四教義 11

English (machine translation) 11

Language: English

11.1

Composed by Dhyāna Master Zhiyi of Xiuchan Temple on Mount Tiantai

Fourth, clarifying the stages and explaining the meaning of Pure Stainless Fame in terms of the perfect teaching: The perfect teaching elucidates the principle of causes and conditions being identical to the inconceivable Buddha-nature nirvāṇa of the middle way. When a bodhisattva receives this teaching gate, although the principle is neither shallow nor profound, for those who realize it there are nevertheless stages of shallow and profound. Now, to clarify entering the Path in the perfect teaching, it also fully possesses four gates: first, the gate of existence; second, the gate of emptiness; third, the gate of both emptiness and existence; and fourth, the gate of neither emptiness nor existence. Although the perfect teaching possesses four gates, the purport of the various Mahāyāna sūtras mostly employs the gate of neither emptiness nor existence to clarify the stages. Just as in this sūtra the various bodhisattvas each speak on entering the gate of non-duality: on an initial view they may seem alike, but upon close examination there is indeed the distinction among the four gates; yet they mostly employ the gate of neither emptiness nor existence to enter inconceivable liberation. This meaning will be naturally apparent below. If responding to capacities to benefit beings, entering through the four gates in response to conditions all leads to inconceivable liberation—how could one rely on only one! But for the preliminary purpose of explaining the stages of practice conveniently, it must be done in this way. Therefore, now in explaining the stages of the perfect teaching, we precisely determine them in terms of the gate of neither emptiness nor existence. In this there are five points: first, distinguishing the differences in explaining stages between the distinctive and perfect teachings; second, directly clarifying the determination of stages in the perfect teaching; third, citing various sūtras and treatises as proof; fourth, resolving objections; fifth, explaining the meaning of Pure Stainless Fame in terms of the stages of the perfect teaching.

11.3

First, distinguishing the differences in explaining stages between the two teachings, distinctive and perfect: Since the perfect teaching elucidates the perfect principle, when a bodhisattva receives the teaching, they perfectly sever the delusions of the five entrenchments, open the Buddha's knowledge and vision, and abide in the great nirvāṇa. Thus, teaching is perfect, principle is perfect, wisdom is perfect, severing is perfect, practice is perfect, stage is perfect, cause is perfect, and fruition is perfect—unlike the distinctive teaching, fully as explained before. Now we shall briefly employ five points to explain the characteristics of difference between the two teachings, distinctive and perfect: first, distinguishing the differences in higher and lower stages in terms of severing ignorance; second, the differences in terms of severing views and thoughts within the realms and beyond the realms; third, the differences in terms of severing versus not severing; fourth, the differences of distinctive versus perfect in clarifying Dharma gates in terms of stages; fifth, the differences in terms of whether stages penetrate each other or not.

11.4

First, the difference in determining higher and lower in terms of severing ignorance: In clarifying stages according to the distinctive teaching, after exhausting the fetters within the realms throughout the thirty minds, one subdues ignorance beyond the realms; only at the final mind of the dedication [stages] does one generate true wisdom in the first bhūmi and sever one grade of ignorance, and so on up to severing ten grades, which is called the ten bhūmis; only at the final mind of equal enlightenment is ignorance exhausted; the eternal fruit of wondrous enlightenment is aloof and transcendent beyond all defilements with nothing left to sever. This is as explained before. As clarified by the perfect teaching, from the initial mind of rejoicing, cultivating the threefold contemplation in one mind to enter the stage of the ten faiths, having exhausted the delusions within the realms, one subdues ignorance beyond the realms; at the initial mind of the ten abodes one generates true wisdom and severs the first grade of the entrenchment of ignorance; from this point through the forty minds, one constantly severs ignorance, until at the final mind of equal enlightenment ignorance is completely exhausted; the ultimate stage of wondrous enlightenment is serene and transcendent beyond all defilements, called ultimate bodhi, unexcelled nirvāṇa. This is the distinction in determining the heights of the stages; hence there are differences in clarifying stages between the two teachings, perfect and distinctive.

