四教義 8

English (machine translation) 8

Language: English

8.1

Composed by Chan Master Zhiyi of Xiuchan Monastery on Mount Tiantai

Second, distinguishing the stages in terms of the shared teaching to explain the meaning of Pure Stainless Renown (Vimalakīrti): Since the shared teaching elucidates the principle that causes and conditions are identical to emptiness, received alike by [practitioners of] the three vehicles, their accord with the principle and realization of the path must have gradations of shallowness and depth; therefore, their stages must be determined. Entering the path in the shared teaching also possesses four gates: first, the gate of the real; second, the gate of the unreal; third, the gate of both real and unreal; and fourth, the gate of neither real nor unreal. Entering the true aspect of all phenomena through these four gates comes from the *Dà zhìdù lùn*. Although the *Mūlamadhyamakakārikā* (*Zhonglun*) does not use the term 'gates', since the four phrases can guide practitioners to enter paramārtha-satya, now establishing the term 'gates' and examining their significance, we consider there to be no error in principle. When we distinguish the substance below, we will explain it briefly. Now we determine the gradations of wisdom and severance for the three vehicles entering paramārtha-satya together. This shared teaching fully possesses four gates for entering the path, yet the sūtras and treatises mostly employ the gate of emptiness. As for meeting capacities to transform beings, the four gates are expounded according to conditions; how could one exclusively employ the rhetorical convenience of the sūtras and treatises? Matters must be handled thus. Therefore, now elucidating the stages of the three vehicles according to the shared teaching, we distinguish them specifically with respect to the gate of emptiness. Within this there are five points: first, briefly explaining the similarities and differences in determining stages between the half-letter and full-letter [teachings]; second, explaining the opening of the three vehicles in terms of the shared teaching; third, properly distinguishing the sequential stages of the three vehicles in the shared teaching; fourth, an evaluation; fifth, properly interpreting the meaning of Pure Stainless Renown in terms of the stages.

8.3

First, briefly explaining the similarities and differences in determining stages between the half-letter and full-letter [teachings]: In the half-letter teaching of the Tripiṭaka, the explanation of stages has broad similarities and minor differences. For example, when the *Abhidharma* and *Tattvasiddhi* explain the Tripiṭaka teaching and distinguish the stages of the worthy and the noble, although there are minor differences, the main purport is the same and not a matter for doubt. In the full-letter teaching of the Mahāyāna, speaking generally, it is only a single Mahāyāna teaching; yet if one investigates the doctrine in detail, there are three teachings whose explanations of the stages differ in height and depth; for those who do not comprehend the expedient means of the Mahāyāna, this is indeed questionable. Thus the *Dàpǐn jīng* states: 'There are bodhisattvas who, from their initial resolve of the mind, are immediately concordant with sarvajñā.' This, we suspect, explains entering the stages in terms of the shared teaching; it is also the parable of the growth of the small tree in the *Lotus Sūtra*. Again, the *Dàpǐn jīng* states: 'There are bodhisattvas who, from their initial resolve of the mind, disport in supernormal powers, purify Buddha lands, and bring sentient beings to maturity.' This, we suspect, explains entering the stages in terms of the distinctive teaching; it is the parable of the growth of the large tree elucidated in the *Lotus Sūtra*. Again, the *Dàpǐn jīng* states: 'There are bodhisattvas who, from their initial resolve, sit at the place of the path and deliver sentient beings; know that such bodhisattvas are like the Buddha.' This, we suspect, explains the initial entry into the stages in terms of the perfect teaching; it is also the parable elucidated in the *Lotus Sūtra* of 'what grows from a single ground.' Hence, when the *Dà zhìdù lùn* comments on the chapter 'The Wick of the Lamp', it states: 'Some say: "From the stage of dry wisdom is the initial flame, and the Buddha stage is the final flame." Some say: "The stage of joy is the initial flame, and the Buddha stage is the final flame." Some say: "The initial resolve of the mind is the initial flame, and the Buddha stage is the final flame."' That there are different interpretations such as these is, we suspect, because when these Mahāyāna treatise masters explained the full-letter teachings, the three teachings explained the stages differently, and each took this idea to explain the initial flame and the final flame. Question: Why is it that the Tripiṭaka teaching's explanation of stages is mostly uniform, whereas the Mahāyāna teaching opens into three teachings whose determination of stages differs? Answer: The half-letter teaching only explains severing the fetters and entering nirvāṇa within the realms in a single lifetime; the Hīnayāna is narrow and inferior, and its explanation of matters is shallow and close, not to be overstepped. But the full-letter teaching is vast, deep, and far-reaching, completely explaining practices, stages, and teachings within and beyond the realms, with expedients and ultimates having no fixed bounds; in explaining the differing practices, characteristics, and sequential stages of bodhisattvas, there is no obstruction. Hence the *Nirvāṇa Sūtra* states: 'Just as a narrow path cannot accommodate two people walking abreast, liberation is not like this; it accommodates much, which is true liberation.' Within true liberation, what could the expedient and ultimate, practices and stages fail to accommodate? Therefore, when Bodhisattva Nāgārjuna composed the *Dà zhìdù lùn*, through various causes and conditions he refuted Kātyāyana, and cited the *Vibhāṣā* to explain the meaning of the Tripiṭaka and elucidate the doctrine of the bodhisattva, precisely wishing to express the inconceivable practices and classes of the Mahāyāna teaching, whose gradations differ according to conditions.

