翻譯名義集 5

English (machine translation) 5

Language: English

5.1

Compiled by Great Master Farun, Fayun, of Jingde Temple in Gusu

Chapter 49: The Secret Store of the Three Virtues
Chapter 50: The Multitude of Names of the Dharma Jewel
Chapter 51: The Forty-Two Syllables
Chapter 52: The Dharmas of Names, Sentences, and Words
Chapter 53: Numerically Ordered Metaphors
Chapter 54: Half and Full Written Teachings

5.3

Chapter 49: The Secret Store of the Three Virtues

5.4

The Guangming xuan says: "The dharmakāya, prajñā, and liberation constitute the three; permanence, bliss, self, and purity constitute the virtues. The absence of the two kinds of birth-and-death is permanence; non-reception of the two extremes is bliss; possessing the eight masteries is self; and purity of the three types of action is purity." The commentary by Zhang'an says: "The body of the dharmakāya is neither form nor formless. Because it is not form, it cannot be seen through physical marks; because it is not formless, it cannot be known through mental conception. Although it is not form, form fills the ten directions; although it is not non-form, it can still be sought. This is the virtue of the dharmakāya. The virtue of prajñā is neither knowing nor words, nor not-knowing nor not-words (and so forth). The virtue of liberation is neither bondage nor release; neither being bound yet bound, nor released yet released (and so forth)." The 'Chapter on Mourning and Lamentation' says: "What is meant by the secret store? It is like the letter *i*: if the three dots were placed side by side, they would not form an *i*; if placed vertically, they would not form it either; only when arranged like the three eyes on the face of Maheśvara do they form an *i*; if the three dots were separated, they would also not form an *i*. I am also like this: the Dharma of liberation is not nirvāṇa, the body of the Tathāgata is not nirvāṇa, and mahāprajñā is not nirvāṇa. The three phenomena being distinct is also not nirvāṇa. Now, abiding in these three phenomena, for the sake of sentient beings, I am said to enter nirvāṇa." Zhang'an explains: "If evaluated according to the previous teachings, it is called secret because it is concealed, and called store because it is covered. That is, impermanence and the like cover permanence and the like, causing permanence and the like to remain concealed; hence it is called the secret store. Now this sūtra reveals and opens it up, like the moon dwelling in the sky, pure and manifest, unlike the previous teachings. It is simply because the correct Dharma is subtle, inconceivable, beyond names, and free of marks, so that sentient beings do not understand it, that it is called secret. The dharmadhātu contains and encompasses all phenomena, and its functions cannot be exhausted; hence it is called a store. Now, explaining the text on the secret store falls into three parts: first, the metaphor of the three dots; second, the metaphor of the three eyes; and third, synthesizing them with the three virtues. Speaking broadly of these three textual passages, they proceed from phenomenon into principle. The three dots are letters, which relates to verbal doctrine (see the Chapter on Forms of Characters); the three eyes are the divine eye, which relates to cultivation and practice (see the Chapter on Metaphors); the three virtues are the teacher of the Buddhas, which relates to principle, and is also the seal of the Buddhas, sealing doctrine and practice. Wherever there are teachings that correspond to this, they are the secret doctrine; corresponding cultivation is secret practice; corresponding realization is secret principle. From 'Now, abiding in...' onward is the fourth part, concluding the secret store. Abiding in the three phenomena concludes the three virtues; entering great nirvāṇa concludes the secret store." The Zhancha jing says: "Furthermore, that mind is called the tathāgatagarbha, which means possessing immeasurable, boundless, inconceivable, outflow-free, pure actions. Because the dharmakāya of all Buddhas has come from the fundamental origin of beginninglessness, unobstructed, unhindered, sovereign, and imperishable." The Śrīmālādevī Sūtra explains two kinds of tathāgatagarbha: "First, the empty tathāgatagarbha, meaning being separated from, released from, and distinct from the store of all defilements; second, the non-empty tathāgatagarbha, meaning possessing inconceivable Buddha-dharmas exceeding the sands of the Ganges that are not separated from and not released [from it]." The Zhiguan of Nanyue says: "First, the empty tathāgatagarbha: because the essence of this mind is equal, wonderfully transcending the marks of defilement and purity; not only is the self-nature of the mind's essence equal, but the phenomena of defilement, purity, and so forth that arise from it are also devoid of self-nature. Second, the non-empty tathāgatagarbha: which means possessing both defiled and pure phenomena to illustrate non-emptiness. Within the pure phenomena, there are again two kinds: first, possessing the phenomena of outflow-free inherent virtues; second, possessing the pure phenomena that have emerged from hindrances. Defiled phenomena are also of two kinds: first, possessing defiled nature; second, possessing defiled occurrences." Jingjue explains in his discussion of the title: "One should know that the two kinds are distinguished according to the two meanings of being bound in defilements and being freed from defilements. Thus that sūtra says: 'If one does not doubt the tathāgatagarbha bound by the store of immeasurable defilements, one will also not doubt the dharmakāya freed from the store of immeasurable defilements.' The Yuanjue shu by Jushi says: 'The empty tathāgatagarbha is the basis of non-abiding. The non-empty tathāgatagarbha is the established phenomena.' These two explanations contradict the Zhiguan of Nanyue." Furthermore, the Awakening of Faith says: "First, empty in accordance with reality, because it can ultimately reveal reality." Xianshou explains: "This means that within reality it is empty of deluded defilements, not that reality is itself empty. This is the emptiness of reality: because delusion is empty, it can subsequently reveal the true principle; hence it says 'reveals reality.' 