摩訶止觀 6

English (machine translation) 6

Language: English

6.1

Spoken by Master Zhizhe of Tiantai of the Sui

Second, embodying the provisionality of thought to enter emptiness to destroy phenomena everywhere has three parts: first, clarifying the provisionality of thought; second, clarifying embodiment and contemplation; third, clarifying their stages. 'Provisionality of thought' refers to greed, anger, ignorance, and arrogance. These are called the 'blunt proclivities', and are also called the 'fundamental three poisons'. Spread through the three realms, they constitute ten. Furthermore, regarding the three realms there are altogether nine stages, and each stage has nine grades, totaling eighty-one grades; all of them can moisten karma and cause one to undergo rebirth in the three realms. Even at the first fruit [of the stream-enterer] they are not yet exhausted through seven returns, just as when a lamp is extinguished it flares up before going out. Although such a one still has desire, he does not commit sexual misconduct except with his wife; although he still has anger, he does not kill when tilling the earth; although he still has folly, he does not calculate intrinsic reality. The power of the morality confluent with the path is naturally like this; hence they are called the 'fundamental afflictions'. They are not like delusions of view, which are sprawling and without direction, generating attachment whenever encountering objects.

6.4

They are called '[delusions of] thought' because their name is derived from their resolution. When one first contemplates the true, it is shallow, and there are still obstacles regarding phenomena; later, when one re-reflects on the true, these delusions are eliminated; hence they are called 'delusions of thought'. Those of the Abhidharma school say: 'In the desire realm it is greed, while in the higher realms it is called attachment.' Those of the Tattvasiddhi school challenge this statement: 'In the higher realms there is greed that relishes dhyāna, and in the lower realm there is desire-attachment. Both attachment and greed apply to both; why make a one-sided distinction? If one says greed is heavy in the lower realm and light in the higher realms, can light greed be non-greed?' This is also an objection. However, the Buddha spoke differently depending on conditions; provisional designations are not fixed, so how could they be forced into a single rule? One need only name and identify the afflictions and then destroy them; why labor over disputes between greed and attachment? It is like removing dung: the only priority is to cast out the filth; making fine distinctions is not urgent. The essential point in entering the path lies in expedients; names and characteristics are secondary. If one wishes to know in detail, the Abhidharma and Tattvasiddhi explain it fully; one may look there. Contemplating emptiness and the provisional is what is discussed here.

6.5

Second, 'clarifying embodiment and contemplation': under the gateway of arising and perishing, one first uses the knowledge of analysis to sever views, and later again uses the knowledge of analysis to re-reflect and sever thoughts. Under the gateway of non-arising and non-perishing, one initially uses embodiment of views to enter emptiness, and later again uses embodiment of thoughts to re-reflect; there is no other path.

6.6

Now, as for embodying the provisionality of sensual desire to enter emptiness: the delusions of desire have nine grades, and as each and every grade arises, there are the three provisionalities. For instance, a woman has six desires: desire for color, desire for bodily form, desire for deportment and posture, desire for speech and voice, desire for softness and smoothness, and desire for human characteristics, distinguished as discussed elsewhere. If these six desires touch a practitioner, they can defile the sense organs, agitate the blood and pulses within, and manifest signs of greed outwardly. Even the first fruit has not yet severed them, so what of ordinary people? As for the residual habit of Nanda, when seeing a woman in a crowd, he would first converse with her, desire agitating his remaining habituation; so what of those with active proclivities? The Lotus Sūtra says: 'Do not seize upon the characteristics capable of giving rise to thoughts of desire in a woman's body to preach the Dharma to her.' If one seizes upon these characteristics, and the sense objects agitate the mental faculty so that a mind of desire arises, this is the provisionality of conditioned arising. When thoughts arise in unbroken succession so that action is finally carried out, this is the provisionality of continuity. Because the characteristics of a mind with desire differ from a mind without desire, this is the provisionality of relativity. The provisional is empty and unreal; one must never reckon it to be the principle.

6.7

One contemplates this mind of desire: does it arise from the sense organ? Does it arise from the sense object? Does it arise from both combined? Does it arise apart from them? If it arises from the organ, then when not facing an object, the mind should arise of itself. If it arises from the object, then since the object belongs to the other, what has it to do with me? If it arises from both combined, two minds should arise. If it arises without a cause, arising without a cause is impossible. When investigating desire through the four tetralemma options, desire has no place of origin; since it has no place of origin, it also has no place to go. There is no desire and no tetralemma; without coming and without going, it is ultimately empty and tranquil. When a person of sharp faculties contemplates like this, one grade of the provisionality of thought is removed, and one portion of the true is clearly manifested. Even if one does not yet correspond [with truth], by employing the four siddhāntas, alternating between faith and Dharma, and skillfully harmonizing calming and contemplation, one will then attain correspondence; severing one grade of thought manifests one portion of the true, and so on.

