大乘起信論廣釋卷第三．四．五 5

English (machine translation) 5

Language: English

5.1

Composed by the Śramaṇa Tankuang of the Ximing Monastery in the Capital

[Treatise:] "The differentiation of setting forth... because it has the meaning of proceeding toward." / Commentary: Below is the third [section], on the characteristics of setting forth on the path. Within this there are two parts: first, indicating the intention and revealing the name; second, distinguishing them separately. This is the first. Here, one should first clarify the meaning of "path" (mārga), and only then reveal the characteristics of setting forth and so forth. What is called the "path" has four meanings: because of the meanings of being able to traverse, being traversed, being relied upon, and proceeding toward. Since this [subsumes] teaching, principle, practice, and fruition, all phenomena can be [called] "path" [...]. In these sūtras, different explanations are given according to suitability. Some [...] explain teaching as the path. As the Nirvāṇa [Sūtra] says: "Expounding it for others is called the path." Because of hearing the Dharma, one severs doubt, understands, and attains bodhi. Although this is the general explanation, in distinguishing them separately: some say that the Mahāyāna teaching alone is called the path, because the sound of the Buddha's path causes all to understand, [whereas lower] teachings are all not definitive explanations, for not having departed from form and sound, one walks a heterodox path. Or, it broadly encompasses the teachings of the three vehicles as also being called the path: "I am like a guide who knows the path and explains the path," because for those seeking the three vehicles, he expounds the Dharma of the three vehicles. Or, spoken teachings of the Dharma are all called the path: all vocal sounds, the voice of the wheel of Dharma, subsume speech and letters and perform Buddha-works, maturing the wholesome roots of humans and devas; the bodhisattva also relies on non-Buddhist teachings. Or, some sacred teachings explain principle (yukti/tattva) as the path: everywhere they speak of the principle of the path and the principle of the path, precisely because this principle is the path itself. Having explained this generally, to distinguish them separately: some explain only the ultimate truth as the path, saying that by riding the true and real path one achieves correct awakening, because the intrinsically pure mind is called the truth of the path (mārgasatya). Or, it broadly encompasses both truths as both being called the path; hence the sūtras speak of four kinds of reasoning: reasoning of dependence, reasoning of function, reasoning of demonstration through evidence, and reasoning of natural law (dharmatā). These broadly apply to both kinds of principle, ultimate and conventional. Or, it broadly encompasses all phenomena as being capable of being called the path, saying that all phenomena are likewise suchness; the ten directions and three periods of time are a single granary of dust; the one is all, the all is one; harmonious and unhindered, all are identical to the real. For this reason, sūtras say that passion, anger, delusion, and so forth are all called the path, that the defiled phenomena of saṃsāra are themselves the path, and so forth; the bodhisattva broadly penetrates all principles in order to accomplish all-knowledge. Or, some sacred teachings explain practice as the path; hence it is said: "Diligently practice the path; you should seek escape; take heed against increasing negligence." Yet within this there are also distinctions: some say that only Mahāyāna practice is called the path, saying that walking the great path shows the insignificance of the small tracks, because only by practicing the bodhisattva path will one become a Buddha. Or, the practices of the three vehicles are broadly called the path: "What you practice is the bodhisattva path"; the thirty-seven factors of awakening and wholesome dharmas are broadly the paths practiced by the three vehicles; because the three vehicles also possess contaminated and uncontaminated, self-emptiness and dharma-emptiness, superior paths. Or, all practices are called the path, because the bodhisattva broadly carries out all practices, up to and including manifesting the practices of non-Buddhists in order to tame all sentient beings and prevent Māra from finding an opening in their agitation. Or, some sacred teachings explain fruition as the path. The Vimalakīrti-nirdeśa Sūtra speaks of the name of the Buddha path, and also speaks of "shall accomplish the path of bodhi," and also speaks of "swiftly proceeding toward the path of nirvāṇa." Yet within this there are also distinctions: some say that only the Buddha-fruition is called the path, for there is only the Buddha-vehicle, without a second or third vehicle; riding this jeweled vehicle, one's path proceeds toward the bodhimaṇḍa, and having extinguished the conjured city, one heads toward the path of the jeweled resting place; therefore only the Buddha-fruition is called the path. Or, it broadly encompasses the fruitions of the three vehicles as all being called the path: all share this one wondrous Dharma, the pure path, all share this one ultimate purity; moreover, it speaks of "one path, one practice, one condition," and also speaks of the three vehicles sharing the same liberation, and so forth. Or, all fruitions are called the path: the Tathāgata's nirmāṇakāya pervades the six destinies, and the fruitions of the six destinies are all subsumed by the Buddha; cultivating the path of non-self, one accomplishes this fruition, because marks of physical and mental self-substance are not maintained; fully possessing the provisions of merit, one accomplishes this fruition, because marks of all bodies and minds are fully provided; if one maintained a single mark as one's own substance, the mark of self would not be extinguished and one could not be called a noble one; if one lacked a single mark of others, it could not be called the complete and perfect fruition; because it is fully endowed with the fruition of all bodies and minds, it is called ultimate, correct, and equal bodhi. Since it is said that the path has four kinds, which one is spoken of here? One position holds: Here it speaks of the path of Buddha-fruition, because it is the place of proceeding that is being differentiated; that is, the Buddha's qualities are the realized path, because they are what the nominal Buddha relies on and realizes, and they are the realm of the fruition-path toward which all bodhisattvas resolve and practice to proceed; since it is the place relied on, realized, and proceeded toward, only the Buddha-fruition is uniquely called the path. Another position holds: Here it also speaks of the path of principle, because the initially awakened Buddha-fruition is none other than original awakening; the true principle is that upon which the Buddha relies and realizes, because by realizing this principle one attains the Buddha-fruition; it is also the path toward which the bodhisattva proceeds, because the bodhisattva resolves to proceed toward the fundamental source; the new translation calls it the correct cause for attaining the path, and the correct cause is precisely the principle of tathatā; therefore here it also reveals the path of principle. Another position holds: Here it also reveals the path of practice, because one must depend on the cause of practice to realize the fruition of principle; the new translation calls it the correct path of cultivation, because practice is the characteristic of the correct path that is cultivated; moreover, it says that it is the correct cause for the Buddha to attain the path, so practice is also the correct cause of the path; it says that the bodhisattva cultivates to bring it to presence, meaning that the practice undertaken is called coming to presence; it says that when a person cultivates all wholesome practices, they naturally accord with the Dharma of tathatā; because the Buddha's realizing wisdom relies on practice to accomplish Buddhahood, it is said to be the path realized by all Buddhas, and it is also the place toward which the bodhisattva, through resolving and practicing, nominally proceeds; therefore practice is also called the path. Another position holds: Here teaching is also called the path, because it is also that which is able to proceed, that which is proceeded toward, and so forth; as the equal outflow from the true dharmadhātu, serving as the hearing-permeation that accomplishes the supramundane; its entire substance being the great activity of complete wisdom [...], capable of serving as the cause for bodhi; pervading all preceding phenomena without exception, it is also the path realized by the Buddha's wisdom; wishing to fully reveal the pure and secret voice, the bodhisattva initially generates the mind based upon this; therefore, including teaching is fully luminous in principle. Although these four interpretations are all viable in meaning, according to the preeminent sense, one takes only principle and fruition, because they are the deep and perfect path of reliance and destination. Relying on teaching, one generates practice in order to proceed toward this realized principle and the fruition attained, for principle and fruition are tathatā, and the three greatnesses are the primary purport of this treatise.

