English (machine translation)
Translation of 大乘入道次第開決
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- pramana-mt · Machine translation by Gemini 3.8 Flash (2026-10-21) of in.bauddha.taisho.2823 · Machine output without human authorship: no copyright is claimed (CC0 1.0). The original text keeps its own…
Contents
- 1 — 238 parts
Text
1.1
Compiled by the śramaṇa Dankuang of the Ximing Monastery in the capital
1.2
Now, those who climb a lofty mansion must first ascend step by step; those who scale a multistoried building must all traverse the stairs and terraces. How much more so is the elevated Path of Awakening: how could it not rely on the stages of practice? The remote and vast true source: how could it transcend the provisions? Therefore, over a period accumulating across three asaṃkhyeya kalpas, one's practice fulfills the four immeasurables; holding firmly to the six pāramitās, one makes the two minds resplendent. Only then does one attain the perfect and eternal, and only then ascend to the ultimate fruit. It is unacceptable to hope to hear the Path in the morning and reach full virtue by evening. This is comparable to just mooring a square raft and immediately expecting to cross the ocean; who else could this be but an indolent bodhisattva? Therefore, wishing to achieve bodhi in the long run, one must walk the Great Path. The stages of entering the path depend upon clear elucidation. Although these matters are fully present in the various sūtras, how could one comprehend them completely? Without a compiled record, how could they be observed? At the beginning of the Kaiyuan era of the Great Tang, there was a venerable of Puyang named Zhizhou. He was a great-grand-disciple of our Great Tang Tripiṭaka Master [Xuanzang], a grand-disciple of Master Ci'en, and an immediate disciple of Dharma Master Henan; that is, a fellow-student from another region of Master Qinglong. Inwardly, he thoroughly penetrated the Tripiṭaka; outwardly, he mastered the nine schools of thought. Serving as a master and model for scholars, he was a giant in the arena of literature. A skilled hand at authorship and an exquisite hand at praise, the treatises and subcommentaries he compiled totaled over a dozen works—such as the Summarized Exposition of the Lotus Sūtra, the Esoteric Meanings of the Cheng weishi lun, and the Determinations on Pramāṇa-samuccaya are all his creations. Although he never went to Chang'an, his renown spread afar, and all the worthies of the capital and surrounding prefectures looked up to his lofty style. Examining his writings, the words are concise and the meanings prominent; investigating his aspirations, he was endowed with kindness and genuine compassion. He was truly an exceptional worthy born into this world, a bodhisattva who transmits the Dharma. Fearing that beginners, gazing at the ocean of Dharma, would be at a loss, and looking up at the mountain of meaning, would retreat forever, he thereupon gathered the essential pivots of the great teaching and lifted up the main outline of the net of Dharma. Here he pointed out the directions and compiled this record of meanings. Now, the stages of entering the path are common to the three vehicles, yet only our Mahāyāna is proclaimed supreme. Now elucidating the most supreme, ultimate Mahāyāna, it is called the 'Stages of Entering the Mahāyāna Path'. As for 'Mahāyāna', in general, it does not exceed four kinds: that is, as commonly spoken of, teaching, principle, practice, and fruit. Because they all broadly encompass, they are called 'great'; and because they all can convey, they are named 'vehicle'. This meaning is fully presented in the Commentary on the Awakening of Faith. As for 'path', it has the meaning of directing toward, the meaning of treading upon, and the meaning of open conveyance. That is, it is not separate from teaching, principle, practice, and fruit. In accordance with each case, there are the meanings of directing toward, treading upon, and open conveyance; therefore, they are all called 'path'. They all appear in the text below and should be consulted and cited. As for 'entering the stages', generally it is the five stages; specifically, it is the forty-two worthies and nobles. Regarding these four kinds of Mahāyāna path, from shallow to deep, from partial to complete, one relies on the Mahāyāna teaching to awaken to the Mahāyāna principle, gives rise to the Mahāyāna practices, and attains the Mahāyāna fruit. Therefore, within the five stages of the Mahāyāna, one gradually