8.4

Second, briefly explaining the opening of the three vehicles according to the shared teaching: this shared teaching divides into the three vehicles according to the principle that causes and conditions are identical to emptiness. The three types of persons equally receive the shared teaching and see paramārtha-satya, equally sever the delusions of view and thought of the three realms, attain the knowledge of all phenomena, and equally seek the two kinds of nirvāṇa, with remainder and without remainder. Since this meaning is identical, the stages are distinguished according to the meaning of the shared teaching. As for their division into three vehicles: śrāvakas, through collective reflection, embody dharmas as entering emptiness; their power of wisdom is weak, and they sever only the active afflictions. Their faculties and natures differing, there are also two kinds of liberation, as distinguished earlier under the Tripiṭaka teaching. Pratyekabuddhas have meritorious virtue and sharp faculties, are able to make minor distinctions, and through separate reflection embody dharmas as entering emptiness; born in an era without a Buddha and not relying on hearing the Dharma, when the time arrives and the path matures, they spontaneously comprehend and see the paramārtha, ending the fetters of the three realms and eroding their habit-energies; this is called the pratyekabuddha vehicle. Their faculties and natures differing, there are also two kinds: first, the lesser pratyekabuddha, and second, the great pratyekabuddha, as already stated earlier. As for the bodhisattva, they fully cultivate the wisdom of both collective reflection and separate reflection, embody causes and conditions as identical to emptiness, give rise to the vows of great compassion, and by cultivating all practices see paramārtha-satya and sever afflictions within the realms; using vows to support habit-energies, they are reborn into the three realms, and using the knowledge of the aspects of the path, they sport in supernormal powers, purify Buddha lands, and mature sentient beings. When the wholesome roots of the three vehicles are fully matured, they sit at the site of awakening, use wisdom associated with a single thought-moment to completely sever afflictions and habit-energies, attain the knowledge of all aspects, and are named a Buddha. Turning the two kinds of Dharma-wheels—of arising and ceasing, and of non-arising and non-ceasing—they transform sentient beings of the three vehicles to enter nirvāṇa without remainder; this is the Great Vehicle. Therefore the Dàpǐn jīng says: 'Persons of the three vehicles equally use the ineffable path of paramārtha-satya to sever afflictions; it is only in whether the habit-energies of afflictions are ended or not ended that they differ.' Furthermore, the Mūlamadhyamakakārikā says: 'The Buddhas teach and transform sentient beings with the taste of amṛta; the true nature of all dharmas is the true taste of amṛta.' The Buddha expounded the true nature in three divisions: if one attains the true nature of all dharmas and eliminates all afflictions, it is called the śrāvaka vehicle; if one gives rise to great compassion and generates the unexcelled resolve, it is called the Great Vehicle; if after the Buddha's parinirvāṇa, in an era where there is no Buddha, one gives rise to wisdom on the basis of seclusion, it is called the pratyekabuddha vehicle. Question: If so, how does this differ from the three vehicles explained earlier in the Tripiṭaka teaching? Answer: It was already stated everywhere earlier that seeing paramārtha-satya is no different; however, in terms of teaching gateways there is the distinction between clumsy conveyance and skillful conveyance, and in terms of contemplation gateways there is the difference of seeing the true through analysis versus through embodiment. That [teaching] explained that from first giving rise to the mind up to the stage of succession to buddhahood, the bodhisattva is not spoken of as severing the fetters and drives; this [teaching] explains that from first giving rise to the mind, the bodhisattva severs the fetters and drives, up to succession to buddhahood, where the active afflictions have long been ended and the residual habit-energies are faint and thin—this is a great difference. Furthermore, the Tripiṭaka teaching divides into three vehicles according to the three dharmas of the four noble truths of arising and ceasing, the twelvefold dependent origination, and the six pāramitās. The shared teaching explained now is not like this: that the three vehicles equally contemplate the four truths of non-arising to see paramārtha-satya and yet are differentiated into the three vehicles, is as explained earlier; that the three vehicles equally embody the conventional as entering emptiness and contemplate the twelvefold dependent origination to see paramārtha-satya and yet are differentiated into the three vehicles, is as elucidated earlier; that the three vehicles equally contemplate the six pāramitās to see paramārtha-satya and yet are distinguished into the three vehicles, is as distinguished earlier. How could this be identical to the three vehicles of the Tripiṭaka teaching? Question: Bodhisattvas may cultivate the six pāramitās, but how can the two vehicles also equally cultivate the six pāramitās? Answer: The Nirvāṇa Sūtra says: 'Adornment with meritorious virtue, conditioned, tainted, and untainted, is the dharma of śrāvakas.' Where is there an arhat or pratyekabuddha who is a stingy and greedy śrāvaka, or who breaks the precepts, has anger, is indolent, distracted, or deluded? It is merely that persons of the two vehicles cannot universally practice those activities to mature sentient beings; how could they have ever not cultivated the six pāramitās and the ineffable path of paramārtha-satya to be able to sever the fetters? Question: What was explained in the citation from the Mūlamadhyamakakārikā above—should those then be Mahāyāna śrāvakas and pratyekabuddhas? Answer: Not so. Although these generally enter through the gateway of the Great Vehicle, the two vehicles take the realization of nirvāṇa and attain extinction right in their current bodies. Therefore the Mūlamadhyamakakārikā distinguishes: attaining the true nature of all dharmas and eliminating all afflictions is called the śrāvaka vehicle; giving rise to great compassion and generating the unexcelled resolve is called the Great Vehicle; if a Buddha does not appear in the world, pratyekabuddhas give rise to wisdom on the basis of seclusion. Since these two lack great compassion, how could they be called Mahāyāna śrāvakas and pratyekabuddhas? Thus the Lotus Sūtra says that Śāriputra sighed to himself, saying: 'We equally entered the dharmatā; why did the Tathāgata use the Hīnayāna Dharma to deliver us? Yet this was our fault, not the World-Honoured One's fault.' This was his own account of having attained the true nature of dharmatā, not of being a Mahāyāna śrāvaka. It is like Kāśyapa's expression of understanding when hearing the Lotus Sūtra open the expedient and reveal the ultimate: 'Today we have truly become śrāvakas, causing all to hear the sound of the Buddha path.' Therefore one cannot say that seeing the true nature of all dharmas makes one a Mahāyāna śrāvaka or pratyekabuddha.

