華嚴經疏 1.25

From here below, the seventh [division], clarifying the division of the exposition, consists of four sections: First, the explanation of the name: because it expands, expounds, declares, and sets forth the differences among the ten grounds, it is called the division of the exposition. Second, the reason for its occurrence: previously, [the request in] the brief request section having been fulfilled, Vajragarbha informed the assembly and promised to speak on a single portion; next, he formally speaks to reveal the teachings on the grounds. Third, the purpose of the exposition: previously, in the original request section, the essence of the grounds was already explained to cause those with superior capacity to awaken to and understand the profound purport; now, he distinguishes the characteristics of the grounds to cause those of middling and lower capacity to attain awakening and understanding in accord with these characteristics; thus he clarifies the exposition. Furthermore, previously he briefly indicated it to give rise to correct understanding; now, he further sets it forth extensively to induce them to give rise to practice and cultivation; thus he clarifies the exposition. Fourth, the explanation of the text: explaining the ten grounds constitutes ten sections. Within the first ground, briefly seven sections are made: 1. explaining the name; 2. the reason for its sequence; 3. severing obstacles; 4. realizing the principle; 5. perfecting practice; 6. attaining the fruits; 7. explaining the text. First, explaining the name: Fascicle 9 of the Vijñaptimātratāsiddhi says: "First, the Joyous Ground (Pramuditā-bhūmi). Having first obtained noble nature and fully realized the twofold emptiness, one is able to benefit oneself and others, and gives rise to great joy." The commentary explains: This has three meanings: 1. attaining the stage; 2. realizing the principle; 3. perfecting practice. Because all are obtained for the first time, one gives rise to joy. In the Mahāyānasaṃgraha, it is explained solely relying on the second meaning of perfecting practice; hence, Fascicle 7 of Asvabhāva and of Vasubandhu each state: "Because one initially obtains the superior capability able to accomplish the benefit and welfare of oneself and others. That is, just as when a bodhisattva enters the direct realization (abhisamaya), he obtains the most supreme capability able to accomplish the benefit and welfare of oneself and others, and gives rise to extreme joy; it is not like the śrāvakas and others who, when entering direct realization, only obtain the capability to accomplish self-benefit, and do not give rise to such joy; thus, their [state] is not called the Joyous Ground." Relying on the Daśabhūmika-vibhāṣā, it is explained solely in terms of realizing the principle; that treatise says: "Beginning to obtain the taste of Dharma, one gives rise to great joy." Relying on Fascicle 78 of the Yogācārabhūmi and Fascicle 4 of the Saṃdhinirmocana Sūtra, it is explained in terms of both meanings alike; they say: "Accomplishing great welfare and obtaining the supramundane mind never before obtained, one gives rise to great joy." The commentary explains: "Great welfare" is the practice of twofold benefit; "attaining the supramundane mind" is attaining the noble stage. This accords with the Daśabhūmikā-śāstra's accomplishing the two practices and attaining the noble stage, as explained in the root division. The remaining meanings are as explained below in the section on explaining the name. Second, distinguishing its sequence: Why is this ground clarified first? Because previously, through the continuous activation of the effort of preparation prior to the grounds, the non-outflow capability of the original nature is caused to arise in active manifestation (samudhācāra). The initial non-outflow cognition realizes and sees the true principle, extinguishing afflictions and perfecting practice; therefore, this is clarified first. Third, what is severed: Fascicle 9 of the Vijñaptimātratāsiddhi [says]: Severing the obstacle of the nature of ordinary beings (pṛthagjanatva-āvaraṇa). That is, among the two obstacles, those arising from discrimination, because based on their seeds the nature of ordinary beings is posited. When the path of seeing of the two vehicles manifests before them, they sever only one kind, which is called attaining the noble nature. When the path of seeing of a bodhisattva manifests before him, he fully severs both kinds, which is called attaining the noble nature. The commentary explains: "Ordinary beings" (pṛthagjana) are so called because they are born clinging to divergent views. (Ordinary being is the old translation for fánfū). "Nature" (jāti/bhāva) is an unassociated dharmas (citta-viprayukta-saṃskāra) nominally posited upon the seeds of the two obstacles arising from discrimination. Because this nature is posited upon those seeds, those seeds are called the obstacle of the nature of ordinary beings. This is the obstacle of ordinary beings, interpreted as a genitive tatpuruṣa compound. In the Liang [translation of the Mahāyānasaṃgraha-]śāstra, it is named "nature of the worldling." In the Daśabhūmikā-śāstra, it is named "obstacle of the mark of self of the worldling." The commentary