天台八教大意 1

English (machine translation) 1

Language: English

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Composed by the Tiantai Śramaṇa Guanding under the Sui.

The earlier buddhas and later buddhas, in their own practice and in converting others, when we investigate the ultimate purpose, all take the single wondrous vision and knowledge of the buddhas as their central tenet. Yet because capacities and conditions differ in degree, they manifest forms in response to beings, deploying the expedient for the sake of the real; therefore they are divided into eight: sudden, gradual, secret, and indeterminate are the methods of conversion, analogous to medical prescriptions; Tripiṭaka, shared, distinct, and perfect are the doctrines of conversion, analogous to medicinal flavors.

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First, as for the sudden: it takes its name from the collection [of texts], namely the Avataṃsaka. The Buddha's manifest traces convert beings through dust-mote kalpas beyond measure; the cause and lifespan are double that, so how could the result ever be compared? For now, speaking from his appearance in this single lifetime, he took birth relying on the womb of Māyā; host and retinue mutually served one another, relying solely on the great Dharma. Just as the rising sun first illuminates the high mountains, capacities do not undergo a progression; hence it is called 'sudden'. In terms of the sequence of the metaphor, using the first to illustrate the first, it is called the flavor of milk. Therefore the Nirvāṇa [Sūtra] says: 'From the Buddha emerge the twelve divisions of scriptures, just as from a cow comes milk.' Furthermore, the capacities of the two vehicles were raw and had not yet received the great conversion; although they were in the assembly, they were as if deaf and blind, and in the first assembly neither gained the benefit of seeing or hearing; this too is called milk. Therefore Kāśyapa expressed his understanding, saying: 'He immediately dispatched a bystander to rush after him and bring him back, but [the son] fell unconscious to the ground in terror,' and so forth; this is the first period.

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Next, from Mṛgadāva up to Prajñāpāramitā, is called the gradual teaching. Since the two vehicles were entirely raw, precious medicine could not cure the base; without moving from the nine assemblies, he cast off the wondrous and donned the coarse. Passing across the sun, he entered the womb, took a consort, and fathered a son. Manifesting attainment at Mṛgadāva, he turned the wheel of Dharma of the four truths of arising and ceasing, causing the Hinayana to generate faith, first liberating the five men. In terms of the sequence of the metaphor, it is called the flavor of curd. Therefore Kāśyapa expressed his understanding, saying: 'He secretly dispatched two men by an expedient to draw near to him,' and so forth. Therefore the Nirvāṇa [Sūtra] says: 'From the twelve divisions of scriptures emerge the sūtras, just as from milk comes curd.' This is the second period.

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Next, explaining the vaipulya [period], the Mahāsaṃnipāta, Ratnakūṭa, and Vimalakīrtinirdeśa praise the perfect and extol the great, while breaking down the small and censuring the one-sided, so that they lamented their ruined seeds. In terms of the sequence of the metaphor, it is called the flavor of fresh butter. Therefore the Nirvāṇa [Sūtra] says: 'From the sūtras emerge the vaipulya scriptures, just as from curd comes fresh butter.' Therefore Kāśyapa expressed his understanding, saying: 'After this, their minds gained mutual confidence, and he went in and out without difficulty, yet his dwelling place remained where it was before'; this is the third flavor.

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Next, he preached the various sections of Prajñāpāramitā, delegating the teaching and entrusting the wealth, carrying out a thorough cleansing. In terms of the sequence of the metaphor, it is called the flavor of clarified butter. Therefore Kāśyapa expressed his understanding, saying: 'The elder knew himself that he would not live long,' and so forth; this is the fourth flavor.

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These four flavors, in contrast to the sudden, are called gradual. The Saddharmapuṇḍarīka and the Nirvāṇa are not subsumed under either the sudden or the gradual; they open the preceding sudden and gradual and unite them into the buddha vehicle. In terms of the sequence of the metaphor, it is called the flavor of ghee. Therefore the Nirvāṇa [Sūtra] says: 'From the Mahāprajñāpāramitā emerges the Mahāparinirvāṇa, united with the Saddharmapuṇḍarīka, just as from clarified butter comes the flavor of ghee.' Therefore Kāśyapa expressed his understanding, saying: 'When his end approached, he summoned his son,' and so forth; this is the fifth flavor.

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The remaining six teachings are present throughout the gradual and the sudden. Hearing together yet perceiving differently, mutually unaware of each other, is called the secret teaching. Hearing together yet perceiving differently, mutually aware of each other, is called the indeterminate teaching. The dharmas under the names of 'secret' and 'indeterminate' are simply the Tripiṭaka, shared, distinct, and perfect [teachings]. When the Buddha was in the world, meeting capacities, through a single sound they reached different understandings; broadly classified according to the methods of conversion, they temporarily receive these two names. The brief explanation of the meaning of the four teachings of the methods of conversion is finished.

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Next, to explain the four teachings of the Tripiṭaka, shared, distinct, and perfect: they also pervade the two flavors of the sudden and the gradual. The Avataṃsaka sudden collection combines the distinct teaching with the perfect teaching. When he first attained enlightenment at Mṛgadāva, before twelve years had passed, he preached the three trainings of morality, concentration, and wisdom; these all belonged to the Hinayana, being only the Tripiṭaka teaching. After the twelve years and before Prajñāpāramitā, the Mahāsaṃnipāta, Ratnakūṭa, Laṅkāvatāra, Viśeṣacintibrahmaparipṛcchā, Vimalakīrtinirdeśa, and Suvarṇaprabhāsa, with the exception of Prajñāpāramitā, all belonged to the vaipulya [period], illuminating the complete against the half-[word], possessing all four teachings. The various sections of the Prajñāpāramitā brought along the half to illuminate the complete, possessing the shared, distinct, and perfect, but lacking the Tripiṭaka teaching. The Saddharmapuṇḍarīka assembly completely eliminated the three, having only the one perfect teaching; the Nirvāṇa at the very end discussed permanence, with all four teachings understanding the perfect principle; therefore both sūtras share the flavor of ghee.