'Second, non-empty in accordance with reality, because it possesses its own essence endowed with outflow-free inherent virtues.'" Xianshou explains: "This has two meanings: first, it differs from delusion's lack of essence; second, it differs from the defilements with outflows [as numerous as] the sands of the Ganges. Thus a verse in the Foxing lun says: 'Because adventitious defilements are empty, they are separated from the dharmadhātu; the unsurpassable Dharma is not empty, and accompanies the dharmadhātu.'" Guishan's Lüeshu explains the store with three meanings: first, concealed and covered is called store; second, containing and encompassing is called store; third, generating and bringing forth is called store. Furthermore, the Lüechao explains five kinds: first, the tathāgatagarbha, because while bound in defilements it contains the fruit-dharmas; second, the store of pure self-nature, because while bound in defilements it is untainted. These two are spoken of regarding the ordinary stage. Third, the dharmakāya store, because at the stage of fruition it is that upon which virtues depend; fourth, the supreme supramundane store, because freed from defilements it surpasses the two vehicles and bodhisattvas. These two are spoken of regarding the sage stage. Fifth, the dharmadhātu store, meaning it pervades cause and effect; externally it sustains all defiled and pure conditioned phenomena, hence called dharmadhātu; internally it contains all inherent virtues [numerous as] the sands of the Ganges, hence called store. Sengdun's Commentary on the Vajrasamādhi says: "The tathāgatagarbha is abiding in the tathatā of self-nature. The wisdom-ground of all Buddhas is called the tathāgatagarbha, because it can encompass all sentient beings within the Tathāgata's wisdom; hence it is called store. Sentient beings are covered by the defilements, taints, and ignorance of delusion, which is called the realm of sentient beings. When the realm of ignorance, delusion, and taints is emptied, the consciousnesses do not arise; because the realm is tathatā, it is called the Tathāgata's wisdom. Because wisdom is tathatā, it is the tathāgatagarbha." Changshui's commentary on the Śūraṅgama says: "The tathāgatagarbha uses the ocean as a metaphor with four meanings: first, eternally cut off from the hundred negations, like the ocean being extremely deep; second, containing the myriad existents, like the ocean being vast and broad; third, lacking no virtue, like the ocean having precious jewels; fourth, no phenomenon failing to appear, like the ocean reflecting forms." Furthermore, the Nigrantha Sūtra says: "The king was named Yanzhi (Flaming Brilliance). A great Satyaka entered his country. The king went out far to welcome him, and he spoke to the king: 'Great King, you should know that relying on the body of defilements, one observes the body of the Tathāgata. Why is this? Because this body is itself the tathāgatagarbha. Within the store of all defilements and impurities, Buddha-nature is fully present. Just like gold in stone, fire in wood, water in the ground, curd in milk, oil in sesame, grain in seeds, gold in a treasure-trove, a statue in a mold, an embryo in pregnancy, or the sun in clouds, therefore I say that within defilements there is the tathāgatagarbha.'" The Nirvāṇa Treatise says: "A Buddha outside the body is not secret; a Buddha inside the body is not secret; being neither existent nor non-existent is also not secret; sentient beings being the Buddha is indeed subtle and secret." The Nirvāṇa [Sūtra] says: "Like a person's seven treasures that are not brought out for use, it is called a store. The reason this person stores and amasses these treasures is for the future—namely, when grain is expensive, when thieves invade the country, when meeting an evil king, to ransom life (according to the Four Foundations of Mindfulness, this is ransoming the life of the Tripiṭaka and Shared teachings, whereas the Round teaching naturally possesses eternal life, so this is not what is discussed), or when wealth is hard to obtain; then they are brought out for use. The secret store of all Buddhas is also like this: for future eras, when evil monks accumulate impure possessions, preach to the four assemblies that the Tathāgata enters ultimate nirvāṇa, read and recite non-Buddhist texts, and do not teach Buddhist sūtras—when such evils appear in the world, this sūtra is preached to eradicate these evils. If this sūtra is destroyed, the Buddha-Dharma will be destroyed." (Shenzhi says: "The text contains simple and complex [meanings]. What is called complex refers to the vehicle and the precepts. Stating not to allow the keeping of the eight impure things is the gate of precepts and the gate of phenomena. Preaching that the Tathāgata enters ultimate nirvāṇa and prohibiting non-Buddhist texts is the gate of the vehicle and the gate of principle. Due to lacking the vehicle and precepts, one loses the eternal life. Speaking simply, it is only based on the gate of precepts, upholding the discipline to ransom life.") Wishing to enable students to comprehend the different names and recognize their own secret store, it is therefore narrated in detail.