5.3

Commentary: Below is the separate opening [of the topic]. Within this there are two parts: first, indicating the number and listing the names; second, analyzing them according to the names. This is the first. Here, one position holds: regarding the aspiration through the perfection of faith, it properly establishes the ten faiths; in the final, fulfilled stage of this stage, one attains the perfection of faith and generates three kinds of mind, entering the ten abodes. The aspiration through understanding and practice establishes only the ten practices; in the final, fulfilled stage, when understanding and practice are perfected, one generates the mind of dedication and enters the ten dedications. Another position holds: the initial mind also encompasses the stages of abode; in the ten stages of the ten faiths, one cultivates faith, and when faith is perfected, one generates a resolute mind and immediately enters the first abode of the ten abodes, the abode of initial resolve; relying on the perfection of faith, one generates the three kinds of mind and abides in correct determination; were it not so, how could the ten abodes lack this? Therefore, both stages are called aspiration through the perfection of faith. Extending to the dedications refers to the stage of the ten practices: being able to understand the emptiness of phenomena, one accords with and practices the six perfections; when the practice of the perfections matures, one generates the mind of dedication and enters the stage of the ten dedications, and again relies on understanding and practice to perform dedication; were it not so, how could the ten dedications lack understanding and practice, and how could they fail to generate the mind of dedication again? The aspiration through realization is located in the bhūmis; relying on the previous two kinds of mutually accordant resolve, one realizes tathatā and generates the true mind; that is, the opening and developing of noble wisdom is called the aspiration through realization. If one follows this meaning, it also extends to the Buddha-fruition. Or, in each and every stage, generating that mind of applied effort and superior progress is also called aspiration; this meaning extends to the stages prior to equal awakening, and so on.

5.4

[Treatise:] "The perfection of faith... is capable of generating the mind." / Commentary: Below is the analysis of the characteristics. Analyzing the three names above is divided into three parts. The first part also has three sections: 1. clarifying the practice of the perfection of faith; 2. revealing the characteristics of generating the mind once practice is perfected; 3. demonstrating the benefits attained from generating the mind. The first also has two parts: first, a question; second, an answer. This is the first. Here there are four clauses, and there are two interpretations. One position holds: the four clauses constitute four questions. The first clause asks about the person capable of cultivating faith. The next clause asks about the practice they cultivate. The next clause asks about the time period when the practice is perfected. The last clause asks what mind they are capable of generating. Another position holds: the four clauses are only three questions; the first two clauses are as before, and the latter two clauses ask what mind one is capable of generating once the practice is perfected. Therefore, having only three questions is superior in principle.