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First, explaining the Tripiṭaka teaching: it obtains this name based on the Saddharmapuṇḍarīka and the Dàzhìdù lùn in reproaching the Hinayana. The Śāstra says: 'Kātyāyanīputra, relying on his own intelligence and sharp faculties, explained the meaning of the three piṭakas in the Vibhāṣā; he did not read the Mahāyāna sūtras and was not a great bodhisattva. Having extensively refuted the provisional meaning of the three asaṃkhyeyas and the six perfections, he established the contemplation practices of the three Mahāyāna gates of the shared, distinct, and perfect, asserting that the four Āgamas are the Sūtrapiṭaka, the Kośa and the Vibhāṣā are the Abhidharmapiṭaka, and the Vinayas of the five divisions are the Vinayapiṭaka. These three piṭakas are equally needed by the three vehicles: morality guards body and speech, sūtras mostly expound concentration, and treatises mostly analyze wisdom. The śrāvaka contemplates the four truths, the pratyekabuddha contemplates the twelve links of dependent origination, and the bodhisattva practices the phenomenal six perfections. The two vehicles regulate and liberate themselves, whereas the bodhisattva undertakes universal vows to grant [joy] and remove [suffering]; although their causes slightly differ, both analyze the real aggregates and return to mere emptiness.' The stages of the śrāvaka are established as the seven virtuous and seven noble ones, which differ; planting blessings takes three lifetimes or sixty kalpas.

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Next, explaining the pratyekabuddhas: zhifó here translates as 'conditioned enlightener' (pratyekabuddha). If they appear in an era without a buddha, contemplating blossoms flying and leaves falling, suddenly awakening as a pratyekabuddha, they are called 'solitary enlighteners'; if they are born in an era with a buddha, hearing the preaching of causes and conditions, suddenly awakening as a pratyekabuddha, they are called 'conditioned enlighteners'. Both possess abundant blessings and sharp faculties, representing the causes cultivated through four lifetimes or one hundred kalpas.

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Third, explaining the bodhisattva vehicle: from the initial generation of the aspiration, taking the four truths of arising and ceasing as object, they generate the four universal vows: first, 'those not yet delivered I shall cause to be delivered'—that is, beings are limitless, I vow to deliver them—meaning to deliver heavenly māras, non-Buddhists, and beings of the six paths of the two kinds, attachment and views; this is generating the aspiration by taking the realm of the truth of suffering as object. Second, 'those not yet liberated I shall cause to be liberated'—that is, afflictions are inexhaustible, I vow to sever them—vowing to sever the bonds of views and deliberations of the twenty-five realms of existence for beings of the six paths of attachment and views, causing them to attain liberation; this is generating the aspiration by taking the realm of the truth of origin as object. Third, 'those not yet at ease I shall cause to be at ease'—meaning the Dharma gates are measureless, I vow to know them—that is, causing beings of the six paths of attachment and views to know the truth of the path with its thirty-seven factors, setting themselves at ease; this is generating the aspiration by taking the truth of the path as object. Fourth, 'those who have not yet attained nirvāṇa I shall cause to attain nirvāṇa'—that is, the buddha path is unsurpassed, I vow to accomplish it—this causes beings of the six paths of attachment and views to extinguish the causes and effects of the twenty-five realms of existence and realize the principle of the truth of cessation; this is generating the aspiration by relying on the realm of the truth of cessation as object. Having generated the aspiration, one must practice to fulfill the vows; the practice is the six perfections cultivated over three asaṃkhyeyas and one hundred kalpas. From first encountering Śākyamuni up to Ratnaśikhin is called the first asaṃkhyeya; from then on, one is constantly free from a female body and still does not know that one will become a buddha; this is the stage of the external worldlings' fivefold mind-stopping and general and specific mindfulnesses. From Śikhin to Dīpaṃkara Buddha, offering seven-stalked lotuses and spreading hair to cover the mud, one receives Dīpaṃkara's prediction that one will become a buddha named Śākyamuni; at that time one knows it oneself, but has not yet spoken it aloud; this is the second asaṃkhyeya, which is the stage of warmth practicing the phenomenal six perfections. Next, from Dīpaṃkara to Vipaśyin Buddha is the third asaṃkhyeya; one both knows it and speaks it; this is the stage of summits practicing the six perfections. If one surpasses the three asaṃkhyeyas, in one hundred kalpas one plants the blessings for the thirty-two marks, one hundred blessings producing one mark. 'Blessing' refers to the cause of a mark; the meanings of 'blessing' are manifold and difficult to definitively determine. At a time when a buddha appears in the world in a male body in the southern continent, by taking the marks of the buddha's body as object, one is able to plant them. One says: 'A wheel-turning king having sovereignty over the four continents is one blessing.' Some say: 'Like Śakra having sovereignty over two continents is one blessing.' Some say: 'Curing the blindness of people in the great trichiliocosm is one blessing.' Some say: 'When all people break the precepts, being able to preach the Dharma for them to make them abandon breaking the prohibitions is one blessing.' Some say: 'Beyond comparison, only a buddha can know; having entered the third asaṃkhyeya to cultivate great practice, the blessings are hard to measure.'

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Question: In how much time are the causes of the thirty-two marks planted?

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Answer: At the slowest, one hundred kalpas; at the quickest, ninety-one kalpas. Therefore Puṣya Buddha, seeing that Śākyamuni's disciples had ripe faculties and should be delivered earlier, emitted light from within a jeweled cave that shone afar. The bodhisattva followed the light to Puṣya's place, and for seven days and seven nights single-mindedly contemplated the Buddha without blinking for a moment, praising him in ascetic practice, and attained realization nine kalpas ahead of Maitreya.