5.5

[Mahāparinirvāṇa] Here translated as great cessation-deliverance (da miedu). 'Great' is the dharmakāya; 'cessation' is liberation; 'deliverance' is prajñā. The Mahāparinirvāṇa Sūtra states: '"Nir" means non-arising; "vāṇa" means non-cessation. Non-arising and non-cessation is called Great Nirvāṇa.' The Laṅkāvatāra Sūtra states: 'What I preach is the cessation of false conceptual consciousness; this is called nirvāṇa.' Master Sengzhao's Nirvāṇa Lun says: 'In the language of Qin, it is called unconditioned (wuwei), and also called cessation-deliverance. "Unconditioned" captures its emptiness, non-being, and stillness, marvelously transcending conditioned things. "Cessation-deliverance" means that great afflictions are eternally extinguished and one crosses over the four floods. This is indeed the return of mirror-images and the secluded dwelling beyond verbal designation.' The Lotus Sūtra and the Diamond Sūtra both speak of 'cessation-deliverance'. Tripiṭaka Master Xuanzang translated it as 'perfect quiescence' (yuanji). Xianshou says: 'That no virtue is lacking is called "perfect"; that no obstruction is unexhausted is called "quiescent".' Guifeng formally designated it 'quiescent cessation' (jimie). According to Master Sengzhao: 'How could the truth of cessation in nirvāṇa merely mean the exhaustion of fetters? Rather, birth and death are eternally quiescent and extinguished, hence it is called "cessation".' It is also translated as 'peace and bliss' (anle). Both ordinary beings and noble ones, the Great and Small [Vehicles], possess nirvāṇa. It is also called 'the other shore' (bi'an). Master Sengzhao says: 'The other shore is the shore of nirvāṇa. But how could that shore of nirvāṇa have banks and shores? Because I am different from that, we borrow "I" to speak of it.' The Mahāprajñāpāramitā-śāstra states: '"Vāṇa" is called destinations (gati); "nir" is called exiting. Eternally exiting all destinations, it is therefore called nirvāṇa.' It is also called nihuan (nirvāṇa) or niyue; as Yan Fotiao said: 'Since the Buddha entered nirvāṇa (niyue), the subtle words have been eternally cut off.' The new translation says: In the Sanskrit texts, the proper name is parinirvāṇa, here translated as cessation-deliverance. The Erjiao Lun says: 'Nirvāṇa is eternally constant, cool and refreshing, with no further birth and death. The mind cannot know it through intellect; forms cannot measure it through images. None knows why it is named; it is forcefully termed quiescence. As the ultimate, it is indeed supreme! Even though his illumination subsided at the twin śāla trees, his marvelous wisdom endures forever; though his physical form manifested cremation (jhavita), his dharmakāya remains constantly.' Yet regarding the dharma of nirvāṇa, if one analyzes its meaning, one should distinguish between remainder (sopadhiśeṣa) and without remainder (nirupadhiśeṣa), and one must separate partial from ultimate. Regarding remainder and without remainder, the Guangming Xuan says: 'If afflictions of the three realms are exhausted, one realizes nirvāṇa with remainder; when the body is burned and wisdom turned to ashes, one enters nirvāṇa without remainder.' Regarding partial, the Śrīmālādevī Sūtra says: 'Knowing the remaining suffering, abandoning the remaining origination, realizing the remaining cessation, and cultivating the remaining path is called attaining partial nirvāṇa. One who attains partial nirvāṇa is said to be advancing toward the realm of nirvāṇa.' Regarding ultimate nirvāṇa, the Mahābherīhāraka Sūtra says: '...until one attains merits of all aspects, the sarvākārajñatā (omniscience), and the Mahāyāna nirvāṇa; only then is it ultimate.' The Lotus Sūtra says: 'I do not let anyone attain cessation-deliverance alone; I cause all to attain cessation-deliverance through the Tathāgata's cessation-deliverance.' When first generating the great aspiration, one must anticipate the ultimate. Hence the Fuxing says: 'When the bodhisattva at the initial mind constantly contemplates nirvāṇa, this is the initial cultivation of self-practice. Causing sentient beings also to constantly contemplate nirvāṇa is the initial cultivation of converting others. Establishing the children within the secret treasury is the final entry of converting others. I also will not long before abide in it myself—this is the final entry of self-practice. Thus know that between self and others at the initial mind, there is none who does not cultivate; between self and others at the final mind, there is none who does not enter.' If one wishes to cultivate and enter, one must rely on four dharmas. Hence the Nirvāṇa Sūtra says: 'There are four dharmas that serve as the proximate causes of nirvāṇa: first, drawing close to good spiritual friends; second, listening to the correct Dharma; third, reflecting on its meaning; fourth, cultivating in accordance with what has been spoken. If one claims that diligent practice of austerities is the proximate cause and condition of nirvāṇa, there is no such thing.' First, regarding drawing close to good spiritual friends, the Zhiguan explains: 'The Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra says: "Buddhas, bodhisattvas, and arhats are good spiritual friends. The six pāramitās and the thirty-seven factors of enlightenment are good spiritual friends. The true nature of dharmas and the limit of reality are good spiritual friends." The awe-inspiring light and protective nurturing of buddhas and bodhisattvas are external protections. The six pāramitās and the factors of enlightenment, as the gates to enter the Way, are companion practitioners. The true nature of dharmas and the limit of reality, as the teachers of all buddhas, are instructors.' Second, the three phrases beginning with 'listening to the correct Dharma' are the three wisdoms (prajñā). The Avataṃsaka Sūtra says: 'For sentient beings I preach the dharma of wisdom born of hearing, or for sentient beings I preach the dharma of wisdom born of reflection, or for sentient beings I preach the dharma of wisdom born of cultivation.' Thus the Śūraṅgama Sūtra says: 'From hearing, reflection, and cultivation, one enters samādhi.' Paramārtha says: 'A distracted mind is called an overturned vessel, because it lacks the wisdom of hearing. A forgetful mind is called a leaking vessel, because though it gains it loses, lacking the wisdom of reflection. An inverted mind is called a defiled vessel, taking what is wrong to be right, because it lacks the wisdom of cultivation.' The Vimalakīrti Commentary says: 'If one hears but does not listen, there is no cause for receiving moisture; if one listens but does not reflect, there is no deep purport; if one reflects but does not cultivate, in the end there is no realization of the principle. If the three wisdoms are complete, one enters the Way without doubt.' Jingxi explains: 'Mindful of the objective realm on which the preceding hearing and reflection relied, one should cultivate in accordance with hearing and reflection. One should know that the three wisdoms have horizontal and vertical dimensions. Horizontally, they exist in each and every stage from the stage of verbal identity upward. Vertically, verbal identity is hearing, contemplative practice is reflection, and resemblance is cultivation. When the three wisdoms are fully equipped, one can attain the samādhi of resemblance and partial truth; this is called entering the secret treasury.'