5.5

[Treatise:] "That is to say, relying on sentient beings of the undetermined group..." / Commentary: The answer below has two parts: first, directly answering the previous question; second, adducing the inferior to reveal the superior. The former also has two parts: first, answering the three questions separately; second, concluding their entry into the stages. The former answer to the three questions is divided into three parts. This is the first. What is called here the "undetermined group" takes the person at the final mind of the ten faiths. Differentiating the three groups is provisionally differentiated in terms of karma: actions of immediate retribution are called the wrongly determined group, because they are definitely experienced; uncontaminated actions are called the correctly determined group, because they are definitively non-falling; excluding the karma of the five destinies, they are called the undetermined group, because they are not definitely experienced. Second, differentiation in terms of dharmas: within the former three groups, due to distinctions in dharmas, there are also three groups: those with the nature of attaining parinirvāṇa are called the correctly determined group, because they are definite to become noble ones; those without the nature of attaining parinirvāṇa are called the wrongly determined group, because they are bound to saṃsāra; those who are not determined are called the undetermined group, because they may or may not succeed. Third, differentiation in terms of spiritual lineage (gotra): within the aforementioned nature of attaining parinirvāṇa, three groups are further distinguished: the lineage of the two vehicles is called the wrongly determined group, because they definitely seek the lesser fruition; the bodhisattva lineage is called the correctly determined group, because they definitely generate the great mind; those of undetermined lineage are called the undetermined group, because what they seek is undetermined. Fourth, differentiation in terms of stage: this further divides into three groups solely within the bodhisattva lineage: from entering the abodes onward is called the correctly determined group, because they definitively do not retrogress; before entering faith is called the wrongly determined group, because they reject cause and effect; people in the stage of the ten faiths are called the undetermined group, because they may advance or retrogress. What is spoken of here as the "undetermined group" refers to those within the Mahāyāna lineage. Therefore, the Benye jing, relying on this, says: "Starting from an ordinary being bound by all fetters, who does not yet recognize the Three Jewels and noble ones, does not yet recognize good and bad, cause and effect, not recognizing, not understanding, and not knowing anything; from this stage of an initial ordinary being without recognition, relying on the correct teaching and Dharma of the Buddhas and bodhisattvas, one gives rise to a single thought of faith and resolves upon bodhi; this person is called a bodhisattva of the marks of faith, and is also called a nominal bodhisattva; therefore they are also called undetermined sentient beings." Now, relying on this person, the practice cultivated is clarified; hence it says: "relying on sentient beings of the undetermined group."

5.6

Treatise: There is perfuming [...] cultivating faithful mind.
Commentary: This clarifies the cultivation of practice, answering the second question. Regarding "there is perfuming," etc.: First, it analyzes the cause of practice. That is, it explains that there is the internal perfuming causal power of original awakening, and the wholesome manifestation of hearing-perfuming serves as the external condition power, enabling one to rely on one's prior capacity to cultivate wholesome roots. Regarding "faith in karma and its fruition," etc.: Next, it shows what is practiced. Relying on the preceding cause and conditions, one is able to have faith in the karmic retribution and give rise to the three kinds of wholesome roots, such as the ten wholesome actions: 1. Wholesome roots conducive to merit: Past wholesome roots can induce this body, complete with all sense faculties, making it a receptive vessel for the Dharma. Having faith in karma and its retribution, one can give rise to the ten wholesome actions, which is precisely the cultivation of wholesome roots conducive to merit. Thus, the Benye jing says: "That person furthermore practices the ten minds, which means the ten wholesome dharmas, or practices the five precepts and the six pāramitās. If for one or two kalpas they cultivate the practice of the ten wholesome actions, they receive the retribution of the six desire heavens; because of the three grades of practicing the ten wholesome actions, they become iron-wheel-turning kings, millet-scattering kings, and the like." 2. Wholesome roots conducive to liberation: Sown as a supramundane seed in the field of the body, they are capable of inducing and culminating in the fruition of liberation. 3. Wholesome roots conducive to penetration: Through the power of the noble path, one penetrates tathatā. "Conducive to" (fen) means the cause; that is, it is the cause of penetrating tathatā. What is stated here as "loathing the suffering of birth and death and seeking the meaning of unsurpassable bodhi" refers precisely to the wholesome roots conducive to liberation from suffering and conducive to penetration. However, bodhi generally comprises five kinds: 1. Bodhi of resolving the mind, located in the stage of the ten faiths; 2. Bodhi of subduing the mind, located in the stages of the three types of worthies; 3. Bodhi of clarifying the mind, located in the stage of the first bhūmi; 4. Bodhi of emerging and arriving, at the seventh bhūmi and above; 5. Unsurpassable bodhi, which is the Buddha stage. Here, one seeks the Buddha stage, hence it is called "unsurpassable." Regarding "being able to encounter," etc.: Afterwards, it clarifies the conditions for practice; that is, relying on these conditions, one cultivates the ten faiths. The ten faiths are: faith, vigor, mindfulness, concentration, wisdom, precepts, dedication, protection, giving, and aspiration. Thus, the Benye jing says: "That person briefly practices ten kinds of minds, which means the mind of faith," etc. The meaning of the ten faithful minds has already been clarified in the title section, so it is not redundantly recorded here.

