四教義 10

English (machine translation) 10

Language: English

10.1

Compiled by Dhyāna Master Zhiyi of Xiuchan Monastery on Mount Tiantai

Fifth, explaining the ten stages: these are the stages of the holy lineage. From these stages, one sees the Buddha-nature and generates the contemplation of the middle way paramārtha-satya, illuminating both truths simultaneously. Thought after thought becomes quiescent, naturally flowing into the ocean of sarvajñā, realizing the four truths of non-action, where the single reality is uniform and the dharmadhātu is in perfect interfusion. From the first stage up to the Buddha stage, ignorance is eradicated throughout; however, based on the stages, it is conventionally divided into three paths: the first stage is called the path of seeing the truths; the second stage through the sixth stage are called the path of cultivation; from the seventh stage onward is called the path of beyond-study. The ten stages are: first, the Joyful Stage (pramuditā-bhūmi); second, the Stainless Stage (vimalā-bhūmi); third, the Luminous Wisdom Stage (prabhākarī-bhūmi); fourth, the Radiant Wisdom Stage (arciṣmatī-bhūmi); fifth, the Difficult to Conquer Stage (sudurjayā-bhūmi); sixth, the Manifest Stage (abhimukhī-bhūmi); seventh, the Far-Reaching Stage (dūraṅgamā-bhūmi); eighth, the Immovable Stage (acalā-bhūmi); ninth, the Good Wisdom Stage (sādhumatī-bhūmi); tenth, the Dharma Cloud Stage (dharmameghā-bhūmi). These ten are all called 'stages' (bhūmi) because: first, they can generate and sustain the Buddha's wisdom unmoved; second, they can shoulder and support all beings with unconditioned great compassion; hence they are named 'stages'. The first, the Joyful Stage, is called the path of seeing because one initially arouses the true middle way, perceives the principle of Buddha-nature, cuts off the delusions of view within ignorance, and manifests the two bodies—the true and the response bodies. Responding wherever an occasion resonates, one manifests bodies across the ten dharmadhātus within a hundred Buddha-worlds, entering into the wisdom-stage of the Buddhas of the three times. Being able to benefit oneself and benefit others, one experiences genuine great rejoicing; hence it is named the Joyful Stage. The Mahāparinirvāṇa-sūtra says: 'When a bodhisattva's holy conduct is complete, they abide in the stage of fearlessness'—which is this first stage. A bodhisattva of the first stage is free from the five fears: no fear of death, no fear of lacking a livelihood, no fear of the bad destinies, no fear of bad repute, and no fear of the awe-inspiring majesty of assemblies. Although the Nirvāṇa-sūtra does not use these exact terms, when inferred from its meaning they are virtually identical. If one speaks of not fearing greed, anger, and delusion—internally lacking the three poisons and externally detached from the eight worldly winds—this is the absence of fear of bad repute; if one speaks of not fearing hell and the like, this is the absence of fear of the bad destinies; if one speaks of not fearing śramaṇas and brāhmaṇas, this is the absence of fear of assemblies; now, having already entered the fearless stage and seen the middle way, there are no two deaths, hence it is said there is no fear of death; and with the eternal life of the dharmakāya, it demonstrates the absence of fear of lacking a livelihood. Because one enters this stage, one fully possesses the twenty-five samādhis, shatters the twenty-five states of existence, and reveals the nature of the self in the twenty-five states of existence—the nature of the self being none other than the real nature—this is called the completion of wisdom-conduct. Attaining the five samādhis constitutes the completion of the five types of conduct; abiding in the stage of fearlessness is precisely what earns the name of the first stage. With respect to this, there are five points: first, explaining the attainment of the twenty-five samādhis and the completion of holy conduct; second, explaining brahma conduct; third, explaining heavenly conduct; fourth, explaining baby-like conduct; fifth, explaining illness conduct.

10.3

First, explaining the attainment of the twenty-five samādhis and the completion of holy conduct consists of three points: first, explaining the names of the twenty-five samādhis; second, properly cultivating and explaining the realization of the twenty-five samādhis; third, external application to benefit beings. First, explaining the names of the twenty-five samādhis briefly has four points, which means establishing names according to the four siddhāntas: first, establishing names provisionally according to the occasion; second, establishing names according to suitability; third, establishing names according to the remedy; fourth, establishing names according to principle. First, establishing names according to the occasion: for example, if a person has twenty-five sons, he assigns a name to each one as the time comes. When the eldest is first born, he assigns a name to him; when the next is born later, he assigns another name to him; one cannot see that the eldest son is named this and also make the second son named this; in this way there is no confusion. These twenty-five names are also like this: each puts forward a name so that the conventional truth is not thrown into disorder. Worldly names are all like this; one cannot seek in them a fixed substantial reality. Second, establishing names according to suitability regarding the twenty-five states of existence: if one used other names, the matters and principles would not be inappropriate, yet names are established according to what is suitable. Third, establishing names for the twenty-five samādhis according to the remedy: each remedies one state of existence, and for this reason the names are established according to the remedy. Fourth, establishing names according to principle: these twenty-five samādhis do not depart from the principle of the dharma-nature; the principle accords with the meaning, and the names are established based on the meaning. Although names and meanings differ, the principle in truth has no distinction. Relying on these four points, the names of the twenty-five samādhis are thus established. Examining the intention of the sūtra text, it mostly establishes the names of the twenty-five samādhis based on the two meanings of remedy and according with principle.

