四教義 9

English (machine translation) 9

Language: English

9.1

Composed by Dhyāna Master Zhiyi of Xiuchan Monastery on Mount Tiantai

Third, regarding explaining the stages according to the distinctive teaching to elucidate the meaning of "Stainless Renown" (Vimalakīrti): the distinctive teaching elucidates the principle of the provisional names of causes and conditions and the Tathāgatagarbha buddha-nature. When a bodhisattva receives this doctrinal gateway and cultivates practice to attain realization, there must be degrees of depth; hence, the stages must be clarified. This distinctive teaching also has four gateways for entering the Path: first, the gateway of existence; second, the gateway of emptiness; third, the gateway of both existence and emptiness; and fourth, the gateway of neither existence nor emptiness. Although the distinctive teaching has four gateways, when one examines the intent of the sūtras and treatises, it mostly uses the gateway of both existence and emptiness to clarify the stages of practice. As the Nirvāṇa Sūtra says: "Paramārtha emptiness is called buddha-nature." It also says: "The wise see emptiness as well as non-emptiness; voice-hearers and pratyekabuddhas only see emptiness and do not see non-emptiness." That which is non-empty is precisely buddha-nature. If one is responding to capacities to benefit beings, the entering of the Path through the four gateways each accords with their faculties and conditions; how could one use only one exclusively! Yet for the purpose of a preliminary, convenient explanation of the stages, matters must be done in this way. Therefore, in now clarifying the stages of practice in the distinctive teaching, we still distinguish them in reference to the gateways of emptiness and existence. Regarding this, there are four points: first, the variations in the presentation of the bodhisattva stages of the distinctive teaching across sūtras and treatises; second, clarifying the stages in general; third, explaining them separately; and fourth, explaining the meaning of "Stainless Renown" according to the stages of the distinctive teaching.

9.3

First, regarding the variations in how sūtras and treatises present the bodhisattva stages of the distinctive teaching in terms of severing and subduing [delusions] and corresponding Dharma gateways: when one examines the distinctive teaching, it properly elucidates the principle of the provisional names of causes and conditions, Buddha-dharmas as numerous as the sands of the Ganges, buddha-nature, and the eternal permanence of nirvāṇa. Bodhisattvas who receive this teaching contemplate the principle of the three truths, cultivate various practices over kalpas, and sever the distinctive delusions of ignorance as numerous as the sands of the Ganges, wishing to see buddha-nature and seeking the eternally permanent nirvāṇa of the four virtues. Thus the teaching is distinctive, the principle is distinctive, the severing is distinctive, the practice is distinctive, the stages are distinctive, the causes are distinctive, and the effects are distinctive. This clarifies solely the One Vehicle; hearing this, [practitioners of] the two vehicles are as if deaf and mute. However, as for the numerous variations in the various sūtras regarding the number and names of these distinctive stages, the higher and lower levels of severing and subduing, and their correlation to the various Dharma gateways, they are divided into three: first, variations in the number of stages; second, variations in the higher and lower levels of severing and subduing; and third, variations in the correlation to the various Dharma gateways.