5.7

Treatise: Passing through ten thousand kalpas [...] capable of resolving their own mind.
Commentary: This clarifies the perfection of faith, answering the third question. Regarding "passing through ten thousand kalpas, faith being perfected," etc.: This clarifies the completion of practice in terms of the completion of time. That is, it refers to the person who has completed the stage of faith. That is, having cultivated the ten faithful minds for ten thousand kalpas, their faithful mind is only then perfected. This corresponds to the third group among the persons addressed by the eight causes mentioned earlier. These "ten thousand kalpas" are spoken provisionally with respect to those of dull faculties and inferior nature whose vigor is hesitant; it is not necessary that all take ten thousand kalpas. That is, for the exceedingly energetic, it does not exceed one kalpa; in the middle, those of superior or inferior capacity achieve it in two, three, or more kalpas. Just as among those of the two vehicles, the extremely dull take sixty or a hundred kalpas, while the swift take three or four lifetimes, each according to their capacity realizing the two fruits of the non-learner (aśaikṣa). Thus, the Benye jing says: "This bodhisattva of the marks of faith is endowed with all afflictions, yet brings forth all wholesome roots; they both regress and advance. If, relying on a spiritual friend, they cultivate the Buddha-dharma through their deeds for one or two kalpas, they immediately enter the stage of abiding. If not, they remain constantly submerged and do not emerge." The Renwang jing says: "The swiftest does not exceed one kalpa, and the slowest does not exceed ten thousand kalpas; in between, the number of kalpas increases or decreases according to the faculty. If there are those who are negligent and lack vigor, although they have resolved their minds, they remain constantly submerged; for such persons, the number of kalpas is limitless." Regarding "Buddhas and bodhisattvas teaching and bidding them," etc.: This explains the resolution of the mind in terms of superior conditions. That is, relying on superior conditions, they arouse the three minds, and thereby enter the first abode of the ten abodes—the abode of the initial resolution of the mind. Thus, the Renwang jing says: "Prior to the practice-patience, the bodhisattvas of the ten wholesome actions have advancement and regression, like light feathers blown east and west by the wind. Although they practice the ten right paths for ten thousand kalpas, they must arouse the bodhi-mind in order to enter the stage of practice-patience." That is, because they arouse the three kinds of bodhi-minds, they then enter the stage of practice-patience within the ten abodes. And this stage of abiding is called the stage of practice-patience. It is called "practice-patience" because it is the patience attained in the stage of the lineage of practice. Just as among the six patiences, the first, faith-patience, is the patience attained in the stage of right determination of faith. Thus, the Benye jing says: "This bodhisattva of the marks of faith, having practiced the ten precepts for ten thousand kalpas, should enter the ten faithful minds and enter the first stage." What this sūtra calls "entering the first abode" means entering the abode of the initial resolution of the mind among the ten abodes. Only upon reaching this point do they attain the ten non-retrogressing faiths; therefore it is also called "entering the ten faithful minds," which does not mean the ten faiths prior to the abodes. Because all the stages have general and specific names: Generally, all stages are named the ten faiths, because there are none that do not possess the ten faithful minds, just as the ten bhūmis are also called the ten abodes. Specifically, they are designated the ten faiths, abodes, practices, dedications, and so forth, because the understanding and practice cultivated differ according to the stage. Entering the faith of the ten abodes from the specific ten faiths, it can therefore also be called "entering the ten faithful minds." Thus, the Renwang jing says: "The lineage of practice possesses ten minds, already surpassing all wholesome grounds of the two vehicles—namely, faith, vigor, mindfulness, concentration, wisdom, and so forth." The names of the ten minds are not different from those before; the only distinction lies in whether there is regression or non-regression. Therefore, relying on this meaning, it further states in a verse: "Thirty persons in the holy embryo of subduing-patience: the ten faiths, ten cessations, ten firm minds," and so forth. Speaking of "subduing-patience," it is explained in terms of the five patiences: subduing-, faith-, compliance-, non-arising-, and extinction-[patiences]. They are established respectively according to the three types of worthies, the ten bhūmis, and the Buddha, in their higher, middle, and lower [grades]. Because the stage of the three types of worthies attains the contaminated path and can subdue the two hindrances, it is called subduing-patience. Regarding the arousing of the three minds to achieve non-retrogression: According to the Daśabhūmika-vibhāṣā, there are seven conditions for resolving the mind upon bodhi. The first three are the definite resolution of the mind here, while the latter four are the indefinite resolution of the mind below. The three kinds in this text are precisely the characteristics of the three resolutions of the mind explained below; hence they achieve non-retrogression. "Buddhas and bodhisattvas teaching them to resolve their minds" means teaching them to be mindful of tathatā and arouse the straight mind. "Resolving one's own mind out of great compassion" means pitying the afflictions of sentient beings and arousing the compassionate mind. "Resolving one's own mind in order to protect the Dharma" means delighting in the wholesome roots of sentient beings and arousing the deep mind. Thus that treatise says: "Seeing that the Dharma is about to be extinguished, one then resolves the mind, saying: 'Planting wholesome roots, I shall accomplish the Buddha path, cause the Dharma to endure long, and diligently cultivate all wholesome practices.' Therefore, the mind to protect the Dharma is the deep mind."

5.8

Treatise: Such a faithful mind [...] corresponds with the right cause.
Commentary: This is the second part, concluding the entrance into the stage. Because faith is perfected, one can arouse the three minds, and upon reaching the first abode, it is called entering the group of right determination. Bodhi and nirvāṇa, being free from errors such as defilements, are called the right lineage. When bodhisattvas advance towards them, it is necessarily so, hence it is called "determination." Many rights and determinations gathered as one class are called a "group." Upon reaching this stage, one does not lose the great mind and is determined to inherit the Buddha lineage; this is called "ultimate non-retrogression." Destined to achieve right awakening, it is called the "Tathāgata's lineage of practice." Destined to inherit it, it is called "abiding." "In the lineage, corresponding with the right cause" explains the meaning of "destined to inherit." The internal perfuming of the Buddha-nature is called the "right cause." Cultivation being in accord with it is called "correspondence." Alternatively, the lineage of practice directly inheriting it is itself called the completion of the right cause, which, being present in oneself, is termed "correspondence." The new translation calls it "corresponding with the superior cause," because attaining the Buddha's right cause is called the superior cause. By corresponding with the superior cause of attaining buddhahood, one ultimately does not fear falling into the ground of the two vehicles; therefore, one is able to abide in the Tathāgata lineage.