8.5

Third, properly explaining the stages of the three vehicles in the shared teaching has two points: first, explaining the ten stages practiced in common by the three vehicles; second, distinguishing that the names are distinct while the meaning is shared. Explaining the ten stages practiced in common by the three vehicles has two points: first, listing the names; second, interpreting them. First, listing the names: 1. stage of dry wisdom; 2. stage of dharmic nature; 3. stage of the eight persons; 4. stage of seeing; 5. stage of thinning; 6. stage of freedom from desire; 7. stage of having completed the task; 8. stage of the pratyekabuddha; 9. stage of the bodhisattva; 10. Buddha stage. Thus the Dàpǐn jīng says: 'From the initial stage of dry wisdom up to the bodhisattva stage, the bodhisattva practices all and learns all without realizing [extinction]; at the Buddha stage, they both learn and realize.' Hence they are called the stages shared by the three vehicles. Second, interpreting them: interpreting the stage of dry wisdom. That the initial mind of the three vehicles is universally named the stage of dry wisdom is because the stage of dry wisdom is none other than the stages of the three worthies: first, the fivefold mental pacification; second, the applications of mindfulness considered separately; third, the applications of mindfulness considered collectively. The fivefold mental pacification has three points: first, distinguishing the difference between clumsy and skillful; second, properly explaining the stages of the fivefold mental pacification; third, discerning the genuine from the false. First, distinguishing the difference between clumsy and skillful: the initial worthy explained in the Tripiṭaka [teaching] differs from that in the shared teaching. That [teaching] cultivates the fivefold mental pacification based on faith and understanding in the four noble truths of arising and ceasing; this [teaching] cultivates the fivefold mental pacification based on faith and understanding in the four noble truths of non-arising. Since the two kinds of faith and understanding differ as clumsy and skillful, their eyes and feet in entering the stages of mental pacification are also different. Second, properly explaining the stages of the fivefold mental pacification: what is called a 'worthy' fundamentally means being close to the noble, and is also an appellation for upright goodness. Now, speaking of upright goodness has two meanings: first, explaining the meaning of 'upright'; second, explaining the meaning of 'goodness'. First, explaining the meaning of 'upright': faith and understanding are upright and correct, different from the heterodox and perverse [views] of non-Buddhists, and also not the crookedness of clumsy conveyance; being free from these two extremes is named 'upright'. Why is this? It is because persons of the three vehicles equally hear the four noble truths of non-arising and have distinct faith and understanding, hence achieving this. In having faith in the truth of suffering as non-arising, one has faith that the five aggregates, twelve sense bases, and eighteen realms do not arise, and are all like an illusion, a phantom, a dream, an echo, the moon in water, or an image in a mirror, ultimately empty and non-existent; this is understanding suffering as without suffering. Although suffering is without suffering, if one does not know it is without suffering, one is afflicted by suffering, and is called a foolish worldling. If one knows there is no suffering, then while suffering is absent, the true truth exists. In having faith in the truth of accumulation as non-arising, one fully comprehends that all afflictions, karmic activities, and practices are like a dream, an illusion, an echo, a phantom, the moon in water, or an image in a mirror, ultimately empty and non-existent, without any mark of aggregation. If one does not know they are non-existent, then there are fetters and karma revolving [in saṃsāra]; therefore, knowing they are non-existent is understanding accumulation as without accumulation; hence accumulation is absent, and the true truth exists. In having faith in the truth of cessation as non-arising, one knows that all dharmas of arising and ceasing are unobtainable; even if there were a dharma surpassing nirvāṇa, it too would be like a dream, an illusion, an echo, a phantom, the moon in water, or an image in a mirror, originally unarisen and now without cessation. If one does not know non-arising and non-cessation, then arising and ceasing will never cease of themselves. If one knows non-arising and non-cessation, then arising and ceasing will cease spontaneously; this is cessation existing while the true truth exists. In having faith in the truth of the path as non-arising, one has faith that all paths leading to nirvāṇa are like a dream, an illusion, an echo, a phantom, the moon in water, or an image in a mirror, without dual marks; this is not seeing either obstruction or non-obstruction. If one sees dual marks, or sees obstruction and non-obstruction, then one is obstructed by ignorance. If one knows the non-dual mark and does not see obstruction or non-obstruction, one spontaneously and unobstructed enters paramārtha-satya; this is knowing the path has a path and the true truth exists. If persons of the three vehicles, upon first entering the Buddha Dharma, have distinct faith, understanding, and awakening like this, it is called an upright mind. It is only because the bodhisattva, relying on these four noble truths of non-arising, generates vows of loving-kindness and compassion, that they are called a mahāsattva. Question: If one knows all dharmas are non-existent, one then does not see the true and the untrue; why is it necessary to establish the designation of the four truths of non-arising? Answer: These are all established based on the Viśeṣacintā-brahma-paripṛcchā Sūtra and the Nirvāṇa Sūtra, not fabricated by ordinary feelings. When the meaning is grasped, words are forgotten; why should the designation of the four truths of non-arising pose any doubt or obstruction?

