仁王般若實相論卷第二 2

English (machine translation) 2

Language: English

2.3 — 6 parts

2.1

Thirteen […] assembly explains […] eight cultivating dharma offerings […] prajñāpā[ramitā …] explains the humane kings and others contemplating the reward Buddha's three […] practices of offering […] up to forming a single flower dais explains the kings and others contemplating the dharma Buddha and the three jewels, cultivating practices of dharma offering […] buddhas of the [ten] directions and the devas scattering flowers. Why does the sūtra text come to this? The answer is: It explains that when the kings and others have completed cultivating [these] practices, they wish further to give rise to vows. Therefore, it summarizes the contemplative practices: unimpeded and unobstructed, pervading the great trichiliocosm, embodying the true […] even raining down like clouds. For this reason, this sūtra text appears. Another explanation is: "Boundless joy" explains the offering of mental karma. From scattering millions of kotis of flowers up to raining down like clouds explains the offering of physical karma. Third, from "vowing to the past buddhas" up to "prajñāpāramitā" explains the offering of verbal karma. From "supernatural transformations" downward indicates the three kinds of worlds. From "a single flower entering boundless flowers" up to "entering into a mustard seed" explains the identical-substance pure land, which is the world of the fully enlightened. Second, from "a single buddha body entering into boundless bodies of sentient beings" up to "bodies of the six destinies" is the world of sentient beings of the twenty-five states of existence. "Entering earth, water, fire, and wind" explains the world of the physical realm. "The buddha body is inconceivable" concludes the above world of the fully enlightened. "Sentient beings are inconceivable" concludes the above world of sentient beings of the twenty-five states of existence. "Worlds are inconceivable" concludes the above world of the physical realm. When the sixteen great kings heard the Buddha preach the hundred thousand kotis of verses on the prajñāpāramitā, they rejoiced: because their essential realization resonated delightfully [with the teaching], it is said that they "rejoiced." "Forthwith scattering a million kotis of stems of flowers": phenomena, being brought into realization in the present mind, form practice; practice has the sense of a cause, and so is called a flower; the functions of practice are not one, and so this is termed "scattering"; hence it says "forthwith scattering a million kotis of flowers." "Transforming into a single seat in empty space": this demonstrates that unobstructed practice resonates equally with empty space. "Buddhas of the ten directions sitting together and preaching prajñā": this explains the two paths of realization and teaching; non-duality is "together"; sitting is the path of realization, and preaching is the path of teaching; hence it says "sitting together [preaching] the prajñāpāramitā." "The boundless great assembly sharing a single seat": although abiding in the stage of training, their essence is not dual. "Scattering suvarṇaprabhā flowers over Śākyamuni": this demonstrates the practice of common causes; their own essence is harmonized and pliant, and although responding to conditions with functions, their nature does not change; hence it says "holding suvarṇaprabhā flowers and scattering them over the Buddha Śākyamuni." "Again scattering eighty-four thousand prajñāpāramitā flowers into empty space, which transform into a white cloud dais": this explains the causal practice of the purity of nature. "Thunder-Roar flowers" are the teaching practice of the prior limit […]. "Wondrous Enlightenment flowers" are the fruitional practice of the posterior limit […]. "Deva and human flowers" are the mundane reward practice and expedient practice. In the canopy, devas and humans scatter [flowers as many as] the sands of the Ganges […]; although previous expedients are the same, worldly characteristics are all the true prajñā; hence it says "the prajñā spoken of below […]." The word […] means: because its own essence is the fruit, it is called the mother. "The place where supernatural transformations arise": although it is true reality, it has no characteristics that are not characteristics, free and unobstructed; hence it is called "the place where supernatural transformations arise." The Buddha at that time manifested the five inconceivables for the kings: this demonstrates that the Tathāgata is fully endowed with the practice of the five forbearances. The three kinds of dharma bodies are revealed in order to show that the path cultivated eliminates the three obstructions. The five kinds of inconceivables explain the unobstructedness of the causal path. The three kinds of bodies explain the fruitional path. "A single flower entering boundless flowers, and boundless flowers entering a single flower": this is the unobstructed practice of benefiting oneself. "A single buddha land entering boundless buddha lands, and boundless buddha lands entering a single buddha land": this directly explains the unobstructedness of the essence of the lands. "Boundless buddha lands entering into the land of a single pore, and the land of a single pore entering into boundless pore lands": this explains vastness without obstruction. "Boundless Mount Sumerus and boundless great oceans entering into a single mustard seed": this explains the absence of obstruction between the large and the small; hence it says "boundless Mount Sumerus and boundless great oceans enter into a mustard seed." "A single buddha body […] entering into bodies of earth, water, fire, and wind": this explains the direct reward. "The buddha body is inconceivable": this is the practice of not relinquishing saṃsāra. "The bodies of sentient beings are inconceivable": this is the practice of not relinquishing nirvāṇa. "The worlds are inconceivable": this is the unobstructed practice of the dharma realm.