explains: Here, referring to the path of the two graspings, it is named the mark of self; thus there is no contradiction. Furthermore, although this nature of ordinary beings is posited on the basis of seeds, the active discriminations prior to the path of seeing are also subsumed under this obstacle; therefore, the Vijñaptimātratāsiddhi says: "The delusion of grasping onto self and dharmas is precisely this obstacle." Hence, one knows that it includes the active manifestations. Question: If the active manifestations and seeds of the two obstacles of discrimination constitute its essence, how can the two delusions be only active manifestations and not seeds? Answer: Obstacles are broad and delusions are narrow; thus there is no contradiction. Furthermore, although this nature of ordinary beings encompasses both root and derivative discriminations, active manifestations and seeds, nevertheless, how are they induced by grasping? Therefore, greed, anger, and the like are subsumed under the two graspings. Question: The noble stage is the reversal of the ordinary; why is the noble nature of the first ground posited solely on the basis of seeds? Answer: Because active manifestations are subject to interruption, they are not the noble nature. Question: If so, prior to the grounds there already are seeds of the naturally inherent non-outflow cognition; why is the noble nature not posited upon them? Answer: Because of the fault of mutual contradiction between the two natures, ordinary and noble, at the same time, although the seeds exist, they are not the noble nature. It is like the absorption of cessation (nirodhasamāpatti), which is nominally posited based on seeds; at the time of subtle and faint mind, although that nature exists, it is not the absorption of cessation; because the senses of having mind and having no mind are mutually contradictory, it is also the same as that. Alternatively, it is explained that prior to the grounds those non-outflow seeds do not yet exist, so it is not the noble nature, because naturally inherent seeds are not accepted [in that position]. Question: Since the nature of ordinary beings is subsumed under the unassociated formations, and the noble nature is the reversal of the ordinary, why is [the noble nature] not also posited as an unassociated [formation]? Answer: According to the Mahāyāna school, the noble nature is also subsumed under the unassociated [formations]; that is, it is non-acquisition (aprāpti) among the twenty-four. Because this school accepts that this extends to non-outflow, unlike the Hīnayāna, which does not allow it to extend to non-outflow. Alternatively, it is explained that because ordinary beings are inferior, an unassociated [formation] is separately posited; because the power of noble dharmas is superior, not separately positing it also does not contradict. Furthermore, the Vijñaptimātratāsiddhi says: "Although what is severed on the first ground actually encompasses both obstacles, the obstacle of the nature of ordinary beings is spoken of with the intent of the knowable (jñeya); because the ten ignorances are not defiled." Ignorance is precisely the delusions of the category of the ten obstacles. The above has been explained merely in terms of severing afflictions; in truth, on the first ground one also eliminates the karmic fruits and so forth of the bad destinies. Therefore, it must be said that one fully severs the two delusions and their heavy coarseness (dauṣṭhulya): 1. the delusion of grasping onto self and dharmas, which is precisely the obstacle of the nature of ordinary beings; 2. the delusion of defilement of bad destinies, which is precisely the karmic fruits and so forth of bad destinies. It should be known that the categories of delusion are collectively spoken of as delusion. The commentary explains: This shows that the above two delusions are not only ignorance: when grasping onto self and dharmas, all delusions and concomitant dharmas are spoken of as the first delusion. Although the karmic fruits of the bad destinies of the category of delusion are not delusion in their essence, the karma generated by delusion and the fruits induced [by it] are collectively spoken of as delusion. That treatise also says: Sharp and dull categories of obstacles arising together constitute the two delusions; that is, the simultaneous ignorance arising together with the sharp category of the five views is called the first delusion; that arising together with the dull category of greed and the like is called the latter delusion. As for "heavy coarseness," that treatise offers two explanations; the treatise says: "That word 'heavy coarseness' signifies those two kinds, or the unfitness (akarmaṇyatā) arisen from the two." The commentary explains: This first explanation of heavy coarseness is precisely the seeds of the two delusions; because they are bad, they are called coarse, and because they sink down, they are termed heavy. Hence one knows that the two delusions are taken solely in terms of active manifestation. The second explanation is what is induced by the two delusions, which causes in body and mind an unfitness that is rough, obstructive, sunken, and heavy; hence it is called heavy coarseness. It is neither active manifestation nor seed.