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When practicing the six perfections, each has its time of fulfillment: when giving whatever one has without obstruction, like King Śibi substituting for the pigeon, this is the fulfillment of giving; like King Sutasoma giving up his kingdom to obtain a verse and guarding against lying speech, this is called the fulfillment of morality; like the Ṛṣi Kṣāntivādin being dismembered by King Kali without resentment, his body returning to normal, this is the fulfillment of patience; like Prince Mahātyāgavān entering the sea to seek a jewel for all beings to supply their poverty, and having obtained the jewel in hand, the sea deity, seeing him asleep, hid the jewel, but upon waking, the prince vowed to bail the sea empty with his body, whereat the Heavenly Lord was moved, and the devas assisted him until the sea water was halved, and moreover [the bodhisattva] standing on one foot for seven days praising Puṣya with verses, this is the fulfillment of vigor; like the Ṛṣi Śāṅgārava entering concentration, with a bird nesting in his topknot, waiting until the fledglings could fly before rising from concentration, this is called the fulfillment of meditation; like the minister Govinda dividing the land of Jambudvīpa into seven parts and quelling the feud between kingdoms, this is the fulfillment of wisdom. This concludes up to the hundred kalpas, all being the stage of lower patience.

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Next, entering the stage of succession, one is born in Tuṣita; relying on the mother's womb, one is born; one leaves home and subdues Māra; after Māra's army is dispersed, sitting peacefully and abiding in dhyāna, this is the accomplishment of medium patience; next, in a single kṣaṇa, one enters higher patience; next, in a single kṣaṇa, one enters the supreme worldly dharmas; next, in a single kṣaṇa, one produces true non-outflow, severing delusion and realizing the fruit with thirty-four mental states, and with the ten powers, fearlessnesses, and so forth all accomplished, one is called a buddha; one turns the wheel of Dharma; when conditions are exhausted, one enters extinction; the relics abide in the world, broadly bringing blessings to humans and devas. This is the character of the three vehicles of the Tripiṭaka [teaching].

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Question: Why do the two vehicles sever the fetters in this very life, whereas the bodhisattva, from the beginning up through subduing Māra, still has not severed them?

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Answer: The two vehicles loathe birth-and-death and seek nirvāṇa for themselves; therefore they sever the fetters first. Bodhisattvas are compassionate, putting other beings first and themselves last; even if, during the stage of cause, they fail to sever deliberations, their non-outflow power is weak, and in terms of their original intent, they are also said not to have severed them.

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Question: How many dharmas in all do the practices cultivated by the three vehicles comprise? Answer: Broadly speaking, they all use ten dharmas. The gates that can provide access are four; whichever one enters through, all are thus.

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Now, relying on the gate of existence, the ten meanings are briefly explained: First, clarifying the sphere to be contemplated, which is discerning that conditioned by true ignorance, all phenomena arise. Hence the Mahāvibhāṣā states: "Whether matter is coarse or subtle, contemplating it as a whole, it is impermanent and without self; all [of it] is inverted." As extensively explained in the Abhidharma, it is not like the heterodox paths which postulate subtle atoms, the primordial nature of the world, spontaneity, and so forth. Second, genuine generation of the mind [of awakening]: once one recognizes [the links from] ignorance up to old age and death, one correctly seeks nirvāṇa, generates the minds of the three vehicles, transcends views and craving, seeks neither name nor gain, and aspires solely to [nirvāṇa] without remainder. Third, honoring concentration and wisdom: once one has vowed to seek emergence from existence, one abides by the prātimokṣa and cultivates the path. But with obstructions running rampant, how could the path be attained? For this reason, one cultivates the four applications of mindfulness and studies the five methods of stilling the mind. Shattering the five kinds of hindrances is called stilling; contemplation of concrete phenomena is called concentration; the applications of mindfulness are wisdom. Because wisdom and concentration are equally stilled, it is called calming the mind. Fourth, shattering phenomena universally: causing those who view existence to attain the path, by universally shattering views and craving through the wisdom of impermanence and so forth. Fifth, knowing the unimpeded and the impeded: although one previously knew that views and so forth are faults, one had not yet seen their virtues. Faults are the impeded, and virtues are the unimpeded. The unimpeded refers to the path, cessation, the cessation of ignorance, and so on, as well as the six perfections; the impeded refers to accumulation, arising from conditions, and so on, as well as the six obscurations. Examining them step by step, what is unimpeded must be protected, and what is impeded must be shattered. Sixth, harmonizing and adapting the factors of the path: having recognized the unimpeded and the impeded, one progresses in cultivating the factors of the path—namely, contemplating the body as impure, contemplating feelings as suffering, contemplating the mind as impermanent, and contemplating phenomena as without self. Diligently cultivating the applications of mindfulness is called the four right efforts; cultivating them within a concentrated mind is called the four bases of psychic power; the arising of the five wholesome roots is called the five faculties; the enhancement and growth of the faculties is called the five powers; the harmonizing of concentration and wisdom is called the seven factors of awakening; practicing within the secure path is called the eightfold noble [path]. If one [factor of] stilling comprises the thirty-seven factors [of awakening], the other [methods of] stilling the mind are also like this. These thirty-seven are the practices of the path. When about to enter the city of the uncontaminated, there are three gates: namely, emptiness, signlessness, and wishlessness. The two practices of emptiness and non-self under [the truth of] suffering serve as the gate of emptiness; the four each of accumulation and path, together with suffering and impermanence under suffering—ten practices in total—serve as the gate of wishlessness; the four under cessation serve as the gate of signlessness. Therefore one knows that the three vehicles without exception rely on the [noble] truths. Seventh, cultivating antidotes: sharp persons enter directly; blunt persons do not enter, and ought to cultivate auxiliary paths. Hence the treatise states: "When a mind of greed and desire arises, teach the cultivation of impurity, the [eight] liberations, and so forth as auxiliaries; the analytical contemplation of impermanence, returning to the real, serves as the primary [path]." Eighth, recognizing the sequence of stages: although cultivating the primary and auxiliary practices and so forth, one clearly recognizes the differing gradations between the genuine and the semblance, preventing superiority conceit. Ninth, skillfully cultivating patient acceptance: synthetically cultivating the four applications of mindfulness, one enters the heat stage, where the smoke of the semblance path arises. If one does not patiently accept, one will not reach heat and summit. Falling back from summit, one commits the five inexpiable offenses; falling back from heat, one becomes an icchantika. After patient acceptance and supreme mundane dharmas, one enters the truly uncontaminated, because one has been able to patiently accept all internal and external obstructions. Tenth, non-attachment to dharma: patient acceptance above urges the external ordinary person forward to enter the internal ordinary [stages], causing them to have no attachment to dharma. It spurs the internal ordinary stages to enter the seeing of the truths, severing the afflictions of views, either leaping over or sequentially attaining the stage of non-learning. Sharp persons attain entry step by step; blunt persons ride [the practice] fully through to the tenth. Although what is explained in the Abhidharma is extensive, it does not go beyond these ten meanings, which are called the ten dharmas constituting the vehicle. As it is with the gate of existence, so it is with the gate of emptiness, the gate of both existence and emptiness, and the gate of neither existence nor emptiness, as extensively explained in the major work. This concludes the Tripiṭaka teaching.