8.6

Second, explaining the meaning of 'goodness': this is none other than the wholesome dharmas of the fivefold mental pacification. These five dharmas can generate all dhyānas; dhyāna is named the abandonment of evil, and is also called a thicket of virtues. The two kinds of goodness—cessation and practice—do not surpass dhyāna. Dhyāna relies on these five dharmas; these five dharmas are the basis of internal goodness. Although the practitioner's initial faith and understanding are upright, due to whichever of the five kinds of unwholesomeness is heaviest, their mind is constantly scattered and cannot be paused even momentarily, like a lamp in the wind; how could it clearly illuminate things? To know causes and conditions as identical to the true, one must attain single-minded dhyāna tranquility, just as when water is clear, the image of a pearl naturally appears. Therefore, for those with much reflection and investigation, they are taught to cultivate the counting of breaths. Due to counting breaths, the mind is unmoving and undistracted, attains the concentration of the desire realm, abides in the threshold concentration, and can generate the first dhyāna up to the four dhyānas and the four formless concentrations; like a clear mirror without movement, or pure water without ripples, because the eyes and feet are complete, one enters the pool of refreshing coolness; this is called upright goodness. A person of upright goodness can give rise to the untainted; hence being close to the noble is called 'worthy'. Therefore the Dàpǐn jīng says: 'Ānāpāna is none other than the Mahāyāna of the bodhisattva, because it is unobtainable.' This explains the stage of dry wisdom of the worthy according to the first mental pacification. The contemplation of impurity directly counters and destroys greed; explaining the mental pacification that enters the initial worthy's stage of dry wisdom is also like this. Therefore the Dàpǐn jīng says: 'The contemplation of impurity is none other than the Mahāyāna of the bodhisattva, because it is unobtainable.' Loving-kindness, expedients regarding the realms, and causes and conditions—explaining the mental pacification that enters the initial worthy's stage of dry wisdom is also like this.

8.7

Third, in distinguishing the genuine from the spurious, the question is asked: Regarding the initial faith and understanding of the four noble truths of non-arising among practitioners of the three vehicles, are there the genuine and the spurious? The answer is: As with the kālaka fruit and the tinduka fruit, the spurious are many and the genuine are few. If persons of the latter age studying the three vehicles know the four noble truths of non-arising but do not recognize the principle of correct causes and conditions, they are kālaka fruits. If they lack the mind for the Path and greedily cling to fame and gain, they are kālaka fruits. If they do not know skillful means and practice calming and insight [without them], they are kālaka fruits. If their refutation of dharmas is not comprehensive, they are kālaka fruits. If they do not understand opening and obstruction, they are kālaka fruits. If they do not know how to harmonize the factors of the Path and cultivate them to the utmost, they are kālaka fruits. If they do not know antidotes and the assisting openings to the three gates of deliverance, they are kālaka fruits. If they do not understand the sequence of stages and give rise to excessive pride, they are kālaka fruits. If they cannot patiently endure the two thieves of internal and external strong and soft [influences], they are kālaka fruits. Thus, the kālaka fruits constitute nine parts. It is like an undiscriminating woman who took them home to eat, and all her family members died. If one can comprehend ultimate nonexistence and thoroughly understand these gains and losses, giving rise to all Dharma gates that accord with the Path without becoming attached to them, this is the tinduka fruit, which accounts for barely one part. Therefore, the Madhyamakaśāstra states: "After the Buddha passed away, human faculties became progressively duller; hearing that the Mahāyāna teachings speak of ultimate emptiness, they did not know for what causes and conditions it is empty." That is, they gave rise to views and doubts: 'If all is ultimately empty, how can one distinguish karmic retributions of transgression and merit?' In this way, there would be neither worldly truth nor paramārtha-satya. Grasping this mark of emptiness and generating greedy attachment, they produced all kinds of faults regarding ultimate emptiness. This was the intention of Bodhisattva Nāgārjuna in composing his treatise. The Dà zhìdù lùn states: "The third wrong view destroys causes, conditions, and karmic retributions, and also destroys all dharmas." How would this differ from contemplating true emptiness? The treatise master Nāgārjuna makes eight sets of distinctions between the genuine and the spurious, fully detailed [therein] (and so forth). Question: Do the wholesome dharmas of the five methods for stilling the mind have the genuine and the spurious? Answer: One school's sequential contemplation gates explain the factors of awakening that arise in dhyāna, of which there are twenty kinds regarding excess or deficiency. Spurious awakenings that ruin dhyāna are kālaka fruits, whereas the ten kinds of wholesome awakenings that bring dhyāna to completion are tinduka fruits. Question: If faith and understanding in the four noble truths of non-arising, as well as wisdom and eloquence, are themselves prajñā, why is it necessary to contemplate counting the breath and the five methods for stilling the mind? Answer: The Dà zhìdù lùn states: "Although emptiness, signlessness, and wishlessness are wisdom, if devoid of a concentrated mind, they are upside-down wisdom and mad wisdom." How could an upside-down, mad person be called an external ordinary being at the stage of dry wisdom?