[they are] only these two delusions, and they also encompass seeds. Furthermore, according to this, the two delusions may be divided into three, namely affliction, karma, and retribution; or divided into four by adding coarseness; or divided into five, that is, by dividing the afflictions into the two obscurations. All of these are what is eliminated here. Generally discussing the meaning of abandonment, there are three kinds: First is abandonment by essential nature: the seeds of delusion arising in the paths of seeing and cultivation—consisting of all afflictions and their associated mental states, unwholesome, and obstructed morally neutral defiled dharmas—are eternally abandoned. Here, the primary minds, the omnipresent mental factors, and the particular mental factors are by nature not defiled and are not dharmas to be abandoned; yet because they are conjoined with afflictions, they are called 'associated', and since the abandonment of the afflictions is attained, they are said to be 'abandoned'. Second is abandonment by bondage of seeds: contaminated wholesome and unobstructed morally neutral [dharmas], extending to form, mind, and so forth, are not directly contrary to the Path and by nature are not to be abandoned; but because the afflictions of the six consciousnesses that take them as objects are abandoned, they are said to be 'abandoned'. Third is abandonment by non-arising: through this path of seeing abandoning the delusions of seeing, having shed the support of the bodies of non-Buddhists, [non-Buddhist attainments] cease to exist, so that the non-conceptual attainment and the retribution of non-conception eternally do not arise. Furthermore, the unwholesome karma that brings about the general retribution of the three evil destinies all becomes non-analytical cessation, and is also called 'non-arising'. The retributions of the three evil destinies, being devoid of sense-faculties or having two faculties, [rebirth in] Uttarakuru, and so forth, also all do not arise; and as the fruits supported by wholesome karma for the specific retributions of animals and hungry ghosts cease to exist, they also do not arise. The above is explained provisionally according to the initial teaching. If explained according to the final teaching, the first ground also abandons the three realms, segmented [samsāra], and the suffering of afflictions and karma. On the grounds, one abandons only the obscuration of the knowable and transformational retribution. The affliction obscuration is gradually subdued prior to the grounds and is completely severed at the first ground. The obscuration of the knowable is also subdued prior to the grounds; one portion is severed at the first ground, and the remainder is severed one portion at each of the subsequent grounds, being completely exhausted only at the Buddha ground. This is as explained in the Liang translation of the [Mahāyāna]saṃgraha, the Ratnagotravibhāga, and other treatises. Fourth, as for what is realized: this refers to the meaning of the omnipresence of the tathatā of the dharmadhātu. The Vijñaptimātratāsiddhi says: 'Omnipresent tathatā refers to this tathatā being revealed by the two emptynesses, there being no phenomenon in which it is not present.' Explanation: 'Processes' (saṃskāra) refers to conditioned formations. The tathatā revealed by the two emptynesses of self and phenomena is omnipresent throughout all conditioned formations; hence it is called 'omnipresent'. In the Liang translation of the Mahāyānasaṃgraha, it is called 'pervading all', because it pervades all conditioned formations. The seventh fascicle of Vasubandhu's Mahāyānasaṃgraha[-bhāṣya] says: 'Because there is not the slightest dharma that is not non-self, it is called omnipresent.' The seventh fascicle of Asvabhāva's Mahāyānasaṃgraha[-upanibandhana] also says: 'Because there is not the slightest dharma that is not empty, it is called omnipresent.' In truth, the two emptynesses extend to the other nine grounds; but because it is newly realized in the initial stage, it is named after it. Fifth, as for the practices accomplished: there are briefly four kinds: 1. In terms of predominant cultivation, accomplishing the practice of giving; 2. In terms of what is accomplished, giving rise to the sixteen vows; 3. In terms of what is cultivated and accomplished, namely the ten practices such as faith; 4. In terms of actual practice, namely practices such as the ten pāramitās, there being none that are not cultivated. The rest of the practices cultivated are clear in the text of the commentary itself. Sixth, as for the fruits attained: there are briefly four kinds: 1. Attaining the four fruits such as pliancy upon the fulfillment of that ground, as should be known below; 2. Attaining the fruits such as great wealth accomplished by the practice of giving; 3. According to the Mahāyānasaṃgraha, by penetrating the meaning of the emptiness of obscurations, attaining the fruit of the cessation of all obscurations; 4. Generally speaking, attaining the realization and wisdom regarding the three natures and three non-natures of Vijñaptimātra, as well as fruits such as śamatha and vipaśyanā, etc., with the remainder as explained in the text. Seventh, as for explaining the text: within the text on this ground, there are two distinct parts: first the prose, and later the verses. The former contains four sections: 1. The section on initially abiding in the ground; 2. The section on explaining the name of the ground; 3. The section on securely abiding in the ground; 4. The section on assessing superiority. In the first section, the treatise divides it into four: 1. On what body does one rely? That is, one takes the thick accumulation of wholesome roots as the supportive body. 2. For what purpose? In order to seek the fruit of buddhahood. 