11.5

Second, the differences in terms of severing views, thoughts, and ignorance within and beyond the realms: In the distinctive teaching, during the thirty minds one severs views and thoughts within the realms and subdues ignorance beyond the realms; during the ten bhūmis one severs views, thoughts, and ignorance beyond the realms, divided into three paths, as distinguished earlier in the distinctive teaching's explanation of the ten bhūmis. In the perfect teaching, during the ten faiths one severs views and thoughts within the realms and perfectly subdues views, thoughts, and ignorance beyond the realms; at the initial mind of aspiring forth, one perfectly severs views, thoughts, and ignorance beyond the realms, which is fully exhausted only at equal enlightenment. Therefore, the Bodhisattvabhūmi Treatise, clarifying pure and clean dhyāna, states: 'Pure and clean dhyāna free from all views; pure and clean dhyāna severing the affliction hindrance and the cognitive hindrance'—these both clarify this meaning in the stage of equal enlightenment. The Mahāparinirvāṇa Sūtra states: 'A bodhisattva of the tenth bhūmi is turned around by the wheel of delusions of the view of non-self,' which conveys the meaning that views have not been completely severed. It also states: 'Although a bodhisattva of the tenth bhūmi sees the Buddha-nature, they do not see it clearly; the Buddhas, Tathāgatas, see the Buddha-nature and see it clearly.' These are both based on whether the delusions of view are exhausted or not exhausted; hence there is the difference between seeing clearly and not clearly. As for severing the desire for sensual pleasures being exhausted only at the Buddha fruit, desire for sensual pleasures refers to the six desires. The Aṅgulimālīya Sūtra states: 'That eye faculty of the Tathāgatas is always fully endowed with non-self reduction, cultivated and clearly seen, and so on up to the mental faculty as well.' As stated in the Lotus Sūtra, although the purification of the six sense faculties has not yet attained the untainted, their purification is nevertheless like this. One should know that this is the stage of subduing the afflictions of desire for sensual pleasures. When true untaintedness is generated at the initial mind of aspiring forth, one partially severs the desire for sensual pleasures, exhausting it only at equal enlightenment; hence the Avataṃsaka Sūtra clarifies 'attaining the Buddha's ultimate purification of the six sense faculties.' As for severing attachment to form being exhausted only at equal enlightenment, the Mahāparinirvāṇa Sūtra states: 'Because this form is extinguished, one attains permanent form; this is called the liberation of form.' In nirvāṇa attachment to form is finally exhausted. As for severing attachment to the formless being exhausted only at the Buddha stage: 'Because this feeling is extinguished, one attains permanent feeling; perception, formations, and consciousness are also like this; this is called liberation from feeling, perception, formations, and consciousness'—in nirvāṇa, attachment to the formless is finally exhausted. The delusions of the four entrenchments combine with ignorance; if the four entrenchments are exhausted, ignorance is also exhausted; if ignorance is exhausted, the four entrenchments are also exhausted. Thus there is perfect subduing, perfect severing, and perfect exhaustion. Therefore, the Dàpǐn jīng says: 'Because form is boundless, the prajñāpāramitā is boundless; the aggregates, sense bases, and elements—all dharmas—are likewise so.' It also says: 'Because all dharmas are equal, the prajñāpāramitā is equal.' Thus this sūtra says: 'If one is equal toward food, all dharmas are also equal; if all dharmas are equal, one is also equal toward food.' Giving all through a single meal—if one can be like this, only then may one take food. Even the dharma of food is equal, how much more so the dharmas that are the objects of views, thoughts, and ignorance—how could they not be equal! How could such a meaning not be different from the subduing and severing of the preceding distinctive teaching! The sūtra says: 'Rely on the sūtras of definitive meaning, do not rely on sūtras of non-definitive meaning.'

11.6

Third, the difference in terms of severing versus not severing: When discussing the principle to its utmost, it is empty and void; the nature of the essence of ignorance originally does not exist. Since ignorance does not exist, how could one speak of wisdom? With neither realization nor delusion, how could one distinguish the difference between distinctive and perfect? Therefore, the Nirvāṇa Sūtra says: 'Who possesses wisdom, who possesses affliction, such that one says vipaśyanā can destroy affliction?' This does not discuss severing or not severing. Yet the Nirvāṇa Sūtra says: 'When it is dark, there is ignorance; when it is bright, there is no darkness. When there is affliction, there is no wisdom; when there is wisdom, there is no affliction.' Now, in terms of the meaning that when there is wisdom there is no affliction, it is spoken of as severing. In terms of the distinctive teaching, severing is mostly discussed in terms of fixed characteristics; this is clarifying stages through conceivable wisdom and severing, which is the meaning of clumsy conveyance in the Mahāyāna. In the perfect teaching's clarification of meaning, it mostly speaks of non-severing; severing without severing is precisely inconceivable severing. Clarifying sequential stages through non-sequential stages is precisely the meaning of skillful conveyance in the Mahāyāna. Therefore, this sūtra states: 'The nature of lust, anger, and delusion is itself liberation.' It also states: 'Without severing delusion and attachment, one generates all illuminations and liberations.' Question: By inferring the meaning, there are thirty-six propositions regarding severing and not severing; why now take severing as belonging to the distinctive teaching and not severing as belonging to the perfect teaching? Answer: These two propositions represent the direct purport of the Buddhadharma; the others are subsidiary. Entering the stages without severing is equivalent in meaning to Mount Sumeru entering a mustard seed; this is the stage of inconceivable wisdom and severing.

11.7

Fourth, distinguishing the distinctive and perfect in terms of Dharma gates: In the distinctive teaching's clarification of stages matching various Dharma gates, not only are the Dharma gates not perfect, but in terms of stages there are also delimitations. As the Daśabhūmika Treatise states: 'The first bhūmi is complete in dāna-pāramitā; it is not that one does not cultivate the rest, but merely according to one's power and measure; this meaning has remainder.' The perfect teaching's clarification of the various Dharma gates is not like this: a single Dharma gate is complete in all Dharma gates, and all penetrate directly to the Buddha stage.