2.2

Chapter on Upholding [the Teaching]

2.3.1

Question: Scattering flowers in offering merges characteristics into equality. How can one initiate practice to be able to circulate [this teaching]? Answer: The thirteen great beings cultivate contemplation and give rise to understanding; having perfected the virtues of practice, they are able to circulate it. Within this chapter there are three parts. The sūtra text from the beginning up to "opening the path of the dharma of emptiness" explains King Candraprabha posing his question. Second, from "the Great Sage said" up to "upholding the prajñāpāramitā" explains answering his question. Third, from "at that time the great assembly" to the end of the chapter explains everyone awakening and entering the path. Within posing the question, there are two sentences of sūtra text. From "At that time King Candraprabha" up to "each preached the prajñāpāramitā" explains the profound and wondrous matters practiced by all buddhas that the king was recollecting in his mind. Second, from "addressed the Buddha, saying" up to "opening the path of the dharma of emptiness" is explicitly posing the question with the mouth. "At that time King Candraprabha recollected in his mind": he was recollecting the three kinds of dharma bodies from the previous chapter. "Spoke with his mouth": this directly reveals the true characteristic; he first clarified what he was recollecting, hence it says "spoke with his mouth." "Seeing Śākyamuni": this reveals expedients; the dharma body does not abandon the world while realizing nirvāṇa, hence it says "seeing Śākyamuni." "Manifesting boundless supernatural power": he also saw the Jewel-Abundant Buddha atop the thousand-flower dais; this is the master of the transformation bodies of all buddhas, not abandoning nirvāṇa while mysteriously gathering functions. "Seeing the Buddha upon the world": this is the dharma-realm body. "Addressed the Buddha, saying": this explains "spoke with his mouth." "Such prajñā is ineffable": because the path of words is cut off, it is called ineffable. "Cannot be understood": the two vehicles cannot fathom it, hence it is said to be incomprehensible. "Cannot be deliberated by deliberation": ordinary beings are entirely cut off from it, hence it is said that it is not cognized by consciousness. Question: The true nature of prajñā cuts off the path of words, and the place of mental activity is extinguished. What kind of virtuous practices are provided with so that these good sons may deeply understand this Dharma of suchness, and for the sake of all sentient beings open up the wondrous path of formlessness and cessation? Answer: There are thirteen great beings who are fully endowed with the dharma gate of true contemplation and are able to circulate it. Within the answer there are two sentences of sūtra text. First, it briefly summarizes the dharma masters' resting of practice and encourages the initiation of offerings. Second, from "good sons" up to "prajñāpāramitā," it broadly distinguishes the intent of the two kinds of practices: inner protection and outer protection. Mentioning only thirteen is to distinguish them from the Tathāgata. Within the second part, there are two sentences of sūtra text. From "Those dharma masters" up to "equal without difference" explains the virtues of practice of inner protection. Second, from "The Buddha told King Prasenajit" up to "upholding the prajñāpāramitā" explains the virtues of practice of outer protection. Within the practice of inner protection, there are two sentences of sūtra text: first, it separately clarifies that the practices and intents of the thirteen dharma masters are accomplished so that they are able to understand and preach; second, from "Good sons, such bodhisattvas" up to "equal without difference," it summarizes the thirteen dharma masters as being equipped with the above virtues of practice and competent to preach well. In each gate there are two sentences. From the beginning up to "is an indeterminate person," it explains the practice of cultivating entry through expedients and antidotes. Second, from "one who enters determinately" up to "entering the saṅghāta stage," it explains the accomplishment of virtues of practice. When the dharma master of the lineage of practice initially contemplates earth, water, fire, wind, space, and consciousness, he contemplates the impurity of the six great elements. Next, when he contemplates the fourteen faculties, he contemplates the impurity of the fourteen faculties. These are solely characterized by signs and do not manifest the eight outflows-free [states]. Constantly cultivating the three realms up to the contemplation gate of impurity: contemplating the conditioned defilements of the three realms, they are collectively named impurity; hence it is called "the contemplation gate of impurity." "Abiding in the Buddha's household": in the mind of mutual faith, he takes true suchness as his household; hence it says "abiding in the Buddha's household." "Cultivating the six points of reverent harmony": practicing compassion in the three karmas, with shared precepts, shared views, and shared [action]. In learning the eighty-four thousand prajñāpāramitās, they collectively cultivate eighty-four thousand practices. "Those of the lineage of practice": these persons newly cultivate and enter the wisdom of principle; dimly knowing that their bodies have the nature, they are therefore called "the lineage of practice." "Entering the stage of the emptiness of the person": making the contemplation of personal selflessness. "Not committing the five heinous crimes": the sūtra says that parents are the field of gratitude, and arhats, the harmonious Saṅgha, and the Buddha are the field of merit; not giving rise to rebellion and harm toward these two fields, it is therefore said "not committing the five heinous crimes." "Not committing the six grave precepts": not violating the four prohibitions, not selling alcohol, and not speaking of the transgressions of the fourfold assembly; hence it says "not committing the six grave precepts." "The twenty-eight minor transgressions": according to the Brahmajāla-sūtra, there are forty-eight minor transgressions. Beginning from when one wishes to receive the throne of a king, the position of a wheel-turning king, or the position of the hundred officials, one should receive the bodhisattva precepts, and all ghosts and spirits will protect the king's person and protect the hundred officials' persons, and all buddhas will rejoice; toward the upādhyāya, ācārya, and great fellow students, if one does not rise to welcome and bow to them, and does not provide offerings of the seven treasures and hundred delicacies in accordance with the Dharma, if one does not do so, one commits the minor defilement offense. Up to "all receiving the precepts with a mind of faith": if kings, crown princes, the hundred officials, and disciples of the fourfold assembly, presuming upon their nobility, wish to destroy the Buddha's dharma, restricting my disciples from being permitted to leave household life to practice the path, and likewise not permitting the fashioning of images, stupas, sūtras, and vinaya—acting like this commits a minor defilement offense. Regarding the Buddhist scriptures, to commit the rebellious offense of declaring that they are not spoken by the Buddha, "there is no such possibility," meaning it is utterly ungrounded. "Being able to cultivate subduing forbearance for one asaṃkhyeya kalpa": this explains the stages and kalpas of practice. "Initially entering the saṅghāta stage": in this [Chinese] language, it is the lineage of practice. Within the nature lineage, there are two sentences of sūtra text. From the beginning up to "in thought after thought not leaving the mind," it explains the practices of antidotes and expedients. Second, from "through two asaṃkhyeyas" up to "abiding in the pārata stage," it explains the accomplishment of virtues of practice. "Those of the nature lineage": because their own essence is capable of […] the nature within their own bodies, it is called the "nature lineage." "Nature" is the principle of the direct cause, serving as the seed for the buddha fruit; it is not produced from causes, nor is it destroyed by external things; hence it is called the "nature lineage." "Practicing the contemplation of the ten evils to extinguish the ten inversions": the contemplations of the four applications of mindfulness eliminate the inversions of permanence, bliss, self, and purity; the contemplations of compassion and generous giving eliminate greed, anger, and delusion; making the contemplation of causes and conditions eliminates the afflictions of annihilation, permanence, bliss, and self; hence it is said "practicing the contemplations of the ten wisdoms to extinguish the ten inversions and the self and person," up to cultivating the contemplation of guarding emptiness; when contemplation is perfected, nominal signs do not arise, and so it is said to be "nonexistent." "Also constantly practicing the million pāramitās, in thought after thought not leaving the mind": giving rise to the mind and initiating practices that penetrate to the posterior limit. "Traversing the correct path and dharma for two asaṃkhyeya kalpas, proceeding to the pāramitā [pārata] stage": in the Wei language, it is the nature lineage.

