華嚴一乘成佛妙義 1.25

Regarding the Final Teaching of the Mahāyāna, there are ten approaches: First, in terms of stages, from the practices of the ten faiths up to the completion of the ten stages such as Joyous [Stage], one is immediately a Buddha. Second, from the initial stage such as Joyous up to the end of the ninth stage, one attains Buddhahood within the tenth stage, as spoken in the Brahmā Net Sūtra. This is spoken in order to address the śrāvakas, who attain the realization of the fruit within an ordinary body; this corresponds to the attainment of the transformation body, not the real attainment. The commentary says: The upper fascicle of the Brahmā Sūtra states, 'The tenth stage of essential nature entering the realm of the Buddha.' Relying on this text, we know that one attains Buddhahood within the tenth stage. Third, in terms of stages, from the initial Joyous Stage up to the third stage is worldly characteristic, identical to the three realms. From the fourth stage onwards up to the seventh stage, the characteristics are identical to the uncontaminated. Within a worldly body, one attains the uncontaminated virtues of those Three Vehicles, termed world-transcending. The commentary says: In terms of the basis of the body, it is identical to delimited Samsaric existence, therefore it is worldly; but at the beginning of the fourth stage, one attains world-transcending virtues, so in terms of these virtues it is world-transcending. From the eighth stage up to the tenth stage is termed transcending the world-transcending, where one immediately attains Buddhahood. The commentary says: The basis of the body identically becomes change-and-transformation; therefore, on the eighth stage one achieves the dharmakāya (The commentary says: Explained in accordance with the intent of the Daśabhūmika-śāstra and Awakening of Faith. Namely, the Awakening of Faith says, 'Relying on the stage of mastery over form, one achieves the function of the characteristics of the ten bodies.' The Daśabhūmika-śāstra says, 'Due to mastery over the three worlds, one attains the ten masteries.' Relying on this stage, at the beginning of this stage one attains Buddhahood. Thus, on the eighth stage one realizes the endurance of non-arising of dharmas, therefore achieving the dharmakāya; on the ninth stage, through the forty-nine unimpeded dexterities of eloquence, one preaches the Dharma according to capacity, therefore achieving the saṃbhogakāya; on the tenth stage, through cloud and rain of Dharma preaching, therefore achieving the nirmāṇakāya). On the ninth stage one achieves the saṃbhogakāya, and on the tenth stage one achieves the nirmāṇakāya; this is spoken to differentiate the characteristics of the stages within the ten stages. Fourth, attaining Buddhahood in a single thought-moment is spoken in terms of non-discriminative true principle. Fifth, explaining attainment of Buddhahood in a single thought-moment in terms of realization: because within the initial stage one realizes in a single thought-moment. Sixth, realizing the fruit in a single thought-moment after the ten stages is named attainment of Buddhahood in a single thought-moment. All the 'single thought-moments' above mean non-thought. Seventh, in terms of time: after the three asaṃkhyeya [kalpas] of the Mahāyāna Three Vehicles, one is immediately a Buddha. The lower fascicle states: Second, the indefinite three asaṃkhyeyas has two meanings: first, to accommodate other diverse worlds, as spoken in the Suvikrāntapratipṛcchā Sūtra; second, based on the Buddha's virtues being limitless, as the Ratnamegha Sūtra says: 'Good sons, a bodhisattva cannot conceive, and the Tathāgata's realm is immeasurable; it is only for the sake of shallow and near sentient beings that it is said that the bodhi attained is cultivated and accumulated for three asaṃkhyeyas, while in truth, since the initial arousal of the aspiration, it cannot be calculated.' The explanation says: Here it is an incalculable number of asaṃkhyeya kalpas, not merely three. Question: Why is it definitely three asaṃkhyeyas in the previous teaching, while here there are both definite and indefinite? Answer: Because the previous teaching is unripe, while this teaching is ripe; as an expedient means it gradually encourages those of the Three Vehicles toward the One Vehicle, and therefore it is spoken thus. Eighth, in terms of practice: after the vajra mind, one attains all-knowledge; knowledge is itself the Buddha. Ninth, in terms of saṃsāra: after extinguishing seven kinds of saṃsāra, one is immediately a Buddha. The commentary says: This refers to the delimited existence of the three realms of being and the four saṃsāras of