11.8

Fifth, distinguishing differences in terms of whether stages penetrate or do not penetrate: In the distinctive teaching's clarification of stages, the first bhūmi cannot penetrate to the second bhūmi, much less be complete in all the bhūmis. In the perfect teaching's clarification of stages, as the Avataṃsaka Sūtra states: 'From the very first bhūmi, it is complete in all the merits of all the bhūmis.'

11.9

Second, directly clarifying the stages of the perfect teaching: Here again, fifty-two different stages are clarified in terms of seven stages: first, the ten faiths; second, the ten abodes; third, the ten practices; fourth, the ten dedications; fifth, the ten bhūmis; sixth, the stage of equal enlightenment; seventh, the stage of wondrous enlightenment. However, commentators differ. Some masters say: 'The perfect teaching is sudden awakening; with one awakening, one is a Buddha, and there is no longer any distinction of stages; speaking of the stages of the ten bhūmis is only for people of dull faculties.' As the Viśeṣacintā-[brahma-paripṛcchā] Sūtra says: 'Those who learn thus do not proceed from one bhūmi to another bhūmi.' Another master explains: 'Since the perfect teaching is sudden awakening, the initial mind upon a single awakening is ultimately and perfectly consummate, and the forty-two stages are merely expedients to transform beings, setting up names of shallow and profound.' Hence the Laṅkāvatāra Sūtra says: 'The first bhūmi is the second bhūmi, the second bhūmi is the third bhūmi.' In quiescent tathatā, what sequence of stages could there be! Yet another master says: 'The perfect teaching is initially sudden; reaching the ten abodes is already the ten bhūmis; speaking of the ten practices, ten dedications, and ten bhūmis is a reiteration of the idea.' We say that all these interpretations are one-sided. In the equitable dharmadhātu, one does not even speak of awakening versus non-awakening, who could speak of shallow versus profound! To speak of awakening where there is no awakening is to speak of shallow and profound where there is neither shallow nor profound! Examining the various Mahāyāna sūtras, for ultimate clarification of principle none surpass the Avataṃsaka, Mahāsaṃnipāta, Dàpǐn jīng, Lotus Sūtra, and Nirvāṇa Sūtra. Although they clarify that the equitable dharmadhātu has neither preaching nor pointing out, the bodhisattva's stages and practices are clearly manifest all day long. Therefore, we now again rely on the seven stages to clarify the stages of bodhisattvas of the perfect teaching.

11.10

Clarifying the stage of the ten faiths has four points: first, clarifying the arising of faith due to hearing the Dharma; second, clarifying cultivation due to faith; third, clarifying entering the stage due to practice; fourth, clarifying differences in sūtra expositions.

11.11

First, explaining the arising of faith due to hearing the Dharma: When those of superior faculties and sharp wisdom hear the perfect teaching elucidating causes and conditions—namely, the middle way and the uncreated four true truths—they immediately believe and understand that the one true truth is precisely tathatā, suchness, space, and the Buddha-nature; it is neither worldly nor world-transcending, neither cause nor effect, ineffable, and undisplayable. Explaining worldly cause and effect where there is nothing to explain is precisely uncreated suffering and accumulation; explaining world-transcending cause and effect is precisely the uncreated path and cessation. Therefore, the Mahāsattva of this sūtra rebuked Maitreya, saying: 'The Buddha knows that all sentient beings are ultimately quiescent; this is the mark of nirvāṇa, which cannot be extinguished again. All sentient beings are themselves the mark of bodhi.' If one knows that nirvāṇa is identical to saṃsāra, this is the uncreated truth of suffering. If one knows that bodhi is identical to affliction, this is the uncreated truth of accumulation. If one knows that saṃsāra is identical to nirvāṇa, this is the uncreated truth of cessation. If one knows that affliction is identical to bodhi, this is the uncreated truth of the path. It is only because it is neither saṃsāra nor nirvāṇa, neither bodhi nor affliction, that it is the one true truth. Discussing these four truths in terms of the one true truth is precisely the uncreated four true truths. Why is this? Elucidating the four in terms of the one truth, the one true truth does not produce the four; the four do not produce themselves, they are not produced by another, nor are they produced together, nor are they produced without causes and conditions. That they are spoken of as four is the uncreated four; these four are ultimately unobtainable, which is precisely the one true truth, termed the uncreated four true truths. If one hears this and has unimpeded faith and understanding, one then has faith that all sentient beings are themselves the inconceivable liberation, Mahāyāna, prajñā, Śūraṅgama, the Buddha-nature, the Dharma-body, the true aspect, the middle-way paramārtha-satya, the tathāgatagarbha, the dharmadhātu, ultimate emptiness, and all Buddha-dharmas. Due to this, the compassionate vows of the bodhicitta arise; this is the faith and understanding of the identity in verbal designation in the perfect teaching.