2.3.2

Therefore it is called the pāramitā stage. As for the path lineage, it can serve as the path for the initial [stages], therefore it is called the path lineage. 'Contemplating all phenomena as free from arising, abiding, and ceasing' explains the emptiness of the three characteristics. 'Regarding the five feelings' refers to contemplating the emptiness of the five grasping aggregates. From 'the three realms' through 'because they are unobtainable' explains that the three realms and the two truths are all suchness. 'Constantly entering the ultimate truth': among what is contemplated in the sentence, the first is the ultimate truth. 'Thought after thought is stilled and extinct, being born in the three realms': since bondage by karma has not yet ended, it is said that he 'takes birth in the three realms.' 'Habitual karmic fruition' refers to the remnant of bound karma. 'Being born in accordance with the path': in reality, he is born through the power of vows, hence it is said that he is 'born in accordance with the path.' 'Cultivating eighty billion prajñāpāramitās for three asaṃkhyeya kalpas' up to 'dwelling in the stage of avaivartika' explains the realization of the non-retrogressive stage. Within [the section on] the Joyous Stage (Pramuditā-bhūmi), there are two sentences of scripture text. From the beginning up to 'all pure lands' explains the corrective expedient practices. Second, from 'because of constantly cultivating the contemplation of renunciation' up to 'constantly gives to [others],' it explains the virtues of mature practice. 'Next, the great being Śāntamati (Shanjue) dwells in the forbearance of equality': this explains that the great being of the first stage of Joy possesses the lower grade of faith forbearance, hence it is said that he 'dwells in the forbearance of equality.' 'Cultivating the four means of embracing, thought after thought never departing from the mind': this explains that when this bodhisattva first ascends to the stage of true realization of the signless, he practices the four means of embracing; inwardly and outwardly, for self and other, all virtuous practices are complete, hence it is said that he 'cultivates the four means of embracing, thought after thought never departing from the mind.' 'Entering the signless, abandoning and extinguishing the afflictions of greed in the three realms': this explains the true practice of embracing and renouncing; he is unstained by objective signs, hence it is said that he 'enters the signless, abandoning and extinguishing greed and other afflictions in the three realms.' 'Not dual with respect to the ultimate truth' explains the realization of equal, true emptiness. 'Embracing the unconditioned nature of phenomena of sentient beings' removes obstacles of one's own essence and reveals the true nature. 'Ceasing in accordance with principle' up to 'the signless unconditioned' removes cognitive obstacles. 'When dwelling in the initial forbearance' up to 'the signless unconditioned of cessation not through analytical knowledge' removes afflictive obstacles. 'Because there are no characteristics of self or other and no characteristic of non-existence': this explains that the first stage removes these three obstacles and is endowed with the three unconditioned states. 'Immeasurable expedients all manifest in contemplation' initiates the following six kinds of expedient practices. 'The expedient of the true characteristic' is real wisdom. From 'with respect to the ultimate truth' up to 'not inverted' explains the function of the practice of real wisdom. Second, from 'universally learning' up to 'all learning' explains the expedient of universal learning, which is the non-dwelling path. Third, 'the expedient of dedication': dedicating toward all-knowledge (sarvajñatā) is why it is called the expedient of dedication. Fourth, 'the expedient of mastery over Māra': practicing the Buddha-path within non-paths without being shaken by the four Māras, hence the sūtra says, 'practicing in non-paths and penetrating the Buddha-path,' which is realization. Fifth, 'the expedient of the One Vehicle': with respect to the non-dual characteristic, penetrating the dharma realm and sentient beings without any obstruction, therefore it is called the expedient of the One Vehicle. Sixth, 'the expedient of transformation': through the power of vows, freely manifesting births everywhere, hence it is called the expedient of transformation. 'Good sons' concludes the six kinds of expedients. From 'the initial wisdom of investigation' up to 'real wisdom illuminates' concludes the skillful function of the first phrase above, the expedient of real wisdom. 'Not realizing' concludes the expedient of universal learning above. 'Not in sequence' concludes the expedient of dedication above. 'Not emerging' concludes the expedient of mastery over Māra above. 'Not inverted' concludes the sixth expedient of transformation above. Because the fifth expedient of the One Vehicle shares the same characteristics, it is not concluded separately. 'Just as water and waves are neither one nor different' serves as a simile for the expedient of real wisdom. 'Entering this gateway of the treasury of virtues' concludes the quiescent functioning practice of the six expedients above. From 'free from the birth of karmic habits of the three realms' up to 'constantly cultivating the contemplation of renunciation' concludes the entering into the signless and abandoning and extinguishing the afflictions of greed in the three realms above. 'Ascending to the kumāra stage' concludes the [passage on] Bodhisattva Śāntamati above. 'Constantly giving the four great treasuries of jewels to people' explains that the bodhisattva constantly uses the four means of embracing to transform beings without seeking anything [in return], hence it is said that he 'constantly gives the four great treasuries of jewels to people,' which concludes 'the four means of embracing, thought after thought never departing from the mind' above. Within [the section on] the Defilement-Free Stage (Vimalā-bhūmi), there are two sentences of scripture text. From the beginning up to 'dwelling in intermediate reflection' explains the corrective expedient practices. Second, from 'using five asaṃkhyeya kalpas' up to 'transforming all sentient beings' explains the purpose of mature practice. 'Next, Bodhisattva Guṇamati (Dehui)' is the bodhisattva of the Defilement-Free Stage. 'Practicing the four immeasurable minds': cultivating the ten good deeds oneself and teaching others to practice the ten good deeds; the four equalities are the root of all good deeds, hence it is said that he 'uses the four immeasurable minds.' 'Extinguishing anger and other afflictions in the three realms': among the ten unwholesome actions, gross actions come first, arising from delusion; now, to show that the action of non-killing counteracts the action of killing, it says 'extinguishing anger, etc.' 'Dwelling in intermediate forbearance' refers to the intermediate grade of faith forbearance. 'Practicing all virtues': cultivating the three karmas with purity, virtue is entirely complete, hence he 'practices all virtues.' 'The contemplation of great loving-kindness in the mind is constantly present before him' concludes the four immeasurable minds above. 'Entering the signless jātapāla' means engaging in comprehensive signless contemplation and realizing the Defilement-Free Stage, hence it is said that he 'enters the signless jātapāla.' Within the third, the Radiant Stage (Prabhākarī-bhūmi), from the beginning up to 'because of obtaining the contemplation of the three clarities and all virtues' explains the corrective expedient practices. Second, from 'constantly using six asaṃkhyeya [kalpas]' up to 'upholding all dharmas' explains the virtues of mature practice. 'Next, the person of the path of radiant wisdom': this explains that the bodhisattva of the third stage possesses vast and extensive learning and preaches the dharma for sentient beings; because he is capable of illumination, he is called 'the person of the path of radiant wisdom.' 'Constantly practicing the contemplation of the three clarities within the signless forbearance': within the superior grade of faith forbearance, wisdom is non-conceptual, and he gives rise to practice therein, hence it is said 'within the signless forbearance.' Skillfully entering the eight dhyānas, his spirit roams in the four equalities; unimpeded in the five supernormal knowledges, he clearly reflects the three times, hence it is said that he 'practices the contemplation of the three clarities,' knowing that phenomena of the three times have no place of coming, going, present, or abiding. 'Thought after thought is stilled and extinct': the spirit becomes increasingly calm and illumination increasingly bright, hence it is said 'thought after thought is stilled and extinct.' 'Extinguishing the afflictions of delusion in the three realms': the dark mind of ignorance obstructs the eye of wisdom, hence the afflictions of delusion in the three realms [are extinguished]. 'Because of obtaining the contemplation of the three clarities and all virtues': once the signs of darkness cease, true clarity shines forth, and all virtues are purely cultivated, hence it is said 'because of obtaining the contemplation of the three clarities and all virtues,' which fulfills the above contemplation of clarity. 'Constantly using six asaṃkhyeya kalpas to amass immeasurable clarities of pāramitā':