change-and-transformation, hence called seven kinds of saṃsāra. In terms of this meaning, Xiangde says: the seven kinds of noble truth of suffering. Thus the Liang Treatise says, 'The three kinds of noble truth of origination refer to skin, flesh, and core. The seven kinds of noble truth of suffering refer to the delimited existence of the three realms as three, and change-and-transformation having four; thus there are seven kinds.' The Ratnagotravibhāga says, 'Change-and-transformation has four: first, the characteristic of condition; second, the characteristic of cause; third, the characteristic of arising; fourth, the characteristic of destruction.' The Fo xing lun says, 'First, expedient; second, cause-and-condition; third, existent-existence; fourth, non-existence.' The Wushangyi jing says, 'In the three realms there are four difficulties: first, the difficulty of afflictions; second, the difficulty of karma; third, the difficulty of birth-retribution; fourth, the difficulty of fault. The dependent origination of cause-and-condition of saṃsāra based on the ground of ignorance entrenchment is like the difficulty of karma; the dependent origination of existent-existence of saṃsāra based on the ground of ignorance entrenchment is like the difficulty of birth-retribution; the dependent origination of non-existence of saṃsāra based on the ground of ignorance entrenchment is like the difficulty of fault.' The explanation says: Relying on the Śrīmālādevī Sūtra, the seeds of the five entrenchments are named the five grounds of entrenchment; the manifest activities arising based on the five grounds of entrenchment are named the five risings of entrenchment. Ignorance as attachment to dharmas, which arises as manifest activity conditioned by the seeds of ignorance entrenchment, is the expedient means for change-and-transformation saṃsāra, named expedient saṃsāra. Therefore the Fo xing lun says, 'Expedient saṃsāra is that the ground of ignorance entrenchment can generate new uncontaminated karma, just as ignorance generates formative forces. Second, cause-and-condition is that the uncontaminated karma initiated conditioned by the ground of ignorance entrenchment is change-and-transformation saṃsāra, directly assisting as cause-and-condition saṃsāra.' These preceding two saṃsāras are not actual change-and-transformation; because they serve as expedient means and cause-and-condition for change-and-transformation, they are also named saṃsāra. Just as in the three realms affliction and karma are the expedient means and cause-and-condition for delimited existence, they are also named delimited saṃsāra; hence the Liang Mahāyānasaṃgraha says, 'Suffering and origination are together named saṃsāra.' Third, existent-existence relies on uncontaminated karma; this karma is named cause-and-condition saṃsāra. These preceding two saṃsāras are not actual change-and-transformation; because they serve as expedient means and cause-and-condition for change-and-transformation, they are also saṃsāra, just as in the three realms affliction and karma are delimited saṃsāra. Hence the Liang Treatise says, 'Suffering and origination are together named saṃsāra.' Third, existent-existence: change-and-transformation saṃsāra induced by uncontaminated karma assisting contaminated karma is named existent-existence saṃsāra. Therefore the Fo xing lun says, 'Existent-existence saṃsāra is that with the ground of ignorance entrenchment as expedient means and uncontaminated karma as cause, the mind-made bodies of the three kinds of noble ones arise, just as with the four graspings as conditions and contaminated karma as cause, bodies are born within the three realms.' Fourth, non-existence is the final body of change-and-transformation saṃsāra, hence named non-existence. Therefore the Fo xing lun says, 'Non-existence saṃsāra is that the mind-made bodies of the three kinds of noble ones, having the final body as condition, is inconceivable falling and regressing, just as with birth as condition, death and the like are faults.' Question: What are the three kinds of noble ones? Answer: The Śrīmālādevī Sūtra says, 'With ignorance as condition and uncontaminated karma as cause, the three kinds of mind-made bodies of arhats, pratyekabuddhas, and greatly powerful bodhisattvas are born, because they are on the stages.' The fifth fascicle of the Laṅkāvatāra Sūtra says, 'There are three kinds of mind-made bodies: first, the mind-made body of the bliss of samādhi, referring to the third, fourth, and fifth stages; second, the mind-made body of knowing the characteristics of all dharmas as they truly are, referring to the eighth stage; third, the mind-made body of intrinsic non-active practice.'