11.12

Second, explaining practicing through faith: Due to this faith in verbal designation, having already aroused the bodhicitta, if one wishes to practice the path of bodhi, one should uphold, recite, explain, and copy the Mahāyāna sūtras. If world-transcending practitioners wish quickly to enter the stage of the ten faiths and be endowed with the purity of the six faculties, they should arouse vigor, not begrudging body and life, and should further cultivate the four kinds of samādhi. Regarding the four kinds of samādhi: first, constantly sitting samādhi, as taught in the Mañjuśrī-prajñā Sūtra; second, constantly walking samādhi, as taught in the Pratyutpanna Sūtra; third, half-walking and half-sitting samādhi, as taught in the Vaipulya Sūtra and the Lotus Sūtra; fourth, neither-walking-nor-sitting samādhi, which is the various methods of practice taught in the various Mahāyāna sūtras. These practices of the various samādhis are fully taught in the various Mahāyāna sūtras; these substitute for the initial contemplation of mind-stilling. Now, explaining the cultivation of the initial faithful mind through practicing the various samādhis in terms of the perfect teaching, one should believe and understand the ten dharmas. As for the ten dharmas, their names are as explained above in the three contemplations. First, properly discerning conceivable and inconceivable causes and conditions: conceivable causes and conditions are as explained in the three teachings above; inconceivable causes and conditions are what is explained now. The inconceivable uncreated four true truths are as explained above in the three contemplations: for example, a single thought of a sleeping mind is endowed with all dharmas, neither vertically nor horizontally; this is precisely the inconceivable causes and conditions of the uncreated four true truths. Taking it directly in this way, the Mahāsattva Vimalakīrti rebuked Maitreya, saying: 'All sentient beings are themselves great nirvāṇa, themselves the mark of bodhi.' This clarifies inconceivable causes and conditions; the remaining nine dharmas are also like this. The principle and meaning are profound and hidden; now they are explained in sequence, and those who seek them may reflect on them well. Second, next is explaining the genuine arousing of the mind: this is unconditioned compassion and the uncreated four great vows. Great kindness without objective conditions contemplates saṃsāra as identical to nirvāṇa and affliction as identical to bodhi, granting sentient beings the bliss of this cessation and path; great compassion without objective conditions contemplates nirvāṇa as identical to saṃsāra and bodhi as identical to affliction, wishing to eradicate sentient beings' delusive suffering and accumulation. As for the uncreated four great vows: knowing that nirvāṇa is identical to saṃsāra, for those not yet ferried across the truth of suffering, causing them to be ferried across the truth of suffering; knowing that bodhi is identical to affliction, for those not yet liberated from the truth of accumulation, causing them to be liberated from the truth of accumulation; knowing that affliction is identical to bodhi, for those not yet established in the truth of the path, causing them to be established in the truth of the path; knowing that saṃsāra is identical to nirvāṇa, for those who have not yet attained nirvāṇa, causing them to attain nirvāṇa. When a bodhisattva has such compassionate vows, without conditions and without thoughts, yet sheltering all sentient beings like a great cloud without applied effort, like a magnet attracting iron, this is named the genuine bodhicitta. Third, explaining diligent cultivation of calm and insight while practicing the path of bodhi: knowing that saṃsāra is identical to nirvāṇa is skillful cultivation of calm; if one knows that affliction is identical to bodhi, this is skillful cultivation of insight. Just as yin and yang are well attuned and the myriad things grow to completion, if one skillfully cultivates calm and insight, one can endow the myriad practices within a single mind. Question: What is taken as accumulation? Answer: Relying on this sūtra and the Nirvāṇa Sūtra, ignorance, craving, and all afflictions are the truth of accumulation; accumulation is confined to suffering, and it is expedient for the correlated meaning at present. Fourth, explaining the universal refutation of all dharmas: if one knows that saṃsāra is identical to nirvāṇa, one refutes both kinds of saṃsāra—fragmentary and transformative—completely; if one knows that affliction is identical to bodhi, one refutes all afflictions within and beyond the realms completely. For example, a wheel-turning sage king can defeat all powerful enemies, yet there is nothing he destroys. Prajñāpāramitā is also like this: it can refute all dharmas, yet there is nothing that is refuted. Fifth, properly knowing obstruction and unimpededness: knowing that saṃsāra is identical to nirvāṇa and affliction is identical to bodhi, everything is unimpeded; knowing that nirvāṇa is identical to saṃsāra and bodhi is identical to affliction, everything is obstructed. Sixth, properly cultivating the branches of the path: contemplating the five aggregates of saṃsāra across the ten dharmadhātus as identical to the five aggregates of dharmic nature. The five aggregates of dharmic nature are inherently pure nirvāṇa, which is the four applications of mindfulness refuting the eight inversions: knowing that nirvāṇa is identical to saṃsāra manifests the four witherings; knowing that saṃsāra is identical to nirvāṇa manifests the four bloomings; knowing the one true truth is seeing the Buddha-nature like space and abiding in great nirvāṇa. Based on these four applications of mindfulness, cultivating the right efforts, bases of psychic power, faculties, powers, factors of awakening, and noble path is the good friend of the branches of the path. Through this, one attains right awakening and also adorns the twin trees; this is affliction being identical to bodhi. Seventh, counteractions aiding the path by cultivating the pāramitās: knowing that bodhi is identical to severe and evil afflictions, one thereby knows that saṃsāra is identical to nirvāṇa, so as to give rise to the counteractions of the pāramitās, the dharmas of conveyance, and their companions, aiding affliction to become bodhi and opening the three gateways to liberation as counteractions; thus affliction is identical to bodhi. Eighth, properly discerning the stages: nirvāṇa is identical to saṃsāra and bodhi is identical to affliction—this is identity in principle; if one knows that saṃsāra is identical to nirvāṇa and affliction is identical to bodhi, this is identity in verbal designation; when contemplative practice is distinct because of this, completing the disciples of the five grades, this is identity in contemplative practice; obtaining the purity of the six faculties is called identity in resemblance; achieving the forty-one stages is partial realization of true identity; realizing the fruit of wonderful awakening is ultimate identity. If one can properly understand these stages, one will not give rise to the Mahāyāna overweening pride and the fault of being a Mahāyāna caṇḍāla. Ninth, fulfillment of peaceful forbearance: if one knows that saṃsāra is identical to nirvāṇa, one will not be broken by the sphere of aggregates, realms, and entrances, the sphere of illness, the sphere of karmic signs, the sphere of Māra's deeds, the sphere of dhyāna gates, the sphere of the two vehicles, or the sphere of bodhisattvas; if one knows that affliction is identical to bodhi, one will not be broken by the sphere of afflictions, the sphere of various views, or the sphere of overweening pride. Being able to endure these uncreated karmas of suffering without being broken—this is as the Dà zhìdù lùn says: 'Able to endure matters of accomplishing the path, unshaken and non-regressing, this mind is called sattva.' Tenth, non-arising of dharma-attachment conforming to the path: contemplating that saṃsāra is identical to nirvāṇa gives rise to the merits of all dhyānas, samādhis, and so forth; contemplating that affliction is identical to bodhi gives rise to the dhāraṇī doors, four fearlessnesses, eighteen distinct dharmas, four unimpeded knowledges, and knowledge of all aspects; one has neither craving nor attachment toward dharmas conforming to the path, for if one gives rise to craving and attachment, it is called falling from the summit. Knowing they are like space, neither abiding nor attaching, one can accomplish the initial faithful mind up to the ten faithful minds.