9.4

First, regarding the variations in the number of stages: the Avataṃsaka Sūtra clarifies the thirty minds, the ten stages (bhūmis), and the Buddha stage, totaling forty-one stages; the Yingluo jing clarifies fifty-two stages; the Renwang jing clarifies fifty-one stages; the newly translated Golden Light Sūtra presents only the ten stages and the Buddha fruition; the Prajñāpāramitā Sūtra of the Heavenly King Suvikrānta, the Dàpǐn jīng, and others also only clarify the ten stages and the Buddha stage, without distinguishing the thirty minds and the stage of virtual enlightenment; the Nirvāṇa Sūtra clarifies the five practices and the ten merits, which, when correlated to stages according to their meaning, seem to open up the thirty minds, the ten stages, and the Buddha stage, yet the text does not give their names; furthermore, the Shidi jing lun, the Mahāyānasaṃgraha, the Bodhisattvabhūmi, the Daśabhūmika-vibhāṣā, and the Dà zhìdù lùn all explain the stages of bodhisattvas. These various sūtras and treatises show variations in the number and names of the various bodhisattva stages, their higher and lower levels of severing and subduing are also different, and their correlations to the various Dharma gateways are not without distinctions. Why is this? Since these clarify the stages of practice for bodhisattvas of the two bodies—the birth-body and the Dharma-body—both within the realms and beyond the realms, the Tathāgata expediently employed the four siddhāntas to transform sentient beings within the realms, benefiting them according to their capacities; how could there be a fixed exposition? If one does not broadly examine the sūtras and treatises, one will not understand their agreements and differences. To grasp one-sidedly with rigid attachment only increases futile dispute, which is like blind men arguing about the sun in the sky. In clarifying now the order of stages of the Mahāyāna of the distinctive teaching, one must use the two sūtras, Yingluo and Renwang. To clarify the higher and lower levels of severing and subduing, one must rely on the three contemplations of the Dàpǐn [jīng]. To clarify the intent of contemplative practice correlated to the Dharma gateways, it belongs to the five practices of the Nirvāṇa [Sūtra]. In explaining meanings correlated to the various Dharma gateways, we draw from various sūtras and treatises as convenient; our school's preaching of the Dharma focuses directly on the initial mind, and the gateways of contemplation and doctrinal gateways must be distinguished clearly. The holy stages of the three vehicles of the buddhas and bodhisattvas cannot be fathomed by ordinary beings; how could one speak of them recklessly? The reason one must clarify the stages and understand the intent of the Mahāyāna is: if practitioners cultivating the Path [understand them], they will shatter minds of overweening pride; if expounding the Dharma and lecturing on sūtras, one expediently needs to explain the text to guide beings in their aspirations; and furthermore, one wishes to let listeners all know that Mahāyāna sūtras and treatises present the stages and practices of the distinctive teaching bodhisattva differently—how could one become one-sidedly attached, arguing over right and wrong! Question: For what reason does the clarification of the count specifically take the designations of the stages established in the Yingluo and the Renwang? Answer: The sudden teaching of the Avataṃsaka mostly clarifies the forty-one stages of the perfect stages, and furthermore does not present the names of the ten faiths. The texts of the various Mahāyāna Vaipulya sūtras mostly clarify the various Dharma gateways without properly distinguishing the stages; the prajñā of the preceding four periods also mostly clarifies the intent of the bodhisattva's contemplative practice and Dharma gateways, without properly clarifying and distinguishing the stages. Now we maintain that the Yingluo jing clarifies fifty-two stages, complete in both names and meanings, concluding and establishing the distinctive and perfect stages of the various Mahāyāna Vaipulya [sūtras]. The Renwang Prajñā clarifies fifty-one stages, which probably concludes and establishes the distinctive and perfect stages of the prajñā of the preceding four periods. The Lotus Sūtra only opens up the expedient stages of the shared and distinctive [teachings] to reveal the one perfect stage. The Mahāyāna Nirvāṇa [Sūtra] also clarifies both the distinctive and perfect stages, but does not specifically give their designations. Question: Regarding the higher and lower levels of severing and subduing, why take the three contemplations of the Dàpǐn [jīng]? Answer: It is convenient for the doctrine of our school. Question: Regarding the contemplative practice of the distinctive teaching correlated to the Dharma gateways, why take the five practices of the Nirvāṇa [Sūtra]? Answer: It is precisely appropriate for entering the Path in the final age. The distinctive teaching's clarification of contemplative practice is of two kinds: first, that spoken not in common with the two vehicles, such as the Avataṃsaka, the Shidi jing lun, the nine kinds of morality, concentration, and wisdom in the Bodhisattvabhūmi, and the Mahāyānasaṃgraha; second, that spoken in common with the two vehicles, such as the Vaipulya, the Dàpǐn, the Madhyamaka-śāstra, and the Commentary (Dà zhìdù lùn). Now, clarifying the five practices of the Nirvāṇa is truly the essential doctrine for the practice and application of the final age.

9.5

Second, generally clarifying the bodhisattva stages of the distinctive teaching involves three points: first, clarifying the count of stages according to the Yingluo jing; second, clarifying severing and subduing according to the three contemplations of the Dàpǐn jīng; and third, distinguishing the stages by correlating them to Dharma gateways according to the Nirvāṇa Sūtra. First, regarding clarifying the count of stages according to the Yingluo jing: the Yingluo has seven categories of clarifying the stages. The seven stages are: first, the ten faiths; second, the ten abodes; third, the ten practices; fourth, the ten dedications of merit; fifth, the ten stages (bhūmis); sixth, virtual enlightenment; and seventh, the stage of wondrous enlightenment. The initial ten minds of faith are external ordinary beings, the stage of subduing forbearance at the stage of dry wisdom in the distinctive teaching. The ten abodes are the stage of the lineage of practice; from here onward through the thirty minds, the stages of understanding and practice are all internal ordinary beings of the distinctive teaching. The nature stage is the stage of pliant forbearance; deduced according to the meaning of the distinctive teaching, it is like the dharma of warmth. The ten practices are the lineage of nature; deduced according to the meaning of the distinctive teaching, they are like the dharma of summits. The ten dedications of merit are the lineage of the Path; deduced according to the meaning of the distinctive teaching, they are like the dharma of forbearance and the supreme worldly dharmas. Question: Why must the distinctive teaching clarify warmth, summits, and forbearance? Answer: Since the ten stages correspond to the four fruits, they must be clarified. The shared teaching shares the semblance understanding of the real, which is explained as the dharmas of warmth, summits, forbearance, and supreme worldly dharmas. Now, in the distinctive teaching, the distinctive semblance understanding of the real doctrinally establishes these names in order to make the comparative distinction clear. Next, the ten stages are the noble lineage; these all enter the noble stages of the four fruits of the distinctive teaching, completely severing ignorance and the distinctive delusions of view and thought. Sixth, clarifying the stage of virtual enlightenment: this is the nature of virtual enlightenment; looked at from the perspective of bodhisattvas, it is called the Buddha stage of virtual enlightenment; looked at from the perspective of the Buddha stage, it is called the vajra-mind bodhisattva, and is also called the bodhisattva of the stainless stage. Seventh, clarifying the stage of wondrous enlightenment: also called the nature of wondrous enlightenment, this is the ultimate fruition of buddha bodhi, the fruit of great nirvāṇa.