5.9

Treatise: If there are sentient beings [...] either advancing or regressing.
Commentary: Below is the second part, adducing the inferior to reveal the superior. In this there are two parts: first, the internal causal power is slight; later, the external condition power is weak. This is the first. "The internal perfuming power is slight" refers to the persons below who are at the initial stage of faith. Regarding "if there are sentient beings," etc.: It generally clarifies the hindrances and perfuming. Because they have just begun to cultivate wholesome practices, it says "scant"; because ancient defilements have not yet been subdued, it is called "deep and thick." Regarding "although encountering the Buddha," etc.: It specifically reveals the shallowness of their stage. Therein, it shows three grades of inferior persons: "Arousing the seeds of humans and gods" refers to the most inferior ones mentioned below, who perversely seek the suffering of birth and death among humans and gods. "Or arousing the seeds of the two vehicles" refers to the moderately inferior ones mentioned in the middle, who arouse a mind to save only themselves and differently seek the lesser fruit. Regarding "even if there are those who seek the Mahāyāna," etc.: In comparison to the former, although higher, they are called "hesitant about the Mahāyāna," and their minds are not determined. Although these three encounter superior conditions and resolve their minds, their wholesomeness is slight and their hindrances are deep, so they only obtain shallow benefits. These are the three grades of persons addressed by the fifth, sixth, and seventh causes among the persons addressed by the eight causes mentioned earlier.

5.10

Treatise: Or there may be those who make offerings [...] fall into the ground of the two vehicles.
Commentary: This clarifies that the power of external conditions is weak; this refers to the middling persons in the stage of faith. Regarding "making offerings to the Buddhas without having reached ten thousand kalpas": This shows that for middling persons, the time of practice is not yet fulfilled. In "therein, in encountering conditions, there are also," etc.: This shows that these middling persons encounter conditions that are not superior. Regarding "seeing the Buddha's physical marks," etc.: Because they take conditions to be conventional marks. Regarding "or because of making offerings," etc.: Because they grasp at external deportment. Regarding "or because of the two vehicles," etc.: Because they are exhorted and inspired by the inferior. Regarding "or learning from others to resolve the mind": Because they do not see the essence. Regarding "such resolutions of the mind," etc.: This concludes their regression and loss. None of these are the bodhisattva's mind of compassion and wisdom; because they do not see the fundamental nature, their essence is not determined. Although they all resolve their minds, when encountering conditions they regress, abandoning the Mahāyāna practice and entering the ground of the two vehicles. Therefore, both the Yingluo jing and the Mahāyānasaṃgraha state that when bodhisattvas are in the stage of the ten faiths, although they cultivate the Mahāyāna, their minds are not yet firm. Consequently, they often give rise to a mind of loathing and dreading birth and death, while their compassionate mind toward sentient beings remains weak and thin; they take pleasure in abandoning the great practice and delight in cultivating the small vehicle, and therefore arouse the seeds of the two vehicles and fall into the ground of the two vehicles. This corresponds to the person addressed by the fourth cause.

5.11

Commentary: Above was clarified the practice of the perfection of faith; below is revealed the characteristics of resolving the mind once practice is completed. Therein are two parts: first, directly clarifying the resolution of the mind; later, questions and answers resolving doubts. In the first there are two parts: first, raising the question to state the number; later, characterizing the marks according to the stated [number]. This is the first. Although the wondrous practices are vast, the three practices comprehensively subsume them; showing them generally, it therefore says "briefly stated."

5.12

Treatise: What are the three? [...] because of sentient beings' suffering.
Commentary: This explains the marks according to the stated [number]. Speaking of the "straight mind": It has no other meaning; it is the correct contemplation of tathatā without erroneous thoughts. That is, it is the root of the practice of benefiting both self and others. Speaking of the "deep mind": It has the meaning of aspiration; because one aspires to cultivate all wholesome practices, it is the root of the practice of benefiting oneself. Speaking of "great compassion": It is universally rescuing and pulling [sentient beings] out of their suffering; it is the root of the practice of benefiting others. These three are the causal practices of the three pure moral codes, the three bodhi-minds, the three kinds of dedication, the three virtues, and the three bodies. These are the characteristics of resolving the mind.

5.13

Treatise: Question: Above it was said [...] the practice of all wholesome deeds?
Commentary: Below doubts are resolved. Therein are question and answer; this is the initial question. Only repeating the straight mind, it raises a doubt about the latter two. Therefore, the new translation says: "All sentient beings and all dharmas are together of the same single dharmadhātu, without having dual marks. Based on the principle, one should only be correctly mindful of tathatā; why must one additionally cultivate all wholesome dharmas and save all sentient beings?"

5.14

Treatise: Answer: For example [...] would never become clean.
Commentary: The answer below has two parts: first, directly answering the previous question; later, re-explaining the skillful means. In the first there are also two parts: first the simile, then the application. This is the first.