2.3.3

This is because of the kalpas [spent on] the stages of virtuous practice. It also means that in terms of the time period of cultivation, one enters the pārata stage. Upholding all dharmas with signless practice serves to fulfill the aforementioned [phrase] 'always within signless forbearance'. In the fourth ground, the sūtra text explains two phrases. From the beginning up to 'extinguishes all views of the triple world', it explains the corrective expedient practice. Second, from 'further, throughout seven asaṃkhyeya kalpas' up to 'constantly never leaving the mind', it explains the accomplishment of virtuous practice. Next, regarding 'the flaming, holy, and enlightened bodhisaṅgha (Śikhibodhisattva)': this great being of the fourth ground belongs to the inferior grade of compliant forbearance; [their] giving, keeping of precepts, and erudition steadily increase, and their awesome virtue is blazing, hence it is called the Flaming Ground. 'Going against the stream of the five views': the great being of the fourth ground contemplates the constituents of enlightenment and the like, not harboring [any notion of] being able to understand or enter; all views do not arise, hence it is said 'going against the stream of the five views'. 'Accumulates immeasurable merit': [cultivating] the practice of the constituents of the path, precepts, concentration, and wisdom are completely accomplished without deficiency, hence it is said 'accumulates immeasurable merit'. 'Abides in the stage of the srotāpanna': the sūtra states that the Chinese [translation] says 'contemplating the clearly flaming ground'. 'Constantly with the divine eye... and bodily superknowledges contemplating': the meanings of the five superknowledges are as explained before. 'Extinguishes all views of the triple world' concludes the aforementioned 'going against the stream of the five views'. 'Further, throughout seven asaṃkhyeya kalpas' concludes the aforementioned practice of accumulating immeasurable merit. 'The five superknowledges... constantly never leaving the mind' concludes the aforementioned five superknowledges. In the fifth ground, there are two phrases of the sūtra text. From the beginning up to 'immediately enters the stage of the sakṛdāgāmin', it explains the corrective expedient practice. Second, from 'further accumulating and practicing throughout eight asaṃkhyeya kalpas' up to 'not leaving the mind', it explains the virtuous practice of maturation. Next, regarding 'Bodhisattva Yuanda (Pratibhānamati) who, in compliant forbearance': this great being of the fifth ground belongs to the middle grade of compliant forbearance, possessing powerful meritorious virtue, whom all māras cannot ruin or destroy, hence it is named the Ground Difficult to Surmount. 'With the four fearlessnesses': one contemplates objects using fearless wisdom, hence it is said 'contemplating with the wisdom of the four fearlessnesses'. Understanding nayutas of truths. 'Inner treatises': the sūtra states that the first reveals correct causes and effects, and the second reveals that what is done is not lost and what is not done does not come [to fruition], hence they are called 'inner treatises'. 'Treatises of outer paths' also has two kinds: the first can refute others' treatises, and the second can expound one's own doctrines; hence they are called 'treatises of outer paths'. 'Medical treatises' are of four kinds: the first shows good knowledge of illness; the second shows the cause of illness; the third shows the ability to eradicate illness that has already arisen; the fourth shows how to make eradicated illnesses not arise again; hence they are called 'medical treatises'. 'Treatises on crafts' show various worldly enterprises, such as smiths of gold and iron, carpenters, and other various fields of knowledge; hence they are called 'craft treatises'. 'Treatises on incantations' show skillful expressions; hence they are called 'incantations'. 'I am an omniscient person': such a bodhisattva seeks the five fields of knowledge to thoroughly complete the great wisdom requisites for unexcelled bodhi; hence they are called 'an omniscient person'. This explains the fearlessness of omniscience extinguishing the defilements of ignorance and the like in the triple world. 'My own marks have already been exhausted' explains the fearless wisdom of the destruction of outflows. In ground after ground there is an emergence, hence it is called 'the path of emergence'; this refers to the unoutflow path of essential departure, explaining the fearlessness of proclaiming the path of cessation. There are things that do not emerge, hence it is called 'the path of obstruction'; this refers to the defilement obstructions, explaining the fearlessness of [proclaiming] obstructive paths. 