3. By what cause? Taking great compassion as the cause. 4. With what characteristics? Transcending the ordinary and attaining the noble as the characteristic. Each of these four has ten aspects, distinctively analyzed, called the bodhisattva initially abiding in the first ground. Furthermore, these four meanings correspond to the four characteristics of the bodhisattva's aspiration within the abiding of supreme joy in the Chapter on Abidings in the forty-eighth fascicle of the Yogācārabhūmi; the text is identical while the wording differs slightly, which may be understood by grasping the intent. That text says: '1. With what characteristics does a bodhisattva generate the aspiration? 2. Taking what as the cognitive object does one generate the aspiration? 3. What is the form and characteristic of the aspiration? 4. What supreme benefits does the aspiration possess?' That treatise, relying on this sūtra text, provides that brief explanation without completeness. Within 'First, on what body does one rely', there are three parts: first, concluding the preceding to address the assembly generally; second, directly revealing the characteristics of practice; third, from 'such sentient beings' onward, concluding the practice to enter the stage. In directly revealing the practice, the first phrase is general: accumulating superior wholesome [qualities] over an entire asaṃkhyeya kalpa is called 'thickly accumulated'. 'If there are sentient beings' refers to these sentient beings who newly enter the ground, not those prior to the grounds. Some attribute these ten phrases to the generation of aspiration prior to the grounds before entering the first ground; this does not accord with the text. How could what is prior to the grounds be subsumed under the first ground? Because this text speaks of the first ground and not prior to the grounds, one should know that this is spoken concerning the place of initially abiding in the ground. In distinguishing the characteristics of the wholesome roots relied upon here, this accumulation has nine kinds: 1. Accumulation of practice: 'well acting as an associate, observing the precepts' means taking wisdom as primary and precepts as its accompanying companion, hence called 'associate'. As the sūtra says: 'because of cultivating all wholesome practices'—meaning that the three collections of precepts are not merely one, it says 'all wholesome practices'. 2. Accumulation of concentration: concentration assisting the path of wisdom is called 'samādhi well acting as an associate'. As the sūtra says: 'because of well accumulating the dharmas that assist the path'. 3. Accumulation of closeness: drawing close to the buddhas, making offerings, paying respect, and cultivating the wisdom born of hearing. As the sūtra says: 'because of making offerings to all buddhas'. 4. Accumulation of gathering: the wisdom born of contemplation is well able to deliberate upon and gather the pāramitās, hence called 'gathering'. As the sūtra says: 'because of gathering all pure dharmas'—meaning that the six pāramitās cure defilements, hence called 'pure'. 5. Accumulation of protection: the practice of wisdom born of cultivation above accords with good friends, and thus is gathered and protected; noble genuine realization cultivated is able to be entered, hence called 'cultivating actual realization'; because of practicing actual realization, one is instructed and protected by those good friends; hence it says 'protected by good spiritual friends'. 6. Broad accumulation: broadly for all sentient beings, bringing about benefit with earnest and deep mind. 7. Accumulation of faithful mind: resolutely having faith and joy, seeking the great Dharma. 8. Manifest accumulation: in accordance with the good accumulated, mostly turning toward benefiting sentient beings, hence it says 'the mind mostly turns toward kindness and compassion'. Therein, kindness is directed toward the suffering of suffering and the suffering of change, because the practice of kindness is coarse; compassion is directed toward the suffering of conditioned existence, making it clear that it is subtle. Question: The earlier text states that kindness bestows joy and compassion relieves suffering; why is it not the same as this? Answer: These two have both common and distinct aspects; the distinct is as distinguished before.