5.6

Chapter 50: Various Names for the Jewel of the Dharma

5.7

The Guangming Xuan states: 'The supreme principle is worthy of veneration; it is named the Dharma Jewel.' The treatise says: Prajñā is a single dharma, yet the Buddha taught various names, establishing different terms in accordance with conditions for the sake of all classes of sentient beings. Just as the substance of gold is one while the vessels fashioned from it differ—bracelets and armlets differing according to people's preferences, jars and basins differing according to temporal suitability—though temporarily divided into a thousand transformations, its single nature remains unchanged. Therefore it is said: Nirvāṇa is the true Dharma Jewel; sentient beings enter through diverse gates.

5.8

[Dharma] Here translated as 'law' or 'phenomenon' (fa). Mingjue of the Tang said: 'One accords with it in the mind, and thereafter takes it as dharma. In the mind it is dharma; expressed in speech it is teaching. Dharma has both specific characteristics and common characteristics; teaching consists of exclusionary definition and affirmative definition.' Tiantai explains dharma extensively in eight aspects: first, teaching; second, principle; third, wisdom; fourth, elimination; fifth, practice; sixth, stage; seventh, cause; eighth, fruit. Briefly stated, it has three meanings: teaching, practice, and principle. As the Chanyi says: 'When taken from the beginning to the end of practice, these three meanings encompass it entirely: relying on the teaching one practices; when practice is fulfilled, one accords with principle. If distinguished by stage: regarding teaching, it belongs to the stage of verbal identity, because people give rise to understanding based on the teaching; regarding practice, it belongs to contemplative practice and resemblance, because they cultivate based on understanding; regarding principle, it is at the initial abidance, because they partially realize the fundamental principle. Yet regarding practice, one must further allow leeway. If speaking of embarking on cultivation, one still resides in verbal identity; only when practice is genuinely completed is it called contemplative practice. Whenever distinguishing stages, one must understand this purport. If speaking of that which expresses and that which is expressed, one only clarifies the two aspects of teaching and principle. The treatise says: What is teaching? It means that which expresses the principle. What is principle? It is that which is expressed by the teaching. If teaching were indeed different, how could principle be the same? If principle must be the same, how could teaching be different? A fish trap is not meant for the fish itself, nor a snare for the hare itself; shall we merely call them names!' Miaole says: 'There are two kinds of teaching: the teaching that expresses principle is non-dual; the teaching that indicates practice is self-differentiated. As for the teaching expressing principle: in the equal true dharmadhātu, the Buddha does not deliver sentient beings. As for the teaching indicating practice: it is solely due to the intimacy or distance of forgotten wisdom that delusions become thick or thin.' The Qinglong Commentary states: 'Possessing teaching, practice, and realization is called the true Dharma. Possessing teaching and practice without realization is called the semblance Dharma. Semblance means resemblance. Possessing only teaching without practice or realization is called the final Dharma.' The Xingshi Chao states: 'The teachings that reveal principle are broadly divided into two: first, the transformative teaching (huajiao), which extends to both monastics and laity; second, the practical teaching (xingjiao, also called the disciplinary teaching), which is restricted to the inner assembly.' The Mahāyāna Laṅkāvatāra Sūtra says: 'Teaching is accomplished because of principle; principle is revealed because of teaching. One should rely on this teaching and principle, and make no further discriminations.'

5.9

[Dharmadhātu] Here translated as realm of dharmas (fajie). Miaole says: 'Because that which is expressed has nothing external to it, it is named the dharmadhātu.' Xianshou says: 'Because noble dharmas are produced in reliance upon it, it is called the dharmadhātu.' Qingliang says: 'The dharmadhātu is the fundamental substance of the body and mind of all sentient beings.' The Awakening of Faith says: 'The mind as suchness is the substance of the great comprehensive gate of the one dharmadhātu. That is to say, the nature of the mind is neither arising nor ceasing; all dharmas are distinguished solely based on delusive thoughts.' The Vimalakīrti Sūtra states: 'From the root of non-abiding, all dharmas are established.' Tiantai explains: 'If one is deluded about non-abiding, the three realms and six destinies appear in confusion, establishing all worldly dharmas. If one understands non-abiding, then beginningless ignorance returns to the source and fundamental origin, disclosing truth and achieving sagehood. Therefore there are the four kinds of supramundane noble dharmas.' The Pumen Xuan states: '"World" (shi) has three aspects: first, the five skandhas; second, sentient beings; third, the lands (etc.). "World" means separated and distinct; it is the world of the ten dharmadhātus, and also the ten kinds of five skandhas, up to the distinct differences in dependent recompense. "Interval" (jian) means differentiation; the thirty kinds of worldly differences do not fall into confusion, hence it is called "interval". Each has its cause and each has its fruit, hence they are called "dharmas". Each has its bounds and demarcations, hence they are called "realms" (dhātu). Now, with respect to a single dharmadhātu, each has ten dharmas—namely, such nature, such characteristics, and so on. The ten realms thus have one hundred dharmas; since the ten realms mutually contain one another, there are one thousand dharmas. Such dharmas are all dharmas arisen from causes and conditions. The six destinies are dharmas arisen from causes and conditions of delusion; the four noble ones are dharmas of causes and conditions of understanding (etc.). These various dharmas of causes and conditions are themselves the three truths: "Dharmas arisen from causes and conditions, I declare to be emptiness; they are also designated conventional names, and are also the meaning of the Middle Way."' The New Sūtra Commentary by Qingliang says: 'Unified, there is only the one true dharmadhātu, meaning it comprehensively encompasses the myriad existences, being simply the one mind. Yet as the mind harmonizes the myriad existences, it forms four kinds of dharmadhātu: 1. The dharmadhātu of phenomena (shi fajie): "dhātu" means parts, as each individual phenomenon is distinct and has its demarcations. 2. The dharmadhātu of principle (li fajie): "dhātu" means nature, as inexhaustible phenomena share the same single nature. 3. The dharmadhātu of the non-obstruction of principle and phenomena (li shi wu'ai fajie): possessing the meanings of both nature and parts, because nature and parts do not obstruct each other. 4. The dharmadhātu of the non-obstruction of phenomena and phenomena (shi shi wu'ai fajie): all demarcated phenomena interpenetrate in accordance with their nature, layered and inexhaustible.'