" Various masters explain [this] differently. One master says: In terms of the three trainings distinguishing the stages, the third stage is concentration. If in terms of the six perfections, the fifth stage is concentration. Therefore it is said that the third, fourth, and fifth [stages] are called the mind-made body enjoying the bliss of samādhi. In the sixth stage prajñā manifests directly, and therefore the sixth, seventh, and eighth stages are called the mind-made body of the wisdom that knows all activities as they truly are. As for mentioning the eighth [stage], it names its conclusion. From the ninth stage upward it is called the mind-made body of unconditioned action according to kind. The second master says: The first [description] omits the first two stages, and therefore speaks of the third, fourth, and fifth. The second [description] also omits the first two [of its set], and therefore speaks of the eighth stage. Strictly speaking, the first applies across the first five stages, the second applies across the three stages of the sixth, seventh, and eighth, and the third applies to the ninth through twelfth stages. The third master says: Since the second [set] follows up to the eighth stage, one knows that the first [reaches] back down through the seventh stage; yet it only mentions the third, fourth, and fifth because it omits those before and after. Speaking in terms of reality, the first applies across the first seven stages, the second is solely the eighth stage, and the third is the ninth through twelfth stages. Furthermore, the four-fascicle Laṅkāvatāra says, "The first is called the mind-born body enjoying the bliss of samādhi"; here we rely on the Fo xing lun. Master Paramārtha explains: The three kinds of mind-made bodies in the Śrīmālādevī Sūtra refer to the noble ones of the lineages of the Three Vehicles. Entering from the first stage upward, they receive mind-made bodies, hence they are called three kinds; they are not the three kinds of mind-made bodies such as [the one enjoying] the bliss of samādhi in the Laṅkāvatāra Sūtra. Thus the Fo di jing lun states: "Existence-possessing saṃsāra is the mind-made body of the three kinds of noble ones; non-existence-possessing saṃsāra is the final basis-born body produced from the mind of the three kinds of noble ones." In the Liang Treatise, from the eighth stage upward is existence-possessing saṃsāra, and the adamantine bodhisattva is non-existence-possessing saṃsāra. Since for both of these [kinds of] saṃsāra the Fo xing lun speaks of the three kinds of noble ones, one knows that when the lineages of the Three Vehicles reach the eighth stage and upward, they receive existence-possessing saṃsāra; named after their original lineages, they are called arhats, pratyekabuddhas, and bodhisattvas of great power. Therefore the seventh fascicle of the Laṅkāvatāra Sūtra states: "'Mahāmati! Śrāvakas and pratyekabuddhas among bodhisattvas of the eighth stage delight in and are attached to the gate of the bliss of tranquil samādhi; because they are intoxicated, they cannot know [it] properly. Solely due to the cessation of views and the obstructions of perfuming that follow their own characteristics and common characteristics, following the error of the view of personal selflessness, they call it nirvāṇa with a conceptual mind, yet cannot know the quiescence of all dharmas.' Bodhisattva Mahāmati said to the Buddha: 'The World-Honoured One says that śrāvakas and pratyekabuddhas enter the gate of tranquil bliss of the eighth stage. The Tathāgata later says that śrāvakas and pratyekabuddhas do not know that it is merely the discrimination of their own minds. Later he says that śrāvakas attain personal selflessness but do not attain the emptiness of phenomenal selflessness. If it is spoken of in this way, śrāvakas and pratyekabuddhas are not yet able to realize the dharma of the first stage, how much less the gate of tranquil bliss of the eighth stage?' The Buddha told Mahāmati: 'There are two kinds of śrāvakas. In speaking of the gate of quiescence of the eighth stage, these are those who previously cultivated the bodhisattva practices: conforming to the śrāvaka stage, they again rely on their original aspiration to cultivate the bodhisattva practices and together enter the gate of quiescence of the eighth stage. They are not the excessively proud, quiescent śrāvakas, because the latter cannot enter the bodhisattva practices, have never awakened to the fact that the three realms are mind-only, have never cultivated the bodhisattva dharmas, and have never cultivated the practices of the perfections and the ten stages. For this reason, definitively quiescent śrāvakas cannot realize that gate of tranquil bliss practiced by bodhisattvas.'" Question: Why do they receive the name of saṃsāra? Answer: It is universally called transformative saṃsāra because of transformation and alteration. Both birth and death are named in terms of characteristics; their distinct names are expedient-means and cause-and-condition. These two are in terms