本業瓔珞經疏 1.24

1.24

From the passage beginning with "O Sons of the Buddha, the Bodhisattvas of the Three Classes of Worthies subdue the three realms" onward, it explains why the aforementioned forty-two persons have differences, which precisely stems from whether their severance of delusion is greater or lesser. Having already explained above the names and the two kinds of dharmakāyas of the forty-two persons, it next explains the severance of delusion and the illumination of the principle. Within this section, there are altogether five divisions of the sūtra text. First, from the beginning down to "severed all at once without remainder," it directly explains the degree of severance of delusion among the forty-two persons. Second, from "avidyā means not comprehending all dharmas" down to "individually constitutes the retribution of the three realms," it directly explains the origin of all delusions, taking avidyā as the root. Third, from "O Sons of the Buddha, the two karmas of views and attachments" down to "immeasurably differentiated," it explains that within the conditioned dharmadhātu, sentient beings give rise to the retributions of the three realms. Fourth, from "O Sons of the Buddha, therefore within the single dharmadhātu" down to "karmic birth and transformational birth," it explains that the various delusions receive birth. Fifth, from "O Sons of the Buddha, the aforementioned three classes of worthies" down to the end, it explains the two karmas of merit and wisdom. "Bodhisattvas of the Three Classes of Worthies" refers to the people of the thirty minds prior to the grounds. During three asaṃkhyeya kalpas, they cultivate the single-truth contemplation of emptiness regarding conventional designations and real dharmas, thereby attaining the eradication of views of marks, self, personality, and so forth; because they are considered worthies, they are called "bodhisattvas of the three classes of worthies." "Subdue the coarse karmic paths of the afflictions of the three realms" means subduing the twofold emptiness of conventional designations and real dharmas of the three realms, eradicating the twofold emptiness of persons and dharmas through the three wisdoms of hearing, thinking, and cultivating, [namely] the delusion of the deluded mind above. "Karma" is affliction. "Path" means the various practices. "Coarse" refers to the coarse paths and fruits of continuous succession in the six destinies. Above, it explained karmic causes; now, it explains the continuity of fruits. A fruit that is not severed for a hundred kalpas is the bond of delusion. "Also because they do not give rise to the coarse" means that these fruits do not arise; if they were already to arise, they would be coarse fruits, and hence the exhaustion of the fruits of the three realms is termed "coarse." "This is the path of seeing": the people of the thirty minds attain the contemplation of the twofold emptiness of persons and dharmas, taking emptiness as the single path. "Seeing" is the mind that is capable of contemplating. "Joyful forbearance subdues the paths of the three karmas": the three paths are the karmic paths of retribution in the three destinies. "Karma" refers to the causal practices of the three destinies. The two paths of cause and fruit are already severed by the thirty minds; now, by means of the single-truth contemplation of the first ground, it is clearly shown that they are perpetually severed. "Free-from-defilement forbearance subdues the karmic paths among humans": because the paths of the ten unwholesome deeds among humans give birth to the human fruit, they are eradicated through the ten wholesome deeds. "Illuminating forbearance subdues the karmic paths of the six heavens": because those in the realms of the six heavens mostly reckon cause and fruit to be permanent, blissful, self, and pure, giving rise to delusions over ten thousand kalpas, they illuminate the three truths to eradicate heavenly retribution. The cause of heavenly retribution takes affliction as its root. "Blazing forbearance subdues the karmic paths of the various views": "views" refers to the seven views. Because their origin arises upon the fruits, by means of the wisdom of the single truth, the identity view and so forth are perpetually severed. "Victorious forbearance subdues the karmic paths of doubtful views": the arising of delusions in the three realms takes doubt as its root; failing to comprehend in all situations, to the extent of not even knowing one's own hands and feet, is therefore doubt. Now, the wisdom illuminated by the sixteen truths eradicates doubt. "Manifest forbearance subdues the karmic paths of the causes of the three realms": because causal karmas are as numerous as the sands of the Ganges and the receiving of birth is endless, they are eradicated through the contemplation of the ten kinds of