9.6

Second, regarding combining the stages to clarify the higher and lower levels of severing and subduing according to the Dàpǐn jīng and the three contemplations: the Dàpǐn jīng says, "The Buddha told Śāriputra: 'If a bodhisattva wishes to be fully endowed with the wisdom of the Path, he should study the perfection of wisdom.'" This is the ten faiths practicing entering emptiness from the provisional, subduing the theoretical views based on craving and views, and wishing to enter the stages of the ten abodes. If one attains the ten abodes, one severs view and thought within the realms. "Wishing to use the wisdom of the Path to become fully endowed with the wisdom of the species of the Path, one should study prajñā." This is entering the provisional from emptiness, entering the ten practices. "Wishing to use the wisdom of the species of the Path to become fully endowed with all-knowledge, one should study prajñā." This is cultivating the correct contemplation of the middle way, entering the stages of the ten dedications of merit. "Wishing to use all-knowledge to become fully endowed with the knowledge of all aspects, one should study prajñā." This is realizing the correct contemplation of the middle way, entering the ten stages. "Wishing to use the knowledge of all aspects to sever the traces of afflictions, one should study prajñā." This is the stage of virtual enlightenment. "When the traces of ignorance and afflictions are exhausted, one is called a Buddha"; this is the stage of wondrous enlightenment. Question: Why does the Dà zhìdù lùn say that the Buddha stated that the three wisdoms are attained in a single mind? Answer: To reveal that in the perfect teaching, from the very first stage, all stages are fully contained. If one clings to this meaning, one goes against the meaning of the separate aspects of the three wisdoms expounded in the "Chapter on the Three Wisdoms".

9.7

Third, regarding correlating the stages according to the five practices clarified in the Nirvāṇa Sūtra: the initial noble practice of morality, noble practice of concentration, and noble practice of wisdom regarding the four truths of arising and ceasing correspond to the stages of the ten faiths; next, the noble practice of the four true truths of non-arising corresponds to the stages of the ten abodes; next, the four noble truths of the immeasurable correspond to the stages of the ten practices; next, clarifying the cultivation of the one real truth and the four noble truths of non-action corresponds to the stages of the ten dedications of merit; next, if one activates the real to see the one real truth and realizes the four noble truths of non-action, this is the stage of fulfilling the noble practices, attaining the twenty-five samādhis in the fearless stage, capable of destroying the twenty-five states of existence, called the Joyous Stage; that the five practices are complete and the ten merits are expounded probably represents the merits of the ten stages abiding in great nirvāṇa; beyond this, the clarification of abiding in great nirvāṇa is the stage of wondrous enlightenment.

