唯識三十論要釋 1.47

English (machine translation) 1.47

Language: English

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Commentary: This reveals the fourth stage, the stage of cultivation (bhāvanāvasthā). After the bodhisattva arises from the preceding path of seeing, in order to sever the remaining obstacles and realize āśraya-parāvṛtti, they repeatedly cultivate non-conceptual wisdom (nirvikalpa-jñāna). Because this wisdom is far removed from both the grasped (grāhya) and the grasper (grāhaka), it is said to be "without attainment" and "inconceivable." Alternatively, it is called "without attainment" because it is free from conceptual proliferation (prapañca), and named "inconceivable" because its marvelous functioning is difficult to fathom. It is supramundane non-conceptual wisdom; it is called "supramundane" because it severs the worldly. The latencies (anuśaya) of the two graspings are the root of the world; because only this [wisdom] can sever them, it alone obtains the name "supramundane." Alternatively, the designation "supramundane" is established based on two meanings: namely, its essential nature is untainted (anāsrava), and it realizes tathatā. Because this wisdom possesses these two meanings, it alone is called supramundane, whereas other wisdoms are not. Namely, it is the non-conceptual wisdom across the ten grounds: because one repeatedly cultivates this, one abandons the two heavinesses (dauṣṭhulya). The seeds of the two obstacles are given the name "heaviness" because their nature lacks competence and opposes subtlety and lightness. Because it causes them to be perpetually destroyed, it is spoken of as "abandoning." Because this can abandon those two heavinesses, one can thereupon realize two kinds of āśraya-parāvṛtti. "Basis" (āśraya) refers to that which is relied upon; namely, the other-dependent nature (paratantra-svabhāva), because it serves as the basis for both defiled and pure phenomena. "Defiled" refers to the imaginary conceptualized nature (parikalpita-svabhāva); "pure" refers to the real, perfectly accomplished nature (pariniṣpanna-svabhāva). "Transformation" (parāvṛtti) refers to the two parts of abandoning and obtaining through transformation: because through repeatedly cultivating non-conceptual wisdom one severs the heaviness of the two obstacles in the fundamental consciousness, one is able to transform and abandon the imaginary conceptualized [nature] upon the other-dependent, and is able to transform and obtain the perfectly accomplished nature within the other-dependent. By transforming afflictions, one obtains Great Nirvāṇa; by transforming the cognitive obstacle (jñeyāvaraṇa), one realizes unsurpassed awakening. The intention behind establishing consciousness-only is to cause sentient beings to realize such fruits of the two transformations of the basis. Alternatively, the "basis" is simply the tathatā of consciousness-only, because it is the basis of saṃsāra and nirvāṇa. Foolish worldlings, being inverted, are confused about this tathatā, and therefore from beginningless time have undergone the suffering of saṃsāra. The noble ones, being free from inversion, awaken to this tathatā and thereupon obtain the ultimate bliss of nirvāṇa. Because through repeatedly cultivating non-conceptual wisdom one severs the heaviness of the two obstacles in the fundamental consciousness, one is able to transform and obtain the basis [free from] saṃsāra, and is able to transform and obtain the basis [endowed with] nirvāṇa. This is simply the tathatā free from defiled nature: although tathatā is fundamentally pure, its nature is adventitiously defiled; therefore, when it is freed from defilement, it is metaphorically called newly purified. This newly purified [state] is spoken of as āśraya-parāvṛtti. It is realized by severing obstacles in the stage of cultivation. Although bodhi is also attained in this stage, it is not what is highlighted by the meaning of the verse here. The meaning of the verse merely highlights transforming into the nature of consciousness-only, because the stage of fulfillment in the two vehicles is called the vimukti-kāya, while in the Mahāmuni it is called the dharma-kāya. How does one realize the two kinds of āśraya-parāvṛtti? That is to say, during the ten grounds one cultivates the ten superior practices, severs the ten heavy obstacles, and realizes the ten [aspects of] tathatā; the two kinds of āśraya-parāvṛtti are realized through this. As for the ten grounds: First is the Ground of Extreme Joy (Pramuditā-bhūmi). One first obtains the noble nature and fully realizes the two emptynesses; because one can benefit oneself and others, great joy arises. Second is the Ground of Purity (Vimalā-bhūmi). One is endowed with pure morality (śīla); because one is far removed from the defilement of afflictions that can give rise to subtle infractions. Third is the Ground of Luminosity (Prabhākarī-bhūmi). One accomplishes superior absorption (samādhi) and the dhāraṇī of the Great Dharma; because it can emit the light of boundless, marvelous wisdom. Fourth is the Ground of