8.8

Second, in explaining the stage of dry wisdom of the four applications of mindfulness considered separately: persons of the three vehicles abiding in quiet, concentrated minds cultivate the concrete practices of the three kinds of applications of mindfulness, roughly as distinguished previously in the Tripiṭaka teaching. However, regarding the mindfulness of dharmic nature explained here in this shared teaching, it is solely the wisdom that contemplates the five aggregates as identical to the emptiness of dharmic nature that is called mindfulness of dharmic nature. Thus, the Dàpǐn jīng states: "Form itself is empty; it is not that emptiness arises upon the annihilation of form. The nature of form is inherently empty; emptiness is itself form. Apart from emptiness there is no form; apart from form there is no emptiness. Sensation, perception, formations, and consciousness are likewise." If one contemplates the two views, four views, and fourteen views of the self and extremes belonging to craving and views, as well as all forms, as impure, false and unreal, and originally non-arising (refuting the arising of the four extreme views of form involves forty-eight up to ninety-six permutations; this can be known by analogy with the previous contemplation of entering emptiness through embodying dharmas), then non-arising is identical to emptiness, emptiness is identical to dharmic nature, and dharmic nature is neither defiled nor pure. This refutes the two inversions of defilement and purity; this is the true meaning of impurity, named the application of mindfulness to the body. If one contemplates all sensations belonging to craving and views as suffering, false and unreal, and originally non-arising (refuting the arising of the four extreme views of craving involves forty-eight up to ninety-six permutations; this can be known by analogy with the above), then non-arising is identical to emptiness, emptiness is identical to dharmic nature, and dharmic nature is neither suffering nor pleasure, refuting the inversion of suffering and pleasure; this is the true meaning of suffering, named the application of mindfulness to sensations. If one contemplates all minds belonging to craving and views as impermanent, false and unreal, and originally non-arising (refuting the arising of the four extreme views of mind involves forty-eight up to ninety-six permutations; this can be known by analogy with the above), then non-arising is identical to emptiness, emptiness is identical to dharmic nature, and dharmic nature is neither permanent nor impermanent, refuting the inversion of permanence and impermanence; this is the true meaning of impermanence, named the application of mindfulness to the mind. If one contemplates the two aggregates of perception and formations belonging to craving and views as nonself, false and unreal, and originally non-arising (refuting the arising of the four extreme views of perception and formations involves forty-eight up to ninety-six permutations; this can be known by analogy with the above), then because they are non-arising they are identical to emptiness, emptiness is identical to dharmic nature, and dharmic nature is neither self nor nonself, refuting the inversion of self and nonself; this is the true meaning of nonself, named the application of mindfulness to dharmas. When persons of the three vehicles contemplate the paramārtha-satya of the five aggregates and cultivate the four applications of mindfulness: the four kinds of diligence within the four applications of mindfulness are called right exertion; the four kinds of dhyāna-concentration are called bases of supernormal power; the arising of the five kinds of goodness such as faith is called faculties; the growth of wholesome roots and prevention of afflictions is called powers; distinguishing the functions of the Path is called the seven limbs of awakening; and moving within the tranquil Path is called the eightfold noble path. When this mindfulness of dharmic nature is applied (refuting the arising of the two views and four views of self and extremes, culminating in forty-eight up to ninety-six permutations; explaining the four applications of mindfulness of non-arising has a meaning very difficult to understand, which can never be known without penetrating thought), if one cultivates shared mindfulness, its concrete practices are as before, differing only in that the marks of distension, swelling, rotting, decay, the liberations, and the stations of mastery are all like dreams and illusions, ultimately unobtainable. If one cultivates object-oriented mindfulness, distinguishing names and meanings is as before, yet one merely understands that the nature of names is detachment, which is the mark of liberation, and that the absence of expressive phrases is the bodhisattva's expressive phrase; thus penetrating all names and meanings is object-oriented mindfulness. When persons of the three vehicles cultivate these three kinds of applications of mindfulness, they skillfully harmonize them through right exertion, the bases of supernormal power, faculties, powers, limbs of awakening, and the Path, contemplating all dharmas of the five aggregates without grasping or rejecting. They can subdue all eighty-eight entanglements belonging to craving and views, and all fetters accumulated within the twenty-five states of existence of the three realms; hence it is said, "skillfully extinguishing all conceptual proliferations." This briefly explains the three vehicles' stage of dry wisdom through their shared contemplation of the four applications of mindfulness considered separately. However, although a bodhisattva knows that the five aggregates are ultimately empty and tranquil, through great compassion and vows they do not abandon sentient beings, subduing the sense faculties and practicing the six perfections through non-apprehension; this is Mahāyāna. Therefore, the Dàpǐn jīng states: "The four applications of mindfulness are the Mahāyāna of the bodhisattva, because of non-apprehension." Question: Since the principle of mindfulness of dharmic nature in the shared teaching collectively refutes the eight inversions, why is it necessary to correlate them separately? Answer: Since the four applications of mindfulness considered separately in the Tripiṭaka teaching separately refuted the four inversions to explain the stage of dry wisdom, now the stage of dry wisdom is similarly matched. Its separate refutation was clumsy, refuting only four inversions. Now, to elucidate the skillfulness of separate refutation, separate correlation is still employed to refute the eight inversions.