6.8

If one is a person of dull faculties, and in [contemplating] conditioned arising the first grade is not yet removed, one further contemplates within continuity: does it arise when the previous thought perishes? Does it arise when it does not perish? Does it arise when it both perishes and does not perish? Does it arise when it neither perishes nor does not perish? If it arises upon perishing, what has perished cannot produce. If it arises upon not perishing, then what does not perish does not produce. If it arises upon both perishing and not perishing, their natures are mutually contradictory. If it arises apart from them, this is impossible. In the four options there is no desire, nor are there the four options. When contemplating like this, one should then gain entry, accomplishing the two emptinesses of living beings and dharmas. If one does not gain entry, skillfully practice with the four siddhāntas. If after practicing one still does not gain entry, one further contemplates within relativity, which can be understood by analogy with the preceding. As it is with the first grade, so it is with the subsequent eight grades. As it is with destroying the nine grades of sensual desire, so it is with destroying the nine grades of anger, ignorance, and arrogance; it can be understood by analogy, and is not recorded in detail again. When the nine grades of the true are manifested, that is the non-arising of principle; when the nine grades of delusions are exhausted, that is the non-arising of causes; when the retributions of the desire realm do not arise, that is the non-arising of effects; because there is no arising there is no perishing, which is the forbearance of the non-arising of dharmas, and so forth.

6.9

Question: Are the afflictions of the desire realm definitively nine grades?

6.10

Answer: According to the Tattvasiddhi, the path of non-obstruction subdues them and the path of liberation severs them, treating only nine grades. According to the Abhidharma, there are two paths—the path of expedients and the path of superior progress—that subdue them; the path of non-obstruction severs them, and the path of liberation realizes them, realizing the state free from delusion. Many sūtras employ this, and we now temporarily follow it. If one enters contemplation from the provisionality of views, the uncontaminated mind is rapid, severing without emerging from contemplation, and grades are not discussed. The path of cultivation is relaxed; one can have expedients, skillfully cultivating and alternating between faith and Dharma, shifting and entering the grades of superior progress. If one repeatedly makes superior progress, one should know that the grades are also numerous; how could there be only nine? Speaking of nine is just speaking in terms of a broad division.

6.11

Next, destroying the nine grades of the form realm uses either worldly knowledge or uncontaminated knowledge. For example, a person liberated through wisdom also has no worldly dhyāna, but merely uses uncontaminated [knowledge] to attain the state of non-learner. A person of the first fruit who has no dhyāna advances in cultivation and re-reflects on the principle, using uncontaminated knowledge. If it is a person liberated both ways, they use either uncontaminated knowledge or worldly knowledge. Now we temporarily rely on worldly knowledge, taking those who have attained dhyāna as convenient.

6.12

When first practicing dhyāna, if one destroys obstacles regarding phenomena, the samādhi of the desire realm arises; if one destroys obstacles regarding nature, the samādhi of the form realm arises. Therefore it is said: 'Obstacles regarding phenomena pertain to the access [concentration]; obstacles regarding nature pertain to the root [dhyāna].' If obstacles regarding nature are removed, the dharmas of the first dhyāna arise. When the eight sensations touch the body and the virtues of the five limbs arise, these are the marks of the first dhyāna. Among them, relishing is called 'greed'; looking down on those who have not attained it is called 'arrogance'; not knowing suffering and origination within dhyāna is called 'ignorance'. These three delusions again have nine grades, and each grade has the three provisionalities. The eight sensations of form touching the mental faculty and so forth of the desire realm is conditioned arising; distinguishing them in contemplation continuously moment to moment is continuity; that this mind of arising dhyāna differs from not arising it is relativity. If one does not contemplate and destroy them, one undergoes rebirth in accordance with dhyāna; how could this be called non-arising? Now, one uses the four options of calming and contemplation, skillfully cultivating expedients and superior progress. Severing one grade of delusion is called the 'path of non-obstruction'; realizing the state free from delusion is precisely the 'path of liberation'. Eliminating one portion of delusion is the non-arising of cause, effect, and so forth; this is called 'entering emptiness from the provisional'. For continuity and relativity, using the four contemplations to contemplate the provisional and enter emptiness is also like this. As it is with destroying the first grade, so it is with the remaining eight grades. As it is with destroying greed, so it is with destroying the nine grades of arrogance and ignorance.

6.13

If in the first dhyāna one destroys obstacles regarding phenomena, the intermediate [dhyāna] arises; when dying here, one is not reborn in the second dhyāna. It is analogous to the obstacles regarding nature in the desire realm not being removed, so that one is not reborn in the first dhyāna. Now, in the first dhyāna when nature is broken through, the second dhyāna immediately arises, born together with joy, having the four limbs of tranquility, joy, pleasure, and so forth. Within this there is relishing, greed, arrogance, and ignorance, each having nine grades. Each grade has the three provisionalities: inner purity as a mental object uniting with the mental faculty is conditioned arising; the mind of inner purity being produced in continuity; and having inner purity in contrast to non-inner purity—these are the three provisionalities. If one does not contemplate and inspect them, one undergoes rebirth in accordance with dhyāna. Now, using calming and contemplation, one cultivates and accomplishes expedients and superior progress, severing delusions without obstruction and realizing the true through liberation, entering into the non-arising of phenomena and principle. If one has not yet entered, further contemplating continuity and relativity is also like this. The remaining eight grades are also like this; ignorance, arrogance, and so forth are also like this.