10.4

Second, properly explaining the cultivated realization of the twenty-five samādhis: within each samādhi there are four points: first, presenting the karmic actions and afflictive obstacles of the various states of existence; second, using the samādhi as a remedy to shatter them; third, concluding the completion of the samādhi; fourth, compassionately shattering existence. Each one fully possesses these four points.

10.5

First, explaining the stainless samādhi (vimala-samādhi) which shatters the existence of hell has four points: First, explaining the knot of karma: among sins, none is heavier than that of hell; the defilement of evil karma is heavy, consisting of the defilement of views and thoughts, the defilement of dust and sand, and the defilement of ignorance. Second, explaining the use of samādhi to shatter ignorance: in order to shatter these various defilements, the bodhisattva cultivates the aforementioned fundamental precepts to shatter the defilement of evil karma; cultivates the aforementioned concentrations such as the eight liberations to subdue the defilement of views and thoughts; cultivates wisdoms such as that of action and of non-arising to cut off the defilement of views and thoughts; cultivates the immeasurable wisdom to shatter the defilement of dust and sand; and cultivates the wisdom of non-action to shatter the defilement of ignorance. Third, explaining the completion of the samādhi: because the defilement of views and thoughts is shattered, the samādhi of the true truth is completed; because the defilement of evil karma and dust and sand is shattered, the samādhi of the conventional truth is completed; because the defilement of ignorance is shattered, the samādhi of the middle way paramārtha-satya is completed. Fourth, explaining compassionate benefit to beings: because the bodhisattva has personally shattered the defilement of hell, they attain the samādhi of the three truths, possessing great compassion that invisibly perfuses the dharmadhātu; when sentient beings possess the requisite capacity, connecting with compassion, through the power of the king of samādhis the dharma-nature remains unmoved yet is able to respond to them. Just as when Vasu or Devadatta were due to enter hell, they preached the Dharma for them according to what was appropriate, shattering the existence of hell. As explained in the chapter on 'Holy Conduct', because they personally cultivate the various practices such as precepts, concentration, and wisdom, they personally realize the completion of the samādhis of the three truths; having compassionate vows within holy conduct, they shatter the defilements overlying the three truths in others, and also shatter the defilements of evil karma and affliction overlying the three truths in others; being stainless themselves, they cause others to become stainless; hence this samādhi is called the 'stainless samādhi'. Hereafter, all possess these four points, which may be understood by analogy with the preceding.

10.6

Next, explaining the non-retrogressing samādhi (avivartya-samādhi) which shatters the existence of animals: animals lack shame and conscience; because they give rise to evil karma, they retrogress and fall away from the good paths; due to views and thoughts they retrogress; due to dust and sand they retrogress; due to ignorance they retrogress. In order to shatter these various retrogressions, the bodhisattva cultivates precepts and patience to shatter the retrogression of evil karma; cultivates concentration to subdue the retrogression of views and thoughts; cultivates the wisdom of arising and ceasing and non-arising to shatter the retrogression of views and thoughts; cultivates the immeasurable wisdom to shatter the retrogression of dust and sand; and cultivates the wisdom of non-action to shatter the retrogression of ignorance. Because views and thoughts are shattered, the samādhi of non-retrogression in stage is completed; because dust and sand are shattered, the samādhi of non-retrogression in practice is completed; because ignorance is shattered, the samādhi of non-retrogression in mindfulness is completed. Personally shattering the three kinds of retrogression through the power of practice, they accomplish the three non-retrogressions, personally attain the samādhis of the three truths, and the power of their compassion invisibly perfuses the dharmadhātu. According to the capacities and resonances of animals, they may take the body of an elephant king, a woodpecker, or a great vulture, taking birth among them according to what is appropriate and manifesting to preach the Dharma to shatter the existence of animals. Being non-retrogressing themselves, they cause others not to retrogress; hence this samādhi is called the 'non-retrogressing samādhi'.

10.7

Next, the mental joy samādhi which shatters the existence of hungry ghosts: the existence of hungry ghosts is constantly entangled in the evil karma of stinginess, suffering from greed and hunger, suffering from the afflictions of views and thoughts, suffering from the ignorance of dust and sand, and suffering from the dark obstruction of ignorance. In order to shatter these various sufferings, the bodhisattva cultivates precepts and generosity to shatter the suffering of the evil karma of stinginess; cultivates concentration to subdue the suffering of views and thoughts; cultivates wisdoms such as that of arising and ceasing to shatter the suffering of views and thoughts; cultivates the immeasurable wisdom to shatter the suffering of dust and sand; and cultivates the wisdom of non-action to shatter the suffering of ignorance. Shattering the suffering of views and thoughts, the unconditioned mental joy samādhi of the true truth is completed; shattering the suffering of stingy evil karma and dust and sand, the mental joy samādhi of the conventional truth of distinguishing many gates is completed; shattering the suffering of ignorance, the eternal joy samādhi of the middle way is completed. Having personally realized through practice the samādhis of the three joys and three truths, and perfuming with the power of compassion within all practices, they manifest the forms and voices of various ghosts, bestowing [food] to make them satisfied and preaching the Dharma for them, causing them to shatter the three kinds of suffering and attain the three kinds of joy. The bodhisattva personally attains this joy and also causes others to attain joy; therefore this samādhi is called the 'mental joy samādhi'.