Radiant Wisdom (Arciṣmatī-bhūmi). One abides in the supreme factors of awakening (bodhipakṣa-dharma); because the blaze of wisdom increases, burning the fuel of afflictions. Fifth is the Ground Difficult to Conquer (Sudurjayā-bhūmi). The operations of the two wisdoms—the real and the conventional—oppose each other, but one brings them into conjunction; because this is extremely difficult to conquer. Sixth is the Ground of Manifestation (Abhimukhī-bhūmi). One abides in the wisdom of dependent origination; because it induces the supreme non-conceptual prajñā to become manifest. Seventh is the Ground of Far-Reaching (Dūraṅgamā-bhūmi). One reaches the ultimate limit of effort in abiding without marks; because it transcends the path of the worldly and the two vehicles. Eighth is the Ground of Immovability (Acalā-bhūmi). Non-conceptual wisdom continues spontaneously; because the marks, functioning, and afflictions are unable to move it. Ninth is the Ground of Good Intelligence (Sādhumatī-bhūmi). One accomplishes the four subtle and marvelous unhindered understandings (pratisaṃvid); because one can expound the Dharma well throughout the ten directions. Tenth is the Ground of the Dharma Cloud (Dharmameghā-bhūmi). The great cloud of Dharma wisdom contains the waters of all virtues; because it covers the heaviness resembling space and completely fills the dharma-kāya. These ten grounds encompass conditioned and unconditioned virtues as their intrinsic nature; they are called "grounds" (bhūmi) because they serve as a superior support for the practices being cultivated, causing them to grow. As for the ten superior practices: they are simply the ten perfections (pāramitā). Giving (dāna) has three kinds: namely, the giving of wealth, the giving of fearlessness, and the giving of Dharma. Morality (śīla) has three kinds: namely, the morality of restraint, the morality of gathering wholesome dharmas, and the morality of benefiting sentient beings. Patience (kṣānti) has three kinds: namely, patience enduring injury from enemies, patience accepting suffering, and patience examining dharmas. Vigour (vīrya) has three kinds: namely, armour-like vigour, vigour gathering wholesomeness, and vigour of benefiting and gladdening. Meditation (dhyāna) has three kinds: namely, meditation abiding in peace, meditation inducing [superknowledges], and meditation accomplishing matters. Prajñā has three kinds: namely, non-conceptual wisdom of the emptiness of beings, non-conceptual wisdom of the emptiness of dharmas, and non-conceptual wisdom of the emptiness of both. Skilful means (upāya-kauśalya) has two kinds: namely, the skilful means of dedication (pariṇāmanā) and the skilful means of rescue. Vow (praṇidhāna) has two kinds: namely, the vow seeking bodhi and the vow to benefit and gladdening others. Power (bala) has two kinds: namely, the power of reflective discernment and the power of cultivation. Jñāna has two kinds: namely, the wisdom that experiences the joy of the Dharma and the wisdom that matures sentient beings. As for the nature of these ten: giving has non-attachment and the three types of karma produced by it as its nature; morality has the three types of karma when receiving and training in the bodhisattva precepts as its nature; patience has non-ill-will, vigour, discerning wisdom, and the three types of karma produced by them as its nature; vigour has exertion and the three types of karma produced by it as its nature; meditation has only meditative concentration (samādhi) as its nature; the remaining five all have the discernment of dharmas (dharma-pravicaya) as their nature, because they are said to be fundamental and subsequent wisdoms. Among them, the eighth has desire (chanda), resolute determination (adhimokṣa), and faith (śraddhā) as its nature, because vows take these three as their intrinsic nature. This describes their intrinsic nature. Together with their retinues, each and every one takes all co-arising virtues as its nature. As for the characteristics of these ten: only when grasped by the seven supremacies can they be established as perfections (pāramitā). First, supreme abiding: namely, one must abide in the bodhisattva lineage (gotra). Second, supreme reliance: namely, one must rely on the mind of great awakening (bodhicitta). Third, supreme aspiration: namely, one must have compassion for all sentient beings. Fourth, supreme activity: namely, one must fully practice all activities. Fifth, supreme skilful means: namely, it must be embraced by markless wisdom. Sixth, supreme dedication: namely, one must dedicate it toward unsurpassed bodhi. Seventh, supreme purity: namely, it must not be intermixed with the two obstacles. If not embraced by these seven, practices such as giving do not reach the other shore. For this reason, giving and the other ten perfections should each be analyzed through the four logical alternatives. That there are only ten without increase or decrease is because across the ten grounds, they counter the ten obstacles and realize the ten [aspects of] tathatā without increase or decrease. As for why the first six do not increase or decrease:

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namely: The three beginning with giving are the path to higher rebirth, because they bring about great wealth, [an excellent] physical body, and retinue. The three beginning with vigor are the path to definitive excellence, because they can subdue afflictions and bring sentient beings as well as the Buddha-dharmas to maturity. The paths of the bodhisattvas consist only of these two. That there are only four subsequent ones is in order to assist the previous six, causing their cultivation to be fulfilled without increase or decrease: skillful means assists the three beginning with giving; vows assist vigor; powers assist meditative concentration; and gnosis assists wisdom (prajñā), causing their cultivation to be fulfilled. As for the sequence of the ten: the earlier ones bring forth the later ones, and the later ones sustain and purify the earlier ones; furthermore, because the earlier ones are coarse and the later ones are subtle, the sequence of easy and difficult cultivation is thus. As for cultivating these ten, there are five kinds of cultivation: first, cultivation based on sustaining; second, cultivation based on attention; third, cultivation based on intention; fourth, cultivation based on skillful means; fifth, cultivation based on mastery. Relying on these five cultivations, the cultivation of the ten pāramitās is in all cases perfected. As for the subsumption of these ten: each one subsumes all the pāramitās, because they mutually accord with one another. If one relies on cultivating an earlier practice to induce a later one, the earlier subsumes the later because [the later] necessarily depends on the earlier, whereas the later does not subsume the earlier because [the earlier] does not depend on the later. If one relies on cultivating a later practice to sustain and purify an earlier one, the later subsumes the earlier because it sustains and purifies the earlier, whereas the earlier does not subsume the later because it does not sustain and purify [it]. If based on mutual intermingling in cultivation, four propositions should be formulated with respect to their mutual relations. Although these are actually ten, they are spoken of as six: one should know that the latter four are subsumed by the sixth. When expanded into ten, the sixth subsumes only non-discriminative wisdom, while the latter four are all subsumed under subsequently attained wisdom, because their cognitive objects are the conventional. As for the fruits of these ten: with outflows, there are four fruits, excluding the fruit of disconnection; without outflows, there are four fruits, excluding the fruit of maturation. Where it is said elsewhere that they possess five fruits, it is either because the five mutually assist each other, or because the two are spoken of together. As for the trainings among these ten: if subsumed by intrinsic nature, morality subsumes only morality, concentration subsumes meditative concentration, and wisdom subsumes the latter five. If [taken] along with their concomitants, each fully subsumes the others. If subsumed according to function, morality subsumes the first three, because their nature consists in requisites, one's own body, and retinue; concentration subsumes meditative concentration; wisdom subsumes the latter five; and vigor is subsumed by all three, because it universally urges the three on. If subsumed according to prominence, morality subsumes the first four, because the first three are as above and [the fourth is] guardianship; concentration subsumes meditative concentration; and wisdom subsumes the latter five. These ten have three names in the causal stage: first, named pāramitā, which refers to the first immeasurable eon—at that time, the strength of giving and so forth is still weak, being subdued by afflictions and unable to subdue them, whereby afflictions unawares become active; second, named proximate-pāramitā, which refers to the second immeasurable eon—at that time, the strength of giving and so forth has slightly increased, being not subdued by afflictions but rather able to subdue them, whereby afflictions become active only intentionally; third, named great-pāramitā, which refers to the third immeasurable eon—at that time, the strength of giving and so forth increases still more, being able to definitively subdue all afflictions, whereby afflictions never become active again. Although all ten are indeed cultivated throughout the ten grounds, yet according to the predominance of their marks, one is cultivated in each respective ground. Although the practices of the ten grounds have immeasurable approaches, they are all subsumed within the ten pāramitās. As for the ten heavy hindrances: First is the hindrance of ordinary-nature. This refers to the conceptually arisen [portion] among the two hindrances, because ordinary-nature is established based on those seeds. When the path of seeing of the two vehicles appears before them, they sever only one kind, which is called attaining the noble