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Next, the shared teaching is explained. "Shared" means identical. Because in this teaching the causes and fruits of the three vehicles are broadly identical, it is called the shared teaching. Hence the sūtra says: "One who wishes to attain the three vehicles ought to study Prajñāpāramitā." The treatise says: "For śrāvakas and pratyekabuddhas, the paths of liberation and nirvāṇa are all attained from Prajñāpāramitā." The three persons jointly traverse the ten stages; the three persons identically sever views and deliberations. Before, there are no designations of the seven worthies; after, there is neither virtual enlightenment nor wondrous enlightenment. Although what is realized is identical to the Tripiṭaka [teaching], their methods of contemplation differ in skillfulness and clumsiness. In the shared teaching, realizing the aggregates themselves to be the real is called skillful; in the Tripiṭaka teaching, analyzing the aggregates before reaching the real is called clumsy. This is the contrast between skillfulness and clumsiness within the realms. Although this contrast exists, from here on the three teachings all belong to the Great Vehicle (Mahāyāna). Although the name "Great" is the same, whether regarding stages or practices, in numerical categories, number, depth, and shallowness, they are as far apart as heaven [and earth].

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First, the stage of dry wisdom, which is the external ordinary [stage]. One realizes that the aggregates, realms, and sense entrances are like illusions and apparitions, synthetically subduing views and craving along with the eight inversions; this is called the contemplation of the four applications of mindfulness. Abiding in this contemplation, one cultivates the right efforts, bases of psychic power, faculties, powers, factors of awakening, and path; although one has not yet attained the water of the principle of the semblance of the heat stage, synthetic wisdom is deep and sharp, and therefore it is named the stage of dry wisdom. Second, the stage of nature: attaining the water of the principle of the heat stage which moistens the mind, one progresses through summit, patient acceptance, and supreme mundane dharmas; seeing the uncontaminated nature, these are all called the stage of nature, which is the internal ordinary [stage]. Third, the stage of the eight persons, and fourth, the stage of seeing: these two stages do not involve entering or emerging from contemplation; together they sever the afflictions of views, manifest the truly uncontaminated, and perceive the principle of the truths; this is the stage of the first fruit. "Eight persons" refers to the eight patient acceptances, which are the sixteen uncontaminated minds; it should also be called the eight knowledges. Because knowledge is deficient by one part, the text concisely follows the cause, hence calling them the eight persons. Fifth, the stage of attenuation: one realizes and shatters six grades of the afflictions of deliberations of the desire realm, hence it is called attenuated; this is the fruit of the sakṛdāgāmin. Sixth, the stage of freedom from desire: one severs nine grades of [the afflictions of] desire and does not return to the desire realm; this is the fruit of the anāgāmin, hence called freedom from desire. Seventh, the stage of having completed: the three vehicles advance to sever the seventy-two grades (eight times nine) of the afflictions of deliberations of the form and formless realms; this is the fruit of the arhat, named "having completed," the culmination of the śrāvaka's practice. Eighth, the stage of the pratyekabuddha: although identical in severing views and deliberations, their merit is thick and their faculties are sharp, so they are capable of eliminating residual habit energies. Ninth, the stage of the bodhisattva: from the initial generation of the mind, conditioning on the unarisen four truths, one generates the bodhicitta; up to the sixth and seventh stages, from emptiness one enters the provisional. "Provisional" refers to the path of conversion; "emptiness" refers to the contemplation of emptiness. Path and contemplation flowing together, one vows to sustain residual habit energies to be reborn in the three realms, uses the knowledge of the aspects of the path to sport with supernatural powers, purifies buddha lands, and matures sentient beings. When the capacities of the three vehicles are ripened, one sits on the place of awakening. Using the wisdom associated with a single thought-moment, one advances to sever the remaining habit energies and ignorance within the realms, attaining the knowledge of all aspects; this is called the tenth stage of the Buddha. One turns the wheel of the Dharma of the unarisen four truths, converting the assemblies of the three vehicles to enter nirvāṇa without remainder, like fire consuming wood until no ashes or charcoal remain, or like a fragrant elephant crossing a river to reach the other shore and the bottom. Hence the sūtra states: "The true nature and characteristics of all phenomena are also attained by the three vehicles, yet they are not called buddhas."