10.8

Next, the joyful samādhi which shatters the existence of asuras: asuras have much anger and fury, having the fear of evil karma, the fear of views and thoughts, the fear of dust and sand, and the fear of ignorance. In order to shatter these various fears, the bodhisattva upholds precepts and vigor, cultivating the various practices: unbroken joy shatters the fear of evil karma; cultivating the joy of dhyāna bliss subdues the fear of views and thoughts; cultivating wisdoms such as of arising and ceasing and non-arising and ceasing, they attain the joy of awakening joy and shatter the fear of views and thoughts; cultivating the joy of reflecting in a mirror and the immeasurable wisdom, they shatter the fear of dust and sand; cultivating the wisdom of non-action, they shatter the fear of ignorance. Because views and thoughts are shattered, the true emptiness joy samādhi is completed; because evil karma and dust and sand are shattered, the samādhi of joyful sight by all sentient beings is completed; because ignorance is shattered, the joy king samādhi is completed. Attaining such joyful samādhis of the three truths through the power of personal cultivation, and perfuming the existence of asuras through the power of compassion within all practices, they take birth among them, subduing them with gentle words and preaching the Dharma for them to shatter the existence of asuras and cause them to attain fearlessness. Being personally free from the three fears and personally realizing the three joys, they cause others to be free from fear and cause others to attain joy; therefore this samādhi is called the 'joyful samādhi'.

10.9

Next, the sunlight samādhi which shatters the existence of Pūrvavideha: the sun first rises in the east, so the name is given according to suitability. The sun is an analogy for the light of wisdom, which can illuminate delusion and darkness, shattering the delusion and darkness of evil karma, the delusion and darkness of views, thoughts, dust, and sand, and the delusion and darkness of ignorance. In order to illuminate these various delusions and darknesses, the bodhisattva cultivates the light of the precepts of good karma, the flowing light of dhyāna concentration, the all-knowledge light of arising and ceasing and non-arising and ceasing, the light of the knowledge of the paths, and the light of the knowledge of all modes. Light arises and darkness vanishes: with the light of good precepts they shatter the darkness of evil karma; with the light of dhyāna concentration they subdue the darkness of views and thoughts; with the light of arising and ceasing and non-arising and ceasing they shatter the darkness of views and thoughts; cultivating the light of the immeasurable knowledge of the paths they shatter the darkness of dust and sand; cultivating the light of the unconditioned knowledge of all modes they shatter the darkness of ignorance. Because the darkness of views and thoughts is shattered, the all-knowledge sunlight samādhi is completed; because the darkness of dust and sand is shattered, the knowledge of the paths sunlight samādhi is completed; because the darkness of ignorance is shattered, the knowledge of all modes sunlight samādhi is completed. Personally realizing these samādhis of the three truths through the power of cultivation, and perfuming the existence of Pūrvavideha through the power of compassion, they respond and manifest to preach the Dharma, shattering its three delusions and revealing the sun of wisdom of the three truths; therefore this samādhi is called the 'sunlight samādhi'.

10.10

Next, the moonlight samādhi which shatters the existence of Godānīya: when the moon first waxes, its light appears in the west; this name is established according to suitability. The moonlight is likewise an analogy for shattering darkness; the four points explaining this samādhi can be known by analogy with the sunlight samādhi.

10.11

Next, the blazing-flame samādhi destroys existence in Uttarakuru. The north is a dark and cold region where ice forms and is difficult to thaw; unless there is a blazing flame, it will never melt. The people of Uttarakuru are frozen in their grasping at non-self and the absence of what belongs to self, making them difficult to convert and deliver; without the blazing flame of the fire of wisdom, their mind of non-self and non-belonging to self can never be thawed. As for destroying non-self and what belongs to self: this refers to their falsely presuming the principle of non-self and non-belonging to self, while in truth they still possess the delusion of an essential self of persons, the delusion of a self of dharmas, and the delusion of a self of suchness—the icy torpor has not yet melted. In order to destroy these frozen graspings at delusions of self, the bodhisattva cultivates the true wisdom of non-self [based on] arising and ceasing and the like to destroy the delusion of an essential self of persons; cultivates the wisdom of the immeasurable four truths to destroy the delusion of a self of dharmas; and cultivates the wisdom of the uncreated four truths to destroy the delusion of a self of suchness. If one attains the blazing flame of wisdom of the true emptiness of persons, destroying the delusion of an essential self of persons, the samādhi of the real truth is accomplished. If one attains the blazing flame of wisdom of the true emptiness of dharmas, destroying the delusion of a self of dharmas, the samādhi of the conventional truth is accomplished. Thus one can, like planting an ut-tree in space, conform emptiness to the conventional in order to transform beings. If one attains the blazing flame of wisdom of the non-self of suchness, destroying the delusion of a self of suchness, knowing that neither-self-nor-non-self is the meaning of the true self, and that within the dharmas of non-self there is the true self, one then sees the nature of self in Uttarakuru; the samādhi is then accomplished, and thought after thought is quiescent. The bodhisattva personally realizes the samādhi of the three truths, and through the power of loving-kindness and compassion manifests the forms and sounds of Uttarakuru to destroy the northern [views of] non-self and non-belonging to self, causing them to accomplish the samādhi of the true self. Therefore, this samādhi is named the blazing-flame samādhi.