6.14

The second dhyāna also has obstacles regarding phenomena and obstacles regarding nature. When phenomena are removed, the intermediate arises; when nature is removed, the third dhyāna arises, arising together with bliss. This bliss is deep and subtle; sages are able to renounce it, but ordinary people find it difficult to renounce. Within this there is attachment, arrogance, and ignorance, totaling nine grades, and each grade has the three provisionalities. Bliss facing the mental faculty, the mind of bliss continuing, and having bliss in contrast to having no bliss [are the three provisionalities]. If one does not contemplate, one undergoes rebirth in accordance with dhyāna. Now, using the contemplative wisdom of the four options to destroy them, through expedients and superior progress, one severs delusions without obstruction and realizes the true through liberation, accomplishing the non-arising of phenomena and principle. If they are not yet removed, further cultivating continuity, relativity, and the remaining eight grades is also like this. The nine grades of ignorance and arrogance are also like this.

6.15

The third dhyāna also has both obstacles regarding phenomena and obstacles regarding nature. If one destroys obstacles regarding nature, when equanimity arises concurrently, it is also fully equipped with attachment, arrogance, and ignorance, and also has nine grades. The three provisionalities do not shift: the dharma facing the mental faculty is conditioned arising, and so forth. If one does not contemplate, one undergoes rebirth in accordance with dhyāna. Now, using calming and contemplation, through expedients and superior progress, non-obstruction and liberation, one accomplishes the non-arising of phenomena and principle. If they are not yet removed, further contemplating continuity and relativity is also like this. The remaining eight grades, as well as ignorance, arrogance, and so forth, are also like this.

6.16

As for the Heaven of Non-Conception, it retains form and annihilates mind, hence it is called "non-conception". Feeling imagines it to be non-conception, yet conception is fully present. By analogy, this is like severing the obstacles of phenomenal activity while the obstacles of intrinsic nature still remain, so that one ultimately does not transcend form; this is called an externalist heaven. Previously, the mind of view-delusions was broken; since the mind of view-delusions has long been removed, one would not be born into this heaven. Or, due to phenomenal causes and conditions, if the mind gives rise to this concentration, the three provisionalities and so forth are immediately present. One also uses the four contemplations to break it; the provisionalities of continuity and relativity are likewise treated in this way.

6.17

As for the five anāgāmin heavens, one further refines the fourth dhyāna, using the unpolluted to sandwich and perfume the polluted, so that form concentration becomes ever clearer and the karmic retribution becomes ever more superior. When the superior concentration arises, the delusions of the nine grades and three provisionalities of attachment, arrogance, and delusion are also present. Using the four contemplations to directly realize unobstructed liberation, non-arising of phenomenal activity and principle is accomplished. If they are not yet removed, one further cultivates [contemplation of] continuity and relativity in the same way. The remaining eight grades are likewise treated, and so are arrogance and delusion. The non-arising of the four times nine—thirty-six grades—of the form realm is concluded.

6.18

Next, breaking the nine grades of the formless realm: if one wishes to annihilate the three kinds of form such as that of resistance, at that time breaking the obstacles of phenomenal activity brings forth the threshold stage; breaking the obstacles of intrinsic nature enters the stage of boundless space. Concentration on boundless space also possesses attachment, arrogance, and delusion; one again uses the four contemplations, with skillful means of superior advancement, to accomplish the non-arising of phenomenal activity and principle. If they are not removed, one further cultivates [contemplation of] continuity and relativity in the same way. The eight grades, as well as delusion and arrogance, are likewise treated.

6.19

Initially one takes emptiness as the object; when emptiness is predominant, distraction occurs. Relinquishing emptiness and taking consciousness as the object, one attains the concentration of consciousness, which corresponds with the mind and also possesses delusions such as attachment, arrogance, and delusion. One also uses the four contemplations, with skillful means of superior advancement and so forth, to accomplish the non-arising of phenomenal activity and principle. The rest can be understood by analogy.

6.20

Initially taking consciousness as the object is predominant, so the concentrated mind is scattered; relinquishing the focal condition of multiple consciousnesses, there is the consciousness of nothingness. If one were to take a meager consciousness as the object, how could it be named "nothingness"? That would be using a meager consciousness; how could it be named "the sphere of non-use"? Now, taking nothingness as the object to enter concentration, this dharma corresponds with the mind and also possesses the three provisionalities and so forth; one also uses the four contemplations. The rest can be understood by analogy.

6.21

Previously, the sphere of consciousness was like an ulcer, and the sphere of nothingness was like a sore; there is a further superior concentration named "neither conception nor non-conception". The Abhidharma-vibhāṣā says: "It is not the non-conception of the Heaven of Non-Conception, nor is it the possession of conception of the three emptinesses; therefore it is said to be 'neither conception nor non-conception'." Masters say: "Non-conception belongs to the form heaven, a different realm, and should not be used as the basis for this name. Explaining the name with reference to the same realm: the previous concentration of nothingness had already eliminated conception; now non-conception is further eliminated. With both conception and non-conception relinquished, it is therefore called 'neither conception nor non-conception'." The Mahāprajñāpāramitopadeśa says: "One is always polluted, and three should be differentiated." The first three are both polluted and unpolluted; because they can generate supramundane wisdom, they are called "also unpolluted". This concentration does not generate the unpolluted; it is exclusively polluted. The doctrinal teaching addresses the capacities of beings, speaking either concealedly or explicitly, and makes such statements. There are indeed those who give rise to the unpolluted within this concentration—how is this explained? For now, we rely on the doctrinal teaching as discussed.