8.9

Third, in explaining the stage of dry wisdom of the four applications of mindfulness considered collectively: the collective consideration of the three kinds of four applications of mindfulness is distinguished as in the previous Tripiṭaka teaching, differing only in entering emptiness through embodying dharmas as illusory and transformative; these are the four applications of mindfulness considered collectively of non-arising. Abiding within this collective application of mindfulness, if one cultivates the application of mindfulness to the body, one contemplates the five aggregates, twelve sense bases, eighteen dhatus, and all dharmas, collectively refuting the eight inversions; this is called the application of mindfulness to the body. Mindfulness of sensations, mind, and dharmas are also like this. Abiding within these four applications of mindfulness considered collectively and cultivating right exertion, bases of supernormal power, faculties, powers, limbs of awakening, and the Path, although one has not yet produced the warmth stage or the water of similar untainted dharmas, the wisdom of the collective contemplation of the five aggregates is profound, keen, and superior to the four applications of mindfulness considered separately. This is named the stage of dry wisdom as external ordinary beings of the four applications of mindfulness considered collectively. Question: Since persons of the three vehicles equally contemplate paramārtha-satya and together refute the eight inversions, they should equally see the Buddha-nature; why do persons of the shared teaching enter the two nirvāṇas? Answer: Refuting the eight inversions has four meanings: First, refuting the eight inversions without concluding in witherings or bloomings, which is indeterminate across the shared, distinctive, and perfect teachings. Second, refuting the eight inversions concluding in the four witherings, which definitively constitutes the shared teaching. Third, refuting the eight inversions concluding in the four bloomings, which definitively constitutes the distinctive teaching. Fourth, refuting the eight inversions concluding in both bloomings and witherings, which is the perfect teaching. Here, regarding refuting the eight inversions, Vimalakīrti's rebuke of Kātyāyana refuted the five meanings of the Tripiṭaka and explained the five meanings of Mahāyāna, which concluded in the four witherings, whereby two hundred monks attained liberation of mind; this belongs precisely to the purport of the shared teaching.

8.10

Second, in explaining the stage of nature: if, on the basis of the applications of mindfulness considered collectively, one brings the thirty-seven factors of awakening to completion, the initial arising of wholesome tainted five aggregates is named the warmth stage. The meaning of the warmth stage is as previously explained. Advancing through the initial, middle, and final minds, one enters the summit stage, the patience stage, up to the stage of highest worldly dharmas; this is named the internal ordinary beings of the stage of nature. The meaning of the stage of nature is entirely as previously explained. It is only because of the difference in practicing the expedient of non-arising from the stage of dry wisdom that the explained understanding and wisdom of the initial, middle, and final minds of the stage of nature are also distinct in skillfulness. Although clumsy and skillful differ, both subdue the delusions of view within the realms.

8.11

Third, in explaining the stage of the eight persons: this is when the two kinds of persons of the three vehicles—those who practice by faith and those who practice by Dharma—embody views as provisional to bring forth the truth, sever the delusions of view, and abide in the uninterrupted samādhi; this is the stage of the eight persons.

8.12

Fourth, regarding the stage of seeing: this is when the three vehicles equally see the principle of the paramārtha-satya of the four noble truths of non-arising, and equally exhaust the severance of the eighty-eight entanglements of delusions of view. Question: Above it was explained that one enters emptiness through embodying dharmas, and afterward refutes what belongs to craving and views; why are delusions of view exhausted first, while what belongs to craving is severed only afterward? Answer: Views are new while craving is old. Although entering emptiness through embodying the provisional refutes both simultaneously, views are easy to exhaust while craving is difficult to eliminate. It is like breaking a lotus root: if broken by hand, the lotus root snaps but the fibers remain connected; if cut with a knife, both root and fibers are severed. For persons who realize the fruits sequentially, although delusions of view are exhausted, delusions of thought still remain. For persons who realize by leaping over, both view and thought are severed together.

8.13

Fifth, regarding the stage of thinning: embodying craving as provisional is identical to truth, bringing forth the six grades of unhindered [paths], severing the six grades of the desire realm, and realizing the sixth liberation; the afflictions of the desire realm are thinned.

8.14

Sixth, regarding the stage of freedom from desire: this is when persons of the three vehicles embody craving as provisional to be identical to truth, exhausting the severance of the five lower fetters of the desire realm, and becoming free from the afflictions of the desire realm.

8.15

Seventh, regarding the stage of having completed [the task]: this is when persons of the three vehicles embody form and formless craving as identical to truth, bringing forth the true untainted state, severing the five lower fetters, and exhausting the seventy-two grades. Because they have thoroughly severed the phenomenal delusions of the three realms, it is called the stage of having completed [the task].

8.16

Eighth, regarding the stage of the pratyekabuddha: the power of merit from bringing forth the true untainted state by solitary realizers and bodhisattvas is great; therefore, they are able to encroach upon and eliminate traces [of delusion].

8.17

Ninth, regarding the stage of the bodhisattva: entering the provisional from emptiness, path and contemplation flow together; contemplating the two truths deeply, they advance to sever traces and the ignorance of form and so on, attaining the Dharma-eye beyond the realms and the wisdom of the aspects of the path. They play with supernormal powers, purify Buddha lands, and bring sentient beings to maturity. They awaken to the ten powers of a Buddha, the four fearlessnesses, the eighteen distinct qualities of a Buddha, and great compassion and loving-kindness, bringing traces close to total extinction.