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The contemplation practices of the three vehicles also possess four gates; now, relying on the gate of existence, the ten dharmas constituting the vehicle are also clarified: First, clarifying the sphere of contemplation, which is the aggregates and sense entrances of the six destinies; both the contemplator and the contemplated are like illusions and apparitions. Second, clarifying the generation of the mind: the two vehicles rely on the real for their own practice; the bodhisattva realizes illusion, simultaneously giving joy and extracting suffering for others, likened to images in a mirror. Third, calming the mind in concentration and wisdom: although previously both stopping and contemplation are empty as space, one calms these two dharmas. Fourth, shattering phenomena universally: using illusory wisdom to shatter illusory views and deliberations. Fifth, recognizing the unimpeded and the impeded: although knowing that suffering, accumulation, the twelve links of arising, and the six obscurations are all like illusions, one also uses the illusory path, cessation, the twelve links of cessation, and the six perfections to pass through them, examining step by step that all are like illusions. Sixth, harmonizing and adapting the factors of the path: cultivating the thirty-seven factors with a mind that apprehends nothing. Seventh, antidotes: realizing that the Tripiṭaka dharmas of impermanence, suffering, and emptiness are like illusions, and applying antidotes accordingly. Eighth, recognizing the sequence of stages: understanding the causes and fruits of the ten stages such as dry wisdom, so that the distinct paths of the three persons are not conflated. Ninth, causing patient acceptance of the internal and external obstructions of dry wisdom and the external ordinary stage, so as to enter the stage of nature. Tenth, swiftly causing the stage of nature of the internal ordinary stage not to attach to the dharma-craving of the semblance, so as to enter the eight persons and the stage of seeing to realize the real. The other three gates are also like this, as extensively explained in the major work. This concludes the shared teaching.

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Third, clarifying the distinct teaching: this refers to the teaching exclusively for bodhisattvas beyond the realms. Its doctrine and principle, wisdom and severing, practices and stages, causes and fruits, are distinct from the preceding two teachings and distinct from the subsequent perfect teaching; hence it is called distinct. The Nirvāṇa [Sūtra] states: "The four truths and dependent origination possess immeasurable aspects, which are not known by śrāvakas and pratyekabuddhas." The various Mahāyāna sūtras extensively explain the bodhisattva cultivating practice across kalpas, with practices and stages in sequence mutually not subsuming one another; all of this is this teaching. The Avataṃsaka explains the ten abodes, ten practices, and ten dedications as the worthies, the ten stages as the noble ones, and wondrous enlightenment as the Buddha. The Yingluo jing explains fifty-two stages, adding the ten faiths before them. The Renwang jing does not discuss virtual enlightenment, but only fifty-one stages. The Suvarṇaprabhāsa Sūtra only sets forth the ten stages and the fruit of buddhahood. The Prajñāpāramitā Sūtra of Suvikrāntavikrāmi-paripṛcchā only explains the ten stages. The Nirvāṇa Sūtra explains the five practices and ten virtues. Since these are the stages of practice for bodhisattvas beyond the realms, benefiting [beings] according to their capacities, how could there be a fixed explanation?

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Now, based on the Yingluo jing, seven stages are synthetically clarified: first, the ten faiths; second, the ten abodes; third, the ten practices; fourth, the ten dedications; fifth, the ten stages; sixth, virtual enlightenment; seventh, wondrous enlightenment.

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First, the ten faiths: among the ten minds, faith is the root, hence they are called the ten faiths. The ten minds are: first, faith; second, mindfulness; third, vigor; fourth, wisdom; fifth, concentration; sixth, non-retrogression; seventh, dedication; eighth, protection of the Dharma; ninth, precepts; tenth, vows. These are the stages of patient acceptance through subduing of the external ordinary person. The three—abodes, practices, and dedications—all belong to the stage of pliant patient acceptance of the internal ordinary person.

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Second, clarifying the ten abodes: these are the disposition of practice. Progressing from faith to enter the abodes and practice, entering emptiness from the provisional, one severs views and deliberations within the realms, hence it is called the disposition of practice. [They are:] 1. Generation of the mind [of awakening]; 2. Retaining the ground; 3. Cultivation of practice; 4. Noble birth; 5. Endowed with skillful means; 6. Correct mind; 7. Non-retrogression; 8. Youthful innocence; 9. Prince of the Dharma; 10. Consecration.

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Third, clarifying the ten practices: these are the nature disposition. From the empty nature of the ten abodes, one enters the provisional nature of the ten practices, hence called the nature disposition. [They are:] 1. Joyful; 2. Benefiting; 3. Free of anger and hatred; 4. Inexhaustible; 5. Free of delusion and confusion; 6. Skillfully manifesting; 7. Non-attachment; 8. Revered; 9. Wholesome dharmas; 10. True reality.

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Fourth, clarifying the ten dedications: these are the path disposition. Cultivating the contemplation of the Middle Way, one subdues afflictions beyond the realms, hence called the path disposition. [They are:] 1. Rescuing and protecting sentient beings; 2. Indestructible; 3. Equal to all buddhas; 4. Pervading all places; 5. Treasury of inexhaustible merit; 6. Conforming to all firm and equal wholesome roots; 7. Equanimously viewing all sentient beings; 8. Characteristic of thusness; 9. Unbound and unattached liberation; 10. Entering the immeasurable Dharmadhātu.

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Fifth, clarifying the ten stages: these are the noble disposition. Realizing the contemplation of the Middle Way, they are therefore called noble. [They are:] 1. Joyful; 2. Free of defilement; 3. Luminous; 4. Radiant; 5. Difficult to conquer; 6. Directly manifesting; 7. Far-reaching; 8. Immovable; 9. Wholesome wisdom; 10. Dharma cloud. These ten stages sever ten grades of ignorance beyond the realms; severing one more grade, one enters virtual enlightenment; severing one more grade, one enters wondrous enlightenment. From beginning to end, one only severs twelve grades of ignorance, which is merely equal to the second practice of the perfect teaching. Making my cause your fruit, where the teaching is expedient but the rank is designated high, it is like when the borders are not yet pacified, a high title is used to determine rank and assess merit, but the actual office is low.