awakens and enters the stages of the path. Thus, the ninth fascicle of the Cheng weishi lun says: 'For those endowed with the two lineages of the Mahāyāna, in brief, within the five stages, they gradually awaken and enter.' If so, there should be no meaning of leaping over. Why is it said that Śākyamuni leapt over Maitreya and others? Answer: Leaping over time is possible, but leaping over stages is not. This is because in stage after stage, there is that which is cultivated, that which is severed, and that which is realized, which cannot be skipped. Just as with walking slowly or quickly: though the hours and evenings differ, the miles and paces cannot be skipped. If so, why does the Laṅkāvatāra-sūtra say that the first bhūmi is the tenth bhūmi, etc., and that there is nothing existent? What stages are there? Answer: That is stated according to the principle of the perfect interpenetration of what is realized. This is based on the principle of the sequential arrangement of the realized stages. That [sūtra] takes the initial realization and subsequent realization as identical in essence; regarding the realized principle, it says there is no [distinction of] existence and the like. If based on realized wisdom, the stages of practice are not identical; therefore, there can be the sequence of the five stages. Hence, it also does not contradict what was said there.
1.3
'Bowing the head', and so forth: the commentary below is broadly divided into three sections. The first three verses are the section expressing reverence and stating the intention. From 'Now, wishing…' onward is the section correctly explaining what is taught. The final verse is the section concluding the teaching and dedicating merit. The first section is further divided into two. The first two verses take refuge in and pay homage to the Three Jewels; the latter single verse states the intention in composing the work. The former also has two parts: the first two words indicate the characteristics of the one who rides; 'the unsurpassed', and so forth, indicates the virtues that are revered. As for 'bowing the head', 'bowing' means bending down; 'head' means the head. Bending one's exalted head to salute the lowly feet displays the utmost reverence; hence it says 'bowing the head'. 'The unsurpassed', and so forth, reveals the characteristics of the vehicle. Within it, there are three, namely the Buddha, the Dharma, and the Sangha. The first four lines display the Buddha Jewel. The upper two lines display the causal practices of the Buddha's two benefits. The lower two lines clarify the resultant virtues of the Buddha's two benefits. The former again has two parts: this line displays the causal practice of self-benefit. 'Harmonizing' means harmonizing; 'regulating' means controlling. Harmonizing and controlling the actions of body, speech, and mind, leaving behind evil and advancing in good, completes the practice of self-benefit.
1.4
'Capable of rescuing those drowning in the suffering of saṃsāra': this line displays the causal practice of benefiting others. Having harmonized and regulated oneself, one further uses the well-regulated chariot of the Mahāyāna to pull out sentient beings who are afflicted and drowning in the mire of saṃsāra. Because the word 'tamer' (tāyin / śāstā) contains these two meanings, 'tamer' is explained through these two meanings. Among tamers, there is none that surpasses or compares to him; hence he is named the 'unsurpassed, excellent tamer'.
1.5
'Like space, its nature and characteristics have neither coming nor going': the two lines below display the resultant virtues of the Buddha's two benefits. This line displays the fruit of the Buddha's self-benefit. Due to practicing self-benefit, he obtains the ultimate fruit of the two bodies, the dharmakāya and the saṃbhogakāya; both are permanent and abide without coming or going. Therefore it says, 'like space, having neither coming nor going', and so forth.
1.6
'Like a shadow following a form, responding to those who are transformed': this line displays the resultant virtue of the Buddha's benefiting others. Due to the virtue of benefiting others, from the dharmakāya and saṃbhogakāya he arises as nirmāṇakāya to transform all ordinary persons and nobles, able to arise like a shadow following a form. Furthermore, responding to those who are transformed, he is like a shadow following a form, never abandoning or separating from them. Because this line contains two meanings, it is therefore also explained through two meanings.