8.18

Tenth, as for the Buddha stage, the power of great merit aids wisdom: with a single thought-moment of corresponding wisdom contemplating true truth, habit-energies are completely and exhaustively extinguished. Therefore the Dà zhìdù lùn says: 'The wisdom-power of śrāvakas is weak, like a small fire burning wood: although it catches fire, charcoal still remains. The wisdom-power of pratyekabuddhas is superior, like a great fire burning wood: the wood burns and the charcoal is consumed, yet ashes remain. The wisdom-power of the Buddhas is immense, like the great fire that burns the kalpa: ashes and charcoal are both utterly consumed.' It is also like the simile of the three animals—the rabbit, the horse, and the elephant—crossing the river. Question: The names of the Bodhisattva and Buddha stages are distinct; how can they be said to be shared with the two vehicles? Answer: Although the names differ, both are equally non-learners worthy of offerings who attain the two nirvāṇas, together returning to ash-and-extinction; their attested fruition is one, and name and meaning are not distinct. Thus name and meaning are ultimately entirely identical.

8.19

Second, distinguishing distinct names with shared meanings has two aspects: first, establishing distinct names of the three patiences based on the preceding ten stages shared by the three vehicles for bodhisattvas; second, explaining the use of distinct teaching names, where the names are distinct but the meanings are shared. First, explaining the establishment of distinct stage-names using the shared teaching stages, where the names are distinct yet the meanings shared: that the meaning is shared is as explained previously. Now, regarding distinct names: this means specifically establishing for bodhisattvas the names of forbearance of suppression, gentle and compliant forbearance, and forbearance of non-arising. Why is this? In the stage of dry wisdom, all three vehicles equally suppress delusions of view; yet that the bodhisattva additionally receives the name 'forbearance of suppression' is because the bodhisattva has faith that causes and conditions are identical to emptiness, and regarding the four truths of non-arising subdues their mind and raises the four vast vows: though knowing that sentient beings are like empty space, they resolve to deliver all sentient beings. This bodhisattva wishes to deliver sentient beings as if delivering empty space; therefore the Diamond Prajñā Sūtra says: 'A bodhisattva should thus subdue their mind: namely, by leading measureless and boundless sentient beings to extinction, yet in truth no sentient being attains extinction.' Next, explaining the subduing of the mind through the three [remaining] vows is also like this. Therefore, when cultivating stopping the mind in the stage of dry wisdom, it is distinctively named forbearance of suppression, distinguishing it from the two vehicles. The applications of mindfulness considered separately and collectively are both named forbearance of suppression in the same way. Furthermore, practitioners of the three vehicles equally generate wholesome, tainted five aggregates and produce approximate understanding; all are able to gently suppress delusions of view and accord with the principle of the truth of paramārtha-satya. Yet that the bodhisattva alone receives the name 'gentle and compliant forbearance' is because the bodhisattva not only suppresses fetters and accords with principle, but is also able to subdue their mind for the sake of all sentient beings, universally practice the six perfections, and bring merit and wisdom to ultimate completion in all affairs. Just as in the Tripiṭaka teaching one cultivates the six perfections through three asaṃkhyeya kalpas, even not begrudging body and life until middle forbearance is fulfilled, so too is this bodhisattva: using emptiness, signlessness, and wishlessness to regulate and subdue the sense faculties, they wish to fulfill the six perfections for sentient beings; hence it is named compliant forbearance. Furthermore, practitioners of the three vehicles equally generate true untaintedness: both wisdom and abandonment are equally called non-arising. Yet that the bodhisattva alone receives the name 'forbearance of the non-arising of dharmas' is because, seeing the truth of paramārtha-satya, although they sever the fetters, they do not give rise to a mind that grasps realization; hence they distinctively receive the name of forbearance of the non-arising of dharmas. Why is this? If they gave rise to a mind that grasps realization, they would fall into the stage of the two vehicles and could not enter the ninth stage of the bodhisattva. Furthermore, the three vehicles equally attain supernormal powers; yet the two vehicles cannot use supernormal powers to mature sentient beings and purify buddha-lands, so they do not obtain the name of sportiveness. The bodhisattva is able to do so; hence the bodhisattva receives the name of sporting in supernormal powers. Although the anāgāmin severs the five lower fetters, they cannot abandon deep dhyāna concentration to be born in the desire realm, blending their radiance to benefit beings without being tainted by the dust. The bodhisattva can do so; hence it is distinctively called 'purified of desire'. Question: In the shared teaching, all three vehicles contemplate the two truths; how are they distinguished according to stages? Answer: Although the two vehicles contemplate the two truths, they wholly embody the provisional to enter emptiness, using the true to sever fetters up to the fruit of non-learning. The bodhisattva also contemplates the two truths: starting from dry wisdom and ending at the stage of seeing, they mostly use the contemplation of entering emptiness from the provisional, attaining the eye of all-wisdom, mostly using the true. From the stage of thinning, in learning to sport in supernormal powers, they mostly cultivate the contemplation of entering the provisional from emptiness, attaining the Dharma-eye of the wisdom of paths, mostly using the conventional. From the stage of the pratyekabuddha, they learn to mature both contemplations; illuminating both truths simultaneously, they enter the Bodhisattva stage, naturally flowing into the ocean of sarvajñā. This is cultivating the Buddha-eye of the wisdom of paths without effortful application of mind; at the Buddha stage, perfect brilliance completes the wisdom of all modes, and the Buddha-eye completely illuminates the two truths to the ultimate. Therefore the Dà zhìdù lùn says: 'In the Dharma of the śrāvaka it is called the stage of dry wisdom; for the bodhisattva it is forbearance of suppression. In the Dharma of the śrāvaka it is called the stage of nature; in the Dharma of the bodhisattva it is gentle and compliant forbearance. In the Dharma of the śrāvaka it is called the stage of the eight persons; in the Dharma of the bodhisattva it is forbearance of the non-arising of dharmas. In the Dharma of the śrāvaka it is called the stage of seeing; in the Dharma of the bodhisattva it is the fruition of forbearance of the non-arising of dharmas. In the Dharma of the śrāvaka it is called the stage of thinning; in the Dharma of the bodhisattva it is sporting in the five supernormal powers. In the Dharma of the śrāvaka it is called the stage of freedom from desire; in the Dharma of the bodhisattva it is called purified of desire. The stage of the arhat is the Buddha stage in the Dharma of the śrāvaka: the Tripiṭaka Buddha severs the fetters of the three realms completely with thirty-four mental moments generating the true, equaling the arhat.' The Dàpǐn jīng says: 'Whether the wisdom or the abandonment of the arhat, it is the bodhisattva's forbearance of the non-arising of dharmas.' Regarding the stage of the pratyekabuddha, the Dàpǐn jīng says: 'Whether the wisdom or the abandonment of the pratyekabuddha, it is the bodhisattva's forbearance of the non-arising of dharmas.' This corresponds to the bodhisattva's eighth stage of wearing away habit-energies, and the ninth stage surpassing the pratyekabuddha stage to enter the bodhisattva position. The bodhisattva position comprises the ninth and tenth stages. Thus, one should know that the tenth-stage bodhisattva is like a Buddha; up to this point, habit-energies are not yet exhausted. Surpassing the Bodhisattva stage, one enters the Buddha stage: using vows to sustain habit-energies, they are born in Jambudvīpa and manifest the eight marks of attaining enlightenment. The [first] five marks are distinguished as before; the similarities and differences between the Mahāyāna and Hīnayāna are differentiated as in the Dà zhìdù lùn. Sixth, the mark of attaining enlightenment: beneath the Bodhi tree, attaining a single thought-moment of corresponding wisdom, corresponding to the principle of the four truths of non-arising, they sever all afflictions and habit-energies completely; endowed with great benevolence and great compassion, the ten powers, the four fearlessnesses, the eighteen unshared dharmas, the four unhindered knowledges, and all merits and wisdom, they are named Buddha. Seventh, the mark of turning the wheel of the Dharma: with expedient wisdom they turn the wheel of the Tripiṭaka's four truths of arising and ceasing; with ultimate wisdom they expound the wheel of the Mahāyāna's four truths of non-arising, shared by people of the three vehicles. Eighth, the mark of entering nirvāṇa: between the twin trees they enter nirvāṇa without remainder, like fire extinguished when fuel is consumed, leaving relics as a field of merit for all devas and humans. This is called the eight marks of attaining enlightenment in the Mahāyāna of the shared teaching. Thus, practitioners of the three vehicles equally see the principle of true truth and equally attain the two kinds of nirvāṇa; it is only that the Mahāyāna has the distinction of the eight marks of attaining enlightenment. This is establishing names and stages distinctively for the bodhisattva in the Mahāyāna of the shared teaching.