1.31

This teaching takes the immeasurable four truths as its object to give rise to the bodhicitta: suffering, accumulation, cessation, and the path all have immeasurable aspects. If one discusses self-cultivation, one penetrates vertically through any one gate; while for converting others, one breaks through horizontally from beginning to end. In the ten abodes, one's self-cultivation enters emptiness from provisionality, using the contemplations of arising and non-arising to realize the emptiness of the six realms. In the ten practices, one enters provisionality, extensively gathering the teachings of the four-times-four, sixteen gates. Knowing the provisionality of the ten realms, at the final mind of dedication, one extinguishes the provisionality of the nine realms and realizes the middle of the buddha realm. Prior to the stages, one practices the two contemplations through conditions across immeasurable kalpas as expedients for the Middle Way. Upon ascending to the [first] stage, the three contemplations become manifest before one, being neither two nor different from the first abode of the perfect [teaching]; this is called the 'path of realization.' If there are those suited to hear of sequential distinctions across the stages, it is also preached in terms of the first stage not knowing the second stage; hence various Mahāyāna sūtras can explain that prior to the seventh stage one still abides in the stages of expedients. Thus, from beginning to end, this differs according to the teaching; the cultivation through conditions prior to the stages is, relative to the stages, called the 'path of the teaching.'

1.32

Now, speaking in terms of the gate of existence among the four gates of self-cultivation, the ten dharmas cultivated to accomplish contemplation are: First, to clarify the object: one takes the object of the wondrous existence of the Middle Way upon ascending the stages as what is contemplated, strictly transcending the bounds of emptiness and existence. Second, to clarify the arousal of the mind: one takes this wondrous existence as the condition to give rise to the four universal vows; hence the Avataṃsaka says: 'A bodhisattva does not arouse the bodhicitta for one person, one country, or the fine-dust-like persons of one world, but for the sentient beings of the Dharma realm.' Third, settling the mind: having aroused the mind, one settles the mind to advance in practice, cultivating various concentrations and wisdoms, where concentration loves and wisdom spurs on. Fourth, universally dismantling dharmas: using the wisdom of wondrous existence to universally dismantle emptiness and existence. Fifth, discerning the unimpeded and the blocked: the sequential three contemplations are the unimpeded; views, deliberations, sand-like afflictions, and ignorance are the blocked. Examining successively, whatever is blocked is made unimpeded. Sixth, harmonizing the path factors: the thirty-seven factors are the bodhisattva's jeweled torch; dhāraṇīs and the stations of mindfulness dismantle inversions; right exertions and bases of psychic power can produce the five faculties; the powers will surely increase the seven factors of awakening and the eightfold noble [path]; concentration and wisdom are balanced to enter the three gates of liberation, realizing the undefiled [wisdom] of the middle. Seventh, auxiliary openings for remedies: using the preceding Tripiṭaka and shared [teachings] to help open the wondrous existence of the Middle Way of the real mark. Eighth, knowing the sequence of stages: thoroughly comprehending the seven stages, never claiming that one has presumptuously attained the supreme sagely state. Ninth, calm endurance: spurring the stages of the ten faiths on to enter the ten abodes, causing one to be free from the two thieves of agreeable and disagreeable, strong and soft. Tenth, freedom from attachment to dharmas: spurring the thirty minds to enter the ten stages; if one is attached to dharmas of resemblance, this is called the 'crest fall.' The remaining three gates are also like this, as detailed in the great text. The distinct teaching concludes.

1.33

Next, to briefly clarify the perfect teaching: 'perfect' means perfectly wondrous. The vastness of the Dharma realm in the Avataṃsaka, entering the Dharma gate of non-duality in the Vimalakīrtinirdeśa, the supreme vehicle in the Prajñāpāramitā, the one mind and five practices in the Nirvāṇa, and so forth are all perfectly wondrous teachings. These perfectly wondrous teachings are of one principle and nothing else; yet because they concurrently carry the half and full, and the expedient conceals the real, their purport remains hidden.

1.34

Now, following the Buddha's intent, rolling up the expedient and returning to the real, the perfection of opening and revealing is roughly set forth in its main outlines. That is, taking the end of the 'Chapter on Distinguishing Merits' in the Saddharmapuṇḍarīka, it clarifies the propagation of origin and traces. After the Tathāgata's extinction, the five grades hear the sūtra and turn to preach it, giving rise to contemplative practice that becomes accomplished, which is taken as the foremost application of mind for the stage of ordinary beings. The sūtra says: 'Furthermore, after the Tathāgata's extinction, if someone hears this sūtra and does not slander it, but gives rise to a mind of joyful conformity, and going out from the assembly into villages, towns, and fields, expounds it according to their ability for parents and relatives; passing on like this in turn up to the fiftieth person who hears it and rejoices in conformity—the blessings of this person surpass making four million billion nayuta Ganges-sands of sentient beings attain arhatship; one part in a hundred thousand myriad billion does not equal it.' This is the first grade of joyful conformity. The sūtra says: 'How much more so one who reads, recites, accepts, and upholds it.' This is the second grade. The sūtra says: 'If there is someone who accepts, upholds, reads, recites, and explains it for others.' This is the third grade. The sūtra says: 'How much more so if someone can uphold this sūtra and concurrently practice giving, morality, patience, vigor, single-mindedness, and wisdom—this is concurrently practicing the six perfections.' This is the fourth grade. The sūtra says: 'If a person reads, recites, and explains it for others, and can also uphold morality, be patient without anger, be vigorously courageous, attain deep concentrations, and answer questions with wisdom—this is fully practicing the six perfections.' This is the fifth grade. The reckoning at the beginning of the first grade is unfathomable; the remaining four grades are beyond the comprehension of ordinary beings and followers of the lesser [vehicle]. It is briefly like the sūtra text; it cannot be detailed in full.