11.13

Third, explaining the entering of the ten faithful minds through cultivating the ten dharmas: understanding correct causes and conditions and the inconceivable uncreated four truths is cultivating the initial faithful mind, having faith in the three jewels of the Buddha, Dharma, and Saṅgha of the equal dharmadhātu. Second, genuinely arousing the bodhicitta and compassionately taking pity on all through vows is cultivating the mindful mind. Third, diligently cultivating calm and insight to achieve all myriad practices is cultivating the vigorous mind. Fourth, using contemplation to universally refute all dharmas is skillfully cultivating the wise mind. Fifth, when the mind is calmed and clear, and all marks of gain, loss, obstruction, and unimpededness manifest of themselves, this is cultivating the concentrated mind. Sixth, when the branches of the path progressively increase roots of goodness without regressing or sinking, this is cultivating the non-regressing mind. Seventh, directing the practices of conveyance in phenomenal affairs to help open the three gateways to liberation is cultivating the dedicated mind. Eighth, properly knowing the stages to guard against overweening pride and separate from caṇḍāla karma is cultivating the Dharma-protecting mind. Ninth, fulfillment of peaceful forbearance so that neither internal nor external evil dharmas can arise is cultivating the precept-keeping mind. Tenth, when dharma-attachment conforming to the path does not arise, if one vows to seek the superior fruit, one does not crave or attach to shallow and proximate dharmic doors that have been attained; hence it is called the vow-aspiring mind. Therefore, because bodhisattvas know that saṃsāra is identical to nirvāṇa and affliction is identical to bodhi, they can skillfully cultivate these ten dharmas, which is cultivating the ten faithful minds, named identity in contemplative practice. Due to this, if they attain samādhis and dhāraṇī doors, they are able to enter the stage of the initial faithful mind. Thus one faith has ten, and the ten faiths have a hundred, completing the stage of the iron-wheel ten faithful minds. Abiding in this faith, they attain the inconceivable merits of the purity of the six faculties as taught in the Lotus Sūtra; this is named the stage of pliable forbearance in the perfect teaching, and it is also the stage of heat, summit, forbearance, and supreme worldly dharmas in the perfect teaching. Therefore the Renwang Bore Jing says: 'Bodhisattvas of the ten goods arouse the great mind and forever depart the suffering sea of the wheel of the three realms.' Thus we know that abiding in this stage of the ten faiths completely cuts off views and thoughts within the realms, breaks through dust-like ignorance beyond the realms, and subdues the delusions of the stage of ignorance.