8.20

Second, explaining the use of stage-names from the distinctive teaching, where names are distinct but meanings are shared: this refers to the three vehicles equally contemplating the principle of the truth of paramārtha-satya, while taking the names of the distinctive teaching to distinguish the bodhisattva stages. Here there are two aspects: first, correctly distinguishing stages in terms of distinct names with shared meanings; second, analytic differentiation. First, correctly distinguishing stages in terms of distinct names with shared meanings: 'distinct names' refers to the names of the ten faiths, the thirty minds, and the ten grounds. The iron-wheel stage is the stage of dry wisdom and forbearance of suppression; the thirty minds are the stage of nature and gentle and compliant forbearance; the stage of the eight persons and the stage of seeing are the first ground of joy, because forbearance of non-arising is attained. The Dàpǐn jīng says: 'Whether the wisdom or the abandonment of the srotaāpanna, all are the bodhisattva's forbearance of the non-arising of dharmas.' The stage of thinning approaching and at fruition: approaching is the ground of freedom from defilement, and fruition is the ground of illumination. Therefore the Dàpǐn jīng says: 'Whether the wisdom or the abandonment of the anāgāmin [read sakṛdāgāmin], it is the bodhisattva's forbearance of the non-arising of dharmas.' The anāgāmin approaching and at fruition: approaching is the ground of radiance, and fruition is the ground difficult to conquer. Therefore the Dàpǐn jīng says: 'The wisdom and abandonment of the anāgāmin are the bodhisattva's forbearance of the non-arising of dharmas.' The arhat stage approaching and at fruition: approaching is the ground of direct presence, and fruition is the ground of far-reaching. Therefore the Dàpǐn jīng says: 'The wisdom and abandonment of the arhat are the bodhisattva's forbearance of the non-arising of dharmas.' The stage of the pratyekabuddha is the eighth ground of immovability, which wears away habit-energies. Therefore the Dàpǐn jīng says: 'The wisdom and abandonment of the pratyekabuddha are the bodhisattva's forbearance of the non-arising of dharmas.' The bodhisattva is the ninth ground of good wisdom; the tenth ground of dharma cloud should be known as like a Buddha. The Buddha stage is as explained before: sitting at the site of enlightenment, with a single thought-moment of corresponding wisdom they sever the habit-energies of the two obstacles completely—namely, the habit-energies of the obstacle of afflictions and the obstacle of dharmas; having finished transforming all sentient beings with whom they have conditions, they enter nirvāṇa without remainder, like fire extinguished when fuel is consumed. The eight marks of attaining enlightenment are as explained before. Thus, when employing distinctive teaching names to distinguish stages, the names differ but the meaning is the same; they still belong to the stages of the shared teaching.

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四教義 — Classical Chinese