9.8

Third, the separate explanation in sequence refers to explaining the distinct stages of the seven stages. First, regarding the ten minds of faith: first, the mind of faith; second, the mind of mindfulness; third, the mind of vigor; fourth, the mind of wisdom; fifth, the mind of concentration; sixth, the mind of non-retrogression; seventh, the mind of dedication; eighth, the mind of protecting the Dharma; ninth, the mind of precepts; tenth, the mind of vows. These ten are collectively called 'minds of faith' because faith takes compliance as its meaning. If one hears taught the distinctive teaching's causes, conditions, and provisional designations, the immeasurable four truths, the principle of Buddha-nature, and the eternally abiding Three Jewels, and one's mind complies without doubt, this is called the mind of faith. Now, briefly explaining the meaning of the initial mind of faith, there are two points: first, generating the bodhicitta; second, practicing the bodhisattva path. Generating the mind is the eyes; cultivating practice is the feet. When both eyes and feet are complete, one enters the cool pond, which is the meaning of the upright and virtuous initial worthy of the distinctive teaching. First, regarding generating the bodhicitta: hearing the Mahāparinirvāṇa and Vaipulya sūtras, based on a mind of faithful understanding, great compassion and vows arise. The Mahāparinirvāṇa Sūtra explains that there are five practices: first, holy practice; second, pure practice; third, heavenly practice; fourth, infant-like practice; fifth, sick practice. How does a bodhisattva cultivate holy practice? If one hears this Mahāparinirvāṇa Sūtra from the Tathāgata, and having heard it, gives rise to faith and reflects thus: 'The Buddhas, the World-Honoured Ones, have the unsurpassed path, have the great correct Dharma, and have the correct practice of the great assembly; furthermore, there are the Mahāyāna Vaipulya sūtras; I should take joyful resolve to renounce attachments and cultivate the path'—this is the mind of faith. Why is that? If one hears the Mahāparinirvāṇa Sūtra and with a mind of faith rejoices, one then believes in the Buddha-nature and the eternally abiding Three Jewels, which means believing in the fruit of great nirvāṇa that is neither cause nor fruit. If one hears of the five practices and gives rise to love and joy in one's mind, this means believing in the holy practice as cause, which is a cause of what is not a cause. If the mind of faith unfolds, this is generating the bodhicitta, desiring to practice the bodhisattva path. Generating the bodhicitta means having kindness and compassion that pities all sentient beings, and therefore, regarding the immeasurable four noble truths, one kindly grants sentient beings the joy of the immeasurable path and cessation, and compassionately rescues sentient beings from the suffering of immeasurable suffering and arising. One gives rise to the immeasurable four universal vows: to cause those who have not crossed the immeasurable truth of suffering to cross over; to cause those who have not understood the immeasurable truth of arising to understand; to cause those who are not settled in the immeasurable truth of the path to be settled; and to cause those who have not attained the immeasurable truth of cessation to attain the permanence, bliss, self, and purity of great nirvāṇa. This is the bodhisattva of the distinctive teaching initially generating the bodhisattva mind based on faithful understanding. Question: Previously it was explained that, based on the four kinds of noble truths in the Mahāparinirvāṇa Sūtra, the stages of the bodhisattva of the distinctive teaching are delineated in reference to this person; why is it that here one makes the universal vows only in reference to the immeasurable four noble truths, and does not take the other three kinds of four truths to make vows? Answer: Taken collectively within the distinctive teaching, these four kinds of four truths are all named 'immeasurable'. Why is that? The bodhisattva contemplates the immeasurable four truths of arising and ceasing to regulate the mind differently from the two vehicles; contemplates the immeasurable four truths of non-arising and non-ceasing to sever fetters within the realms differently from the two vehicles; and contemplates the principle of the immeasurable four truths of the tathāgatagarbha, which, although not yet the uncreated, its name is not even heard by the two vehicles. When one realizes the uncreated four truths, at that time the uncreated is also named 'immeasurable'. Why is that? Depending on the one real truth, there are four truths, which is named 'uncreated'. The worldly and world-transcending characteristics of cause and fruit are boundless in number, equal to empty space, and are thus also named 'immeasurable'. Generating the bodhicitta with reference to the immeasurable four truths refers indeed to all four kinds of four truths. Question: If the two kinds of four truths—arising and ceasing, and non-arising and non-ceasing—are both named 'immeasurable', why does the Śrīmālā Sūtra call them 'measurable four noble truths'? Answer: Although boundless in number, in the minds of the two vehicles they equally reduce to ashes and extinction, and are therefore named 'measurable'. Question: If there is the uncreated, why does one not generate the mind in reference to the uncreated? Answer: This uncreated is still the immeasurable, because when verifying the fruit through the immeasurable and through the uncreated, it is named the non-inconceivable uncreated. It is like the exhaustion and nonexistence of arising and ceasing, which is not the four truths of non-arising.