1.7
'The true mark has a single flavor, the wondrous amṛta', and so forth: these two lines display the Dharma Jewel. The upper line displays its principle-Dharma of tathatā. The lower line displays the teaching-Dharma that flows from it. As for saying 'single flavor, amṛta', and so forth, this statement is made relying on the Nirvāṇa-sūtra. Thus that sūtra says: 'In the Snowy Mountains there is a supreme, wondrous medicine named amṛta. If a person consumes it, they attain immeasurable lifespan. Originally it has only a single flavor, but following the places to which it flows, various flavors arise; yet its true flavor remains in the mountains.' The single flavor of amṛta illustrates the tathatā of the true mark. The various flavors that flow illustrate the various teachings. In accordance with the various capacities and dispositions of sentient beings, that tathatā is explained through various gates, yet the original tathatā undergoes no change whatsoever.
1.8
'The three ranks of worthies eternally sever the stream of craving', and so forth: these latter two lines display the Sangha Jewel. The first line displays the ordinary Sangha before the bhūmis; unlike external ordinary beings who follow the stream of saṃsāra, they now cut through the river of craving, desiring to cross over. The second line displays the noble Sangha upon the bhūmis; once realizing non-retrogression, it is called 'galloping afar'. The untainted noble path is therefore called the 'straight road'. 'Those who' refers to provisional persons, namely members of the Sangha.
1.9
'Therefore I…', and so forth: this then subsequently expresses the intention of paying reverence. The first two lines state the intention of taking refuge and paying homage. The latter two lines state the intention of composing the work. The intention of the third line displays using the lamp of Dharma to constantly illuminate all sentient beings who have long dwelt in the dark ignorance of saṃsāra. The intention of the fourth line is to eternally eliminate the thick darkness of delusion covered by sentient beings' two hindrances.
1.10
'Listing the individual names', and so forth: the names listed here follow the old Avataṃsaka; therefore, they occasionally differ from the new sūtra. We await the explanation of the text to match them one by one.
1.11
'Bodhisattvas here initially establish their minds', and so forth: this means that by initially abiding in the principle of emptiness and non-self, they are able to abide in the family of the Buddha, and are therefore named 'peaceful abiding' (ādhimuktikāvasthā / initial abiding). Hence in the commentary on the sūtra they are called the 'ten understandings', because they understand the principle of emptiness. Therefore the Benye jing says: 'When the mind abides in the principle of emptiness, it is named abiding.' The Avataṃsaka-sūtra says: 'The abidings of bodhisattvas are inconceivable, equal to the realm of phenomena and empty space. Therefore they are able to abide in the family of the Buddhas of the three periods of time.' Although understanding the principle of emptiness is called 'understanding', they are not yet able to give rise to the wondrous practice of non-abiding based on that understanding; this is named 'practice not yet superior'.
1.12
'Purifying and regulating the three karmas', and so forth: for example, just as the great earth generates and grows all grasses and trees, both good and bad, if one cultivates that earth, then good grasses will grow. The three karmas of sentient beings can generate good and evil, and are therefore compared to the earth. Cultivating the earth of the three karmas, leaving behind all faults and evils, and growing good practices, one is therefore able to give rise to compassion and benefit conscious beings.
1.13
'Cultivating superior contemplation of principle', and so forth: contemplating that all phenomena are impermanent, suffering, empty, and non-self, it is called 'superior contemplation of principle'. Giving rise to this contemplation practice is called 'supreme and wondrous practice'; it does not mean giving rise to a separate wondrous practice apart from the contemplation.
1.14
'The cultivated roots of goodness', and so forth: because of saving beings, one's own [roots of goodness] are increased; this is the meaning of 'endowed with skillful means'. As the non-Buddhist scriptures say: 'One who wishes to develop oneself must first develop others', and so on.
1.15
'Upon hearing praise or defamation, the mind is settled and unmoving': this means that upon hearing praise or defamation of the Buddha, Dharma, bodhisattvas, or the bodhisattva's practices, one's mind abides peacefully; this is named the 'abiding of the upright mind'.