of function; existence-possessing and non-existence-possessing are named in contrast to what follows. Thus the Fo xing lun states: "Existence-possessing saṃsāra is like the higher-flowing anāgāmin who attains parinirvāṇa in a second birth; because there remains one birth, it is called existence-possessing. Non-existence-possessing saṃsāra is because it is the final body of transformative saṃsāra; there is no further saṃsāra, hence it is called non-existence-possessing." Question: How is it determined in terms of stage? Answer: In terms of sudden awakening, from the eighth stage upward they receive transformative birth, because from here upward afflictions do not arise, and they can no longer receive delimited birth. For gradual awakeners, from the seventh stage downward they also receive transformative [birth]. In terms of the four kinds, generally speaking, every single stage has them. If in terms of distinctions of stages, we rely solely on the Liang Treatise. Among the twenty-two [kinds of] ignorance that induce the eleven coarse retributions, the first eight kinds of ignorance induce four coarse-heavinesses, which is expedient-means saṃsāra; hence we know that expedient-means is in the first four stages. The next six kinds of ignorance induce three coarse-heavinesses, which is cause-and-condition saṃsāra; hence we know that cause-and-condition is in the fifth, sixth, and seventh stages. The next six kinds of ignorance induce three coarse-heavinesses, which is existence-possessing saṃsāra; hence we know that existence-possessing is in the eighth, ninth, and tenth stages. The next two kinds of ignorance induce one coarse-heaviness, which is non-existence-possessing saṃsāra; hence we know that non-existence-possessing is the adamantine stage. As for expedient-means and cause-and-condition together with existence-possessing saṃsāra, they arise in their own stages and are severed in their own stages. Non-existence-possessing saṃsāra obstructs the Buddha stage and is severed by the adamantine [concentration]. Why is this? The ten stages are stages of learning; hence they obstruct their own stages and are severed in their own stages. The Buddha stage is the stage beyond learning; hence it is an obstruction to the Buddha stage and is severed by the adamantine [concentration]. Question: If as stated before, expedient-means and cause-and-condition are merely the expedient-means and causes-and-conditions of transformation and not primary saṃsāra, why is it in all cases said that the coarse-heavy retributions induced are transformative? Answer: In the stages of expedient-means and cause-and-condition for gradual awakeners, they are delimited [saṃsāra] and are called coarse-heavy retributions. If viewed with respect to what follows: the initial four stages are similar to ordinary persons, where ignorance is strong, distantly serving as expedient-means for the transformative saṃsāra from the eighth stage upward. The fifth, sixth, and seventh stages are similar to the two vehicles and newly cultivating bodhisattvas, cultivating the undefiled path, which also serves as a supporting cause for the transformation induced from the eighth stage upward. As for the latter two kinds, they are the primary substance of transformation. Master Huiyuan says: It is said that the two kinds of saṃsāra each have six levels. That which is called the six levels of delimited [saṃsāra] consists of three levels of evil destinies and three levels of good destinies. Question: What are the three levels of evil destinies? Answer: First, the delimited [saṃsāra] received by ordinary persons has evil karma as its cause and the four dwelling stages as its condition; second, the delimited [saṃsāra] received in the ten faiths has evil karma as its cause, the four dwelling stages as its condition, and compassionate vows as an accompanying aid; third, from the lineage upward up to the first stage, the delimited [saṃsāra] received has evil karma as its cause, compassionate vows as its primary condition, and the four dwelling stages as an accompanying aid. In terms of these three levels, they are the delimited [saṃsāra] of evil destinies. Question: What are the three levels of delimited [saṃsāra] of good destinies? Answer: First, the delimited [saṃsāra] received by ordinary persons, the two vehicles, and the Mahāyāna ten faiths has good karma as its cause and the four dwelling stages as its condition; second, [that received in the stages of] lineage and understanding-practice has good karma as its cause, the four dwelling stages as its primary condition, and compassionate vows as an accompanying aid;