5.10

[Anuttarasamyaksaṃbodhi] The Zhaolun states: "In the language of Qin, this is called supreme, correct, and universal knowledge. Because no way is greater than it, it is 'supreme'. Because this way is genuine and correct, and there is no phenomenon it does not know, it is 'correct and universal knowledge'." Master Yuan says: "'A' translates here as 'non-'; 'nuttara' translates as 'higher'; 'samyak' translates as 'correct'; 'saṃ' means 'universal' and 'equal'; 'bodhi' means 'awakening'." The Gushan Commentary states: "Because the ultimate fruition surpasses the cause, it is called 'supreme'. 'Correct' means contemplating the Middle Way correctly; 'equal' means illuminating both extremes simultaneously; these are indeed the three wisdoms of the fruition." The Fazhen states: "'Supreme' is principle; 'samyaksaṃbodhi' is wisdom. 'Correct' means hitting the center squarely, which is the quiescent aspect of the knowledge of all aspects. 'Equal' means impartiality, which is knowing the appearances and characteristics of all practices and classes of beings as they truly are." Prime Minister Pei says: "It is the most supreme, wondrous Way realized by all buddhas, and the fundamental, wondrous source from which sentient beings have gone astray. Thus, ordinary people wander through the six paths because they have not aroused this bodhicitta. Now having attained a human body and feeling fortunate, one should steady one's mind, before a buddha image, burn incense, scatter flowers, make offerings with the three karmic actions, make the four great vows, and arouse the mind to become a buddha. Thus the Huayan [Sūtra] says: 'Bodhicitta is called a seed, for it can produce all qualities of the buddhas.' One who arouses this mind must recognize its essence. The essence is of two kinds: first, the essence in itself; second, the essence upon which it relies. As for the essence in itself, it is the mind of compassion, the mind of wisdom, and the mind of vows; these three kinds of minds are the essence in itself. As for the essence upon which it relies, the self-nature pure, perfect, and luminous wondrous mind is the essence upon which it relies. Intrinsically complete within itself, it is called the tathāgatagarbha. Afflictions cannot defile it, and wisdom cannot purify it; empty and serene, limpid and clear, it is true awakening, numinous and bright, able to give rise to all phenomena, and is called the One Great Matter. Yet because all beings have long been deluded about this nature, they only identify with the impressions of the six dusts grasped by conditioning—the false thoughts that abruptly arise and abruptly perish—taking them to be their own minds. Once deluded about what the mind is, they definitely mistakenly believe it to reside within the physical body. They do not know that beyond the physical body, the mountains and rivers, empty space, and the great earth are all things within the wondrous, luminous true mind." As for the essence of this mind, as Master Zhao says: "Subtle and formless, it cannot be deemed existent; the more diligently it is used, the less it can be deemed non-existent." The Sūtra on the Domain of All Buddhas states: "Mañjuśrī said: 'Bodhi is formless and unconditioned. Why is it formless? Because it cannot be cognized by the six consciousnesses. Why is it unconditioned? Because it has no arising, abiding, or cessation.'" Prime Minister Pei says: "Its nature encompasses ten thousand virtues; its essence transcends the hundred negations. Like the pure disc of the moon, it is round, full, and without lack. Shrouded by the clouds of delusion, one does not perceive it oneself; yet once false delusion is removed, the true mind is fundamentally pure." Because its nature encompasses ten thousand virtues, it is not an acquisition in a sage; because its essence transcends the hundred negations, it is not a loss in an ordinary person. If one wishes to arouse this mind, one should take the operation of loving-kindness and compassion as the essential principle. Thus in the Huayan [Sūtra], the bhikṣu Sāgaramegha told Sudhana: "Arousing bodhicitta means arousing the mind of great compassion, to rescue all sentient beings universally; it means arousing the mind of great loving-kindness, to protect all worlds impartially." All sentient beings fundamentally have no birth and death, yet blown and tossed by the winds of delusion, they drown in the ocean of suffering. Now making a great vow, under the dark crags, one resolves to be a bright lamp; amid the waves of birth and death, to be an eternal raft. This is raising the mind of compassion to pull sentient beings out of suffering. All ordinary people intrinsically possess the pure merits of the nature, yet now they are deluded about the precious treasure, impoverished, orphaned, and exposed. Now setting forth a vast vow, one pledges to bestow upon all beings the ultimate joy of the unsurpassed fruition of buddhahood: if a single sentient being has not attained buddhahood, one will never enter nirvāṇa. Wishing to embark on the first step of this long journey, one should carry the first basketful of earth to build the mountain, exalting virtue and broadening one's works, persevering untiringly to the end. (Formerly, when residing at Dajue, Wang Renlin paid a visit and asked: "It is said that the Buddha's way is easily attained through awakening, yet the sūtras say that the Buddha's way is long and distant, and can only be attained after enduring hardship for a long time. If it is said to be difficult to attain, why is it said that uttering 'Namo Buddha' just once means all have already realized the Buddha's way?" I replied: "If one understands the nature, one sees that one is fundamentally a buddha, and relying on one's own perfect cultivation, it is easy. If one is ignorant of the nature, one seeks to become a buddha by relying on another's separate cultivation, and it is difficult. Those who admire the Perfect Teaching arouse a mind of faith and joy; the very moment a thought is raised, they have already become true children of the Tathāgata; at the moment of dedication, they immediately accomplish unsurpassed bodhi.")