'Going against the doubts of the triple world' intends to show that the defilements of the bodhisattva of the fifth ground are slight and subtle. 'Cultivating and accumulating immeasurable merit': the marks are subtle and practices complete; being able to cross over obstacles and difficulties, one swiftly enters the Ground Difficult to Conquer, hence it is said 'accumulating immeasurable skillful merits, enters the stage of the sakṛdāgāmin'. 'Further practicing throughout eight asaṃkhyeya kalpas' refers to the stages and kalpas of practice. 'Practicing the gates of various dhāraṇīs' means using the practice of retention. 'Constantly practicing fearless contemplation without it leaving the mind' concludes the aforementioned contemplation of the four fearlessnesses, having transformed [the peak]. In the sixth ground, there are two phrases of the sūtra text. From the beginning up to 'the single mark is signless and without duality', it explains the corrective expedient practice. Second, from 'realizing [the stage of] the anāgāmin' up to 'all Buddha lands', it explains the virtuous practice of maturation. Next, regarding 'constantly manifesting the real and abiding within compliant forbearance': this explains that the great being of the sixth ground realizes the superior grade of compliant forbearance, hence it is said 'abides within compliant forbearance'. 'The Manifest Ground': the Vibhāṣā states that [because it] obstructs the deeds of māra, and because the bodhisattva's path dharmas are all manifest before them, it is therefore named the Manifest Ground. 'Practicing the contemplation of the Middle Way': the causes and conditions of the dharma realm are ceased, extinct, and without duality, hence it is said 'practicing the contemplation of the Middle Way'. 'Exhausting all defilements of accumulating causes and accumulating karma of the triple world': because causes and conditions assemble, it is called 'existent', yet this does not mean that existence is [real] existence; because causes and conditions disperse, it is called 'nonexistent', yet this does not mean that existence is [real] nonexistence. Because there is neither existence nor nonexistence, it is said 'exhausting all defilements of accumulating causes and accumulating karma of the triple world'. Therefore, one contemplates neither existence nor nonexistence. 'The single mark is signless and without duality': existence is not [real] existence, and nonexistence is not [real] nonexistence, hence it is said 'neither existence nor nonexistence'; there is also neither a single mark nor different marks, hence it is said 'the single mark is signless and without duality'. 'Realizes the stage of the anāgāmin': the Chinese says 'the Manifest Ground of the thinned stream'. 'Further, throughout nine asaṃkhyeya kalpas, accumulates the illumination of the Middle Way': these are the stages and kalpas of practice; one makes ten kinds of contemplations illuminating the twelve links of dependent origination, hence it is said 'further, throughout nine asaṃkhyeya kalpas, accumulates the illumination of the Middle Way'. 'Through the power of joyful aspiration, being born in all Buddha lands': manifesting an immeasurable body, entering all Buddha lands, and transforming sentient beings, hence it is said 'through the power of joyful aspiration, being born in all Buddha lands'. Next, regarding 'Bodhisattva Xuanda': the Vibhāṣā states that [it means] being far from the triple world and close to the position of the Dharma King, hence they are called Bodhisattva Xuanda. 'Throughout ten asaṃkhyeya kalpas': this is the time of cultivating the path, also referring to the stages and kalpas of practice. 'Cultivates the forbearance of delighting in the unborn dharma': because one realizes the inferior grade of unborn forbearance. 'Extinguishing the habit causes and karmic fruits of the triple world': with unobstructed wisdom, one contemplates that the two habits and the physical body's karmic retributions of the triple world are exhausted without remainder, hence it is said 'extinguishing the habit causes and karmic fruits of the triple world'. 'Thus abiding in the final body': with effort having reached its culmination, this body is the very last, hence it is said 'abiding in the final body'. 'Immeasurable meritorious practices are all accomplished': this explains that this bodhisattva performs causal practices alongside effortless practice, with all virtues fully rounded and complete, hence it is said 'immeasurable meritorious practices are all accomplished'. 'The wisdom of exhaustion, the wisdom of non-arising, and the fivefold dharma body are all fulfilled': effort has reached its ultimate. 'Abiding in the tenth ground': counting the three before and the seven after, hence it is said 'the tenth ground'.