5.15

Treatise: In this way, sentient beings [...] will never attain purity.
Commentary: In the application below there are three parts: first, directly applying the preceding simile; next, revealing the reason for the practice; later, wholesome practices according with the real. This is the first. Regarding "tathatā," etc.: First, it reveals that the real nature is pure. Being free from falsehood is called "true" (tatha); being non-dual is called "such" (tā). Possessing virtues numerous as the sands of the Ganges, it is called "dharma." Being unimpeded is called "empty"; being undefiled is called "pure." Regarding "yet there are," etc.: Next, it reveals the marks of the real. Defilement of the real and afflictions are all possessed by sentient beings. The defilements of sentient beings falsely obscure tathatā; it is not that the nature of tathatā itself has defilement. From "if a person" below: Afterwards, it reveals reliance on conditions. Because purity has defilement, unless one uses skillful means to perfume the real and extinguish the false, one will never attain purity.

5.16

Treatise: Because the defilements are limitless [...] to serve as an antidote.
Commentary: This reveals the reason for the multiple practices. Since the principle of the real pervades all, and avidyā pervades the real, there is the meaning of non-awakening. The defilements referred to pervade all dharmas; therefore, it is not by a single practice that they can be eliminated.

5.17

[Treatise:] If a person cultivates [… down to:] because it accords with the Dharma.
[Commentary:] This reveals that good practices accord with tathatā. Since [tathatā] is omnipresent throughout all phenomena, it is likewise not by a single practice that one can accord with it. Defilement arises from avidyā, whereas goodness flows from tathatā. If one cultivates good practices, they dispel delusion and accord with the real; therefore, cultivating wholesome dharmas naturally returns one to the real. What is spoken of here as 'all goodness' refers specifically to the practices of benefiting oneself and benefiting others. Thus, the new translation of the treatise states: 'One must gather all good practices to rescue all sentient beings universally, leave behind the defilements of adventitious dust, and only thereafter be able to reveal and manifest the real Dharma.'

5.18

[Treatise:] Briefly stated, there are four kinds of expedients.
[Commentary:] This re-elucidates expedients. Within this, there are two parts: first, stating the number, and later, explaining them separately. This is the first. Among the four, the first one reveals the path of non-abiding, which is the root of the subsequent three practices. The latter three are the three clusters of pure precepts, which serve as the causes for the three virtues and constitute the three kinds of arousing the aspiration [for awakening]. Through these four practices in their general and specific aspects, one abandons all evil and cultivates all goodness, which are precisely the expedients that aid in revealing tathatā. Therefore, it is said that there are four kinds of expedients.

5.19

[Treatise:] What are the four? [… down to:] because its nature has no abiding.
[Commentary:] Below is the separate explanation. Separately explaining the four kinds is divided into four parts. This is the first. Regarding 'the expedient of the root of practice', it first lists the name. It means cultivating non-abiding practice based on tathatā, thereby serving as the root for the subsequent three practices. Both karmadhāraya and tatpuruṣa compounds are applicable here: because this practice accords with the real, it is called an expedient; the practice itself being the expedient is the karmadhāraya interpretation. Regarding 'contemplating all phenomena' and so forth, it reveals its characteristics. 'Their self-nature is unborn' indicates that the objective realm contemplated is empty. 'Freed from false views' indicates that the contemplating mind, since the realm is already empty, has nothing to delight in or attach to; thus, it can give rise to wisdom and not abide in saṃsāra. Contemplating all phenomena as [arising] from the conjunction of causes and conditions, such that karmic fruits are never lost, [one sees that] sentient beings in saṃsāra are unawakened and deeply worthy of compassion; in order to gather and transform them, one does not abide in nirvāṇa. Regarding 'in accordance with' and so forth, it subsequently reveals the intention of cultivation: because this dharmatā by its very nature has no abiding, cultivating this practice in accordance with it constitutes an expedient.

5.20

[Treatise:] The second is being able to desist [… down to:] because it departs from all faults.
[Commentary:] This reveals the precept of restraining behavior. Regarding 'the expedient of being able to desist', it first lists its name. Because being able to desist from evil accords with tathatā, being able to desist is itself the expedient. Regarding 'shame and remorse' and so forth, it reveals its characteristics. Here, it reveals two kinds of right exertion. 'Being able to desist from all evil dharmas' means that regarding evil dharmas that have already arisen, due to shame and remorse, one strives so that they do not arise [again]. 'Not allowing them to increase' means that regarding evil dharmas that have not yet arisen, due to shame and remorse, one strives so that they do not occur. Regarding 'in accordance with' and so forth, it subsequently explains the intention of cultivation: because it accords with the meaning of dharmatā's departure from faults, being able to desist is spoken of as an expedient.

5.21

[Treatise:] The third is initiating [… down to:] because it departs from the hindrance of delusion.
[Commentary:] This reveals the precept of gathering wholesome dharmas. Regarding 'initiating' and so forth, it first lists the name. It means that through diligence, one initiates wholesome roots, and subsequently, through diligence, the wholesome roots increase; this is precisely the expedient of according with the real. Regarding 'namely, diligence' and what follows, it next reveals its characteristics. Within this, it also reveals two kinds of right exertion. First, it explains generating goodness, revealing one right exertion: 'making offerings' and so forth are the matters that generate goodness; 'cherishing and revering' and so forth are the causes that generate goodness; 'being able to' and so forth are the conditions that generate goodness. Hence, regarding unarisen wholesome dharmas, one strives to generate them. Now, cherishing and revering are differentiated through four propositions: (1) cherishing without revering, like a mother toward her child; (2) revering without cherishing, like a servant toward his master; (3) both revering and cherishing, like a child toward parents; (4) neither revering nor cherishing, like toward an enemy. Although the […] sūtra says […], only cherishing, if so, does not mean not revering […]. Therefore, now toward the Three Jewels one also feels reverence and cherishing, so that faith increases and gives rise to manifold goods. Regarding 'also, through the power of the Buddha, Dharma, and Saṅgha' and so forth, it subsequently extinguishes karmic hindrances and generates one right exertion: one must extinguish karmic hindrances so that wholesome roots do not regress. When goodness does not regress, that constitutes the meaning of increase—namely, regarding wholesome dharmas that have already arisen, one strives to make them increase. In the previous 'being able to desist', one left behind manifest activity; here, one eradicates karmic seeds. Since the torch has perished, it poses no obstruction, and the various goods increase. Regarding 'in accordance with' and so forth, it subsequently explains the meaning of accord: because initiating wholesome roots generates merit and wisdom, it accords with departing from delusion; because the increase of wholesome roots extinguishes karmic hindrances, it accords with departing from hindrances. These constitute the expedient of according with the real.