9.9

Second, regarding cultivating bodhisattva practices: this means upholding, reading, and reciting the Mahāyāna Vaipulya [sūtras], explaining them for others, personally practicing the holy practice, and also teaching others to practice the holy practice. As for personally practicing the holy practice, the Mahāparinirvāṇa Sūtra explains that holy practice has three kinds: first, the holy practice of precepts; second, the holy practice of concentration; third, the holy practice of wisdom. The bodhisattva reflects that the principle of Buddha-nature is profound, subtle, and difficult to see, and cannot be entered suddenly by the initial mind; one must uphold precepts, cultivate concentration and wisdom, and sequentially regulate the mind through the three contemplations to enter the middle way. Only when the afflictive hindrances of the three truths are eliminated does one then attain the path, perceive the Buddha-nature, and abide in great nirvāṇa. The distinctive characteristics of the three contemplations are as explained before. First, regarding the holy practice of precepts: the bodhisattva protects and maintains the precepts of the five divisions just as one protects a floating buoy. When the rākṣasas of the two kinds of afflictions—craving and views—come begging, saying, 'If you can give them to me, I will cause you to enter nirvāṇa,' this means causing one to attain a nirvāṇa belonging to the worldly pleasures of craving, or a nirvāṇa belonging to the worldly pleasures of views. If the bodhisattva does not violate the precepts in compliance with craving and views, one is endowed with the five branches of precepts, namely: being endowed with the pure precepts of the bodhisattva's fundamental karma, the pure precepts of preceding and following associates, the pure precepts of being free from evil thoughts, the pure precepts of protecting right mindfulness, and the precepts of dedicating toward the complete unsurpassed path. Furthermore, one protects both the intrinsically grave precepts and the precepts prohibiting worldly censure, regarding them as equal and without difference. Upholding precepts like this, one bestows them on all sentient beings, vowing that all sentient beings may attain the prohibitive precepts, the well-purified precepts, the good precepts, the unbroken precepts, the unfragmented precepts, the Mahāyāna precepts, the non-retrogressing precepts, the compliant precepts, the ultimate precepts, and the precepts that fully accomplish all pāramitās. When a bodhisattva is well able to protect and uphold the precepts, one attains entry into the initial stage of immovability. Abiding in the stage of immovability, the bodhisattva is immovable and non-retrogressing, does not fall and is not dispersed; this is called the bodhisattva cultivating the holy practice of precepts. Second, regarding cultivating the holy practice of concentration: this refers to following and contemplating the breath from the initial ānāpāna, entering the fundamental dhyāna of holding excellence, penetrating clarity, and purity. One sees the thirty-six components of the body just as a person with clear vision opens a granary and sees grain, millet, hemp, and beans; further, distinguishing the thirty-six components, one does not see any self. Further, one cultivates the contemplation dhyāna of the eight emancipations, contemplating the impurity of the internal and external body. Removing the skin and flesh, one carefully contemplates the white bones and sees the bone colors and characteristics differ, namely blue, yellow, white, and pigeon-colored; such bone characteristics are also without self, and one attains the concentration of the desire realm of contemplation dhyāna. At that time, the bodhisattva sequentially contemplates the bones: when contemplating the blue bones, one sees this great earth in the east, west, south, and north all with blue characteristics; yellow, white, and pigeon-colored are also likewise. This is the completion of the concentration of the stage of not-yet-arrived dhyāna of contemplation. It is also said that when performing this contemplation, light of colors such as blue, yellow, red, white, and pigeon-colored emerges from between the eyebrows, and within the light one sees the Buddha; this is the first emancipation. This extends to accomplishing the eight emancipations, eight stations of mastery, ten totalities, nine sequential attainments, lion-sprint samādhi, and step-over samādhi. When the bodhisattva abides in such dhyāna concentrations as the emancipations and stations of mastery, cultivating the four immeasurable minds, the six pāramitās, the four means of embracing, and supernatural transformations, this is shared mindfulness. Further, through upholding, reading, and reciting the Mahāyāna Vaipulya [sūtras], reflecting on their names and meanings within dhyāna concentration, and cultivating the four unobstructed discernments, this is object-oriented mindfulness. If these applications of mindfulness are accomplished, one attains abiding in the stage of patient endurance; this is called the bodhisattva cultivating the holy practice of concentration. If these two applications of mindfulness are not yet congruent with mindfulness of dharmic nature, they still belong to the initial worthy stage of settling the mind. Third, regarding cultivating the holy practice of wisdom: this refers to the four truths. The Mahāparinirvāṇa Sūtra says: 'What is called suffering has the characteristic of oppression; arising has the characteristic of being able to produce and grow; cessation has the characteristic of quelling; the path has the characteristic of the Mahāyāna. Furthermore, suffering has the characteristic of manifestation; arising has the characteristic of transformation; cessation has the characteristic of removal; the path has the characteristic of being able to remove. Furthermore, suffering has the characteristic of the three sufferings; arising is the twenty-five realms of existence; cessation is the extinguishing of the twenty-five realms of existence; the path is cultivating precepts, concentration, and wisdom.' This means first contemplating the four truths of arising and ceasing, subduing the delusions of view and thought within the realms, and cultivating mindfulness of dharmic nature, which is the correct contemplation of the truth of suffering in terms of arising and ceasing. If one contemplates this as the arising of suffering, this as the cessation of suffering, and this as the path to the cessation of suffering, correctly contemplating the four truths of arising and ceasing in this manner, one indirectly contemplates the principle of non-arising, immeasurable middle way Buddha-nature. And by directly using the four truths of arising and ceasing to subdue all the clustered knots of afflictions belonging to views and craving within the realms, all this is the power of wisdom of mindfulness of dharmic nature. The meaning of mindfulness of dharmic nature is fully as explained before. If the bodhisattva attains this mindfulness of dharmic nature and joins it with the previous shared and object-oriented mindfulnesses, then in the stage of patient endurance one's wisdom and roots of goodness increase. From the initial mind of faith up to the mind of vows, when the ten minds are accomplished, this is the iron-wheel, external ordinary, dry wisdom, and subduing patience. Question: How many dharmas does the bodhisattva of the distinctive teaching accomplish such that the mind of faith attained is different from that of the previous shared teaching? Answer: Returning to the ten dharmas, one knows they are different: first, believing in correct causes and conditions, which means knowing the causes and conditions of the four kinds of four truths without confusion. Second, truly generating the bodhicitta, which means knowing to give rise to a mind of compassionate universal vows regarding the immeasurable four truths. Third, diligently cultivating calming and insight, which means knowing how to sequentially and skillfully cultivate the four kinds of calming and insight. Fourth, universally dismantling dharmas, which means contemplating the emptiness, provisionality, and middle way of causal arising and ceasing to universally dismantle delusions regarding the three truths. Fifth, knowing passageway and blockage, which means knowing that the four paths and cessations are passageways, while the four sufferings and arisings are blockages. Sixth, skillfully cultivating the aids to the path, which means knowing how to sequentially cultivate the four kinds of thirty-seven aids to the path. Seventh, skillfully cultivating auxiliary methods for the path, which means the emancipations and stations of mastery being able to accomplish all counteragents, and the six pāramitās assisting in opening the three liberations. Eighth, skillfully discerning stages, which means knowing that based on the four kinds of four truths one enters the seven stages without presumption or error. Ninth, patiently enduring strong and soft robbers, which means knowing that when cultivating the four path truths, the mind is able to be at ease regarding the four sufferings and arisings. Tenth, non-arising of attachment to dharmas conforming to the path, which means knowing that sequentially cultivating the four path truths gives rise to all dharmas conforming to the path without giving rise to an attached mind. The bodhisattva of the mind of faith of the distinctive teaching understands these ten matters clearly, differing from the mind of faith of the shared teaching. Understanding the import of these ten dharmas deeply, they can then be used to explain the ten minds of faith, until below when explaining the ten faiths of the perfect teaching their characteristics will be brought out completely. The Yingluo jing says: 'One faith has ten, and ten faiths have a hundred; these hundred dharmas are the root of all methods of the path.'