2.3.4

"[Arhat]" means in Qin speech "the far-reaching stage surpassing the three realms." "Constantly practicing the three gates of emptiness": being free of the ten characteristics is called "signlessness"; not producing vows and longings within the twenty-five states of existence is therefore called "wishlessness"; the non-existence of the twenty-five states of existence is therefore called "emptiness." A "gate" means that its nature is open and unobstructed, hence it is called a "gate." "Fully endowed with hundreds of thousands of koṭis of samādhis": the grove of accumulated merits tunes and aligns the focused mind, all of which are fully perfected. "Vastly transforming the treasury of the Dharma": effortful practice having already been finished, being signless and unconditioned, one transforms and benefits endlessly through the true treasury of the Dharma, hence it is said, "vastly transforming the treasury of the Dharma."

"Next, the equally enlightened": the tathatā of non-learning among the three paths, hence called "equally enlightened." "Abiding in the mid-grade of the unborn forbearance": abiding in the mid-grade of the unborn forbearance. "Mind after mind completely ceased": this is the characteristic of liberation. "Yet without characteristics": the essence is completely ceased. "A body without a body": this is the characteristic of the dharma body. "Knowing without knowing": this is the characteristic of prajñā. "Yet utilizing the mind to ride upon the methods of the multitude of quarters": noble wisdom has no deliberate wisdom, yet illuminates the myriad kinds together; this explains the aforementioned "knowing without knowing." "Placidly abiding in the abiding of non-abiding": the dharma body is formless, yet responds alongside distinct shapes; this explains the aforementioned "body without a body." "Being in existence, constantly cultivating emptiness; dwelling in emptiness, constantly producing myriad transformations": darkly embraced without error, moving in accord with affairs; this explains the aforementioned "characteristic without characteristics." "Doubly illuminating all dharmas": the noble mind is impartial, illuminating without duality. "Knowing what is possible and what is impossible, up to contemplating the ten powers": the meaning of the ten powers is as explained previously. "Yet able to abide in the stage of mahānāga": in Qin it is called the immovable stage of transformationally born [beings]. "Transforming sentient beings of all lands": with an effortless mind, manifesting forms conforming to all sentient beings, hence it is said, "transforming sentient beings of all lands." "Practicing the teachings of the ten powers for a thousand asaṃkhyeya kalpas": the stages and kalpas of practice. "Mind after mind corresponding, constantly entering the samādhi of seeing the Buddha": moment after moment completely ceased, naturally flowing into the ocean of sarvajñā, hence it is said, "mind after mind corresponding, constantly entering the samādhi of seeing the Buddha."

"Next, Wisdom Light Divine Transformation": this clarifies the bodhisattva of the ninth stage; their wisdom becomes ever brighter, and their pliancy increases, hence it is called "Wisdom Light Divine Transformation." "Abiding in the highest-of-the-high unborn forbearance": this is the highest grade of the unborn forbearance. "Extinguishing the characteristics of mind after mind": the residual traces of the mind are already exhausted, and ignorance is also removed, hence it is said, "extinguishing the characteristics of mind after mind." "The dharma eye sees all dharmas": there are no dharmas that are not seen. "The three eyes": this comprehensively cites the three eyes. "Form": clarifies that unobstructed light sees form beyond obstacles. "Emptiness": the wisdom eye inspects it. "Seeing": the fleshly eye [sees] within obstacles. "By the power of great vows": the Buddha treasury becomes the unobstructed treasury, practiced simultaneously within a single mind, hence it is said, "by the power of great vows." "Constantly born in all pure lands": this clarifies adorning lands and transforming beings. "Accumulating the immeasurable samādhi of Buddha-light for ten thousand asaṃkhyeya kalpas": this clarifies the stages and kalpas of practice. "Yet able to manifest a million up to all the supernatural powers of the Buddhas": within immeasurable great-thousand worlds, one manifests the form of a Buddha. "Abiding in the stage of bhagavat": in Qin speech, this is the stage of wonderfully wholesome wisdom light. "Also constantly entering the flower-of-the-Buddha samādhi": this concludes the passage from the samādhi up to all the supernatural powers of the Buddhas.

Concerning the tenth stage, there are three sentences of sūtra text. The first, from the beginning up to "yet not yet able to equal the unequalled," clarifies the exposition of the Dharma. The second, from "just like a person" up to "there is nothing not clearly understood," clarifies the setting forth of a simile. The third, from "abiding in the samādhi of exhausting the principle" up to "the Buddha-wisdom samādhi," clarifies the application of the simile.