1.16
'Hearing explanations of the Three Jewels, the three temporal boundaries', and so forth: this means that hearing whether the Three Jewels exist or not, and hearing whether there are Buddhas or no Buddhas in the three periods of time, one's mind does not turn back; this is named the 'abiding of non-retrogression'.
1.17
'The three karmas are pure and undefiled, awakening to the two…', and so forth: because the three karmas are pure and undefiled, it is called 'youthful' (kumārabhūta). That is, just like a youth, actions of body, speech, and mind are all without fault. Because of awakening to the two worlds, it is also 'true'. One completely understands that the sentient world and the receptacle world are all provisional and false, because the mind is without obstruction.
1.18
'Understanding the ultimate and conventional truths, awakening to the Dharma King…', and so forth: skilfully understanding and expounding the ultimate and conventional truths is called 'understanding the ultimate and conventional'. Awakening to the standards of the Dharma King's domain, the palaces of the Dharma King's domain, and so on, is called 'awakening to the Dharma of the Dharma King'.
1.19
'Like a royal prince capable of receiving the royal throne, whose practice gradually becomes superior': namely shaking, illuminating, sustaining, and visiting, adorning and purifying countless worlds, expounding, observing, knowing faculties, and subduing countless sentient beings. These practices surpass those before; gradually being able to increase all-seed wisdom, it is named 'practice gradually becoming superior'.
1.20
'Bodhisattvas in this stage practicing the six pāramitās', and so forth: identical with the Buddhas of the three periods of time, they awaken to the principle of emptiness and calm, and being able to give rise to that wondrous practice of non-abiding, it is named 'all practices being superior'. Therefore the Avataṃsaka says: 'The practices of this bodhisattva are inconceivable, equal to the realm of phenomena and empty space. Because they emulate the Buddhas of the three periods of time and cultivate practice, it is named 'practice'.'
1.21
'Pitying beings and admiring the Dharma': solely for the sake of rescuing, protecting, embracing, and benefiting all sentient beings is named 'pitying beings'. For the sake of learning, recollecting, cherishing, purifying, increasing, sustaining, and expounding the original practices of all Buddhas is named 'admiring the Dharma'.
1.22
'Those who behold them are joyful', and so forth: the Avataṃsaka-sūtra says: 'When cultivating this practice, they cause all sentient beings to be joyful and delighted. If they see anyone coming to beg, when the bodhisattva sees them, joy doubles.' Due to these two practices, it is named the 'joyful practice'.
1.23
'Non-anger practice': in the new sūtra it is named the 'non-defiance practice'. If there is anger, that is defiance against the kṣānti-pāramitā, defiance against the Dharma of emptiness expounded by all Buddhas, and defiance against embracing all sentient beings. If one is without anger, then there is no defiance. The different words have a single meaning and do not contradict each other.
1.24
'Inexhaustible practice': in the new sūtra it is named the 'unbending practice'. 'Bending' has the meaning of retrogression. 'Yielding' has the meaning of cowardice. Therefore, due to superior vigor without retrogression or weakness, what is practiced never ceases. Hence this [text] and that do not contradict each other either.
1.25
'Reverent practice': in the new Avataṃsaka-sūtra it is named the 'hard to attain practice'. This means being able to accomplish roots of goodness that are hard to attain; precisely because they are hard to attain, reverence is established. Having attained these hard to attain and reverent roots of goodness, the practices of the two benefits further advance.
1.26
'The four unhindered [knowledges], the various dhāraṇī-doors', and so forth: since these four unhindered knowledges and various dhāraṇī-doors take mindfulness and wisdom as their essential nature, they are therefore named 'all good and wise dharmas'. They can remove the fever of all afflictions of sentient beings, just like entering a pool to bathe and obtaining cool refreshment; therefore, they are compared to that 'cool pool'. However, these four unhindered knowledges and the like practiced here are only attained in resemblance, not attained in true fullness. True attainment is upon the bhūmis; full attainment is on the ninth bhūmi. Therefore this is only an attainment in resemblance. The meaning of the four unhindered knowledges, and so forth, is explained below; it will not be listed repetitively here.