5.22

[Treatise:] The fourth is the great vow [… down to:] because it is tranquil and extinguished.
[Commentary:] This reveals the precept of gathering sentient beings. Regarding 'the great vow' and so forth, it first lists the name. Because the universal vow is all-encompassing, it is called a 'great vow'. The wishing mind being without differentiation is called 'impartial'. The practice of the vow according with the real is spoken of as an expedient. Regarding 'what is meant by' and what follows, it next reveals its characteristics. 'Generating the vow' and so forth is the vow of enduring duration. 'Transforming and saving' and so forth is the vast vow. 'Causing all to' and so forth is the supreme vow. Below, explaining the reasons reveals the intention of cultivation: 'in accordance with' and so forth is the reason for enduring duration; 'dharmatā' and so forth is the reason for vastness; 'not thinking of' and so forth is the reason for supremacy. It reveals them as expedients of according with the real. The text of the new translation is brief, and its meaning is not like this.

5.23

[Treatise:] When a bodhisattva arouses this [mind, … down to:] seeing the dharmakāya.
[Commentary:] Above, the characteristics of arousing the aspiration were revealed; next, the benefits are explained. Within this, there are four parts: first, revealing the supreme virtues; second, explaining subtle faults; third, resolving the provisional teachings; fourth, praising true practice. Within the first, there are two parts: first, explaining the merit of self-benefit; later, revealing the merit of benefiting others. This is the first. 'Arousing this mind' refers to the aforementioned three minds. Because one's straightforward mind directly contemplates tathatā, and the profound mind and mind of compassion aid in revealing the real, one is able to see one's own dharmakāya in a minor portion. This means that based on contemplating the gate of personal emptiness […] one sees it; hence, it is called 'in a minor portion'. In the new translation, it is named 'seeing the dharmakāya', because as the dharmakāya has no distinction between self and other, it is simply the dharmakāya that is seen.

5.24

[Treatise:] Because of seeing the dharmakāya [… down to:] entering into nirvāṇa.
[Commentary:] This reveals the virtue of benefiting others. It means that within the stage of the initial resolve among the ten abidings, in accordance with the original aspiration and the vow to benefit sentient beings, one is able to manifest the eight characteristics and provisionally take on the body of a Buddha. Therefore, the Avataṃsaka states: 'How does a bodhisattva make countless bodies from a single body, universally manifesting the attainment of Buddhahood in all worlds?' Because of attaining the path, one accomplishes these Buddha-deeds; this is the path constantly practiced by Buddhas and bodhisattvas. Because it manifests the characteristics of the path of attaining Buddhahood, it is collectively named 'attaining the path through the eight characteristics'. Therefore, the Abhidharmasamuccaya-bhāṣya on the greatness of karmic activity says: 'To the end of saṃsāra, manifesting all Buddha-deeds such as attaining bodhi.' Regarding the expositions across the teachings, there are differences in quantity. For instance, the Avataṃsaka Sūtra speaks of twenty characteristics; because that sūtra aims to complete the ten-number Dharma-gates, each single characteristic reveals ten meanings, yet it does not separately mention the characteristic of entering the womb. The Buddhacarita-sūtra presents even more, mostly similar to the Avataṃsaka with minor differences. The Mahāprajñāpāramitopadeśa says that when there is a manifestation-body attaining Buddhahood, there are no characteristics of entering, abiding in, or emerging from the womb. The Karuṇāpuṇḍarīka-sūtra says that Devarāja the World-Honoured One attained the path directly from his right [side], and thus had no leaving the household. In the Lotus Sūtra, the dragon girl became a prince of the world and swiftly attained Buddhahood without ascetic practices and the like. The Karuṇāpuṇḍarīka also says that there is a Buddha who, having attained the path, did not teach the Dharma at all and immediately entered into nirvāṇa. The differences stated in these various teachings either generally and comprehensively reveal all Buddha-deeds, or are merely manifested by a single Buddha according to suitability, or differ in their opening and merging according to semantic categories. If spoken in terms of broad stages for the most part, therefore, there is the explanation of attaining the path through the eight characteristics. Since from the initial abiding onward one is able to manifest within them, there are meanings of spontaneous vs. non-spontaneous and pervasive vs. non-pervasive. Four propositions should be formulated: (1) pervasive and non-spontaneous—referring to the first bhūmi and above, reaching the ten directions in a single thought-conception; (2) spontaneous and non-pervasive—referring to the ten bhūmis onward, manifesting bodies and lands with mastery according to their stage; (3) neither spontaneous nor pervasive—referring to the stages of the three grades of worthies, seeing [the dharmakāya] in a minor portion based on the contemplation gate; (4) pervasive and spontaneous—referring to the World-Honoured One, giving rise to wondrous function based on the great dharmakāya. Fearing the text would become overly expansive, I have merely indicated the general direction. The fine details within this are analyzed in a separate chapter.