10.12

Next, the illusion-like samādhi destroys existence in Jambudvīpa. In the south, the retributions are varied, and the lifespan is short and unstable, just like an illusion or a conjuration. This is the mind's illusion conjuring the fruits of bad karma, conjuring defilements, conjuring ignorance, and conjuring nescience; all sentient beings do not know it is like an illusion. Now, to destroy these various illusions, the bodhisattva cultivates three kinds of samādhi: cultivating the samādhi of the real truth to conjure the untainted and destroy the illusion of views and thoughts; cultivating the samādhi of the conventional truth to conjure the wisdom of the aspects of the path and destroy the illusion of ignorance; and cultivating the samādhi of the middle way to conjure the wisdom of all aspects and destroy the illusion of nescience. Through the power of cultivation, they personally realize the samādhi of the three truths; through the accomplished power of loving-kindness and compassion, the power to destroy [the delusions of] others is accomplished. Therefore, it is named the illusion-like samādhi.

10.13

Next, the immovable samādhi destroys existence among the Four Heavenly Kings. These gods guard the lands and travel through the worlds, their physical retributions being in flux; this constitutes the movement of karmic retribution, the movement of views and thoughts, the movement of ignorance, and the movement of nescience. By single-mindedly cultivating good without moving, as well as cultivating immovable karma such as the [eight] liberations, they destroy the movement of karmic retribution. By the immovable nature of true wisdom, they destroy the movement of views and thoughts. By the immovable nature of the wisdom that emerges into the provisional, they destroy the movement of ignorance. By the immovable nature of the wisdom of the middle way, like the peak of Mount Sumeru, they destroy the movement of nescience. Through the power of cultivation, they personally realize the three kinds of immobility; through the power of loving-kindness and compassion, they destroy the three movements of others. Therefore, this samādhi is named the immovable samādhi.

10.14

Next, the difficult-to-subdue samādhi destroys existence in the Heaven of the Thirty-Three. These gods reside atop the Four Heavens, which constitutes retribution that is difficult to subdue, views and thoughts that are difficult to subdue, ignorance that is difficult to subdue, and nescience that is difficult to subdue. In order to destroy their haughty minds, the bodhisattva cultivates precepts, meditation, and wisdom to destroy the retribution that is difficult to subdue, and cultivates [the truths of] arising and ceasing and non-arising to destroy views and thoughts that are difficult to subdue. Through the power of personal practice, they accomplish the three [aspects of that which is] difficult to subdue; through the power of loving-kindness and compassion, they destroy the three [aspects] difficult to subdue in others. Therefore, this samādhi is named the difficult-to-subdue samādhi.

10.15

Next, the mind-delighting samādhi destroys existence in the Yāma Heaven. In this heaven of empty space, there is no fear of swords or clubs, which they take to be delight; yet in truth it is not delight, for they do not yet have the delight of immovable karma, the delight of the untainted, the delight of the wisdom of the aspects of the path, or the delight of the middle way. In order to destroy this, the bodhisattva cultivates the contemplation of the four truths and the meditative joy within the eight liberations to destroy their non-delight of agitation and scattering; uses the wisdom of arising and ceasing and non-arising to destroy their non-delight of the tainted; uses immeasurable wisdom to destroy their non-delight of sinking into emptiness; and uses uncreated wisdom to destroy their non-delight of the two extremes. Because of the delight of non-arising, the samādhi of the real truth is accomplished; because of the delight of emerging into the provisional to accord with capacities, the samādhi of the conventional truth is accomplished; because of the delight in the mind of the middle way, the samādhi of the middle way is accomplished. Through the power of personal practice, their personal realization of samādhi is accomplished; through the power of loving-kindness and compassion, the samādhi that destroys [the non-delight of] others is accomplished. Therefore, it is named the mind-delighting samādhi.

10.16

Next, the blue samādhi destroys existence in the Tuṣita Heaven. The karmic retribution of this heaven takes pleasure in blue, and all that the eyes enjoy is blue. In order to destroy this existence, the bodhisattva cultivates the supreme truth: seeing the true nature of blue in what is non-blue, and seeing the provisional nature of blue in what is non-blue, thereby attaining the middle way; seeing the middle way of blue destroys their existence of blue. The meaning can be deduced and understood.

10.17

Next, the yellow samādhi destroys existence in the Nirmāṇarati Heaven; next, the red samādhi destroys existence in the Paranirmitavaśavartin Heaven. These can be understood by analogy with the previous blue samādhi.

10.18

Next, the white samādhi destroys existence in the first dhyāna. The first dhyāna is free from the five hindrances and unwholesomeness of the desire realm, which is the goodness and whiteness of the concentrated mind; yet it is not yet free from the blackness of views and thoughts, dust-like [delusions], nescience, and so forth. In order to destroy these black practices, the bodhisattva cultivates the white dharmas of the three truths. The meaning of destroying precepts can be deduced and understood.

10.19

Next, the manifold samādhi destroys existence as a Brahmā king. A Brahmā king presides over a trichiliocosm; because there are many kinds of beings in the great trichiliocosm, he has the title 'manifold'. In order to destroy this manifoldness, the bodhisattva cultivates manifold emptiness, enters manifold provisionality, and sees the manifold middle way. The tathāgatagarbha contains much within itself, hence it is named the manifold samādhi. The meaning can be deduced and understood.

10.20

Next, the dual-illumination samādhi destroys existence in the second dhyāna. The second dhyāna uniquely possesses the two factors of inner purity and joy, hence it receives the name 'dual'. In order to destroy this duality, the bodhisattva cultivates dual emptiness, dual provisionality, and the dual middle, dually illuminating the two truths. The meaning can be deduced and understood.