1.27
"Everything that is practiced is entirely dedicated": this means dedication to reality, dedication to bodhi, and dedication to sentient beings. Because these three kinds subsume everything, it is called "entirely dedicated."
1.28
"Not clinging to saṃsāra and not departing from bodhi": not departing from bodhi has the meaning of not dwelling in nirvāṇa. If one dwells in nirvāṇa, one departs from bodhi. Therefore, the passage explaining remainderless nirvāṇa in the Cheng weishi lun states that, free from marks, serene, extinguished, and blissful, it is said based on this not to differ from the Buddha; yet because it lacks the bodhi function of benefiting and bringing joy to others, it is further said to differ from the Buddha.
1.29
"Causing these roots of goodness and merits to..." means going to the presence of all Three Jewels to make offerings, and going to the presence of all sentient beings to perform beneficial deeds.
1.30
"Cultivating the roots of goodness of repenting faults and departing from all karmic hindrances": according to the sūtra text, these words are inverted. Put properly, it should say: "the roots of goodness produced by repenting faults and expiating all karmic hindrances."
1.31
"Rejoicing in whatever roots of goodness there are": here the text is abbreviated. Prior to this there should be the roots of goodness produced by prostration and entreaty. In the rejoicing, the wording is also deficient, causing readers to all develop mistaken understandings. Put completely, it should say: "the roots of goodness produced by generating rejoicing in whatever roots of goodness there are of all Tathāgatas and all sentient beings."
1.32
"Entirely dedicating by means of these roots of goodness" means entirely dedicating all the roots of goodness of repentance, prostration, entreaty, and rejoicing.
1.33
"Constantly performing Buddha-deeds with skillful means": this means performing Buddha-deeds as skillful means. Thus the Avataṃsaka states: "With skillful means, constantly performing Buddha-deeds." Buddha-deeds are the emitting of the Buddha's radiance to illuminate the world everywhere without limit.
1.34
"Possessing all merits and departing from all falsehood..." and so forth: here the wording is inverted; one should first depart from falsehood and only afterward possess merits. Thus the Avataṃsaka states: "This bodhisattva understands that all sentient beings are without [the reality of] sentient beings, and understands that all phenomena are without life span, and so forth. Through understanding this, one is able to depart from falsehood. Because the mind clings to nothing, one attains in moment after moment the inexhaustible ten powers, the good stages, fully endowed with all merits and accomplishing purified roots of goodness. All required implements of pleasure are planted. One's physical form is peerless, and one's majesty and radiance transcend all worlds, up to being able to attain the merits of the ten kinds of inexhaustible treasuries."
1.35
"Firmly dwelling in sovereign merit": according to the sūtra text, these words are also inverted. Put properly, it should say: "dwelling in sovereign and firm merit." That is, this bodhisattva becoming a wheel-turning king is called dwelling in sovereign merit, and obtaining the indestructible body of Nārāyaṇa is called dwelling in firm merit.
1.36
"By means of such various goods..." and so forth means dedicating by means of all the merits of giving internal and external things as mentioned before, as well as sovereign and firm merits.
1.37
"And able to increase all..." and so forth: "able to increase all goods" means being capable of patient endurance through ultimate dwelling at the time of cultivation. Here only the single [item of] practice is mentioned; in the Avataṃsaka-sūtra, there are several meanings: that is, the power of patient endurance at the times of practicing, dwelling, entering, gathering, accumulating, preparing, realizing, expounding, and initiating in regard to all roots of goodness.
1.38
"Pulling out sentient beings": pulling out sentient beings from the path of falsehood and causing them to dwell in all good paths.
1.39
"Accomplishing mindfulness and wisdom": because of dwelling in right mindfulness, the mind is luminous and the deep mind is immovable; because of accomplishing wisdom, one proceeds toward all-knowledge and never retrogresses.