Within the exposition of the Dharma, there are six sub-clauses of sūtra text. The first, from the beginning up to "diamond dais," clarifies the stages and kalpas of the aspects of practice, and certifies the subsequent aspiring mind. The second, from "good sons" up to "is not called seeing," clarifies that the illumination of the principle is not yet comprehensive. The third, from "what is called seeing" up to "that which is known, seen, and perceived," clarifies that the Buddha's seeing of the principle is comprehensive and exhaustive. The fourth, from "summit samādhi" up to "neither seen nor perceived," explains the second [clause] above on seeing the principle not yet being comprehensive. The fifth, from "only the Buddha suddenly understands; it is not called faith," explains and completes the third [clause] on seeing the principle being comprehensive and exhaustive. The sixth, from "gradually subduing" up to "equal to the unequalled," explains and completes the first clause on the stages and kalpas of practice.

"Next, the Buddha-contemplating bodhisattva abiding in the cessation forbearance": this clarifies that both the Buddha and the bodhisattva employ this forbearance together. "From the forbearance of practice up to the summit samādhi": this clarifies the three ranks of sages and the ten classes of noble ones. "All are named as subduing all afflictions": this clarifies that the bodhisattvas of the three ranks of sages subdue rather than sever them. From the first stage to the tenth stage, they both subdue and sever; only the Buddha severs them suddenly. "And without without-thought faith": this questions the name "feather-light people." "Extinguishing all afflictions" is the unobstructed path. "Generating liberating wisdom" is the path of liberation. "Illuminating the ultimate truth": this raises its realm. "Is not called seeing": because the seeing of the principle is not yet comprehensive, it is therefore not called seeing. "What is called seeing is sarvajñā": this clarifies that the knowledge of all aspects is fully complete and the seeing of the principle is comprehensive and exhaustive. "Therefore, from the past onward, I have constantly spoken of that which is known, seen, and perceived only by the Buddha": this concludes the aforementioned sarvajñā.

"Wisdom free from arising and ceasing": this clarifies knowledge through conditions. "Because of being able to be without arising and ceasing": this is the wisdom of true realization. "If this mind is extinguished": it removes the encumbrance of afflictive hindrances. "There being none not extinguished": it removes cognitive hindrances. "Entering the diamond samādhi of exhausting the principle, identical with the limit of reality and equal to the dharma nature": the essence of practice is solid, being of one characteristic which is signless. "Yet not yet able to equal the unequalled": one is not yet able to be entirely identical with the Buddha. "Good sons, such bodhisattvas as these": this comprehensively raises them; from the practice lineage at the beginning down to the Dharma Cloud bodhisattvas at the end, they are not merely one. "All are able to teach and transform sentient beings in the lands of all the Tathāgatas throughout the ten directions": this clarifies that the thirteen dharma masters are all able, in accordance with their power and share, to teach and transform sentient beings.

"Rightly expounding": the path of teaching is pure. "Right meaning": the path of realization is pure. "Upholding, reading, and reciting": gathering the Dharma and cultivating its characteristics are also pure, comprehending and reaching [the goal]. "The true characteristic": the four practices explained earlier correspond in principle and function. Concluding their actual function, it therefore says, "are equal and without difference."

Regarding the practice of outer protection, there are six sentences of sūtra text. First, from "the Buddha addressed King Prasenajit" up to "understand its principles," it clarifies that the great Dharma is entrusted wholly to the kings, and not assigned to commoners. Second, from "Great King, what I now transform" up to "the seven calamities," it clarifies exhorting the kings to vastly propagate the great Dharma and glorify the three Dharmas, which can eliminate the seven calamities.