9.10

Second, explaining the stages of the ten abodes: these are the lineage of conditioned nature of the ten understandings, the stages where one initially enters the ten worthy ones of internal ordinary beings. First is the abode of bringing forth the mind [for awakening]; second, the abode of maintaining the ground; third, the abode of cultivation; fourth, the abode of noble birth; fifth, the abode of full endowment with expedients; sixth, the abode of the upright mind; seventh, the abode of non-retrogression; eighth, the abode of youthful purity; ninth, the abode of the prince of the Dharma; tenth, the abode of consecration. These ten are collectively called 'abodes' because the mind that accords with principle is called an 'abode'. Hence the *Renwang banruo jing* states: 'Entering the prajñā of principle is called an abode.' This is when the contemplation of embodying the provisional and entering emptiness is accomplished, bringing forth genuine untainted [wisdom], seeing the principle of the truth of the shared teaching, and severing the ninety-eight proclivities of the delusions of view and thought within the realms; hence it is called the abode of bringing forth the mind. Here there are two meanings: first, bringing forth genuine understanding, one abides in the principle of the one-sided true dharmic nature; second, generating an approximate understanding of the middle way, one abides in the principle of the Buddha-nature as paramārtha-satya. If one generates the understanding of one-sided truth, this is equivalent in wisdom and abandonment to the stage of the eight persons and the stage of seeing of the shared teaching; simultaneously generating the approximate understanding of the middle way is initially attaining the wholesome tainted five aggregates of the distinctive teaching and entering the stage of the compliant forbearance of the nature stage among the internal ordinary beings of the distinctive teaching. Why is this? Because this bodhisattva, by relying on the previous ethical discipline, dhyāna meditation, and the wisdom of the four noble truths of arising and ceasing to regulate the mind, contemplates the four noble truths of non-arising and severs the afflictions of view and thought within the realms. This is what the śrāvaka sūtras speak of as 'the five kinds of sons of the Buddha being equal in stage.' The five kinds of stages of the sons of the Buddha are: first, the son of the Buddha who is a srotāpanna; second, the son of the Buddha who is a sakṛdāgāmin; third, the son of the Buddha who is an anāgāmin; fourth, the son of the Buddha who is an arhat; fifth, the son of the Buddha who is a pratyekabuddha. Unfolding one into two makes ten grades altogether, which correspond to the stages of the ten abodes. Severing the afflictions of view and thought along with their residual habits is equal to the pratyekabuddha, cutting into and severing the superior grade of [the dusts and sands of] the Ganges. However, the bodhisattva contemplates the four noble truths of non-arising just as the *Nirvāṇa Sūtra* states: 'Ordinary beings have suffering but not the truth of suffering; śrāvakas and pratyekabuddhas have suffering and have the truth of suffering, but lack the genuine truth. Bodhisattvas and the like understand that suffering is non-suffering; therefore, there is no suffering, but there is the genuine truth. Ordinary beings have origination but not the truth of origination; śrāvakas and pratyekabuddhas have origination and have the truth of origination; bodhisattvas and the like understand that origination is non-origination, therefore there is no origination, but there is the genuine truth. Śrāvakas and pratyekabuddhas have the path, but it is not genuine; bodhisattvas have the path and have what is genuine. Śrāvakas and pratyekabuddhas have cessation, but it is not genuine; bodhisattvas have cessation and have what is genuine.' The four genuine truths of non-arising are detailed as explained earlier under the shared teaching. However, where the *Dà nièpán jīng* explains that this truth of cessation is permanent and blissful, its meaning both shares with and differs from the shared teaching. In sharing, the four truths are identical to truth: the three vehicles of the shared teaching contemplate the four truths of non-arising and see paramārtha-satya, which is the genuine truth. In differing, the bodhisattva is able to know that emptiness is identical to non-emptiness, and distinctly knows that the Buddha-nature and nirvāṇa are permanent, blissful, self, and pure. Question: If so, how can the *Nirvāṇa Sūtra* say that the two vehicles have suffering and have the truth of suffering, but lack what is genuine and real? Answer: This clarifies what is distinguished by the approach of the Tripiṭaka teaching in the śrāvaka sūtras; it does not pertain to the shared teaching as the introductory gate of the Mahāyāna. If one attains cessation and the path, and is able to contemplate the permanent abiding of the Buddha-nature, one brings forth an approximate understanding of the middle way, which serves as the dharma of warmth for the distinctive teaching.