5.11

[Bodhi] Master Zhao says: "The culmination of the Way is called bodhi. In Qin, there is no word to translate it." Later masters all translated it as "Way" (dao), because the Great Treatise translates it as the "Buddha's Way". Now one may ask: "The Book of Changes says: 'The way of establishing mankind is called benevolence and righteousness.' Thus the Confucian school takes benevolence and righteousness as the Way. Zhuangzi says: 'Emptiness, tranquility, placidity, indifference, silence, and non-action are the equilibrium of Heaven and Earth, and the perfection of the Dao and De.' Thus the Daoists take emptiness and non-being as the Way. Now, what does the Buddhist school take as the Way?" The answer is: "The Pratyutpanna-samādhi Sūtra says: 'All buddhas attain liberation from the mind; the mind is pure and called stainless; untainted by the five destinies, it does not receive form; one who understands this accomplishes the Great Way.' Thus we know that our teaching takes the mind as the Way. The mind is the fundamentally pure mind of self-nature. Its essence is serenely quiescent, its nature is numinously luminous; it has no name and no form, transcends existence and transcends non-existence; it cannot be conceived by the mind, nor discussed by the mouth, and in praise it is called the supreme truth." Someone asks: "The Vimalakīrtinirdeśa says: 'Bodhi cannot be attained by the body, nor can it be attained by the mind.' How then can you take the mind as the Way?" Answer: "Regarding the investigation that bodhi is neither body nor mind, Master Zhao says: 'How could the unconditioned Way be attained by body or mind?' Therefore the Sūtra on the Domain of All Buddhas says: 'Bodhi cannot be awakened to by the body, nor can it be awakened to by the mind. Why? Because the body is insentient, like grass and trees; the mind is deceptive and not real.' Therefore, bodhi is neither body nor mind. However, when the Vimalakīrtinirdeśa conversely says, 'The liberation of all buddhas should be sought within the mental actions of sentient beings,' Tiantai explains: 'Now contemplating the mental actions of sentient beings, one enters the pure wisdom of the fundamental nature. Exhausting the source of the minds of sentient beings reveals the fruit of liberation of all buddhas. It is like advising someone seeking water not to leave ice behind: although cold freezes water into ice, warmth melts ice into water.' Therefore the Huayan [Sūtra] says: 'If one can skillfully use one's mind, one will obtain all supreme and wondrous merits. Ordinary people, being ignorant of the mind's source, follow false thoughts. Being able to deeply illuminate the emptiness of nature within false thoughts is called understanding the Great Way.' Therefore the Huayan [Sūtra] says: 'Directly understanding the Great Way, one arouses the unsurpassed mind.' When this wisdom of the mind is aroused, it can be the mother of buddhas and is named the perfection of wisdom (prajñāpāramitā). Therefore the perfection of wisdom is also called the Great Way. Thus the Great Treatise says: 'Welcome, Buddha, on the Great Way of the perfection of wisdom!' If one uses this wisdom to cultivate the ten thousand practices, the Dharma cultivated is also called the Great Way. Thus the Lotus Sūtra says: 'For the sake of the truth of cessation, they cultivate the Way.' Because the Way is the mind, its nature is open and pervasive, and it encompasses all phenomena—there is nothing that is not the Way. Just as the Golden Maiden asked Mañjuśrī: 'What is meant by the Way?' and he answered: 'You yourself are the Way.' Furthermore, Xigen said: 'Lust is itself the Way; anger and delusion are also thus. Within these three things, there are the immeasurable ways of all buddhas.'" Now one may ask: "Lustful matters are defiled and filthy, while the Buddha's Way is pure. How can you designate filthy matters as the pure Way?" Answer: "Contemplate lust, anger, and delusion as having characteristics like the moon in the water; understand that the essence of defilement and purity is by nature like empty space. Encountering favorable conditions without attachment, meeting adverse conditions without anger, within bad realms one attains the gate of liberation. This is practicing what is not the Way to penetrate the Buddha's Way. Such a one is called an unobstructed person, emerging from birth and death via the single Way. If one gives rise to ordinary views, it becomes karma for hell. It is like a hot iron ball: grasping it will inevitably burn one's hand. One who is unconditioned like this is called a person of the Way."

5.12

[Asama] The Great Treatise translates this as 'unequalled' (wu dengdeng). The Buddha is called 'unequalled' (asama), and because the perfection of wisdom (prajñāpāramitā) benefits sentient beings and makes them similar to the Buddha, it is called 'equalling the unequalled' (asamasama).

5.13

[Mukti] This translates as 'liberation'. Jingxi's Jingming ji states: "When one is actively applying effort, the upper character may be pronounced with the fanqie gu-mai [gai, 解], and the lower with chi-huo [che, 脫]. On the day one's effort succeeds, the upper character should be pronounced with hu-jia [xia, 解], and the lower with tu-huo [tuo, 脫]." The Treatise on the Great Perfection of Wisdom states: "Regarding 'liberation knowledge-and-vision' (vimukti-jñāna-darśana): using this liberation knowledge-and-vision, one knows the two aspects of liberation—conditioned and unconditioned liberation. One knows all aspects of liberation, namely: temporary liberation, non-temporary liberation, liberation through wisdom, liberation through both [wisdom and concentration], destructible liberation, indestructible liberation, inconceivable liberation, unobstructed liberation, and so on. Discerning all aspects of liberation firmly is called non-diminution of liberation knowledge-and-vision (and so forth)." Question: "Why does liberation knowledge-and-vision not just say 'knowledge' (jñāna)? Why does it also say 'vision' (darśana)?" Answer: "By saying both knowledge and vision, the matter is made firm. It is like two strands of a rope joined together into one being firm and strong. Furthermore, if one only spoke of knowledge, it would not subsume all wisdom. As explained in the Abhidharma, wisdom is of three kinds: there is knowledge that is not vision; there is vision that is not knowledge; and there is that which is both knowledge and vision. Knowledge that is not vision includes: the knowledge of destruction (kṣayajñāna), the knowledge of non-arising (anutpādajñāna), and wisdom associated with the five consciousnesses. Vision that is not knowledge includes: the eight patiences (kṣānti), worldly right view, and the five wrong views. That which is both knowledge and vision includes: all the remaining wisdoms. If one speaks of knowledge, it does not subsume vision; if one speaks of vision, it does not subsume knowledge. Therefore, speaking of knowledge-and-vision makes it complete."