For delimited [existence] undergone on the [first] three stages, wholesome karma is the cause, compassionate vows are the primary condition, and the four dwelling stages serve as auxiliary supports. Based on these three layers, it is delimited [existence] in the wholesome paths. As for the six layers of the change of death and rebirth: there are three layers of the consciousness of phenomena (shishi) and three layers of delusive consciousness (wangshi). Question: What are the three layers of change in the consciousness of phenomena? Answer: First, in the change in the consciousness of phenomena undergone by arhats and pratyekabuddhas, the contemplation of the emptiness of persons is the cause, and the dwelling stage of fundamental ignorance is the condition. Second, in the change in the consciousness of phenomena undergone [by those in] the lineages of understanding and practice (jiehang), the contemplation of the emptiness of dharmas is the primary cause, and the dwelling stage of fundamental ignorance is the condition. Third, in the change in the consciousness of phenomena undergone on the stages, the understanding that there are no signs of non-being and resting is the primary cause, and the dwelling stage of fundamental ignorance is the condition. This constitutes the three layers in the consciousness of phenomena. What are the three layers of the change of death and rebirth [in delusive consciousness]? Answer: First, in the delusive consciousness of the change undergone prior to the stages, the contemplation of all false discriminations as relying on truth is the cause, and the dwelling stage of fundamental ignorance is the condition. […] Third, in the delusive consciousness of the change undergone from the eighth stage upward, the contemplation of resting all conceptual thought where only the real exists and delusion is absent is the primary cause, and the dwelling stage of fundamental ignorance is the condition. Based on these three layers, they constitute the three layers of the change of death and rebirth in delusive consciousness. The lower fascicle states: If one relies on the Final Teaching, before the stages afflictions are retained to take on the body of delimited Samsaric existence; in the initial stage, the seeds of all affliction-envoys are forever severed, nor does one distinguish between discriminative and co-arising; among the cognitive obstacles, a portion of the coarse real envoys is also severed, so that on the stages one receives a body of change up to the diamond-like stage. Tenth, relying on the *Mahāyāna Samatā-sūtra* (Dacheng tongxing jing), there are three kinds of ten stages: the ten stages of the śrāvaka, the ten stages of the pratyekabuddha, and the ten stages of the Buddha. This explanation is given in order to gather and guide the Small Vehicle so as to align with the meaning of the Final Teaching of the Great Vehicle. The names and features of these ten stages are fully set forth in the Commentary. Furthermore, there are distinctions: the characteristics of the ten stages are broad, as explained in the 'Chapter on Cultivation Periods' of the Liang Translation [of the *Mahāyānasaṃgraha-bhāṣya*]. The Commentary Note states: That sūtra is also named *Preached in the Vairocana-garbha of Entry into the Wisdom of All Buddha Practices*; in two fascicles, it cites the first fascicle. As for the 'Chapter on Cultivation Periods', this cites the fifth chapter, 'Cultivation Periods', in the eleventh fascicle of that treatise. As that treatise says: 'If one sees tathatā, one immediately enters the stage of the practice of pure intention. From the initial stage to the tenth stage, all equally obtain this name. Practitioners of pure intention themselves have four types: the first takes its name from the path, namely, the practice of pure intention; the latter three take their names from distinctions, namely, practice with marks, signless practice, and effortless practice. Among these people of pure intention, from the sixth stage downward it is termed practice with marks; up to the seventh stage it is signless practice with effort; up to the point that if someone enters the eighth stage, there is signless practice, yet effortless practice is not accomplished. If the eighth stage is completed, in the eighth stage signless practice and effortless practice have been accomplished, while in the ninth and tenth stages signless practice and effortless practice have not yet been brought to completion; only in the third asaṃkhyeya kalpa is this signlessness and effortlessness accomplished. For example, the three positions of srotāpanna, sakṛdāgāmin, and anāgāmin are established into five persons. If there are three positions, how are they established into five persons? By the distinctions of stages, they therefore become five persons. From initial expedient means up to srotāpanna is the first person; the kulaṃkula (jiajia) is the second person; the sakṛdāgāmin is the third person; the ekabīcī (yizhongzi) is the fourth person; the anāgāmin is the fifth person. The bodhisattva stages are likewise: the initial stage is the first position, from the second stage to the seventh stage is the second position, and from the eighth stage to the tenth stage is the third position; they can also be established into five persons. From expedient means to the initial stage is the first person; from the second stage to the fourth stage is the second person; from the fifth stage to the sixth stage is the third