nature; when the path of seeing of a bodhisattva appears before them, they completely sever both kinds, which is called attaining the noble nature. When the two true paths of seeing appear before them, those two kinds of hindrances are definitely not possessed, just as light and darkness definitely do not co-arise, and as the two ends of a balance rise and fall at the same time: with respect to all contradictory dharmas, the principle must necessarily be so; therefore, there is no error of the two natures co-existing. However, the severing of the two hindrances must occur by means of two paths: the first is called the uninterrupted [path]; the second is called the liberation [path]. This is because the intentions aspiring to sever delusion and to realize cessation are distinct: it is in order to abandon the coarse-heavy nature called that. Although at the time of the uninterrupted path there are no seeds of delusion, that incapacity has not yet been abandoned; in order to abandon this, the liberation path arises, and one realizes the unconditioned dharma called analytical cessation. Although that which is severed on the first ground actually extends across both hindrances, the hindrance of ordinary-nature takes the cognitive [hindrance] as its primary sense, because the ten ignorances are said to be non-defiled. In true principle, during the stage of the path of cultivation on the first ground, a fraction of the innate cognitive [hindrance] is also severed; however, here we only speak for the time being of that which is severed first; the severing on the subsequent nine grounds should be understood accordingly. Since the duration of dwelling in the stage of fulfillment is so long, in principle one should advance to sever the hindrances that ought to be severed; otherwise, the paths of the three times would not be distinct. Therefore, it is said that after a bodhisattva attains direct realization, furthermore in the stage of the path of cultivation across the ten grounds, they cultivate only the path that perpetually extinguishes the cognitive hindrance, retaining the affliction hindrance to assist vows and take birth, not being like the two vehicles who quickly proceed toward complete nirvana; therefore, during the stage of the path of cultivation they do not sever the afflictions, and only when about to achieve buddhahood do they sever them all at once. Second is the hindrance of evil conduct. This refers to a fraction of the innate cognitive hindrance and the misdeeds of the three karmas provoked by it; this hinders the extremely pure morality of the second ground, and upon entering the second ground it is permanently severed. Third is the hindrance of dull darkness. This refers to a fraction of the innate cognitive hindrance that causes the dharmas of what has been heard, contemplated, and cultivated to be forgotten; this hinders the supreme concentration and dhāraṇī of the third ground as well as the exquisite three wisdoms provoked by them, and upon entering the third ground it is permanently severed. Fourth is the hindrance of the active manifestation of subtle afflictions. This refers to a fraction of the innate cognitive hindrance that is subsumed under identity view and so forth concomitant with the sixth consciousness; because it is of the lowest grade, because it does not pay attention to objects, and because it distantly follows active manifestation, it is called subtle; because in the past it mostly arose with the same identity as these [manifestations of] identity view and so forth, it is given the name affliction; this hinders the bodhipakṣa-dharmas of the fourth ground, and upon entering the fourth ground it is permanently severed. Fifth is the hindrance of entering nirvana in the lower vehicle. This refers to a fraction of the innate cognitive hindrance that causes one to become averse to saṃsāra and delight in proceeding toward nirvana, like the lower two vehicles being averse to suffering and rejoicing in cessation; this hinders the path of non-distinction of the fifth ground, and upon entering the fifth ground it is permanently severed. Sixth is the hindrance of the active manifestation of coarse marks. This refers to a fraction of the innate cognitive hindrance that grasps at the active manifestation of coarse marks of defilement and purity; this hinders the path devoid of defilement and purity of the sixth ground, and upon entering the sixth ground it is permanently severed. Seventh is the hindrance of the active manifestation of subtle marks. This refers to a fraction of the innate cognitive hindrance that grasps at the active manifestation of subtle marks of arising and ceasing; this hinders the wondrous markless path of the seventh ground, and upon entering the seventh ground it is permanently severed. Eighth is the hindrance of applying effort in the signless. This refers to a fraction of the innate cognitive hindrance that causes markless contemplation not to arise spontaneously; in the preceding five grounds, contemplation with marks is frequent and markless contemplation is scarce.