Generally speaking, both involve bestowing joy. For instance, in the third bhūmi, loving-kindness is extensive, great, and immeasurable in bestowing joy—meaning that 'extensive' bestows joy identical to the desire realm, 'great' corresponds to the form realm, and 'joy and bliss immeasurable' is distinct from the form realm. Joy, bliss, compassion, sympathetic joy, and equanimity are also like this. Hence, one knows that they equally bestow joy. Furthermore, just as in the third bhūmi one enters loving-kindness and compassion on account of suffering sentient beings, one knows that they equally eradicate suffering. This text also has this meaning; therefore, one knows they are identical. Ninth is the accumulation of seeking. This means seeking the cognition of all cognitions (sarvajñatā) for sentient beings; hence it says: 'Eagerly seeking the Buddha's wisdom.' According to the Śāstra's sūtra text, this phrase is subsumed under the seventh, the accumulation of faith. There is separately a sixth, the accumulation of the purified mind, meaning that in the supramundane authentic realization the mind is without defilement; hence it says: 'Because the mind is completely purified.' Furthermore, among these nine, the first five protect against defiled practice: the first is the training in morality; the second is the training in concentration; and the remaining three are the training in wisdom, which are the three wisdoms of hearing, thinking, and cultivation. According to the Śāstra there are four, adding the accumulation of the purified mind because it is supramundane wisdom. The latter four protect against the practice of the two vehicles. Among them, the first two protect against the mind of the two vehicles—'extensive' protects against a narrow mind, and 'faith' protects against a small mind. The latter two protect against the practice of the two vehicles—'loving-kindness' protects against narrow practice, and 'seeking' protects against small practice. Furthermore, among these ten, the first one is the universal characteristic: it comprehensively unifies the various practices to form a single solid accumulation; the remaining nine are unfolded from within this accumulation, and are therefore specific characteristics. That all nine contain the meaning of accumulation is the common characteristic. Morality, concentration, and so forth being distinct are the difference characteristics. Integration and disintegration are like before and can be understood accordingly. It is through the embodiment formed by the accumulation of these various accumulations that one can give rise to this mind of authentic realization and abide in the first bhūmi. Therefore, all these accumulations are comprehensively included in the initial section of the bhūmi. Hence it says: 'Such sentient beings can then give rise to the anuttara-[samyak-saṃbodhi] mind.' This mind is precisely the vow's good resolve in the basic section; that text points to this. Second, as for 'for what purpose one gives rise to such a mind': as the sūtra says, 'in order to attain the cognition of all modes'—this reveals the Buddha's unexcelled cognition, fully knowing abandonment, realization, and cultivation in ultimate completion; hence this is the overarching sentence. The activity and function of the Buddha's cognition in benefiting sentient beings has nine distinctions; it is for seeking these that one gives rise to such a mind: 1. The Buddha's cognition of the powers can perform the activity of common prediction. This is the Tathāgata's cognition of what is possible and impossible (sthānāsthāna-jñāna): according with sentient beings, he can predict their identical causes and effects, and so forth. This meaning is explained at length in other sūtras; hence it says: 'In order to attain the ten powers.' 2. The Buddha's cognition of fearlessness can perform the activity of refuting heterodoxy. With the four fearlessnesses, he refutes the doctrines of non-Buddhists; hence it says: 'In order to attain the great fearlessnesses.' 3. The Buddha's cognition of equality can perform the activity of instruction. That is, having fully attained the two emptynesses, he transmits and teaches the Buddha-dharma to sentient beings to make them enter into identical realization; hence it says: 'In order to attain the complete Buddha-dharma.' 4. The Buddha's cognition of rescuing can perform the activity of delivering and aiding. That is, by means of the four means of attraction (saṃgraha-vastu), he skillfully transforms sentient beings; hence it says: 'In order to rescue all the world.' 5. The Buddha's cognition of purification can perform the causal activity of rescuing and gathering. Taking great compassion as the cause for rescuing sentient beings; hence it says: 'In order to purify the mind of great compassion.' 6. The Buddha's cognition of non-remainder can perform the activity of universal observation. That is, he constantly observes universally with the Buddha-eye the sentient beings of the worlds of the ten directions without leaving any out; hence it says: 'Cognition unobstructed and without remainder facing the ten directions.' 