10.21

Next, the thunder-sound samādhi destroys existence in the third dhyāna. The experiencing of pleasure in this dhyāna is foremost; being deeply attached to pleasure, they are like fish in ice or hibernating insects. In order to destroy this pleasure, the bodhisattva uses the thunderous sound of the three truths to startle them. By deduction it can be understood.

10.22

Next, the pouring-rain samādhi destroys existence in the fourth dhyāna. The fourth dhyāna is like the great earth, endowed with various sprouts; if it does not receive rain, the sprouts will not grow. All wholesome roots reside within the fourth dhyāna. If there is the rain of the three truths, the goodness of the three wisdoms will arise. The meaning can be deduced and understood.

10.23

Next, the space-like samādhi destroys existence in the heaven of non-conception. This is a heaven of non-Buddhists, where it is truly not non-conception, yet they presume it to be the nirvāṇa of non-conception, like a small child dreaming of urinating. In order to destroy this existence, the bodhisattva uses the emptiness of the three truths to destroy non-conception, and thus it is called the space-like samādhi.

10.24

Next, the mirror-illuminating samādhi destroys existence among the non-returners (anāgāmins). Cultivating fumigated dhyāna, they are born here in accordance with that dhyāna; although they attain pure form, they cannot know that form is like an image in a mirror. The bodhisattva knows that form is like an image in a mirror and thus identical to emptiness, distinguishes the immeasurable images relying on the mirror, and thus sees the middle way of the fundamental nature, accomplishing the samādhi of the three truths and destroying existence among the non-returners.

10.25

Next, the unobstructed samādhi destroys existence in the base of empty space. Here one escapes the cage of form and drifts without obstruction, yet this is not the unobstructedness of the samādhi of the three truths: it is obstructed by the obstruction of views and thoughts, the obstruction of dust-like [delusions], the obstruction of nescience, and so forth. In order to cultivate the samādhi of the three truths and destroy these obstructions, the bodhisattva calls it the unobstructed samādhi.

10.26

Next, the permanence samādhi destroys existence in the base of consciousness. Consciousness continuing without interruption is impermanent. In order to destroy this impermanence, the bodhisattva cultivates permanence through conditions of reckoning, the permanence of the continuity of transformative function, the permanence of the Buddha-nature, and serene permanence to destroy it.

10.27

Next, the bliss samādhi destroys existence in the base of nothingness. This base of nothingness is like stupor; being stupor, it is suffering. The bodhisattva uses the samādhi of the three contemplations of the three truths to destroy it and attains the bliss of the samādhi of the three truths; this is the bliss samādhi.

10.28

Next, the self samādhi destroys existence in the base of neither-conception-nor-non-conception. This heaven is the very pinnacle, which they presume to be the true self of nirvāṇa. The bodhisattva sees that this still contains subtle defilements and lacks mastery—that is, lack of mastery regarding views and thoughts, lack of mastery regarding dust-like [delusions], and lack of mastery regarding nescience; how could this be a self? In order to destroy this self, they cultivate the samādhi of the three truths to destroy it, causing them to attain non-self, the self conforming to the conventional, and the eightfold sovereign self; therefore, it is named the self samādhi.

10.29

The samādhis of the twenty-five states of existence are used to eliminate them personally with the twenty-five samādhis. Within each single state of existence, there are the samādhis of the three truths; the bodhisattva cultivates the samādhis of the three truths personally, eliminates the delusions of the three truths in the twenty-five states of existence for themselves, and through the power of loving-kindness and compassion eliminates the delusions of the three truths in the twenty-five states of existence for others; from this they obtain the name of the twenty-five samādhis. Alternatively, based on the fundamental root of non-abiding, the four siddhāntas are used to establish the names of the twenty-five states of existence; as has been said, commonly speaking, samādhi is called attuning, straightening, and concentration. The samādhi of the real truth takes freedom from craving and views as attuning and straightening; the samādhi of the conventional truth takes according with capacities as attuning and straightening; the samādhi of the middle way takes the absence of the crookedness of the two extremes as attuning and straightening; therefore, all are named samādhi. If one straightens merely by entering emptiness, that is not true straightness; when voice-hearers attain entry into emptiness, it is not the king of samādhis. If one enters the provisional, it is also not ultimate; although a bodhisattva attains the wisdom of the aspects of the path, it is not yet named the king of samādhis. Because one attains the samādhi of the middle way, it is acclaimed as the king; because each and every one of the twenty-five samādhis contains the samādhi of the middle way, all twenty-five samādhis are called kings of samādhis. The Nirvāṇa Sūtra says: 'These twenty-five samādhis are named the kings of all samādhis.' If one enters the king of samādhis, all samādhis enter into it. Therefore, when a bodhisattva abides in the immovable ground, they fully acquire the manifold powers and functions of these twenty-five samādhis: enclosing the height and breadth of Sumeru within a mustard seed, swallowing, spitting out, emerging, and disappearing with sovereign adaptability, and being able to enter the hells without experiencing the suffering of having their bodies crushed. When the holy practices are accomplished, they can perform such deeds, fully as explained in the Nirvāṇa Sūtra.