person; the seventh stage is the fourth person; and from the eighth stage to the tenth stage is the fifth person.' Explanation: This explains the ten stages in terms of the fruits of the śrāvaka vehicle in order to reveal the differences in how other masters explain the ten stages; hence this chapter cites this passage to show the differences between the ten stages of the Three Vehicles. Question: If so, what is the intended meaning of matching the explanation with these ten stages? Answer: Huijing De said: From expedient means to the srotāpanna being the first person, and being a person of the initial stage, is because they belong to the same category of the Path of Seeing. As for the kulaṃkula, this person dies from among humans and is born in the heavens, and again returns to the human realm; because it is like going from house to house, it is called kulaṃkula. When cultivating [the severance of] afflictions in the second stage, one cultivates through undefiled wisdom, and upon reaching the fourth stage one again obtains that undefiled wisdom; therefore, on this basis it is matched to the kulaṃkula. In the fifth and sixth stages, because they are supreme in signlessness, practice with marks is thin; they are only persons of the stage of thinness. In the seventh stage, having departed from practice with marks, it is purely a state of effort; hence one undergoes only half a birth, which is analogous. In the eighth stage and above, because one is free from effort, it is analogous to a person who has already departed from desire, which can be understood. As for whether sentient and insentient beings become Buddhas, the Question and Answer states: If one relies on the Final Teaching of the Three Vehicles, all sentient beings without exception attain Buddhahood. Because the holy wisdom of another reveals the inherently existent Buddha-nature and the nature of practice, grasses, trees, and the like are excluded, as stated in the *Nirvāṇa-sūtra*. As for the place of attaining Buddhahood, the Zhongnan Question and Answer states: If [viewed through] the Three Vehicles of the Final Teaching, those who manifest the attainment of Buddhahood in worlds of the same kind such as the trichiliocosm are all transformation Buddhas. How is this known? The worlds of attaining Buddhahood in the *Mahāprajñāpāramitopadeśa* are cited extensively, as can be known from the Commentary. All are transformation Buddhas and transformation realms; because they manifest bodies in many places, they are transformations. The body of the Maheśvara Heaven is also a transformation. Since it provisionally manifests beneath the bodhi tree in Jambudvīpa, it is therefore a transformation Buddha. The Buddhas present in the Lotus Treasury Ocean of Worlds are the real saṃbhogakāya. The Buddhas manifested in the pure lands of the ten directions, encompassing substance, marks, and function, are saṃbhoga Buddhas. All their retinues are Dharma-gates. They appear to guide those beings of dull faculties in this Sahā world who are fixed in habitual tendencies, as stated in the *Mahāyāna Sukhāvatīvyūha-sūtra*. Regarding the cultivation of the karma for the major and minor marks: if one relies on the Final Teaching and on direct-progressing bodhisattvas, from the arousal of the aspiration onward all universally cultivate the ten stages. In the Final Teaching there is no distinct cultivation of the karma for the marks for a hundred kalpas. The lower fascicle states: In this Final Teaching, discussing actual practice, from the arousal of intention merits and wisdom are cultivated together; therefore, at the time of attaining Buddhahood there is no separate cultivation. As for gotra: the lower fascicle states that gotra is established precisely within the nature of tathatā; hence it pervades all sentient beings, all of whom possess the nature. Therefore the *Mahāprajñāpāramitopadeśa* states: 'White stone possesses the nature of silver, yellow stone possesses the nature of gold, water is of a moist nature, fire is of a hot nature, and all sentient beings possess the nature of nirvāṇa, because no delusive consciousness can fail to return to its own true nature.' As the sūtra states: 'Sentient beings are likewise: all possess mind. All who have mind will definitely attain anuttara-bodhi.'

"For this reason, I always preach that all sentient beings possess Buddha-nature.' Question: Suppose someone objects: 'If all who have mind will attain bodhi, the Buddha also has a mind and should also attain it. If you say that although the Buddha has a mind, he does not further attain it, then sentient beings without nature, though they have a mind, also will not attain it.' Answer: The sūtra has already made this distinction itself to prevent confusion; therefore it only says that sentient beings have minds, not that the Buddha does. Because taking rebirth in various places is what is termed 'sentient beings', they are not the same as the Buddha. This is detailed as explained there. The stages and grounds are also as described in the lower fascicle.