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In the sixth ground, contemplation with marks is scarce and signless contemplation is prevalent. In the seventh ground, it is purely signless contemplation; although it is constantly continuous, it still involves exertion (prayogāvasthā). Because there is exertion within the signless state, one is not yet able to spontaneously manifest marks and realms. This obstructs the effortless path of the eighth ground. Upon entering the eighth ground, it is permanently severed. The ninth is the obstruction of not wishing to act for the benefit of others, which is the innate portion of the cognitive obstruction that causes one not to strive diligently in benefiting and gladdening sentient beings, delighting instead in cultivating self-benefit. That obstructs the four unimpeded knowledges of the ninth ground. Upon entering the ninth ground, it is permanently severed. The tenth is the obstruction of not having attained mastery over dharmas, which is the innate portion of the cognitive obstruction that prevents mastery over dharmas. That obstructs the great cloud of Dharma-wisdom of the tenth ground, as well as the activities it contains and produces. Upon entering the tenth ground, it is permanently severed. Although in this ground mastery over dharmas is attained, there are still remaining obstructions, so it is not yet called the ultimate: namely, subtle innate cognitive obstructions and spontaneously arising seeds of afflictive obstructions. When the vajropama-samādhi appears before one, they are all severed at once, entering the stage of the Tathāgata. Thus, spanning up to the Buddha stage, there are eleven obstructions. Regarding the ten suchnesses: First, the all-pervading suchness, meaning this suchness is revealed by the twofold emptiness, for there is not a single dharma that it does not pervade. Second, the supreme suchness, meaning this suchness possesses boundless virtues and is the most supreme among all dharmas. Third, the suchness of the supreme outflow, meaning the teaching dharmas flowing from this suchness are extremely superior to other teachings. Fourth, the unappropriated suchness, meaning this suchness is unattached, not being grasped or depended upon by self-grasping and the like. Fifth, the suchness of undifferentiated category, meaning this suchness has no differences in category, unlike the eye and other faculties which differ by kind. Sixth, the suchness without defilement or purity, meaning this suchness is originally undefiled by nature, nor can it be said to become pure afterward. Seventh, the suchness of the non-differentiation of dharmas, meaning that although many teachings are variously established, this suchness has no distinctions. Eighth, the suchness without increase or decrease, meaning this suchness is free from the conceptual grasping of increase and decrease, not increasing or decreasing along with defilement and purity; this is also called the suchness that is the basis for mastery over marks and realms, for upon realizing this suchness, one attains mastery in manifesting both marks and realms. Ninth, the suchness that is the basis for mastery over wisdom, meaning that upon realizing this suchness, one attains mastery over the unimpeded knowledges. Tenth, the suchness that is the basis for mastery over activities, meaning that upon realizing this suchness, one universally attains mastery over all supernormal faculties, activities, dhāraṇīs, and gates of samādhi. Although the nature of suchness is truly without differentiation, ten types are provisionally established in accordance with supreme virtues. Although one already comprehends all of them in the first ground, the practices that realize them are not yet complete; to bring them to completion, they are established in successive stages. Thus, bodhisattvas vigorously cultivate the ten supreme practices in the ten grounds, sever the ten heavy obstructions, and realize the ten suchnesses, thereby attaining the two kinds of transformation of the basis. Distinctions in the states of transformation of the basis are briefly of six kinds: First, transformation through reducing strength and increasing capability, which refers to the first two stages. Through cultivating resolute faith, shame, and remorse, one diminishes the power of defiled seeds in the root consciousness and increases the capability of pure seeds in the root consciousness. Although one has not yet severed the seeds of the obstructions to truly realize transformation of the basis, gradually subduing their active manifestations is also called transformation. Second, transformation through penetration, which occurs in the stage of penetration. By the power of the path of seeing, one penetrates suchness, severs the crude heavy obstructions of the two kinds produced by discrimination, and realizes a