2.3.5

one will attain seven kinds of blessings and virtues. Third, from 'Great King' down to 'serving Śakra', it clarifies the profound gravity of the sūtra's principle, explains the ritual protocol of making offerings, and encourages the kings to uphold it. Fourth, from 'O Heavenly King, now with my five eyes' down to 'the fire of the seven disasters arises', it clarifies that when a king promotes the sūtra, sages and worthies will all protect and stabilise the country, and the seven disasters will not arise. Fifth, from 'Great King, if in future eras' down to 'and make offerings to them', it clarifies that the Buddha sends the five great bodhisattvas to protect their domains, encouraging [them] to erect images and make offerings to them. Sixth, it clarifies that the Three Jewels are worthy of compliance, and specifically entrusts [them] to the sixteen great kings. The Buddha said to King Prasenajit: 'After my parinirvāṇa, at the time when the dharma is entirely extinguished' clarifies that at that time [...] must [...] protect. 'Upholding' down to 'all derive from this prajñāpāramitā' clarifies its beneficial functions. 'Greatly performing the work of the Buddha' means that because [the nature is] quiescent yet constantly active, it is called 'greatly performing the work of the Buddha'. 'Therefore I entrust [this] to the kings' down to 'therefore I do not entrust [it to them]' clarifies that the Path relies on the times to flourish, and without majesty it cannot be promoted; one ought to rely on outer protection, so it is entrusted to the kings, not entrusted to the fourfold assembly. 'You should uphold, read, recite, and understand its meaning' directly encourages the kings to uphold and explain it; hence it says 'uphold, read, recite, and understand its meaning'. Within the second clause, there are two sub-clauses in the sūtra text: first, from the beginning down to 'the kings were delighted', it briefly and generally mentions the eradication of various disasters in order to encourage those at that time. Second, from 'What are the disasters?' down to 'these are the seven disasters', it extensively clarifies the seven disasters, expressing encouragement through affairs. Among the seven disasters, the first two concern the celestial path losing its regular motion, manifest above. The next four concern the terrestrial conditions drastically shifting, events changing below. The last one disaster concerns human sentiment becoming violent and chaotic, inflicting harm upon the world. One ought especially to uphold [this sūtra] in order to dispel inauspiciousness. 'The sun and moon lose their regular motions' means the ruler and ministers are in discord, mutually obstructing and closing off one another; the ruler lacks the power of correct transformation, and the ministers lack the ability to transmit the correct [teachings]; therefore they should diligently explain this sūtra: this is the first disaster. 'The twenty-eight constellations lose their regular motions' down to 'each mutating and appearing, why do all assemblies of the four directions become violent and chaotic?' is truly because the correct teaching does not prevail throughout the four directions. From 'great fires burning the state' downward, it clarifies the people's loss of proper conduct; they jointly incur this disaster, and it cannot rest entirely on the ruler and ministers. The south governs propriety; propriety is used to regulate one's nature; when nature becomes dissipated and excessive, the disaster of fire arises. The north governs wisdom; wisdom can resolve doubts; when drinking alcohol becomes excessive, the disaster of water arises. The east governs benevolence; benevolence is used to nurture life; when killing becomes excessive, the disaster of wind arises. The center is earth; earth governs trustworthiness; when lying becomes excessive, trees and stones scorch, the five grains do not ripen, and the disaster of earth arises. The west is metal; metal governs righteousness; when taking and giving lack moderation, the disaster of bandits arises. These five principles are vast and broad; here they are briefly raised in outline to correspond to the seven disasters. This clarifies the seven essentials, wishing to make those who foster and protect recognise compliance and opposition. If inside it is not genuine, on the outside luxuriant growth will cease; therefore, relying on prajñā, the seven essentials are revealed. Within the third clause, there are two sub-clauses in the sūtra text: first, from 'Great King' down to 'also named the Dragon Jewel Spirit King', it clarifies the beneficial functions of prajñā during disasters. Second, from 'The Buddha said to the Great King' down to 'just as one serves Śakra', it directly clarifies the practices to be cultivated. Bodhisattvas are the spiritual source of the conscious minds of all sentient beings. Regarding the seven essentials, the first clarifies the original reality; the following seven reveal practice based on reality. Among the seven, the first four are practices classified for oneself; the latter three are practices benefiting others. 'Father and mother of all kings' clarifies expedient wondrous wisdom; hence it is called 'father and mother'. 'Also named spiritual talisman' clarifies that the two wisdoms accord with the path of teaching. 'Also named demon-warding jewel' clarifies the practice of counteraction. 'Wish-fulfilling jewel' wishes to clarify that due to counteraction, the true realization is revealed. 'Country-protecting jewel' is the practice of vanquishing and subduing. 'Mirror of heaven and earth' reveals the practice that surpasses results. 'Dragon-truth jewel spirit king' is the practice that accomplishes beneficial moistening. Banners and the like all being nine in number reveals the causal practices. 'A table of the seven treasures with the sūtra placed upon it' clarifies that the seven expedient practices must rely on the teaching. 'If the king travels at that time, always place it before him' clarifies cultivating practice according to the teaching. The previous clause distinguished ritual protocol; this clarifies true cultivation. 'Like this [...] extraordinary, a full hundred paces, this sūtra always emits a thousand rays of light' briefly raises the ten stages, with one stage having a hundred; hence it says 'emits a thousand rays of light'. 'Causing the seven disasters not to arise and transgressions not to be produced within a thousand li' clarifies the practice of counteraction. 'When the king resides, making a canopy of the seven treasures' means that where practice is perfected, it reveals that dwelling in accordance with one's share of practice is perfected, possessing the ability to shelter oneself; hence it is called 'canopy'. 'A high seat of the seven treasures' accords with the emptiness of dharmas; this is called 'seat'. The remaining clauses can be known by analogy. 'Just as one serves one's father and mother, just as one serves Śakra' is the practice of making offerings. 'Great King, my five eyes clearly see the three periods of time' down to 'attain being the lord of monarchs' clarifies that the Buddha's five eyes thoroughly discern causes and effects, good and evil, compliance and opposition; should one serve [...] generations, only then can one manage the governing ropes and subdue all under heaven. It specifically encourages protecting and upholding as in the sūtra, having attained being the lord of monarchs. 'Therefore it is for all noble beings' down to 'bring about great benefits' clarifies that if all humane kings and others cultivate the practice of supreme virtue, they will move sages to abide in their domains and beneficially moisten the world, as in the sūtra, 'bringing about great benefits'. 'When the king's merit is exhausted' down to 'the seven disasters will surely arise' clarifies that if various kings in their conduct seek worldly ritual, indulging their passions and becoming negligent, not complying with the noble dharma, disasters will surely arise. 'Great King, if in future eras' down to 'and make offerings to them' clarifies that if various kings are able to single-mindedly protect the Three Jewels, the Buddha's spiritual authority will cause bodhisattvas of the five forbearances to propagate transformation and protect the country, attaining great benefits, as in the sūtra: 'To those who uphold the Three Jewels, I will send five great bodhisattvas to go and protect their countries.' Therefore, 'Great King, now I entrust the Three Jewels to you' down to 'upholding prajñāpāramitā' clarifies that the Tathāgata specifically entrusts [them] to the sixteen kings, watching over them so they uphold, circulate, and practice transformation without [...]. Within the third section, there are six sub-clauses in the sūtra text: first, it clarifies that the great assembly and the asura kings, weary of the world's many disasters, vow not to take birth [there]. Second, it clarifies that the sixteen kings renounce their countries and lofty positions to respect and cultivate wondrous practices.

First 7 of 16 passages. Read on

Linked texts (1)

仁王般若實相論卷第二 — Classical Chinese