6.22

Although this concentration is free from coarse afflictions, it accomplishes ten kinds of subtle dharmas, as explained in the Gate of Dhyāna. One should know that this concentration also possesses the three provisionalities. Now, one exclusively uses unpolluted wisdom to break it, with skillful means of superior advancement, unobstructed liberation, accomplishing the non-arising of phenomenal activity and principle. The nine grades are likewise treated; they can be understood by analogy with the preceding.

6.23

If one uses worldly wisdom to sever the delusions of thought, it is called the "knowledge of exhaustion"; if severed by unpolluted wisdom, it is called the "knowledge of non-arising". This is called the "contemplation of directly realizing thought[-delusions]". Breaking the nine times nine—eighty-one grades—of thought-delusions in the three realms completely is called "breaking dharmas universally".

6.24

Section 3: Explaining the stages of entering emptiness by breaking the provisionality of thought comprises four parts: first, the stages of breaking thought according to the Tripiṭaka tradition; second, the stages of breaking thought according to the shared tradition; third, applying the distinctive names to the common stages of the shared tradition; fourth, applying the distinctive names to the bodhisattva stages of the shared tradition.

6.25

Regarding the stages of breaking thought in the Tripiṭaka tradition: the Tattvasiddhi explains that the sixteen moments of mind are precisely the stage of the first fruit, whereas other schools explain that the sixteen moments of mind belong to the path of cultivation. Now, relying for the moment on the path of cultivation: severing the first grade of desire-realm delusions, progressively up to the exhaustion of the fifth grade, is in all cases called "approaching the sakṛdāgāmin"; if severed all at once up to the fifth grade, it is called "family-to-family". Next, severing through the sixth grade completely is called the "sakṛdāgāmin fruit"; if severed all at once through the sixth grade completely, it is called "once-returner". Next, severing from the seventh grade to the eighth grade is called "approaching the anāgāmin"; if severed all at once to the eighth grade, it is called "one-seed". Next, severing through the ninth grade completely is called the "anāgāmin fruit", and one ultimately never returns to the desire realm. Next, severing from the first grade of the first dhyāna up to the eighth grade of non-conception, altogether seventy-one grades, are all called "approaching the arhat", and the six kinds of anāgāmin stages are situated therein. The ninth path of uninterrupted progression severs the ninth delusion of non-conception completely, and the ninth path of liberation realizes what is called the "arhat fruit". When thought[-delusions] in the three realms are exhausted, one attains the knowledge of exhaustion and the knowledge of non-arising, which is called "non-arising of afflictions"; realizing the eighty-one parts of true emptiness is called "non-arising of principle"; when true wisdom is complete, it is called "non-arising of wisdom"; not receiving birth and death is called "non-arising of karmic retribution". If one speaks of the pratyekabuddha, they differ merely in encroaching upon a small residue of habitual karmic impressions so that it does not arise. This is an analysis of establishing the stages according to the severance of thought by analyzing the provisional, outlined briefly like this.

6.26

Second, the stages common to the three vehicles in directly realizing thought according to the shared tradition: as the Pañcaviṃśatisāhasrikā-prajñāpāramitā explains, the ground of dry wisdom, the ground of nature, and up to the sixth ground are shared with the śrāvaka; reaching the seventh ground is shared with the pratyekabuddha; reaching the eighth and ninth grounds is shared with the bodhisattva; progressing from the bodhisattva ground into the tenth ground is called the "Buddha ground". As for these being called common grounds while having higher and lower levels: the Treatise says, "The three persons equally sever the primary afflictions and equally enter nirvāṇa with residue and without residue"; hence they are called "common". Just as burning wood leaves charcoal or leaves ash, so there are higher and lower levels. The ground of dry wisdom is precisely the stage of the three worthies: first, the five meditations for calming the mind; second, contemplation of the specific characteristics of mindfulness; third, contemplation of the general characteristics of mindfulness. These across the board are external ordinary persons, hence called the "ground of dry wisdom". "Nature" refers to the stage of the four roots of goodness: through the power of general mindfulness, good polluted five aggregates are generated, called "heat"; advancing through the initial, intermediate, and final minds, one attains entry into summit, patience, and the highest worldly dharma, all collectively called "internal ordinary persons", hence called the "ground of nature". These two stages together subdue view-delusions. The "eight persons" refers to the eight types of patience. Transitioning from the highest worldly dharma into the uninterrupted samādhi, it is therefore called the "eight persons". "View" means seeing the truth: severing the view-delusions of the three realms, the eighty-eight proclivities are all exhausted, hence called the "ground of view". "Thinning" means eliminating six grades of desire-realm thought-delusion, hence called the "ground of thinning". "Freedom from desire" means eliminating the nine grades of the desire realm completely, hence called the "ground of freedom from desire". "Finished business" means eliminating the seventy-two grades of the form and formless realms completely, like fire burning wood to charcoal, hence called the "ground of finished business". The pratyekabuddha, possessing deep and sharp merit and wisdom, is able to encroach upon and eliminate habitual impressions, like burning wood to ash. The bodhisattva, possessing deep and sharp merit and wisdom, has the path and contemplation flowing concurrently; they sever habitual impressions as well as ignorance concerning form and mind, attain the Dharma eye and the knowledge of the aspects of the path, play with spiritual penetrations, purify Buddha lands, train in the Buddha's powers, fearlessnesses, and other dharmas, and their remaining habitual impressions are about to be exhausted, like a small residue of ash. The Buddha ground, with great merit aiding and sharpening wisdom, attains the wisdom corresponding to a single thought-moment; habitual impressions are eternally exhausted, like the fire at the destruction of a kalpa leaving neither charcoal nor ash. These are the stages of severing thought-delusions across the ten grounds common to the three vehicles.