portion of the true transformation of the basis. Third, transformation through cultivation, which refers to the stage of cultivation. By repeatedly cultivating the practices of the ten grounds, one gradually severs the crude heavy obstructions of the two kinds that are innate, gradually realizing the true transformation of the basis. Fourth, transformation through the perfection of fruition, which refers to the ultimate stage. Through cultivating boundless, difficult-to-practice, supreme practices over three great incalculable eons (asaṃkhyeya), when the vajropama-samādhi appears before one, one permanently severs all primordial crude heaviness and at once realizes the fulfilled transformation of the basis of the Buddha fruit, benefiting and gladdening [sentient beings] inexhaustibly to the end of the future. Fifth, inferior transformation, which refers to the stage of the two vehicles. Exclusively seeking self-benefit, detesting suffering and longing for quiescence, they can only penetrate the suchness of the emptiness of persons, sever the seeds of affliction, and realize the cessation through deliberation of suchness; lacking superior capacity, it is called inferior transformation. Sixth, vast transformation, which refers to the stage of the Great Vehicle. For the sake of benefiting others, one approaches great bodhi, feeling neither longing nor aversion toward saṃsāra and nirvāṇa; one is fully able to penetrate the suchness of twofold emptiness, severs both seeds of cognitive and afflictive obstructions, and at once realizes unsurpassed bodhi and nirvāṇa; possessing superior capacity, it is called vast transformation. Here, what is meant is the vast transformation of the basis, because it is realized by abandoning the two crude heavinesses. Distinctions in the meaning of transformation of the basis are briefly of four kinds: First, the path capable of transforming. This again has two types: 1. The path capable of subduing, which subdues the power of the latencies of the two obstructions, preventing them from giving rise to active manifestations of the two obstructions. This extends across both contaminated and uncontaminated paths, as well as the three wisdoms—preparatory, fundamental, and subsequently attained—gradually or suddenly subduing them according to what is appropriate. 2. The path capable of severing, which is able to permanently sever the latencies of the two obstructions. This path is definitely neither contaminated nor preparatory; contaminated [paths] are induced by previous habitual continuity without having eliminated marks, and preparatory [paths] are induced by striving after what is to be realized without having yet accomplished it. Therefore, the latencies deluded about principle that are to be severed by seeing and cultivation can only be truly severed by fundamental wisdom directly realizing principle. The remaining latencies deluded about phenomena to be severed by cultivation can be truly severed by both fundamental and subsequently attained wisdom. Second, that upon which transformation is based. This again has two kinds: 1. The basis holding seeds, which is the root consciousness. Because it can hold the seeds of defiled and pure dharmas, it serves as the common basis for both defiled and pure dharmas; the noble path transforms it, causing it to abandon defilement and obtain purity. Although the other, the paratantra-svabhāva, is also a basis, it cannot hold seeds and thus is not mentioned here. 2. The basis of delusion and awakening, which is suchness. Because it can serve as the root of delusion and awakening, all defiled and pure dharmas arise in dependence upon it; the noble path transforms it, causing it to abandon defilement and obtain purity. Although the others mutually serve as bases for the dharmas of delusion and awakening, they are not the root, and thus are not mentioned here. Third, that which is abandoned through transformation. This again has two kinds: 1. Abandonment through severance, which refers to the seeds of the two obstructions. When the true path of uninterrupted contemplation appears before one, the obstruction and antidote are mutually incompatible, and those [obstructions] are severed and extinguished, never to be constituted again; this is called abandonment. Because their seeds are severed, active manifestations of false grasping at self and dharmas no longer arise; that the grasped self and dharmas do not confront false sentiments is also called abandonment; by this, it is called abandoning the parikalpita-svabhāva. 2. Abandonment through relinquishment, which refers to remaining contaminated seeds and inferior uncontaminated seeds. When the path of liberation of the vajropama-samādhi arises, it induces the utterly round and bright root consciousness capable of purity; because these are not its basis, one wishes to relinquish them all.