11.14

Fourth, explaining the differences in what the sūtras teach: For instance, in the Avataṃsaka Sūtra, Bodhisattva Dharmamati answers the god Samyaksmṛti, explaining that when a bodhisattva contemplates the ten kinds of pure conduct (brahmacarya) as empty and trains in the ten powers of knowledge, entering the stage of the first abidance, this corresponds precisely to the stage of the ten faiths in this teaching. Why is this? Contemplating the ten kinds of pure conduct as empty is precisely contemplating the one real truth. Training in the ten powers of knowledge is precisely contemplating the four uncreated truths. This sūtra is precisely a Vaipulya teaching, clarifying that [everything] is identical to the great nirvāṇa and identical to the mark of bodhi. If, through calming or contemplation, an understanding of conformity arises, this is what the Yingluo jing clarifies as the ten faiths. The Dàpǐn jīng says: "This vehicle departs from the three realms." The ten dharmas forming a vehicle is as explained earlier in the three contemplations; first departing from the three realms is precisely the ten faiths. Furthermore, the Dàpǐn jīng says: "Just as upon entering the ocean, one first sees a level appearance," which corresponds to what the Renwang bore explains: "Bodhisattvas of the ten good deeds generate the great mind, parting forever from the ocean of the wheel of suffering of the three realms"; and the Lotus Sūtra explains: "Entering the Tathāgata's room, wearing the Tathāgata's robe, and sitting on the Tathāgata's seat." This refers to cultivating the four peaceful practices: in the sphere of practice and the sphere of close association, one attains purity of the six faculties and abides in the stage of the ten faiths. The Samantabhadra Contemplation Sūtra explains that before a person cultivating the Mahāyāna attains the forbearance of non-arising, there are ten signs of realization; this is precisely the stage of the ten faiths. The Nirvāṇa Sūtra says: "There is yet another practice which is the Tathāgata's practice, namely the Mahāyāna great parinirvāṇa." As the Dà zhìdù lùn says: "From the first arousal of the mind, a bodhisattva contemplates nirvāṇa and practices the path." If, by contemplating nirvāṇa and practicing the path, an understanding of conformity arises, this is the one practice, which is the Tathāgata's practice.

11.15

Second, explaining the ten abidances. The names of the ten abidances are as stated previously. Now, explaining the abidance of the initial arousal of the mind, there are briefly four points: first, properly explaining the abidance of the initial arousal of the mind; second, explaining the differences in what the sūtras teach; third, briefly distinguishing the virtues; fourth, analogously explaining the [other] nine abidances.

11.16

First, properly explaining the abidance of the initial arousal of the mind: What is called the "abidance of the arousal of the mind" is named the abidance of the arousal of the mind because three kinds of mind are aroused; abiding in the three virtues of nirvāṇa is called "abidance." How is it that three kinds of mind are aroused? The first is the arousal of the wholesome mind of the circumstantial cause (pratyaya-hetu); the second is the arousal of the wisdom mind of the revealing cause (vyañjaka-hetu); the third is the arousal of the principle mind of the primary cause (kāraṇa-hetu). First, regarding the arousal of the wholesome mind of the circumstantial cause: all the bowing of the head, joining of palms, snapping of fingers, scattering of flowers, arousing the bodhi-mind, compassionate vows, giving, observing precepts, patience, vigor, dhyāna meditation, and other good roots possessed by sentient beings throughout immeasurable kalpas are developed all at once, fully possessing in a single mind the ten thousand practices and all pāramitās. Second, regarding the arousal of the wisdom mind of the revealing cause: all the wisdom possessed by sentient beings throughout immeasurable kalpas from hearing Mahāyāna sūtras—even a single phrase or a single verse—and receiving, keeping, reading, reciting, explaining, copying, contemplating, and cultivating them, develops all at once, becoming truly untainted. Third, regarding the arousal of the principle mind of the primary cause: the Buddha-nature and true mind possessed by sentient beings from the beginningless past have constantly been hidden and veiled by ignorance; through the power of the two causes—circumstantial and revealing—the darkness of ignorance is shattered, and [the Buddha-nature] is radiantly and perfectly revealed. Because these three kinds of mind develop, it is called the "arousal of the mind." Second, abiding in the three virtues of nirvāṇa is called "abidance": first, the Dharma body; second, prajñā; third, liberation. These three are neither sequential nor horizontal, like the secular character "i" [∴], and are called the secret storehouse. When the true mind is aroused, that is the Dharma body; when the mind of the revealing cause is aroused, that is prajñā; when the mind of the circumstantial cause is aroused, that is liberation. Once the three minds are aroused, identical to the secular character "i", the nominally designated practitioner, abiding in these three minds by means of non-abiding dharmas, precisely abides in the secret storehouse of the three virtues of nirvāṇa; hence it is called the abidance of the initial arousal of the mind. If one abides in the principle of the three virtues, one abides in inconceivable liberation, which is abiding in the Mahāyāna. Abiding in prajñā through non-abiding dharmas is abiding in the Śūraṅgama Samādhi; maintaining the mind like empty space is abiding in the nature of dharmas (dharmatā), abiding in the true mark, abiding in suchness (tathatā), abiding in the tathāgatagarbha, abiding in the paramārtha-satya of the middle way, abiding in the dharmadhātu, abiding in ultimate emptiness, abiding in great kindness and great compassion, abiding in the ten powers, abiding in the four fearlessnesses, abiding in the eighteen unshared dharmas and four unhindered knowledges, abiding in great compassion and the three applications of mindfulness, abiding in great spiritual superknowledges, abiding in the four methods of attraction, and abiding in all pāramitās, all samādhis, and all dhāraṇī doors. In short, it is abiding in all the Buddha-dharmas of both the true and responsive bodies.