5.25

[Treatise:] However, this bodhisattva [… down to:] is not yet able to definitively sever.
[Commentary:] Next, subtle faults are explained. Within this, there are two parts: first, distinguishing from those on the bhūmis; later, distinguishing from ordinary foolish beings. This is the first. 'However, this' and so forth first directly reveals the distinction. 'Because of' and so forth explains the reason for the distinction. What is called 'outflows' has the meaning of the streaming of faults. Because one has not yet attained outflow-free wisdom, from beginninglessness up to the present, the outflow karma arisen in dependence upon the two hindrances cannot yet be eradicated. Only when one reaches the first bhūmi and attains outflow-free wisdom can one sever and subdue outflow karma. Therefore, it is said that the first bhūmi severs two kinds of ignorance: first, the ignorance of grasping at self and dharmas, which is precisely the hindrance of ordinary nature here; second, the ignorance of departing from defilement in evil destinies, which is precisely the various karmic fruits of evil destinies. If so, how can it be said that one is able to depart from views and craving? Answer: That refers to subduing and departing, whereas this refers to eternal severance. Because the hindrance of discrimination directly deludes one regarding the truths and principles, only upon reaching the first bhūmi can it be severed; this reveals that the realization of the dharmakāya does not belong to the stages prior to the bhūmis.

5.26

[Treatise:] In accordance with where they are born [… down to:] because of the power of mastery.
[Commentary:] This distinguishes [such a bodhisattva] from ordinary foolish beings. Although, because of not having severed all faults and outflows, through lapse of mindfulness they arouse evil that can incur painful fruits, and temporarily correspond with subtle suffering according to where they are born, they are nevertheless not bound by evil karma. This is because they are sustained by the sovereign power of the great vows arisen from compassion and wisdom. Therefore, the new translation of the treatise states: 'Or, due to evil karma, they experience subtle suffering; yet sustained by the power of vows, they are not long bound.' Thus, they differ from ordinary beings. Therefore, the Yogācārabhūmi reveals this meaning, saying: 'Furthermore, this bodhisattva of initial resolve may at some time be born in the most terrible evil destiny, in the hells (naraka); yet mostly they swiftly attain liberation from there, experience slight suffering, generate great revulsion, and arouse great compassion toward those sentient beings. All such things are due to gathering indestructible, true merit.'

5.27

The treatise states: "In the sūtras, [where it is said that...] because of [their] vigor." Commentary: This harmonises the provisional teachings and resolves implicit doubts. That is, there is a doubt: "If these bodhisattvas have the power of great vows and are not bound by karma, why do the sūtras state that bodhisattvas in the lineage regress and fall away while at the sixth abiding?" Therefore, this [passage] harmonises them to dispel external objections. The words "where it is said that there is regression, etc." raise this apparent contradiction in the teaching. The Benye jing says that before the seventh abiding is called the stage of regression; if they do not meet a good spiritual friend, they may regress from the bodhicitta for one kalpa or even up to ten kalpas, like Prince Śreṣṭhin, Prince Dharmadhana, Śāriputra, and others who, wishing to enter the seventh abiding, encountered adverse conditions along the way, regressed into the unwholesome dharmas of ordinary beings, and even came to generate the five unmitigated [karmas]. The words "is not actual regression, etc." explain the intent: this is merely provisional speech, not actual definitive teaching. Because those beginners of the ten faiths who have not yet entered the correctly determined stage of the ten abidings become indolent, the Tathāgata frightens them to make them generate vigor, and so speaks of regressing into ordinary beings from the sixth abiding. Furthermore, the ten abidings are called the initial learning, being subsumed under newly resolved bodhisattvas; the stage of the ten practices is called the correctly determined stage, as the Benye jing states that it is the correctly determined stage. To frighten those beginning bodhisattvas of the ten abidings and make them enter the correctly determined stage of the ten practices, he provisionally speaks of regression; it is not actual regression. Were it not so, why would the sūtra state that newly resolved bodhisattvas are called definitively determined, and that it is impossible for them to be born into the eight difficulties, much less commit unmitigated karma? If so, why does the Avataṃsaka-sūtra say that only upon reaching the seventh abiding are they called non-regressing? The reply: Regarding the great stages of non-regression, at the first abiding they already achieve the non-regressing mind; at the seventh abiding they first attain an unmoved mind upon hearing that there are buddhas, and so on. Thus, what they signify differs, and they are not contradictory. Some separately posit four kinds of non-regression, but holding faith and realisation as two is doctrinally deep but unacceptable. For at the stage of the first abiding, by having faith oneself in one's own nature one enters the correctly determined stage—how could one's stage regress? Therefore, faith and stage cannot be separately established. Furthermore, non-regression is established in contrast to regression; since there is no regression from realisation prior to the first bhūmi, why need one separately posit non-regression of realisation? If one says that not having realised is also called regression, why not separately establish falling from the summit and abiding on the summit? Hence the Yogācāra states that the matured ones have three grades, which agrees with this treatise; thus the four kinds of non-regression cannot be relied upon.

First 27 of 135 passages. Read on

Linked texts (1)

大乘起信論廣釋卷第三．四．五 — Classical Chinese