6.27

Third, applying the distinctive names to the common stages of the shared tradition: formerly it was said that "the third ground severs views", or it was said that "the fourth ground severs views", or it was said that "the sixth ground severs thought completely", or it was said that "the seventh ground severs thought completely". Now, examining these words: if one says that the third ground and fourth ground both sever views, this master does not understand the meaning of the shared teaching. Why is that? In the stages common to the three vehicles, they together enter uninterrupted samādhi, severing views without exiting or entering contemplation; how could one suddenly say that both the third and fourth grounds sever views? If one only takes the third ground as severing views, the fourth ground should sever thought. If one only takes the fourth ground as severing views, the third ground should not yet have severed views. If both grounds are used to sever views, is it done while exiting and entering contemplation, or without exiting and entering contemplation? If without exiting and entering contemplation, then there are not two grounds; if while exiting and entering contemplation, it is not the stage of severing views. Masters rescue their view by saying: "The sūtra says so." This master does not understand the sūtra's meaning.

6.28

Now we say: the sūtra merely borrows the distinctive meaning to reveal the shared. The distinctive meaning of views is long, discussing the third and fourth grounds; the shared meaning of views is short, without exiting and entering contemplation. Thus, although the names may be borrowed from the distinctive, the meaning must accord with the shared. If explained in terms of not entering or exiting contemplation: if one speaks of the third ground, it is based on the beginning of severing views; if one speaks of the fourth ground, it is based on the completion of severing views; both are without exiting contemplation. This is analogous to the sixteenth mind being called either the path of seeing or the path of cultivation.

6.29

As for borrowing the distinctive names to label the shared stages: the three worthies among external ordinary persons are the ground of dry wisdom, yet are named the ten faiths. The four roots of goodness among internal ordinary persons are the ground of nature, yet are named the ten abodes, ten practices, and ten dedications. The eight persons and the ground of view are the srotaāpanna, yet are named the initial ground of joy. The ground of thinning is the sakṛdāgāmin, which has an approach and a fruit; the approach is established as the ground of freedom from defilement, and the fruit is established as the luminous ground. The ground of freedom from desire is the anāgāmin, which has an approach and a fruit; the approach is established as the radiant ground, and the fruit is established as the ground difficult to conquer. The ground of finished business is the arhat, which has an approach and a fruit; the approach is established as the ground of direct presence, and the fruit is established as the far-reaching ground. The stage of the pratyekabuddha is established as the immovable ground, and the bodhisattva ground is established as the ground of good wisdom. Or the final mind of the bodhisattva ground is taken as the ground of the Dharma cloud, or the Buddha ground is taken as the ground of the Dharma cloud. The Pañcaviṃśatisāhasrikā says, "A bodhisattva of the tenth ground is like a Buddha." It is permissible to make this explanation.

6.30

If one borrows these distinctive names to determine the shared stages of the three persons: then the first ground severs the delusions of view; the second ground severs one or two grades of thought in the desire realm; the third ground severs six grades of thought; the fourth ground severs seven or eight grades of thought; the fifth ground severs nine grades of thought; the sixth ground severs seventy-one grades of thought; the seventh ground severs seventy-two grades of thought; from the eighth ground upward, one encroaches upon habitual impressions, severs ignorance, and so forth, which can be understood by analogy with the preceding, and so forth.

6.31

Fourth, regarding borrowing the distinctive designations to name the stages of the bodhisattva of the shared [teaching]: dry wisdom is the outer ordinary person; the nature stage is the inner ordinary person. The stage of the eight persons is the first bhūmi; the fifteen minds are the second bhūmi; the sixteen minds are the third bhūmi. In these three bhūmis, delusions of view are severed without ever emerging from contemplation. Or, the four forbearances are the first bhūmi; the four cognitions are the second bhūmi; the four comparative forbearances are the third bhūmi; the four comparative cognitions are the fourth bhūmi. In these four bhūmis, delusions of view are severed without ever emerging from contemplation. How could an explanation such as this be the same as the old [explanations], and so forth? [The stage of] thinning is the fifth bhūmi, severing six grades of thought [delusion]; [the stage of] freedom from desire is the sixth bhūmi, severing nine grades of thought [delusion]; [the stage of] having accomplished is the seventh bhūmi, severing the thought [delusions] of the form and formless [realms] completely. The pratyekabuddha is the eighth bhūmi, up to the Buddha stage, cutting off residual habits and ignorance, which may be understood by analogy with what preceded, and so forth. The old [interpreters] said: 'In the sixth bhūmi, thought [delusion] is severed completely, equaling the arhat,' or they relied on the Benevolent Kings Sūtra, [which says] 'The seventh bhūmi equals the arhat.' However, the sixth bhūmi is named 'freedom from desire,' only departing from the nine grades of the desire realm, so it can only be equal to the anāgāmin. Even if one bears the fruition while practicing toward the next, the ninth grade of neither-thought[-nor-non-thought] still remains, so one also cannot be equal to an arhat. If the seventh bhūmi is [the stage of] having accomplished, in terms of the fruition it could be so; but if the approach is subsumed under the fruition, then the first grade of the first dhyāna would already belong to the seventh bhūmi, and at that time it would obtain the name 'having accomplished.'