10.30

Third, explaining the external functions that benefit beings: this refers to being able to produce two kinds of benefit, hidden and manifest. First, regarding the hidden benefit: upon entering the king of samādhis, all kings of samādhis are contained within it; therefore, when all sentient beings undergo various sufferings and distress, and single-mindedly take refuge, recite the name, and plead for rescue and protection, the bodhisattva, abiding in samādhi, contemplates their three karmas, and all attain liberation. Liberation has eight kinds: first, destroying the suffering of retribution in the twenty-five states of existence; second, destroying the suffering of causes in the twenty-five states of existence; third, destroying the suffering of defilements of views and thoughts in the twenty-five states of existence for voice-hearers; fourth, destroying the suffering of defilements of views and thoughts in the twenty-five states of existence for pratyekabuddhas; fifth, destroying the suffering of defilements of views and thoughts in the twenty-five states of existence for bodhisattvas of the Tripiṭaka teaching; sixth, destroying the suffering of defilements of views and thoughts in the twenty-five states of existence for persons of the three vehicles of the shared teaching; seventh, destroying the suffering of distinctive delusions of ignorance as numerous as the sands of the Ganges in the twenty-five states of existence for bodhisattvas of the distinctive teaching; eighth, destroying the suffering of delusions of nescience regarding the three truths in the twenty-five states of existence for bodhisattvas of the perfect teaching. Single-mindedly reciting the name brings liberation to all—the intention lies right here; hence it is said that the twenty-five samādhis can destroy the twenty-five states of existence. Second, regarding the manifest benefit: this means that abiding in the twenty-five samādhis, when the capacities and conditions of sentient beings in the ten dharmadhātus come to resonate, the bodhisattva universally manifests physical bodies, bestowing joy upon sentient beings in eight turns, just like Avalokiteśvara's marks of supernatural transformations shown in the Universal Gate. If there are sentient beings who should be delivered through a buddha body, they can accomplish the path through the eight marks and manifest bodies to preach the Dharma; this is what this sūtra explains as 'abiding in the inconceivable liberation, producing manifold manifestations.' This bodhisattva, having fulfilled the holy practices of the first ground, is endowed with great loving-kindness and great compassion without external conditions, just as a lodestone attracts iron.

10.31

Second, explaining pure conduct (brahmacaryā): this is conditionless kindness, compassion, sympathetic joy, and equanimity. With the mind of the great nirvāṇa, the bodhisattva cultivates noble conduct and attains the stage of fearlessness, possessing the vast, unhindered operations of the twenty-five samādhis. At that time, this kindness and compassion constitute true pure conduct, not that cultivated by other Brahmā heavens; nor are these four immeasurable minds the kindness and compassion oriented toward beings or dharmas of the Tripiṭaka teaching, the shared teaching, and the like. At that time, the bodhisattva uses this conditionless and thoughtless kindness and compassion to perfume and cultivate sentient beings, leaving no practice unaccomplished; this pure conduct is itself all dharmas. Therefore the Nirvāṇa Sūtra says: 'Kindness is none other than the Tathāgata; compassion is none other than Buddha-nature.' If kindness does not fully possess the Buddha's ten powers, thirty-two marks, and four fearlessnesses, it is not the Tathāgata's kindness. Therefore, its power of wisdom is vast and profound, capable of being fully adorned with all merits—this is named pure conduct.

10.32

Third, explaining celestial conduct (devacaryā): this is the heaven of the paramārtha-satya of the middle way. The natural principle relies upon practice to become manifest, and practice is accomplished because of the principle; therefore, the principle is called celestial conduct. Although the bodhisattva has entered the first stage, they should not abide in the first stage, because that would entail grasping. Furthermore, they should cultivate the wisdom of the higher stages, bringing forth the true ten times and cultivating wisdom in accord with principle; manifesting principle to accomplish practice is called celestial conduct. Celestial conduct is the adornment of wisdom; pure conduct is the adornment of merit. Seeking the Buddha path above, there are therefore noble conduct and celestial conduct; transforming sentient beings below, there are pure conduct, conduct of illness, and conduct of an infant.

10.33

Fourth, the conduct of an infant (bālacaryā): if the bodhisattva's merit and wisdom increase, the true aspect becomes ever more evident. Although they have no deliberate intention to benefit sentient beings, they spontaneously bring about both hidden and manifest benefits: through the power of celestial conduct there is hidden benefit, and through the power of pure conduct there is manifest benefit. Sentient beings possessing the capacity for minor good cannot grow without the bodhisattva developing it. By the power of the roots of kindness, like a magnet attracting iron, softening the light and engaging in beneficial action, they enable sentient beings to behold the bodhisattva and join in their initial learning, gradually cultivating the five precepts, ten goods, human and heavenly retributions, and the practice of poplar leaves in the Trāyastriṃśa heaven. They also display the two hundred and fifty precepts; the contemplating, training, perfuming, and cultivating dhyānas; the four truths; the twelve links of dependent origination; and the thirty-seven factors of awakening, sharing in the infant conduct of the two vehicles. They also manifest as sharing in the cultivation of the six perfections, planting the marks and features over a hundred kalpas, and subduing afflictions—the minor good practices of the bodhisattvas of the six perfections. They also manifest as sharing in form being identical to emptiness, without arising and without ceasing—the minor good practices of the shared teaching. They also manifest as sharing in the distinct stages and the resemblance middle way of the distinctive teaching—minor good practices. All of these stem from the power of a kind mind, descending to accord with the various categories of beings, uplifting and accomplishing them, conferring joy according with their minds, and initiating the conduct of an infant. As the Nirvāṇa Sūtra says: 'An infant can speak great syllables, namely po-ho.' This corresponds to sharing in the six perfections: the six perfections are minor practices aimed at attaining Buddhahood, which is why it says 'great syllables, namely po-ho.' It also says: 'Not seeing the marks of day and night, intimate or distant,' which corresponds to the bodhisattvas of the shared teaching, meaning that form is identical to emptiness and paramārtha-satya. It also says: 'Unable to perform great or small deeds'—great deeds are the five heinous sins, and small deeds are the thoughts of the two vehicles. This corresponds to the distinctive teaching: the distinctive teaching is not saṃsāra, hence there are no five heinous sins; it is not nirvāṇa, hence there is no Hīnayāna thought. It also says: 'Yellow poplar leaves,' which corresponds to the infants of the five precepts and ten goods of humans and devas. It also says: 'Taking the non-path as the path, because it can generate subtle causes and conditions for the path.' Calling the non-path the path corresponds to the infants of the two vehicles. Thus we know that by the power of the great roots of kindness, they emerge into provisional existence to transform beings, sharing in their minor good expedients and guiding them toward Buddha wisdom; hence it is named the conduct of an infant.