5.14

[Abhiceta (?)] Master Ying cites the Daśabhūmika Sūtra, saying it refers to one who is bound to one more birth before achieving buddhahood (ekajāti-pratibaddha).

5.15

[Avaivartika] Also called avinivartanīya. This translates as non-retrogression (avaivartika). Non-retrogression has three meanings: entering emptiness, one does not retrogress in stage; entering provisionality, one does not retrogress in practice; entering the Middle Way, one does not retrogress in mindfulness. Miaole says: "Prajñā is the stage, because it departs from the two deaths; liberation is practice, because all practices are complete; the dharmakāya is mindfulness, because it realizes the true realm." The Treatise on the Great Perfection of Wisdom states: "The patience of the non-arising of dharmas (anutpattikadharmakṣānti) is itself the stage of avaivartika."

5.16

[Ni-di] (Niśraya): This translates as "reliance." The Commentary on the Lotus Sūtra states: "Benefiting sentient beings begins with entering the room of loving-kindness and compassion; moving through existence takes forbearance as its foundation; and rescuing others takes self-forgetfulness as its root. One who can practice these three dharmas and broadly propagate the great teaching is a reliance for the world, called a Dharma master." The Chuiyu ji states: "All are called 'reliances' because having the Dharma of the Way within, they can serve as a reliance for humans and gods. 'Reliance' means to depend upon. It is because after the Buddha's passing away, one depends upon these four persons to gain understanding. The 'Chapter on the Four Reliances' in the Nirvāṇa Sūtra states: 'There are four kinds of persons who can protect the true Dharma and serve as a reliance for the world.' The first reliance is manifested in the likeness of an ordinary worldling of the Hīnayāna internal rank; thus the sūtra states: 'Though possessing the nature of defilement, they are able to know the Tathāgata's secret treasury.' The second reliance is manifested in the likeness of a srotāpanna; the third reliance is manifested in the likeness of a sakṛdāgāmin and ananāgāmin; and the fourth reliance is manifested in the likeness of an arhat. Zhiyi states: 'The four reliances of the Nirvāṇa [Sūtra] apply across both the distinct and the perfect teachings. If taken in the distinct sense, as ancient masters said: "Prior to the bhūmis is called the first reliance; entering the bhūmis up to the third bhūmi is called srotāpanna; the fifth bhūmi is called sakṛdāgāmin, which is the second reliance; the seventh bhūmi is called anāgāmin, which is the third reliance; the eighth to the tenth bhūmis are called arhat, which is the fourth reliance." If taken in the perfect sense, in comparison with the distinct teaching, prior to the abodes is the first reliance, and the ten abodes are the third reliance. Moreover, judged from beginning to end: the five grades and the six sense faculties are the first reliance; the ten abodes are the second reliance; the practices and dedications are the third reliance; the ten bhūmis and equal enlightenment are the fourth reliance." The matching of the four fruits to the ranks may be understood by analogy with the distinct [teaching]. These are the four reliances of persons. Second are the four reliances of practice. The Vinaya clarifies: robes of rags from the dust-heap, always begging for food, sitting beneath a tree, and rotting medicine—these four kinds of practice are what those of superior faculties and sharp capacities rely upon. Third are the four reliances of Dharma. The Nirvāṇa [Sūtra] states: 'Rely on the Dharma, not on persons; rely on the meaning, not on the phrasing; rely on wisdom, not on consciousness; rely on sūtras of definitive meaning, not on sūtras of non-definitive meaning.'"

5.17

[Mo-he-yan] (Mahāyāna): The Great Commentary states: "Mahā contains three meanings: great, many, and superior. Yāna means vehicle." The Śrīmālā[devī-sūtra] states: "The Mahāyāna produces all worldly and world-transcending wholesome dharmas of śrāvakas and pratyekabuddhas. World-Honoured One, it is like the great Lake Anavatapta, from which issue the four great rivers." The Awakening of Faith states: "Regarding the Mahāyāna, broadly speaking there are two kinds: first, the dharma; second, the meaning. The so-called 'dharma' refers to the mind of sentient beings, and this mind integrates all worldly and world-transcending dharmas. Relying on this mind, the meaning of the Mahāyāna is revealed (and so forth)."