7. The Buddha's cognition of non-defilement can perform the activity of adorning buddha-fields and gathering sentient beings. That is, adorning all worlds so that they are unobstructed and free of defilement; without waiting for effort, he responds to capacities with the land, causing them to generate faith and enter the Dharma; hence it says: 'In order to purify all buddha-lands without remainder.' In the Śāstra, 'cognition and mind unobstructed': 'cognition unobstructed' reveals the aforementioned absence of obstruction, and 'mind unobstructed' reveals the aforementioned absence of defilement. Furthermore, the former is liberation through wisdom, and the latter is liberation of the mind. 8. The Buddha's cognition of awakening can, in a single thought-moment, suddenly awaken to the mental factors of sentient beings of the three times as its activity; hence it says: 'In order to know the affairs of the three times in a single thought-moment.' 9. The Buddha's cognition of turning the wheel of Dharma has skillful means to cause sentient beings to attain liberation as its activity; hence it says: 'In order to turn [the wheel of Dharma] with sovereignty, up to the Buddha's spiritual powers.' Giving rise to such a mind is precisely the aforementioned generation of the anuttara-bodhicitta. The Śāstra asks: 'Why is it only said that one gives rise to the mind, and not to cognition?' This is the first question. 'And the remaining mental factors, meaning mindfulness, concentration, and so forth?' This is the second question. In truth, at this time all virtues are generated—why only the mind? The explanation says: 'The mind is the overarching master; by raising this, cognition and the other mental factors are gathered in.' Thus, 'within the mind, knowing, abandonment, realization, and cultivation are gathered' answers the first question; 'it also gathers in all dharmas that aid the Path' answers the second question. Third, as for 'by what cause one gives rise to such a bodhicitta': as the sūtra says, 'this mind has great compassion as its foremost.' The preceding 'for what purpose' revealed the sought-after fruit; this 'by what cause' reveals the cause capable of accomplishing it. That is, by what cause does one seek great bodhi? Taking great compassion as foremost, in order to deliver sentient beings, one seeks this bodhi, not for one's own peace. Why? Because without such great bodhidharmas, there would be no way to ultimately rescue sentient beings. Therefore, among all practices, great compassion is foremost. This great compassion has nine kinds: 1. Predominant greatness: by taking subtle suffering as object, it gives rise to predominant wisdom; hence it says: 'wisdom being predominant.' The Śāstra explains the difference between jñāna and prajñā: these two wisdoms have both a general and a specific sense. Generally speaking, their object of cognition is not different. When unpacked specifically, there are two approaches: First, jñāna knows conventional truth, while prajñā illuminates ultimate truth. As among the ten pāramitās, the sixth is named prajñā because it illuminates principle, and the tenth is named jñāna because it scrutinizes phenomena. Second, jñāna can resolve the differences between cause and effect, progressive and reverse, defiled and pure; prajñā can illuminate and comprehend whether the intrinsic nature of all dharmas is conventional or real, existent or nonexistent. Here it is distinguished according to the latter meaning. Furthermore, observing the twelve links of dependent origination of sentient beings: the preceding can give rise to the succeeding, all of which are called causes; the succeeding arise dependent on the preceding, all of which are called effects. Observing them in progressive and reverse order, there are defilement and purity. Defiled progressive and reverse: ignorance conditions mental formations, up to old age and death—this is called progressive observation. By condition of what are old age and death? By birth, up to ignorance—this is called reverse observation. Pure progressive and reverse: through the cessation of ignorance, mental formations cease, up to old age and death—this is called progressive observation. By condition of what do old age and death cease? Through the cessation of birth, up to ignorance—this is called reverse observation. This observation is called jñāna because of its meaning of decisive determination. Observing all dharmas as merely names without substantial reality is called observation of specific characteristics; observing all dharmas as having the single flavor of tathatā is called observation of common characteristics. This observation is called prajñā because of its meaning of illuminating discernment. 2. Gathering greatness: that is, having already known suffering, one now rescues suffering sentient beings with the skillful means of the four means of attraction; hence it says: 'gathered by skillful means.'