6.32

Now, if one takes what is convenient for explaining the meaning: explaining the meaning in terms of the ten perfections, by means of the sixth, prajñā, the wisdom that enters emptiness severs delusions completely and equals the arhat; the seventh, skillful means prajñā, emerges into the provisional for transformative function—this designation is convenient. If one takes the seventh bhūmi as equaling the arhat, matching the various bhūmis against fruitions and approaches, the seventh bhūmi directly equals the fourth fruition. These are all tentative correspondences; the sūtras and treatises are not uniform, and one must deliberate further, rather than rigidly clinging [to one view], and so forth.

6.33

Question: That the three vehicles sever [delusion] in common has already been made clear. On what basis, then, is a distinct bodhisattva stage opened up separately?

6.34

Answer: The Great Treatise distinguishes the burning of the wick in three places, so there are three kinds of bodhisattvas who sever delusion. If dry wisdom subdues delusion and can still count as the first flame, what could be wrong with taking the eight persons' genuine severing as the first flame, and so forth? Furthermore, the Pañcaviṃśatisāhasrikā explains that 'a bodhisattva of the tenth bhūmi is like a Buddha'; since it makes clear that the final bhūmi borders the ultimate, how could there be no intermediate bhūmis and no initial bhūmi? Deducing from this, what fault is there in separately opening up the ten bhūmis of the bodhisattva? If there were no ten bhūmis, the sūtra should not say: 'A bodhisattva cultivates and purifies the activities of the bhūmis, from the first bhūmi to the tenth bhūmi, each and every bhūmi having such-and-such Dharma-gates,' and so forth. Furthermore, the Great Treatise says: 'The stage of dry wisdom, in the bodhisattva Dharma, is the forbearance of subduing; the nature stage, in the bodhisattva Dharma, is the compliant forbearance; the stage of the eight persons, for the bodhisattva, is the forbearance of the non-arising [of dharmas]; the stage of insight, for the bodhisattva, is the fruition of the forbearance of the non-arising [of dharmas]; the stage of thinning, for the bodhisattva, is named purity free from desire; the stage of freedom from desire, for the bodhisattva, is named playing with supernormal powers; the stage of having accomplished, for the śrāvaka, is named the Buddha stage, but for the bodhisattva is the forbearance of the non-arising of dharmas.' Therefore the Pañcaviṃśatisāhasrikā says: 'Whether the cognition or the severing of a srotāpanna, it is the bodhisattva's forbearance of the non-arising of dharmas; up to, whether the cognition or the severing of a pratyekabuddha, it is the bodhisattva's forbearance of the non-arising of dharmas.' Since such treatises have themselves already separately addressed the bodhisattva, what fault can there be now in formulating the meaning according to this?

6.35

Question: In the desire realm nine grades are also severed; why are many fruitions designated [there]?

6.36

Answer: Just as in a hazardous place there are many perils and there is great need for city walls, so in this realm there are many perils, and many fruitions are needed for resting.

6.37

If so, since in this realm distraction is prevalent, should many dhyānas be established?

6.38

Answer: The desire realm is not a realm of concentration, so dhyānas cannot be established [there]; because the conditions for the outflow-free are pervasive, fruitions can be established.

6.39

Question: Since the cognition and severing of the persons of the three vehicles are equal, why are those of the two vehicles called 'cognition and severing', while that of the bodhisattva is called 'forbearance regarding dharmas'?

6.40

Answer: Forbearance is the cause and cognition is the fruition; therefore the fifteen minds are called 'forbearances', and the sixteenth mind is called 'cognition'. Furthermore, the two vehicles realize fruition, so it is appropriate to designate them by 'cognition and severing'; the bodhisattva looks toward Buddhahood and still abides in the causal stage, so only the name 'forbearance' is received. Moreover, when the bodhisattva exhausts one grade of thought [delusion], he immediately attains one share of birth with sovereignty, and thus dies grade by grade and is born grade by grade; being able to endure the toil and suffering of birth and death without entering nirvāṇa, it is therefore called 'forbearance'.

6.41

If we explain the stages of breaking through the provisionality of thought [delusion] in terms of the distinctive teaching: breaking through views for the first time directly enters the first aboding; from the second aboding to the seventh aboding breaks through the provisionality of thought [delusion]. If one wishes to subdivide the grades to allocate the various aboding stages, it can be known by analogy with the preceding. From the eighth, ninth, and tenth abodings directly corresponds to eroding residual habits. The ten practices are the stages of directly emerging into the provisional, no longer concerning what preceded, and so forth.