twelvefold conditioned co-arisen links. "Unborn forbearance subdues the karmic paths of fruit": when the delusions of the three realms are exhausted, there is the quiescent fruit of the seventh ground; furthermore, through the contemplation of non-arising, the fruits of the three realms are eradicated. "Immovable forbearance subdues the causal karma of form": the lower forbearance of the eighth ground perpetually eradicates the forms of the three realms without remainder. "Luminous forbearance subdues the karmic paths of the causes of mind": the lower forbearance of the ninth ground perpetually eradicates the mental propensities of the three realms. "Cessation forbearance subdues the karmic paths of the two propensities of form and mind": the lower forbearance of the tenth ground, through the understanding of unborn emptiness, severs the two propensities of form and mind, perpetually eradicating all of them. "Taintless forbearance subdues the paths of the fruits of propensities": that which was severed in the preceding ten abodes serves as the cause; the adamantine mind's complete severance of the delusions of the ten grounds serves as the fruit. It also eradicates the dark knots of ignorance of the ten grounds, and is therefore the great luminous wisdom. "Therefore, O Sons of the Buddha, the three classes of worthies are designated as subduing and severing": above, the sūtra text sequentially spoke of subduing and not severing, the two being distinct; now, it clarifies that the two distinctions are identical. "The three classes of worthies": for the people of the thirty minds, they only subdue and cannot be called severing. "From joyful forbearance upward, they also subdue": this clarifies that people of the eleven grounds both subdue and sever. "When the forbearance of awakening manifests": this clarifies that the Buddha attains sudden awakening, perpetually severing all without remainder. "All without remainder in the dharmadhātu": this precisely explains the perpetual severance of the buddha ground above. "Within the dharmadhātu": the arising of dharmas takes the causes of the three realms as arising; the abiding of dharmas takes the fruits of the three realms as abiding. Although there are all such dharmas, the Buddha perpetually severs them. From "O Sons of the Buddha, avidyā" onward, the second [section] explains the origin of all delusions, taking avidyā as the root. The beginning of running counter to the principle is the origin. In "arising the karmic retributions of the three realms": now, the beginning of having consciousness differs from wood and stone; because there are two types of karma that are inborn, now based on inborn karma running counter to principle and arising, it is called acquired karma. It takes avidyā precisely as its root, takes consciousness as the initial arising of cumulative functions, and exhaustively encompasses afflictions as numerous as the sands of the Ganges. "Therefore I say: 'From the store of avidyā'": the root of all delusions giving forth endless functions is the "store." "Gives rise to thirteen afflictions": it precisely takes the seven views and the six attachments to be the thirteen afflictions. Although the delusions of affliction are as numerous as the sands of the Ganges, to establish names in a categorized manner, they are made into thirteen, subsuming all delusions completely, taking the thirteen as the root. "Wrong view": asserting that there is no Buddha, no non-Buddhists, and that all are empty and non-existent. "View of self": reckoning the movements and actions of the five aggregates to be the mark of a self, and creating and acting to be the function of a self. "Eternalist view": reckoning that fruits do not arise from causes, and [claiming] a lifespan of eighty thousand kalpas. "Annihilationist view": reckoning that causes do not continue in succession and also do not induce fruits, changing and perishing from thought-moment to thought-moment. "View of attachment to precepts": this refers to ordinary persons stealing the Buddha's pure precepts to serve as the cause for the Brahmā heaven, failing to reach the future fruit; grasping the precepts of another, the Buddha, is called attachment to precepts. "View of attachment to fruits": this also refers to ordinary persons of red flesh […] kalpas of lifespan of the aggregates, stealing the Buddha's designations of permanence and bliss, so as to attach to impermanence. Truly upon the fruits of the five aggregates […] "Doubtful view": meaning to say that non-Buddhist paths are truly the genuine Buddha path, hence […] doubt. Because the seven views seek in all situations, the Buddha path and non-Buddhist […] The two dharmas of views and attachments are both afflictions, but […] "Greed": seeking in all situations […] a mind of contention in all situations. […] is arrogance […] before and after.