Third, the greatness of sincere arrival. 'Sincere' means pure and substantial; 'arrival' means reaching the utmost. Because kindness and compassion are superior, it is called sincere arrival. There are two kinds of sincere arrival: First, the sincere arrival of the straightforward mind, meaning that when one earlier aroused the thought [of awakening], one promised to bring benefit to the entire realm of sentient beings, and that mind is unswervingly unchangeable. Second, the sincere arrival of the profound mind, meaning that one's feeling of pity for suffering is earnest and penetrates to the utmost limit of the future; hence [the sūtra] says, 'because of the sincere arrival of the straightforward mind and profound mind.' Furthermore, the straightforward mind causes the realization of the principle, and the profound mind causes the accumulation of good; hence the Awakening of Faith says: 'The straightforward mind is because one mindfully contemplates the nature of tathatā; the profound mind is because one delights in accumulating all wholesome practices.'

Fourth, the greatness of the immeasurable, meaning that one gathers the Tathāgata's immeasurable supernormal power to transform beings and engender faith; hence [the sūtra] says, 'because its measure is equal to the Buddha's powers.'

Fifth, the greatness of certainty. 'Exquisite and supreme, having resolute faith in the profound wisdom which is the supreme antidote' means having resolute faith that the profound wisdom of the Buddhas is capable of being bestowed upon sentient beings to cause them to accomplish the function of the most supreme antidote; hence [the sūtra] says, 'because one has good certainty in the power of sentient beings and the power of the Buddha.' This means that by bestowing the Buddha's power of wisdom upon sentient beings to increase their power of wisdom, it is therefore called 'the power of sentient beings.'

Sixth, the greatness of conformity, meaning that one conforms to bodhi to cause them to attain correct awakening; hence [the sūtra] says, 'tending toward unhindered wisdom and conforming to innate wisdom.'

Seventh, the greatness of authentic reception, meaning being able to receive the great and supreme teaching of the Buddhas and in turn transmit it to sentient beings; hence [the sūtra] says, 'being able to receive all Buddha-dharmas and teach and transform with wisdom.'

Eighth, the greatness of the most exquisite, gathering the supremely exquisite, equal merits; hence [the sūtra] says, 'vast as the dharmadhātu.'

Ninth, the greatness of abiding and exhausting: 'abiding' is the cause of impermanent pleasant fruits, and 'exhausting' is the cause of the permanent fruit of nirvāṇa; hence [the sūtra] says, 'ultimately like space, exhausting the limits of the future.'

Fourth, explaining what marks there are when this mind is produced: As the sūtra states, 'When the bodhisattva arouses such a mind, he immediately transcends the stage of ordinary beings.' This is because this mind is itself the supramundane path, and at this time one abandons the nature of an ordinary being. Moreover, one initially attains the noble stage, transcending the stages of internal ordinary beings prior to the grounds. This is the general phrase. The meaning of transcendence has nine aspects, which are explained separately below.

First, transcendence of entering the stage. At this time one initially accomplishes the supramundane mind, which is a state analogous to a worldly person first abiding in the womb; hence [the sūtra] says, 'because he enters the bodhisattva stage.' This line is framed in terms of the stage. The 'Abode Chapter' of the Yogācārabhūmi calls it 'entering the bodhisattva's certainty of rightness and abandonment of birth.' The tenth fascicle of the Liang Mahāyānasaṃgraha says: 'First, entering the bodhisattva's stage of right determination, because of entering the bodhisattva's first outflow-free ground.'

Second, transcendence of family. Because of attaining a portion of the dharmadhātu realized by the Buddha, [the sūtra] says, 'born in the family of the Buddha.' Thus the Liang treatise says: 'Second, born in the family of the Buddha. Just as bodhisattvas fully possess noble supremacy in both the birth and Dharma families.' The commentary explains: In the previous case of abiding in the womb, if it were in a family of thieves of low status, it would not be sufficient to be considered transcendent; one must take birth in a royal family to show its superiority. Thus this phrase is framed in terms of taking the Dharma as one's family. The 'Abode Chapter' of the Yogācārabhūmi says: 'born in the family of the Tathāgata.'