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Third, explaining the stages of the ten practices: these are the nature lineage, the ten worthy ones of internal ordinary beings: first, joyful practice; second, beneficial practice; third, practice free of anger; fourth, inexhaustible practice; fifth, practice free of confusion; sixth, practice of skillful manifestation; seventh, practice of non-attachment; eighth, practice of veneration; ninth, practice of wholesome dharmas; tenth, true and real practice. These ten are collectively called 'practices' because 'practice' takes progressing as its meaning. Having previously brought forth genuine awakening to the principle, from here one undertakes further cultivation, entering the provisional from emptiness and contemplating the immeasurable four truths. Regarding the immeasurable four truths, as the *Dà nièpán jīng* states: 'Knowing the suffering of the aggregates is called middling wisdom. Distinguishing that the aggregates have immeasurable marks, all of which are sufferings, and that this is not known by any of the śrāvakas or pratyekabuddhas, is called superior wisdom, and this is called the immeasurable truth of suffering. Knowing the āyatanas is called [knowing] the gates, and this is called the truth of suffering. Distinguishing that the āyatanas have immeasurable marks, all of which are sufferings, is the immeasurable noble truth of suffering.' Knowing that the eighteen dhātus are called divisions, and also called natures, is the truth of suffering. Distinguishing that the dhātus have immeasurable marks, all of which are sufferings, is called the immeasurable noble truth of suffering. What is called the immeasurable noble truth of origination: knowing that the cause and condition of craving can produce the five aggregates is called origination; in a single person, the craving that arises is immeasurable and limitless, to say nothing of all the cravings arisen in all sentient beings—cravings such as these are immeasurable and limitless, and this is the immeasurable noble truth of origination. What is called the immeasurable noble truth of cessation: knowing that the cessation of afflictions is called the noble truth of cessation; distinguishing afflictions as beyond reckoning, cessation is likewise beyond reckoning, and this is the immeasurable noble truth of cessation. What is called the immeasurable noble truth of the path: being able to sever afflictions is called the truth of the path; distinguishing that the marks of the path are immeasurable and limitless, and the afflictions abandoned are likewise immeasurable and limitless, this is the immeasurable noble truth of the path. Regarding these four truths, the *Dà nièpán jīng* states: 'All are said not to be known by any śrāvaka or pratyekabuddha.' Thus we know that this belongs to what the bodhisattvas of the distinctive teaching study. When bodhisattvas abide in this immeasurable truth of the path, they study the ten pāramitās and all paths, sever the ignorance of [the delusions of] dust and sand, bring to fulfillment the ten grades of the ten practices, and accomplish the equal contemplation of entering the provisional from emptiness. Attaining the wisdom of the aspects of the path, their Dharma eye becomes pure, and their approximate understanding of the middle way becomes all the more clear and distinct; this is the stage of the dharma of the summit of the distinctive teaching. When bodhisattvas abide in this stage, they sport with supernormal powers, purify Buddha lands, and bring sentient beings to maturity.