11.17

Second, explaining the differences in names and meanings of the abidance of the initial arousal of the mind across various Mahāyāna sūtras: The Avataṃsaka Sūtra says: "At the time of the initial arousal of the mind, one immediately achieves correct enlightenment." Completely penetrating the true nature of all dharmas, whatever Dharma one hears does not depend on the awakening of others; this bodhisattva accomplishes the ten powers of knowledge, ultimately free from falsity, untainted like empty space, possessing a pure, wondrous Dharma body, steadily responding to everything. One should know that this is precisely arousing true untaintedness and severing the first grade of ignorance. This is also what this [same] sūtra explains as "knowing in a single thought that all dharmas are the bodhimanda, because of accomplishing omniscience"; and it is also what this sūtra explains as "entering the non-dual Dharma gate and attaining the forbearance of non-arising dharmas." It is what the Dàpǐn jīng explains as sitting on the bodhimanda and turning the wheel of the Dharma to deliver the multitude of beings from the initial arousal of the mind; one should know that this bodhisattva is like a Buddha. Furthermore, the Dàpǐn jīng explains that from the very first day a bodhisattva practices the wisdom of prajñā, it is like the light of the sun; even if Śāriputra and Maudgalyāyana filled the four continents of Jambudvīpa like rice, hemp, bamboo, and reeds, if their wisdom were compared to that of the bodhisattva, it would be like the light of fireflies filling the four continents of Jambudvīpa compared to the light of the sun and moon. It is also what the Dàpǐn jīng explains as the syllable "A" gate, namely that all dharmas fundamentally do not arise. It is what the Lotus Sūtra calls: "In order to cause sentient beings to open the Buddha's knowledge and vision." Furthermore, the Lotus Sūtra says that the dragon girl aroused the bodhi-mind and attained equal and correct enlightenment in an instant, immediately going to the Spotless World in the south, sitting on the bodhimanda, and turning the wheel of the Dharma. It is what the Mahāparinirvāṇa Sūtra says: "The initial arousal of the mind and the ultimate [mind] are not different; of these two minds, the former mind is the difficult one." It is what the Nirvāṇa Sūtra refers to as "There is yet another practice which is the Tathāgata's practice, namely the Mahāyāna great parinirvāṇa," where the first abidance is a partial realization of the true nirvāṇa. All these Mahāyāna sūtras clarify the abidance of the initial arousal of the mind in the perfect teaching.

11.18

Third, explaining the virtues of the initial arousal of the mind: The virtues of the arousal of the mind are immeasurable and boundless, beyond what ordinary beings and the two vehicles can fathom, and cannot be fully expressed. Now, gathering the purport of the Mahāyāna sūtras, the complete virtues of the first abidance are briefly praised through ten dharma gates: First, abiding in the completely pure bodhi-mind, which is giving rise to the forbearance of non-arising dharmas, with unconditioned compassion and uncreated vows universally covering the dharmadhātu. Second, in a single thought, accomplishing all the myriad practices and all pāramitās. Third, attaining the knowledge of all aspects (sarvākārajñatā) and perfectly severing the views, thoughts, and ignorance of the dharmadhātu. Fourth, attaining the Buddha eye and perfectly seeing the dharmas of the three truths across the ten dharmadhātus. Fifth, perfectly entering all dharma gates—namely, entering the king of samādhis via the twenty-five samādhis, with all samādhis subsumed within it, secretly benefiting sentient beings and shattering the twenty-five states of existence through eight rounds. Sixth, accomplishing the bodhisattva's complete deeds, able to manifest all spiritual superknowledges—namely, the inconceivable transformations of the three wheels pervading the ten dharmadhātus, manifestly benefiting sentient beings and benefiting the twenty-five states of existence through eight rounds. Seventh, being able to bring sentient beings to maturity, opening the expedient and revealing the ultimate to enter the One Vehicle path. Eighth, being able to adorn and purify all Buddha-lands, as explained in the "Buddha Land Chapter". Ninth, being able to give rise to the three karmas of the dharmadhātu to make offerings to all the Buddhas of the ten directions, attaining the complete dhāraṇī and upholding all Buddha-dharmas as clouds hold rain. Tenth, being able to fully possess the virtues of all the stages from a single stage, thought after thought extinguished in stillness, naturally flowing into the ocean of sarvajñā. Therefore, the Avataṃsaka Sūtra explains that all the virtues of a bodhisattva of the first abidance cannot be exhausted by the praise of the Buddhas of the three periods of time. If a Buddha were to explain them fully, all ordinary beings hearing it would become confused, mentally disordered, and maddened. This is an inconceivable, difficult-to-comprehend matter, praised by the definitive Mahāyāna sūtras; how could it be the same as the virtues of the ten abidances explained in the shared teaching! In comparison, the wisdom and severing, virtues, and spiritual superknowledges and transformations explained here for the first abidance are initially equal to the first bhūmi of the distinctive teaching, yet the sūtras and treatises speak of them as deeper or shallower with specific intent.