Third, transcendence of lineage. Because great practice is established, one is capable of continuing the Buddha's lineage; hence it says that 'the lineage is noble and honorable, free of reproach.' The Liang treatise says: 'Because it transcends the lineages of the two vehicles and the mundane.' The commentary explains: Truly, because the two vehicles also attain the dharmadhātu of the emptiness of persons, yet they cannot succeed to the fruit-stage of buddhahood. Just as although one is born into a royal family, if one is merely a servant or slave of the king, it is not worthy of being honored. Now, one must attain a share of the king's essence to succeed to the throne, which is analogous to a prince.

Fourth, transcendence of the path. Because it is not contaminated, it is not subsumed under the worldly path; because it is uncontaminated, it is subsumed under the supramundane path. Therefore it says, 'transcending all... up to the supramundane path.' Although one attains the Mahāyāna, if one remains within the world, it is not yet sufficient to be superior; just as although one is of royal lineage, if one is a king of ghosts and spirits, it is not worthy of honor; only if one is a king of humans or devas does it demonstrate the transcendence of the path. Hence it says, 'phenomena of the marks of birth on a distinct path.' Thus the Liang treatise says: 'Fourth, having reversed all worldly actions, one is determined not to perform evil actions such as killing.'

Fifth, transcendence of the essential nature. That is, the bodhisattva takes great compassion as their essence, taking the tasks done for others as their own tasks, which is a state analogous to having one's own physical essence; hence [the sūtra] says, 'abiding in the bodhisattva-dharma.' Thus the Yogācārabhūmi says: 'If someone asks: "What does a bodhisattva take as their essence?" how should one answer? One should correctly answer: "They take great compassion as their essence."' This is what it refers to. Although the path was previously superior, if one's own body were crippled and deficient, it would not yet be sufficient to be superior; hence great compassion is brought forward to manifest the accomplishment of one's own essence.

Sixth, transcendence of the dwelling place. Because of not abandoning the world, it is the non-abiding in nirvāṇa; because of skillful non-defilement, it is the non-abiding in the world, skillfully departing from the two extremes and abiding in the placeless abode; hence it says, 'among the bodhisattvas.' The treatise sūtra calls it 'abiding in the correct place of the bodhisattva.' Just as a prince may have all faculties complete, but if his dwelling place is base and inferior, it is also not sufficient to be superior; although a bodhisattva has great compassion, if they cling to the two extremes, they are also not yet superior.

Seventh, transcendence of life-activity. By conforming to the noble wisdom of emptiness and the like, entering the Dharma of tathatā of the three periods of time, showing the mark of having no end and no boundary, which is analogous to lifespan; hence [the sūtra] says, 'equally entering the equal tathatā of the three times.' The treatise sūtra calls it 'in the Dharma of tathatā of the three times.' Therefore, here the character ru (如, like/tathatā) refers to the equal Dharma, and is thus called tathatā, being used in both places. One should know that just as that prince, though both his primary and environmental retributions are superior, if his lifespan is short, it is not sufficient to be superior.

Eighth, transcendence of certainty. The uninterruptedness of the Buddha's lineage manifests the certainty of the cause; ultimate nirvāṇa manifests the certainty of the fruit. As for the analogy of accomplishment: just like a prince who, though superior in primary retribution, environmental retribution, and lifespan, if his resolve is not established and what he does is not accomplished, he is incapable of succeeding to the throne; hence [the sūtra] says, 'in the lineage of the Tathāgata, certainly attaining ultimate anuttarā-samyak-saṃbodhi.'

'Abiding in such dharmas' and so forth: this takes up [the previous points] to summarize them. Among the four meanings mentioned earlier: first, clarifying the internal body of reliance; second, distinguishing the external fruit sought; third, showing the causes for seeking the fruit—these three clarify the reasons for arousing the thought [of awakening]; fourth, directly showing the marks of the mind that is aroused. This is precisely the mark of initially abiding in the ground; hence [the sūtra] says, 'abiding in such dharmas is called abiding in the bodhisattva's Pramuditā bhūmi.'

'By the immovable dharma, because of the immovable dharma, the immovable dharma': this explains the meaning of abiding. That is: first, having realized the true principle, one does not lose it again; second, one is not moved by the distinct paths of the two vehicles. The meaning of abiding has now been explained.