6.42

If we explain the stages of breaking through the provisionality of thought [delusion] in terms of the perfect teaching: breaking through the provisionality of views for the first time is directly the first faith; from the second faith to the seventh faith is breaking through the provisionality of thought [delusion]. If one wishes to subdivide the grades to correspond to the various faiths, it can be known by analogy with the preceding. From the eighth faith to the tenth faith, residual habits are completely severed. The Avataṃsaka says: 'At the time of first generating the mind [for bodhi], the primary [delusions] and residual habits are simultaneously exhausted with no remainder.' It is not that the primary [delusions] and residual habits outside the realms are exhausted; this is only the exhaustion of the primary [delusions] and residual habits within the realms. The Avataṃsaka says: 'Having first generated the mind [for bodhi], one surpasses the Muni.' It is this meaning.

6.43

How does one surpass?

6.44

Primary [delusions] and residual habits are both exhausted, and one can enact Buddhahood through the eight phases—in this respect they are equal. Furthermore, the three contemplations are perfectly cultivated—in this respect one is superior and surpasses.

6.45

If so, should there also be śrāvakas who surpass bodhisattvas?

6.46

Indeed; with respect to the Buddha path, a śrāvaka clearly surpasses a [tripiṭaka or shared] bodhisattva. Furthermore, regarding breaking through the provisional in the preceding stages, although the names are the same in conditions and principle, their application of wisdom differs. When the two vehicles of the Tripiṭaka and shared teachings break through the provisional, at the time of death in worldly truth they cannot emerge into the provisional and have no birth with sovereignty; when the bodhisattva of the shared teaching breaks through the provisional, at the time of death in worldly truth he can still emerge into the provisional and take birth with sovereignty, and if conditions for conversion come to an end, he ashes the body and realizes emptiness; when the distinctive teaching breaks through the provisional, at the time of death in worldly truth he can also emerge into the provisional and take birth with sovereignty, and in order to reveal the middle way, never abides in emptiness; when the perfect teaching breaks through the provisional, since seeing the true is immediately entering the provisional, it is immediately entering the middle, perfectly subduing avidyā. If one says that the cognition and severing of the two vehicles and the bodhisattva are identical, differing only on the side of transforming others, this is a mutual comparison from the perspective of the shared teaching. If one says that the two vehicles and the bodhisattva differ in cognition but are identical in severing, this is a mutual comparison from the perspectives of the distinctive and perfect [teachings].

6.47

Question: In breaking through the provisionality of thought [delusion] to enter emptiness, altogether nine times nine, or eighty-one grades, are broken through. How can there also be the principle of leaping over fruitions?

6.48

Answer: The sequential distinctions constitute the preceding formulations, but a practitioner does not necessarily enter strictly according to the order of grades. If within the Tripiṭaka [teaching], after the sixteen minds, there is immediately leaping over fruitions in a single thought-moment to [reach] the anāgāmin, or leaping to [reach] the arhat, how could one still proceed gradually through the enumeration as before? Although one does not pass through the grades in sequence, the delusions of all grades are exhausted, and the concentrations of all grades arise, and so forth. Again, like the Buddha of the Tripiṭaka [teaching], who in a single thought-moment of correspondence has views and thoughts completely severed at once, the Buddha's merit and virtue simultaneously manifesting before him. Because faculties are sharp, it does not depend on grades. Although the sharp leap over grades, the grades cannot be abolished. Why is that? Because such is the principle in the Dharma-gates of the various Buddhas.

6.49

Question: Those of sharp faculties are able to leap over; Śāriputra was the sharpest, so why did he not leap over?

6.50

Answer: The Hinayana guides the dull, giving them respite according to the grades, and therefore does not leap over. Śāriputra had great wisdom and was to be the general who turns the wheel of Dharma, distinguishing the grades, and therefore for seven days, or as some say fifteen days, did not leap over. Ānanda, because he served as the attendant, did not leap over; it was not that he lacked the power of wisdom. The bodhisattva of the shared teaching has sharp wisdom, and the two vehicles should also have those who leap; but because they shoulder sentient beings and act as guides, extensively needing to make distinctions, leaping is not discussed. The two teachings, distinctive and perfect, are also like this. Although there are leaping and non-leaping, ultimately breaking through the provisionality of thought [delusion] is universal.

6.51

Leaping over fruitions is of four kinds in all: first, original-severance leaping; second, minor leaping; third, major leaping; fourth, great-major leaping. If originally in the ordinary stage one attained the concentration of neither-thought[-nor-non-thought], and now gives rise to the outflow-free, upon completing the sixteenth mind one immediately attains [the fruit of] anāgāmin. If originally in the ordinary stage one attained the first dhyāna, or the second, third, or fourth dhyāna, now upon completing the sixteenth mind one is also an anāgāmin. If originally in the ordinary stage, according to how much of the nine grades of the desire realm one severed with worldly wisdom, upon completing the sixteenth mind one leaps over fruitions according to that original severance—these are all called 'original-severance leaping.' If in the ordinary stage one had not attained dhyāna, but upon completing the sixteenth mind can additionally eliminate all the grades of the desire realm, or two or three grades, this is 'family to family' or 'one seed', and is 'minor leaping.' If originally in the ordinary stage listening to the Dharma, upon hearing the proclamation 'Come, monk!' one becomes an arhat, this is 'major leaping.' As for the Buddha who in a single thought-moment has primary [delusions] and residual habits both exhausted, this is called 'great-major leaping.'