11.19

Fourth, explaining the [other] nine abidances by analogy: When the three contemplations manifest before [the bodhisattva of] this first abidance without intentional effort, in thought after thought they sever incalculable, immeasurable grades of ignorance of the dharmadhātu. Broadly divided in general terms, they are briefly taken as ten grades of wisdom and severing, which are the ten abidances. Thus the Renwang jing says: "Entering the prajñā of principle is called 'abidance'"; this refers to advancing and developing the untainted true brightness in ten rounds, together entering the principle of the middle way, Buddha-nature, and paramārtha-satya. By means of non-abiding dharmas, abiding in the principle of the Buddha's three virtues of nirvāṇa from shallow to deep is abiding in all Buddha-dharmas in ten grades; hence they are named the ten abidances.

11.20

Third, explaining the ten practices: Within the untainted true brightness of the Buddha-nature and paramārtha-satya, a single mind fully possesses all practices, advancing thought after thought and flowing into the ocean of the equal dharmadhātu; therefore, shattering ten grades of ignorance, they accomplish ten grades of wisdom and severing. All practices and pāramitās are inconceivable, growing and giving rise to the virtues of self-cultivation and transforming others, equal to empty space and the dharmadhātu; hence they are named the ten practices.

11.21

Fourth, explaining the ten dedications: Inconceivable and without intentional effort, the untainted true brightness develops thought after thought, increasing everything; the vows, practices, phenomena, and principle of the dharmadhātu harmonize, thought after thought extinguished in stillness, naturally dedicating and entering the ocean of sarvajñā of the equal dharmadhātu. Furthermore, advancing to shatter ten grades of ignorance and realizing ten grades of wisdom and severing, they are named the ten dedications.

11.22

Fifth, explaining the ten stages: The untainted true brightness enters the path of effortless action; just like the great earth able to produce all Buddha-dharmas, it sustains the sentient beings of the dharmadhātu, universally entering the Buddha stage of the three periods of time, vast as the dharmadhātu, ultimate as empty space. Furthermore, advancing to shatter ten grades of ignorance and accomplishing ten grades of wisdom and severing, the ten stages are explained in this regard.

11.23

Sixth, explaining the stage of virtual enlightenment: Contemplating and penetrating the primordial origin of beginningless ignorance, the wisdom of the edge of reality becomes complete and ultimately pure; severing the final, most subtle ignorance at the very source, one ascends to the mountain peak of the middle way and parts forever with the parents of ignorance. This is called having something severed, and is named the 'unsurpassable person with superior'.

11.24

Seventh, explaining the stage of marvelous enlightenment: Ultimate liberation, the unsurpassable Buddha stage; hence it is said that having nothing left to sever is named the 'unsurpassable person'. This is precisely the three virtues neither sequential nor horizontal, the ultimate final mind of great nirvāṇa. This great nirvāṇa is called the dharmadhātu of all Buddhas, vertically deep and horizontally vast, able to use the twenty-five samādhis to universally transform sentient beings, secretly and manifestly benefiting beings through ten rounds, ultimately all-pervasive. Just like a great tree: if its roots run deep, its branches are also large. If the wisdom of the true mark reaches the source and exhausts the nature, the efficacy of its transformative functions will pervade the dharmadhātu, and its great, boundless function will be ultimately, perfectly consummate. Thus the Dà zhìdù lùn says: "The Buddha comes from the great ocean of the perfection of wisdom; the Buddha reaches the bottom of the deep ocean of the perfection of wisdom." The Dàpǐn jīng says: "Beyond 'ḍha', there are no syllables to be spoken." The Nirvāṇa Sūtra says: "Non-arising, non-arising is ineffable." If stages are distinguished in this manner, they are all the extinguished stillness, suchness, and equal dharmadhātu—the inconceivable stage of stagelessness.

11.25

Meaning of the Four Teachings, Fascicle 11

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四教義 — Classical Chinese