1.35

First, speaking of 'joyful conformity': it means joyful conformity with the wondrous Dharma. The Dharma is the dharma of the mind as well as the dharmas of sentient beings and buddhas. This Dharma is just the mind; this mind is just the Dharma. The three are without distinction; ordinary and sagely are identical in suchness. Suchness is just the real mark; the real mark universally marks the hundred realms and three thousand [realms]; the hundred realms and three thousand [realms] are nothing other than the real mark. Hence the sūtra says: 'The real mark of all dharmas' refers precisely to the expedient and real dharmas of all buddhas, namely the suchness of appearance, nature, substance, power, and so forth, which is the hundred realms and three thousand [realms]. The substance of the wondrous mind is inherently complete; what is complete does not go beyond the mind. Just as the substance of gold inherently completes all vessels, yet the completeness does not go beyond the gold; hence it is called the 'inherently complete mind.' Because of this, it is wondrous. The wondrous mind is the object; the wondrous wisdom is the contemplation. Contemplation and object are non-dual, capable of both illuminating and occluding. What is called the object inherently contains the three truths: the inherently complete mind is emptiness, which is the object of the ultimate truth; the inherently complete mind is provisionality, which is the object of the conventional truth; the inherently complete mind is the middle, which is the truth of the Middle Way supreme meaning. Knowing the ultimate is the contemplation of emptiness; knowing the conventional is the contemplation of provisionality; knowing the middle is the contemplation of the Middle Way. The constant object is formless; constant wisdom is without condition; conditioning without condition, there is none that is not the three contemplations. Having appearances while formless, the three truths are distinctly present. Knowing this at the initial mind, rejoicing for oneself and rejoicing for others is therefore called joyful conformity; this is the fiftieth person. Hearing the preaching at the beginning of the assembly is the head of the five grades; contemplation and mindfulness are uninterrupted, hence there is a distinction. In each and every grade, the five repentances are taken as fundamental; thus when Maitreya was on the causal stage he had no other ascetic practices, but only cultivated the five repentances through the six periods of day and night without ceasing for an instant, thereby accomplishing equal and right awakening.

1.36

Next, using the perfect understanding to contemplate the mind, one cultivates the five repentances and further adds reading and recitation: the good words and wondrous meanings accord with the mind, like oil assisting fire. At this time the mind-contemplation becomes increasingly bright; this is called the second grade.

1.37

Next, with an increased and superior mind one cultivates the five repentances and further adds preaching the Dharma: turning one's internal understanding outward to guide and benefit the person before one. Because of extensive rescue, the merit of conversion returns to oneself, and the mind is twice as superior as before; this is called the third grade.

1.38

Next, with an ever-advancing mind one cultivates the five repentances and concurrently practices the six perfections: through the power of blessings and virtues, it doubly assists the mind-contemplation, progressing one layer deeper; this is called the fourth grade.

1.39

Next, with a perfect mind one cultivates the five repentances and principally practices the six perfections: self-cultivation and converting others, phenomena and principle, are all complete; the mind-contemplation is unimpeded, far surpassing the preceding beyond metaphor; this is called the fifth grade.

1.40

These five grades are all stages of external ordinary beings, provisionally named the five grades. Once becoming increasingly luminous and tranquil, one suddenly penetrates hearing-wisdom, thoroughly comprehending without obstruction, with deep faith hard to shake; one then enters the ten faiths, the internal ordinary stage of the purification of the six sense faculties. The afflictions of views and deliberations are naturally eliminated first, just as in smelting iron to make a vessel, the coarse dross is exhausted first. Therefore the Benevolent King Prajñā says: 'A bodhisattva of the ten goods arouses the great mind, parting forever from the ocean of suffering's wheel in the three realms.' This equals the buddha fruit stage of the Tripiṭaka and shared teachings, and equals the ten dedications of the distinct teaching. Although the name of faith is the same as in the distinct teaching, the persons and practices are ever so different in depth; the abodes, practices, dedications, and stages are also like this. The stages of the perfect worthies conclude.

1.41

Next, to clarify the sagely stages: the forty-two grades universally dismantle the subtle ignorance outside the realms. First entering the ten abodes, one dismantles ten grades of ignorance, realizes the perfect buddha-nature, and opens the buddha's knowledge and vision. Hence the Avataṃsaka says: 'At the time of first arousing the mind, one immediately accomplishes right awakening; the true and real nature is not awakened through another.' This is precisely this meaning. Realizing the first single stage, one can already replicate bodies in a hundred buddha worlds, manifesting physical bodies everywhere in the forms of the ten realms to establish conversions according to capacity. From the second abode onward, ten stages are added to the preceding, up to wondrous enlightenment in ineffable realms, where the origin is high and the traces are low, manifesting samādhis everywhere. Next, entering the ten practices, one dismantles ten more grades, demonstrating the buddha's knowledge and vision. Next, entering the ten dedications, one dismantles ten more grades, awakening to the buddha's knowledge and vision. Next, entering the ten stages, one advances to dismantle ten grades, entering the buddha's knowledge and vision. Although it is like this when discussed vertically, when discussed horizontally, each and every one fully possesses the opening, demonstrating, awakening, and entering into the buddha's knowledge and vision. Next, dismantling one grade, one enters virtual enlightenment; thereafter dismantling one grade, one enters wondrous enlightenment. Mondrous enlightenment is unsurpassed, leaving nothing further to discuss. The principle is equal from beginning to end, hence it is called 'perfect'; yet in terms of phenomena there are still distinctions, hence various stages are divided. It is like the nature of wetness: ice and water are no different, yet when melting ice into water, beginning and end are distinctly present.

1.42

One should clarify the six identities; only then is the sagely principle revealed. The perfect nature is constant and universal, sentient beings and buddhas are all identical in suchness: this is the buddha-nature identical in principle. Knowing in accordance with the principle: this is the buddha-nature identical in name. Cultivating contemplation in accordance with knowledge, moment to moment without interruption: this is the buddha-nature identical in contemplative practice. Attaining purity of the six sense faculties: this is the buddha-nature identical in resemblance. Dismantling afflictions outside the realms and realizing the real, from the first abode up to virtual enlightenment across forty-one stages: this is the buddha-nature partially realized as identical. The single stage of wondrous enlightenment, in which both wisdom and severance are completely perfect: this is the buddha-nature identical in the ultimate. Because the principle is the same, they are 'identical'; because phenomena differ, there are 'six'; hence they are called the 'six identities.' Where various great teachings have statements of identity, such as 'saṃsāra is nirvāṇa' or 'affliction is bodhi,' they must all be judged by the six identities; only then does one avoid error and confusion.

