stages of worthiness and ten stages are abandoned. Thus, the nine entries of distinctions in wisdom and meaning and the sequentially progressively superior three stages of worthiness and ten stages are both not to be swept away, and are therefore compared without being abandoned; the fixed sequential distinctions and progressive superiority of the graduated practices within the three vehicles are all to be abandoned. Question: Since the three stages of worthiness and ten stages are entirely the inconceivable Dharma, they should have no superiority or inferiority; why speak of progressive superiority? Answer: Although there is no superiority or inferiority of conceptual grasping, there is superiority and inferiority of pratītyasamutpāda. Question: What is the superiority and inferiority of pratītyasamutpāda? Answer: Just as a bottle contains great space, an urn also does so. However, a bottle containing great space can be lifted by a child, whereas an urn containing great space cannot easily be lifted by a child. Likewise, the stage of the ten faiths completely subsumes the dharmadhātu, and stages such as the ten abodes also subsume the dharmadhātu. Although the meaning of subsuming the dharmadhātu is identical, because they vary according to stage, the ten faiths subsuming the dharmadhātu are inferior, and the ten abodes and above subsuming the dharmadhātu are superior. Therefore, distinctions of pratītyasamutpāda are not to be swept away. Hence, with regard to a single stage of faith, the meaning of attaining Buddhahood accords with pure practice; taking the two virtues, it establishes the fulfilled Buddha, while the others are established as partial buddhas. Thereupon, Linde brought up these two meanings and asked Xiangyuan about them. Yuan said: 'Neither represents our Master's intention.' That is, because comparing the single stage of the ten faiths against the ten abodes and so forth constitutes a difference of gates, it is called a partial buddha; yet because it completely subsumes the dharmadhātu and is ultimately without margin, it is called a fulfilled Buddha. Therefore, in the One Vehicle, whenever Buddhahood is attained at any single stage, it is replete with both the partial and fulfilled meanings (end of quote). Thus, in Master Zang's view, the 'entry' among the nine entries is the entry of the fundamental entry. The nine items such as 'gathering' among the nine entries are the stage of wisdom within the fundamental entry. Hence neither is abandoned. Regarding 'interpreting these verbal explanations', there are three meanings. Venerable Yuan says: 'Within the verbal explanations of these nine entries, the meaning of explaining them through the six characteristics should be understood.' Master Zang's two explanations are as in the commentary. As for 'excluding individual phenomena, which refers to skandhas, dhātus, etc.': this meaning is truly difficult to understand. Therefore Linde questioned Master Jiong of the Mahāyāna; Jiong said: 'Applying the six characteristics to the skandhas, dhātus, and āyatanas allows them to interfuse without difficulty. The statement "excluding" means that the three categories and hundred dharmas do not employ the six characteristics.' However, if skandhas, dhātus, and āyatanas are excluded, where would the six characteristics be used? Hence it is beyond what I can know. Other masters say: 'The six characteristics are upāyas used when guiding the three vehicles. Yet their attachments regard essences as distinct; if the six characteristics are applied to the dharmas of the three categories, those dharmas would become confused and attain no benefit; hence it says "excluding individual phenomena".' Master Rongshun says: 'The Avataṃsaka Sūtra must be expounded using the discourse of the six characteristics; if expounded through the three categories and hundred dharmas, it is the three vehicles; hence it says "excluding individual phenomena".'