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Once those seeds are abandoned, actual defiled dharmas and inferior uncontaminated [dharmas] never arise again; since they never arise again, they are also said to be abandoned. On this account it is called abandoning the inferior dharmas of saṃsāra. Fourth, that which is obtained through transformation (āśraya-parāvṛtti). This again has two kinds. First, that obtained through manifestation, namely great nirvāṇa. Although this is intrinsically pure by its original nature, adventitious obstructions veil it and prevent it from being manifest. Because the arising of the true noble path severs those obstructions, it causes its characteristics to be manifest, which is called obtaining nirvāṇa. This is posited based on tathatā free from obstructions; therefore, its essence is precisely the pure dharma-realm (viśuddha-dharma-dhātu). In terms of distinctions in the meaning of nirvāṇa, there are briefly four kinds: 1. Originally intrinsically pure nirvāṇa, which refers to the reality of the tathatā of the characteristics of all dharmas. Although there is adventitious defilement, its original nature is pure; it possesses innumerable subtle merits; it is without arising and without ceasing, tranquil like empty space; it is equally shared by all sentient beings, neither identical to nor different from all dharmas; it is free from all marks and all conceptual discriminations; the course of cognitive searching and reflecting is cut off, and the path of words and names is severed; it is only internally realized by true noble ones themselves; its nature is fundamentally peaceful, and therefore it is called nirvāṇa. 2. Nirvāṇa with remainder, which refers to this very tathatā having emerged from the afflictive obstructions (kleśāvaraṇa). Although the basis of subtle suffering is not yet eliminated, the obstructions are eternally pacified, and therefore it is called nirvāṇa. 3. Nirvāṇa without remainder, which refers to this very tathatā having emerged from the suffering of birth and death. The afflictions having been exhausted, the remaining basis is also extinguished, and the multitude of sufferings is eternally pacified; therefore it is called nirvāṇa. 4. Non-abiding nirvāṇa, which refers to this very tathatā having emerged from the cognitive obstructions (jñeyāvaraṇa). It is constantly supported by great compassion and prajñā; on this account, it abides neither in birth and death nor in nirvāṇa; it benefits and brings happiness to sentient beings exhausting the limits of the future; functioning yet ever peaceful, it is therefore called nirvāṇa. All sentient beings possess the first one. Aśaikṣas of the two vehicles are permitted the first three. Only our World-Honoured One possesses all four complete pacifications. How can the Sugata have [nirvāṇa] with remainder? Although he has no real basis [for suffering], there is an apparent manifestation; or, because the basis of suffering is exhausted, it is called without remainder, while because the basis of non-suffering remains, it is called with remainder; therefore, it can be said that the World-Honoured One possesses all four. Although in the [nirvāṇa] without remainder of the two vehicles there are no body and wisdom, it is not said that they exist by virtue of their realization; in that state there is only pure tathatā, free from marks, serene, peaceful and blissful. On this basis it is said that they are not different from the Buddha; yet because they lack bodhi and the activities of benefiting and delighting others, it is further said that they differ from the Buddha. Since cognitive obstructions also obstruct nirvāṇa, why is it only said to be an obstruction to bodhi? It should be understood that the noble teachings speak according to predominant function; in principle and fact, both are capable of obstructing both fruits. Among the four kinds of nirvāṇa spoken of in this way, only the latter three are called that obtained through manifestation. Second, that obtained through production, namely great bodhi. Although from the beginning there are seeds capable of producing this, it does not arise because it is obstructed by cognitive obstructions. Because the power of the noble path suppresses those obstructions, causing it to arise from its seeds, it is called obtaining bodhi. Having arisen, it continues perpetually, exhausting the limits of the future. This is precisely the mental states associated with the four wisdoms: 1. The mental state associated with the Great Round Mirror Wisdom. This mind is free from all conceptual discriminations, and its object and cognitive aspect are subtle and difficult to know. It is neither deluded nor foolish regarding the marks of all objects. Its nature and characteristics are pure and free from all defilements. It maintains the manifest and seed forms of pure and complete virtues. It is capable of manifesting and producing the reflections of bodies, lands, and wisdoms, uninterrupted and untransformed, exhausting the limits of the future, just as a great round mirror manifests the forms of various colours. 2. The mental state associated with the Wisdom of Equality. This mental state contemplates all dharmas and oneself, others, and sentient beings as completely equal. It is constantly associated with great loving-kindness and compassion. In accordance with what sentient beings delight in, it manifests diverse reflected images of enjoyment bodies and lands. It is the uncommon support of the Wisdom of Wondrous Observation, is established by non-abiding nirvāṇa, and continues in a single taste, exhausting the limits of the future. 