10.34

Fifth, the conduct of illness: this conduct arises from conditionless great compassion. If minor good is generated, there must certainly be conduct of illness. Now it should be distinguished: sharing in the generation of good is named the conduct of an infant; sharing in afflictions is named the conduct of illness. The conduct of illness arises from great compassion: 'Because sentient beings are ill, therefore I am ill.' Great compassion perfuming the mind, they play in the hells, sharing in the illness of sentient beings' evil karma—just as Devadatta in hell experiences joy like that of the third dhyāna; this is likewise the case down to animals, hungry ghosts, and asuras. They also share in the illness of fetters, karma, birth, old age, sickness, and death among humans and devas. They also share in the illness of view and thought of the two vehicles, using expedients to draw near, speaking to them and urging diligent effort; bodhisattvas of the Tripiṭaka and shared teachings are also like this. They also share in the illness of dust-like ignorance in the distinctive teaching. Therefore, the bodhisattva likewise shares in their illnesses, benefiting sentient beings throughout the dharmadhātu. These are the characteristics of the five conducts. The conduct of illness is precisely what is explained in the six chapters set in the room in the 'Inquiry into Illness' chapter of this Vimalakīrti Sūtra.

10.35

The bodhisattva of the first stage is complete with the five conducts, which perhaps constitutes the first merit. The remaining nine kinds of merit may correspond to the nine stages. As for what is called destroying the view delusions of ignorance, the Nirvāṇa Sūtra says: 'All those prior to this are named people of wrong view.' Thus, the people of the three vehicles of the two teachings have not yet seen this principle, and are therefore named people of wrong view. It is on this account that the Great Being rebuked Subhūti: 'The six teachers are your teachers, and heavenly demons and non-Buddhists join hands with you as companions in toil.' The meaning lies in this. Even in the distinctive teaching, though the ten faiths and thirty minds subdue these delusions, since they have not yet severed them, they still possess distinct views of ignorance; this may also be the intent in rebuking the bodhisattvas. From the second to the sixth stage is called the path of cultivation, severing the distinct afflictions of desire in the three realms. As the Dà zhìdù lùn explains, when Kāśyapa heard the sound of the harp of the gandharva king, he could not compose himself, saying: 'I have already completely severed the five desires of the three realms, yet these are the five desires born of the bodhisattva's pure, wondrous merits; therefore I cannot endure them in this matter.' The same applies by analogy to the desire for form and the formless. In this sūtra, the Great Being rebukes Subhūti, saying: 'Joining with afflictions without reaching the other shore; entering the eight difficulties without attaining freedom from difficulty.' The meaning lies in this. Therefore, from the second stage to the sixth stage is collectively called the path of cultivation, severing these distinct delusions. Now inferring this by meaning: the second stage, Freedom from Defilement, provisionally severs the desire-realm craving of the distinctive teaching, and is called the direction toward the sakṛdāgāmin. The third stage, Radiance, is the fruit of the sakṛdāgāmin of the distinctive teaching. The fourth stage, Blazing Wisdom, is the direction toward the anāgāmin of the distinctive teaching. The fifth stage, Difficult to Conquer, is the fruit of the anāgāmin of the distinctive teaching, completely ending the distinct delusions of desire-realm craving. The sixth stage, Manifestation, is the direction toward the arhat of the distinctive teaching, severing the distinct craving for form. The seventh stage, Far-Reaching, is the fruit of the arhat of the distinctive teaching, completely severing the distinct craving for the formless; therefore from here on it is named the path of beyond-training. Question: What sūtras or treatises do these correspondences to the four fruits come from? Answer: When the distinctive teaching explains severing and subduing in correspondence to the four fruits, sūtras and treatises differ greatly. What the various Mahāyāna masters employ is also diverse. In the shared teaching's classification of stages by the Dilun masters, it says: 'The first stage severs views, the second stage severs craving for desire, the third stage severs craving for form, and the fourth stage severs craving for the formless.' In the general school's classification of stages by the Dilun masters, some employ the third stage as severing views and name it srotāpanna; from the fourth to the sixth stage is named sakṛdāgāmin, the master relying on the second refuge; the seventh stage is named anāgāmin, the master relying on the third refuge; the tenth stage and equal awakening are named arhat, which is the master relying on the fourth refuge. Some hold that the third stage severs views, the fourth stage is named sakṛdāgāmin, the fifth stage is named anāgāmin, and the sixth stage is named arhat. Some employ the Humane Kings Sūtra, where the fourth stage severs views, the fifth stage is named sakṛdāgāmin, the sixth stage is named anāgāmin, and the seventh stage is named arhat. With divergent explanations like these, it is difficult to determine which to rely on. Now inferring it by meaning, we make these