5.18

[Tuo-luo-ni] (Dhāraṇī): The Great Commentary states: "In the language of Qin, it means 'able to hold.' It collects various wholesome dharmas and is able to hold them so that they are neither scattered nor lost. For example, when a good vessel holds water, the water does not leak or scatter. When unwholesome roots and unwholesome thoughts arise in the mind, it can obstruct them from arising. When one is about to commit evil transgressions, it holds them back from being committed; this is called dhāraṇī." Sengzhao translated it as "total retention" (zongchi), meaning to hold fast to the good so it is not lost, and to hold back evil so it does not arise. It is also translated as "warding off and holding." The Fuxing states: "Its essence wards off the three delusions; its nature holds the three wisdoms." The Xunwen states: "It wards off the evil of the two extremes and holds the good of the Middle Way. This takes its name from the nature of wisdom." The Chanyi states: "Thus, since dhāraṇī is a Sanskrit term, the character zhou (mantra/incantation) corresponds to the Chinese expression; when the sūtra titles list both the Chinese and Sanskrit terms together, they say 'dhāraṇī-zhou'. If so, why is it said that dhāraṇī translates as 'warding off and holding'? Answer: Ancients saw that the esoteric was not translated. Following the example of this country's methods of spells and prohibitions, they translated it using the name zhou. Yet it does not lose the meaning of warding off and holding. Why? Since zhou is glossed as 'vow', it is like the four vows of a bodhisattva: two vows eradicate suffering, which is the meaning of warding off evil; two vows bestow happiness, which is the meaning of holding fast to the good." The Great Commentary explains three dhāraṇīs: First, the dhāraṇī of retaining what is heard. Those who attain this dhāraṇī do not forget any spoken words or dharmas heard with their ears; this is holding names. Second, the dhāraṇī of discriminative knowledge. Sentient beings who attain this dhāraṇī distinguish and completely know all dharmas, whether large or small, good or bad; thus the dhāraṇī of distinction is holding meaning. Third, the dhāraṇī of entering sound. Those who attain this dhāraṇī do not become delighted or enraged upon hearing all words and sounds; though all sentient beings should revile and curse them for lifespans of kalpas as numerous as the sands of the Ganges, their minds harbour no resentment; though all sentient beings as numerous as the sands of the Ganges should praise and make offerings to them, their minds are unmoved, neither delighted nor attached; this is the dhāraṇī of entering sound, which is holding practice. The Lotus Sūtra explains three dhāraṇīs: first, the revolving dhāraṇī; second, the dhāraṇī of revolving a hundred thousand myriads of koṭis; third, the dhāraṇī of the expedient means of the Dharma sound. The Commentary on Vimalakīrti explains: "'Revolving' means turning. One turns the provisional to enter emptiness, attaining realization of the ultimate truth. 'A hundred thousand myriads of koṭis' means proceeding from emptiness to enter the provisional, revolving and distinguishing, destroying delusions as numerous as dust and sand, and revealing the Buddha-dharmas as numerous as the sands of the Ganges. 'Expedient means of the Dharma sound' refers to the expedient means of the two contemplations, enabling entry into the Middle Way."

5.19

[Sa-dan-duo-bo-dan-luo] (Sitātapatra): [Master] Zizhong said: "Tradition says this means 'white parasol', symbolizing the tathāgatagarbha, which by nature is originally undefiled and universally covers sentient beings."

5.20

[Su-lu-dou-he] (Surutuhe): This translates as "decisive Brahma-sound." Vipaśyin Buddha taught this single mantra to cure eighteen thousand kinds of illness.

5.21

[Hu-su-duo] (Husuda): This translates as "eliminating all oppressive feverish distress." A mantra spoken by Śikhin Buddha.

5.22

[Mi-she-dou] (Miśadu): This translates as "golden drum." A mantra spoken by Viśvabhū Buddha. Fourth, Krakucchanda Buddha spoke the Vajradhvaja Mantra; fifth, Kanakamuni Buddha spoke the Mantra of Fame Resounding Throughout the Ten Directions; sixth, Kāśyapa Buddha spoke the Mantra of Rescuing Multitudes of Living Beings; seventh, the World-Honoured One Śākyamuni spoke the Mantra of the Brilliant Radiance of Golden Light.

5.23

[A-mou-qie-po-she] (Amoghapāśa): This translates as "unfailing lasso."

5.24

[Da-ni-ye-ta] (Tadyathā): Also written tadyathā; this translates as "namely" [or "as follows"].

5.25

[Suo-po-he] (Svāhā): Also written svāhā. This translates as "well spoken," and also as "scatter away."

5.26

[Sa-po-ruo-duo] (Sarvajñatā): In the Pratyutpanna [Samādhi Sūtra] it is called sayunruo. The Great Commentary states: "In the language of Qin, it means the mark of omniscience (all-knowledge). The cause is called prajñā; the fruit is called sarvajña." The Pañcaviṃśatisāhasrikā states: "Sarvajñatā (all-knowledge) is the wisdom of śrāvakas and pratyekabuddhas; the knowledge of the paths is the wisdom of bodhisattva-mahāsattvas; the knowledge of all modes is the wisdom of all buddhas." A sūtra states: "One who wishes to cut off the residual habits of defilement by means of all-knowledge should practice the perfection of wisdom (prajñāpāramitā)." The Commentary asks: "Omniscience and the knowledge of all modes are attained within a single mind, cutting off the residual habits of defilement. Why is it now said that by completing all-knowledge one attains the knowledge of all modes, and by means of the knowledge of all modes one cuts off the residual habits of defilement?" Answer: "In truth, all wisdom is attained at one time. Here, in order to make people believe in the perfection of wisdom, it is explained in the chapter on sequential distinctions."

5.27

[Er-yan] (Jñeya): Also called er-yan; this translates as "the knowable," also as "that which ought to be known," and also as "cognitive object" (viṣaya). Question: "The Great Commentary states: 'At that time one transcends the mental plane and abides in the activity of wisdom.' The Avataṃsaka [Sūtra, as cited by Master] An, states: 'Universally rescuing all conscious beings, causing them to cross over the ocean of the knowable (jñeya).' [How are these understood]?" Answer: "Because this wisdom capable of knowing illuminates and opens the realm of the knowable, this is called crossing over the ocean of the knowable. Thus the first fascicle of the Laṅkāvatāra Sūtra states: 'Wisdom and the knowable attain mutual orientation.' This means that entirely depending upon the object, one accomplishes that wisdom, which is called 'within the activity of wisdom.'"

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翻譯名義集 — 法雲, Classical Chinese