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Fourth, explaining the stages of the ten dedications: these are the path lineage, the ten worthy ones at the stage of internal ordinary beings. First, the dedication of rescuing and protecting all sentient beings while being free from the marks of sentient beings; second, the indestructible dedication; third, the dedication of regarding all Buddhas equally; fourth, the dedication of reaching all places; fifth, the dedication of inexhaustible treasuries of merit; sixth, the dedication of according with equal roots of goodness; seventh, the dedication of according with the equal viewing of all sentient beings; eighth, the dedication of the mark of thusness; ninth, the dedication of unconditioned, unattached liberation; tenth, the dedication of the inexhaustible dharmadhātu. These ten are collectively called 'dedication' because one turns phenomena toward principle, turns causes toward fruits, and turns one's own merits to bestow them universally upon sentient beings; phenomena and principle harmoniously interfuse, and one compliantly enters the dharmadhātu, hence it is called dedication. One correctly cultivates the contemplation of the middle way as paramārtha-satya, studying the four uncreated truths from the immeasurable four truths. Explaining the four in terms of reality, reality does not create the four, hence they are called the uncreated four. Contemplating the four, one attains reality, hence they are called the four realities. The cause is called immeasurable; attaining the fruit is called uncreated. Because witnessing the fruit severs suffering and origination and possesses the path and cessation, this is not the uncreated of the perfect teaching. The intent of positing the four uncreated real truths here lies in this. Hence the *Nirvāṇa Sūtra* states: 'The single real truth is called the genuine dharma; if a dharma is not genuine, it is not called a real truth. The real truth is called non-inverted; that which is non-inverted is called the real truth. The real truth has no falsity; if it has falsity, it is not called a real truth. The real truth is called the Mahāyāna; that which is not Mahāyāna is not called a real truth. The real truth is spoken by the Buddha, not spoken by Māra; if it were spoken by Māra, it would not be a real truth. The real truth is the purity of the single path, without duality. That which is permanent, blissful, self, and pure is called the meaning of the real truth.' Further, the *Nirvāṇa Sūtra* states: 'The single real truth is identical to the Tathāgata, empty space, and the Buddha-nature being without distinction. There is suffering, there is the truth, and there is the real; there is origination, there is the truth, and there is the real; there is cessation, there is the truth, and there is the real; there is the path, there is the truth, and there is the real. The Tathāgata is neither suffering nor the truth; this is called the real. Empty space and the Buddha-nature are likewise so.' Further, the *Nirvāṇa Sūtra* states: 'What is called suffering is called the mark of impermanence; it is a mark that can be severed, and this is the real truth. The nature of the Tathāgata is neither suffering nor impermanence, nor is it a mark that can be severed; this is called the real. Empty space and the Buddha-nature are likewise so. What is called origination causes the five aggregates to harmoniously arise; it is also called suffering, and also called impermanent; it is a mark that can be severed, and this is the real truth. The Tathāgata is not of the nature of origination, nor is he the cause of the aggregates, nor is he a mark that can be severed; this is the real truth. Empty space and the Buddha-nature are likewise so. What is called cessation is called the cessation of afflictions; it is both permanent and impermanent. What is attained by the two vehicles is called impermanent; what is attained by the Buddhas is called permanent. It is also called the dharma of realization, and this is the real truth. The nature of the Tathāgata is not called a truth; it can extinguish afflictions, is neither permanent nor impermanent, is not called realized knowledge, and permanently abides without change; therefore it is called the real truth. Empty space and the Buddha-nature are likewise so. What is called the path can sever afflictions; it is both permanent and impermanent; it is a cultivable dharma, and this is called the real truth. The Tathāgata is not the path; he can sever afflictions, is not a cultivable dharma, and permanently abides without change; this is the real truth. Empty space and the Buddha-nature are likewise so.' If a bodhisattva studies the contemplation of the immeasurable and uncreated four truths, contemplating and knowing the immeasurability of the tathāgatagarbha, being free from the seeds of birth and death, and possessing the Buddha-dharmas as numerous as the sands of the Ganges; severs the inferior grade of afflictions of [the dusts and] sands of the Ganges; suppresses the distinctions of ignorance; and, beyond the approximate middle way seen before, becomes all the more clear and bright, so that the aspirations and practices of the dharmadhātu harmoniously interfuse with phenomena and principle—they accomplish the all-knowledge of the distinctive teaching, attain purification of the six sense faculties, and this is the stage of the dharma of forbearance and the supreme worldly dharma of the distinctive teaching.

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Meaning of the Four Teachings, Fascicle Nine

Linked texts (1)

四教義 — Classical Chinese