correspondences to the four fruits. Provisionally, this seems convenient for understanding; yet since there is no definitive text and the Buddha's intent is difficult to fathom, one should not rigidly cling to it. Question: Why are the explanations indeterminate? Answer: As already explained earlier. The eighth stage, Immovability, is the stage of the pratyekabuddha of the distinctive teaching. The Dilun masters say: 'From here on, the path of beyond-training is explained,' but its definitive provenance in sūtras and treatises is unknown. Not only does the eighth stage attain the forbearance of non-arising, but being tranquil yet constantly functioning, functioning yet signless, without deliberate effort, it spontaneously severs the ignorance delusion of the dharmadhātu and exhausts traces of form. At the ninth stage, Good Wisdom, ignorance thins slightly, traces of mind are completely severed, wisdom becomes ever clearer, and one skillfully enters the true aspect. At the tenth stage, Cloud of Dharma, kindness, compassion, and wisdom are like a great cloud; kindness and compassion pervade everywhere, and it rains wisdom clouds over all, capable of upholding the dharma rain spoken by the buddhas of the ten directions and severing ignorance. Sixth, the stage of equal awakening: the terminal wisdom is fulfilled, and one enters the gate of repeated profundity. Looking back from the perspective of the Cloud of Dharma, it is called Buddha; looking toward wondrous awakening, it is called the diamond-mind bodhisattva, and also the taintless-stage bodhisattva. The three māras are already exhausted, and only one grade of the māra of death remains, abiding in severing traces of ignorance. Question: Why did the previous shared teaching not distinguish an equally awakened Buddha? Answer: Traces within the realms are easily exhausted, so there was no need to open up Cloud of Dharma to establish equal awakening. Question: Why is it that the sūtras and treatises of the distinctive teaching in various places explain that beyond Cloud of Dharma there is further diamond-mind equal awakening, while some sūtras and treatises merely explain that when the practice of the ten stages is fulfilled one attains the Buddha fruit, and northern and southern masters have disputed this meaning? Answer: Establishing equal awakening additionally does not pose an obstacle. Why is this? The Avataṃsaka Sūtra explains that the merit and wisdom of the tenth stage of Cloud of Dharma, when compared to the Buddha, are like dirt on a fingernail compared to the great earth. If so, although one grade of ignorance is spoken of, in reality the grades cannot be counted; how could a bodhisattva in the final thought of the path of non-effort be as swift as a violent wind, able in a single day to destroy countless grades of obscuring delusions of ignorance? Furthermore, the Yingluo jing explains that at the stage of equal awakening, for hundreds of thousands of ten-millions of kalpas, one enters the gate of repeated profundity and inversely cultivates the affairs of ordinary beings. Therefore, opening up the Cloud of Dharma stage to additionally establish the diamond-mind equal awakening Buddha is without logical flaw. If one knows that a single grade contains countless grades of ignorance and that it is exhausted through the unobstructed wisdom of the Cloud of Dharma stage, why would one need to open up the stage of equal awakening! Seventh, the stage of wondrous awakening: in the thought following the diamond mind, one is brightly and greatly awakened, wondrous wisdom reaches the source, and traces of ignorance are exhausted; this is called true liberation. Solemn and free of encumbrance, tranquil yet ever illuminating, it is called the stage of wondrous awakening. Eternally abiding in the Buddha fruit and endowed with all Buddha dharmas, it is called the fruit of bodhi. Nirvāṇa with the four virtues is called the fruit of fruits. Question: Is ignorance definitively severed using diamond-like wisdom, or is it severed using wondrously awakened wisdom? Answer: The Nirvāṇa Sūtra says: 'One who has something to sever is named a person with a superior; one who has nothing to sever is named an unsurpassed person.' Question: The Śrīmālādevī Sūtra says: 'The stage of the entrenchment of ignorance is greatest in power, and can only be severed by the Buddha's bodhi wisdom.' Answer: If using the distinctive teaching to bridge the ten stages and equal awakening, that is precisely the Buddha's bodhi wisdom. Why is this? The Nirvāṇa Sūtra says: 'Bodhisattvas of the ninth dwelling are said to have hearing-vision; bodhisattvas of the tenth dwelling are said to have eye-vision; though they see Buddha-nature, it is not clearly evident.' Because the unobstructed path abides together with delusion, it is not clearly evident. That all Tathāgata Buddhas see it clearly is because they possess true liberation and are solemn outside of all encumbrance, hence they see clearly. If explaining the meaning according to the distinctive teaching, from the initial stage of Joy one uses Buddha bodhi wisdom to sever the first grade of ignorance, and only in the thought following equal awakening is it completely severed. If explaining the meaning according to the perfect teaching, at the initial stage of the dwelling of generating the mind, one is able to use Buddha bodhi wisdom to sever the first grade of ignorance, and only in the thought following equal awakening is it completely severed.

First 35 of 38 passages. Read on

Linked texts (1)

四教義 — Classical Chinese