6.52

Persons of the perfect [teaching] have the sharpest faculties, and furthermore this is the true exposition, and furthermore there are no grades, so they are best able to leap. The Yingluo explains the 'suddenly awakened Tathāgata', and the Lotus Sūtra says 'in an instant directly achieving correct awakening'—from this meaning, there is leaping. Their compassionate vows being heavy and great, in this respect there is no leaping. The Vimalakīrti says: 'Though having achieved the Buddha path, one practices the bodhisattva path to save sentient beings'—in this respect there is both leaping and non-leaping. In terms of the principle of true reality, there is neither leaping nor non-leaping; according with capacities, it universally moves; resting in principle, it is eternally quiescent, and so forth.

6.53

3. Clarification of the four doors: Delusions of view and thought obstruct both the shared and distinctive principles; if one is to break through the obstructions and reveal the principle, without a door there is no passage.

6.54

The Abhidharma explains: 'Self, person, and sentient being are like tortoise hair and hare horns, unobtainable when sought; there are only real dharmas.' Deluded about these real dharmas, one perversely gives rise to views and thoughts. Views and thoughts are impermanent, not abiding thought-moment to thought-moment; real dharmas fluctuate, arising and ceasing part by part. Contemplating in this way can break through the simple, compound, and complete views, and also break through the eighty-one grades of thought [delusion] of the three realms, bringing about the non-arising of cause and effect, delusion and wisdom, and so forth—this is called the intention of breaking through dharmas through the door of existence in the Tripiṭaka [teaching]. When the Deer Park was first opened, the five men including Kauṇḍinya were the first to obtain purity. Again, when Aśvajit spoke of the three truths, Śāriputra broke through views, and after seven days attained arhatship. The one thousand two hundred and others mostly saw the supreme truth through the door of existence. The Great Treatise says: 'If one obtains the skillful means of prajñā, entering the Abhidharma one does not fall into existence.' The Mahāsaṃnipāta says: 'When eternalists speak of severance through differentiated thoughts, that is the meaning of severing fetters through the channel.' Is this not the intention of breaking through the provisional through the door of existence? Why, then, do the followers of the Satyasiddhi disparage it as a skillful means for pacifying the mind that cannot attain the Way?

6.55

If we consider what is explained in the *Tattvasiddhi*: "The self and the person are originally non-existent; though real dharmas exist, they are empty, illusory, and unreal." If one is confused about this emptiness and illusion, delusions of view and thought arise arbitrarily, and one wanders in transmigration. When one contemplates that these delusions of view and thought are all empty and illusory across the three provisionalities, both provisional and real are non-existent; this is termed "equal emptiness." Cultivating this contemplation breaks simple, compound, complete, and immeasurable views, and also breaks the eighty-one grades of thought [delusions], bringing about the non-arising of delusion, wisdom, cause, effect, and so forth; this is called the purpose of breaking down dharmas through the emptiness gate in the Tripiṭaka teaching. Therefore, that treatise says: "I now properly wish to clarify the real meaning within the Tripiṭaka." The real meaning is emptiness. The *Āgama* says: "'This is old age and death' and 'Who is of old age and death?' are both wrong views." "This is old age and death" is the emptiness of dharmas; "Who is of old age and death?" is the emptiness of sentient beings. It also says: "The Buddha's dharmakāya is emptiness itself." Subhūti's wisdom of emptiness was exceptionally lucid, enabling him to see the Buddha's dharmakāya from within his stone cave; hence in the *Pañcaviṃśatisāhasrikā-prajñāpāramitā*, he was empowered to explain emptiness, while Śāriputra was empowered to explain prajñā. The Buddha wished to align great emptiness with small emptiness, and great wisdom with small wisdom, so he caused the two of them to propagate the teaching. The *Mahāprajñāpāramitopadeśa* says: "If one does not obtain the expedient means of prajñā, entering emptiness one will fall into non-existence." The *Mahāsaṃnipāta* says: "People holding the view of annihilation say that cessation occurs in a single thought-moment." Is this not the meaning of equal emptiness? One should know that the Tripiṭaka also explains the gate of emptiness. How could the Abhidharma masters sweepingly assert that "this is the Mahāyāna meaning of emptiness"?

6.56

If, as Kātyāyana set forth concerning the gate he entered, he composed the *Peṭakopadeśa* and transmitted it to South India: provisional non-existence is the same as before, while real dharmas are both existent and non-existent. If one gives rise to fixed characteristics, delusions of view and thought arise arbitrarily. Contemplating these real dharmas as harmoniously both existent and non-existent also breaks simple and compound views and the eighty-one [grades of] thought, bringing about the non-arising of delusion, wisdom, cause, effect, and so forth; this is called the purpose of breaking down dharmas through the gate of both emptiness and existence in the Tripiṭaka teaching. Therefore the *Mahāprajñāpāramitopadeśa* says: "If one obtains the expedient means of prajñā and enters the *Peṭaka* gate, one does not fall into existence or non-existence."

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摩訶止觀 — Classical Chinese