3. The mental state associated with the Wisdom of Wondrous Observation. This mental state skillfully observes the specific characteristics and common characteristics of all dharmas, operating without hindrance. It gathers and contemplates immeasurable doors of dhāraṇī and samādhi and the precious jewels of virtues produced [by them]. In great assemblies, it is capable of manifesting immeasurable distinctions of functions, possessing sovereignty in all of them; it rains the rain of the great Dharma, cuts off all doubts, and causes all sentient beings to attain benefit and joy. 4. The mental state associated with the Wisdom of Accomplishing Activities. In order to benefit and bring joy to all sentient beings, this mental state manifests everywhere in the ten directions diverse transformed threefold karmas, accomplishing the matters that ought to be done through the power of original vows. Although each of the mental states associated with these four wisdoms definitely possesses twenty-two dharmas—the transforming and the transformed, both seeds and actual manifestations arising together—because the function of wisdom is predominant, they are designated by the name of wisdom. Therefore, these four states completely subsume all conditioned virtues on the Buddha-ground. These are obtained in order through the transformation of the mental states associated with the defiled eighth, seventh, sixth, and five consciousnesses. Although wisdom is not consciousness, it functions dependent on consciousness; because consciousness is the principal, it is spoken of as being obtained by transforming consciousness. Furthermore, in the defiled state wisdom is weak and consciousness is strong; in the uncontaminated state wisdom is strong and consciousness is weak. In order to urge sentient beings to rely on wisdom and abandon consciousness, it is said that transforming the eight consciousnesses obtains these four wisdoms. The Great Round Mirror Wisdom is only able to become manifest when one first attains buddhahood at the path of liberation; because the seeds of the vipāka-consciousness have not yet been abruptly abandoned when the diamond-like samādhi is present, since they do not conflict with the uninterrupted path. On this account, this state continues unbroken from first attaining buddhahood until the end of the future, maintaining the uncontaminated seeds so they are not lost. The Wisdom of Equality is first able to arise only at the bodhisattva's path of vision because it conflicts with the two graspings; in the subsequent ten grounds, because grasping has not been severed, there may be interruptions in defiled and other states. After the Cloud of Dharma Ground, it continues dependent on the pure eighth consciousness until the end of the future. The Wisdom of Wondrous Observation can also first arise at the stage of vision of the two vehicles in the contemplation of the emptiness of persons. Thereafter, progressing sequentially up to the higher grounds, it is admissible for it to manifest whenever it is not a defiled state, a contemplation of the emptiness of persons, or a mindless state. The Wisdom of Accomplishing Activities first arises upon attaining buddhahood, because during the ten grounds, the eyes and so forth transformed based on the vipāka-consciousness are not uncontaminated. An uncontaminated consciousness being produced by a defiled, uncommon, necessarily co-arising sense faculty sharing the same object is logically inconsistent, because these two differ in clarity and obscurity regarding the object. On this account, this state can only manifest based on uncontaminated faculties upon attaining buddhahood; yet it is frequently interrupted, because it arises through manaskāra. Although the natures of these four are all originally possessed, they must be perfumed and brought forth before they can become manifest. They increase gradually in the causal stages, and in the fruit of buddhahood they are complete, neither increasing nor decreasing, until the end of the future. They only arise from seeds and do not perfume to form seeds, lest earlier Buddhas be surpassed by later Buddhas. The first three states of wisdom comprehensively take all realms, ultimate and conventional, as their object, and are subsumed under the two wisdoms: because they take tathatā as object, they are non-conceptual; because they take other objects, they are subsumed under subsequent wisdom. Their essence is one, but divided into two according to function.

1.47.5

Because understanding the conventional is due to realizing the ultimate, it is spoken of as subsequently obtained. The fourth state of wisdom universally takes objects such as matter throughout the three times without violating correct principle; arising in accordance with manaskāra, taking phenomenal marks and objects as its domain, and giving rise to transformative activities, it is subsumed under subsequently obtained wisdom. These four states of wisdom are called that obtained through production. That which is obtained through production is collectively called bodhi, and together with the aforementioned nirvāṇa, they are called that which is obtained through transformation. Although there are four general meanings of āśraya-parāvṛtti, now only the two obtained through transformation are taken, because the verse says 'realizing and obtaining āśraya-parāvṛtti'. In this stage of cultivation it is said to be able to be realized and obtained, not that it is already realized and obtained, because it is subsumed within the causal stage. What are the characteristics of the subsequent ultimate stage (niṣṭhāvasthā)? The verse says:

Linked texts (1)

唯識三十論要釋 — Classical Chinese