1.43

Question: The Avataṃsaka Sūtra says, 'In the abode of first arousing the mind, one immediately accomplishes right awakening.' Why would one need to rely further on the remaining stages? Answer: Accomplishing a portion of right awakening is named 'accomplishing right awakening'; it is not that arousing the mind immediately accomplishes ultimate right awakening. For example, if a dark room is divided into forty-two parts, a single wick of a lamp is already called illumination of the room; yet can it be the same as two, three, or up to forty-two wicks? If one understands this metaphor, one accomplishes all, without losing the beginning and the end, with brightness and darkness distinctly present; this should be known.

1.44

For persons of the perfect [teaching], the four gates and the ten dharmas in each successive rank differ in depth; now, however, I shall explain in summary the names and characteristics of the ten dharmas: First, contemplating the inconceivable object means contemplating that the mind possessed in a single thought-moment is none other than the uncreated four truths. Realising that this endowed mind is nothing other than sentient beings, that sentient beings and buddhas are identical, and that nirvāṇa is not two—this is the inconceivable nature of the truths of suffering and cessation. Realising that this endowed mind is nothing other than afflictions, and that afflictions are identical to prajñā—this is the inconceivable nature of the truths of origin and the path. Since affliction and wisdom are mutually identical, how could cause and effect differ? Each and every [factor] is nothing other than emptiness, provisionality, and the middle. Because the object is identical to emptiness, it is purity by expedient means; because it is identical to provisionality, it is complete purity; because it is identical to phenomena, it is intrinsic purity. These three purities are obtained in a single mind, which is termed Great Nirvāṇa. Therefore the *Vimalakīrti* (*Jingming*) states: 'All sentient beings are themselves Great Nirvāṇa.' This is called the inconceivable object. That the dharmas of this object are not one is called broad; that none of them is not the real mark is called high. Therefore the *Lotus Sūtra* (*Fahua*) says: 'That carriage is high and broad.' Second, generating the genuine bodhicitta means relying upon the aforementioned real object to give rise to the four universal vows. Relying upon the aforementioned object of suffering, one vows to save sentient beings; thus the *Lotus Sūtra* says: 'Those not yet saved, I shall cause to be saved.' Relying upon the aforementioned object of origin, one vows to sever afflictions; thus the *Lotus Sūtra* says: 'Those not yet liberated, I shall cause to be liberated.' Realising that afflictions are wisdom, one vows to know the boundless Dharma gates; thus the *Lotus Sūtra* says: 'Those not yet at peace, I shall cause to be at peace.' Realising that saṃsāra is nirvāṇa, one vows to accomplish the unsurpassable buddha path; thus the *Lotus Sūtra* says: 'Those who have not attained nirvāṇa, I shall cause to attain nirvāṇa.' The four truths are the objects that are relied upon, and the four universal vows are the vows that are generated. If a vow has no object, it is called a wild vow; if an object generates no vow, it is called an obstinate truth. Generating the mind based upon the truths departs from the faults of the perverse, the small, the biased, and the false, and hence is called genuine. Therefore the *Lotus Sūtra* says: 'Moreover, a canopy was spread above it,' and so on. Third, skillfully applying calm and contemplation means realising that the object is the Dharma realm. That the Dharma realm is tranquil is called calm; calm is samādhi. That it is tranquil yet constantly illuminating is called contemplation; contemplation is wisdom. This is the general application. If one divides calm and contemplation to correspond to the capacities of the four siddhāntas, it is called the particular application. Whether general or particular, none is not the perfect contemplation, and hence it is called skillful. Therefore the *Lotus Sūtra* says: 'A red pillow was placed therein,' which is the pillow inside the carriage. Fourth, universally dismantling dharmas means universally destroying the three afflictions through the perfect three contemplations. Both affliction and wisdom being completely perfected, they are dismantled in a single mind; this is called universally dismantling dharmas. Therefore the *Lotus Sūtra* says: 'It was swift as the wind.' Fifth, recognising the open and the obstructed means that suffering, origin, ignorance, views, deliberations, and sand-like afflictions are the obstructed; the path and cessation destroying ignorance, with cessation being identical to emptiness, identical to provisionality, and identical to the middle, are the open. What is open must be protected; what is obstructed must be dismantled; and when an obstruction arises within what is open, it is likewise treated thus. Examining this step by step is called recognising the open and the obstructed; this is the pillow outside the carriage. Sixth, properly attuning the path factors means attuning and testing the uncreated seven categories one by one, entering according to suitability. Taking the four stations of mindfulness as the root, it transcends both withered and luxuriant. The remaining categories are likewise understood as nothing other than the middle way; this is called properly attuning the path factors. Therefore the *Lotus Sūtra* says: 'Yoked to a great white ox,' and so on. Seventh, auxiliary opening through antidotes means that if the main path encounters many hindrances and the perfect principle does not open, one must cultivate phenomenal auxiliaries. The phenomenal means the five methods of stilling the mind, the six perfections of the Tripiṭaka [teaching], and so forth. When phenomena succeed and the principle is revealed, and phenomena and principle are both identical, this is called combined practice. Therefore the *Lotus Sūtra* says: 'With many servants,' and so on. Eighth, knowing the stages of rank, so that one does not harbor overweening pride. Ninth, being able to endure patiently, spurring oneself onward through the five grades to enter the ten faiths. Tenth, being free from attachment to the Dharma, spurring oneself from the ten faiths to enter and realize the first abode. Thus the sūtra uses the general metaphor of riding this jewelled carriage and roaming in the four directions, up to proceeding directly to the place of enlightenment, and so on.

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天台八教大意 — Classical Chinese