1.40
"All the various goods cultivated accord with the mark of suchness": just as tathatā is the true nature, the realm of practice of the Buddhas that no one can fathom, and those who attain it do not retrogress, and so on at length, the dedication of roots of goodness is also like this.
1.41
"Departing from the bondages and attachments of arrogance, and so forth": that is, when this bodhisattva gives rise to all roots of goodness, they all arise from a mind of respect, reverence, and esteem; this is called departing from arrogance. Not seeing oneself as practicing and others as not practicing, thereby giving rise to contempt, is why the word "and so forth" is placed. Regarding oneself as able to practice is called bondage; regarding others as unable to practice is called attachment. Having departed from all bondages and attachments such as arrogance is called the mind of liberation.
1.42
"Dedicating to benefit article-items all": "article-items all" is an inversion of words; it should say "benefiting all article-items," which means all categories of items and beings.
1.43
"Practicing the conduct of Samantabhadra": the various goods practiced are not grasped as belonging to oneself or to others; contemplating that all phenomena are entirely equal and none are not good and virtuous is called the conduct of Samantabhadra. Causing the three karmas of this bodhisattva to all be like this is called practicing the conduct of Samantabhadra.
1.44
"Binding the crown of the head with a spotless silk band": like those in the Western regions who inherit high positions and all bind their heads with fresh silk, now this bodhisattva practices the giving of Dharma and marks the head with pure phenomena, and therefore binds the crown of the head with a spotless silk band. Thus the Avataṃsaka states: "O son of the Buddha! This bodhisattva takes the giving of Dharma as foremost, and thereafter gives rise to all pure white phenomena"; this is precisely the meaning of binding the crown of the head with a clean silk band.
1.45
"Receiving the prediction of a great Dharma master": because this bodhisattva practices the giving of Dharma, they receive the prediction from the Buddhas that they are a Dharma master. This is receiving the prediction upon seeing that one is presently a Dharma master; it is not receiving a future prediction of becoming a Dharma master. Thus the Avataṃsaka says "dwelling in the stage of a Dharma master."
1.46
"At the beginning of this stage there are..." and so forth: the first five are frequently explained in various passages below. Here we only explain the latter five: constantly maintaining the mark of renunciation toward body, life, and wealth is called the mind of renunciation; constantly maintaining the bodhisattva's three clusters of pure precepts is called the mind of morality; being able to transmit the Dharma without interruption in an evil age is called the mind of protecting the Dharma; wishing to share the roots of goodness cultivated with sentient beings is called the mind of aspiration; raising all practices and directing them all toward bodhi is called the mind of dedication. Because they are minds obtained in the stage of determinate faith, they are called the ten faithful minds.
1.47
"Because the initial resolve is extremely..." and so forth: the initial bodhi-mind is extremely difficult to generate; if its mental modes are not expounded at length, they are hard to perceive. Therefore, at the initial dwelling, the ten faiths are distinguished to cause understanding and progress. The bodhi-mind is enumerated both collectively and individually as forty minds.
1.48
"Selecting differentiates from seeing; seeing does not select": discussing 'seeing' generally, there are two kinds: first, the meaning of inquiring and seeking, which is all tainted wisdom before seeing the truths; second, the meaning of illuminating principle, which is all untainted wisdom after having seen the truths. What is differentiated here is based on the former explanation, because untainted seeing is able to select.
1.49
"This wisdom unhindered after preparation..." and so forth: the preceding moment is the path of preparation, and the subsequent moment is the penetration. The preceding preparation ceases, and the penetrating wisdom arises; hence it is called "preparation." "Unhindered" means that the preceding must cease before the subsequent thought can arise, offering no obstruction to the subsequent thought; hence the cessation of the preceding thought is called unhindered. Alternatively, when the preceding thought ceases, the subsequent thought immediately arises without another thought intervening; this is called unhindered. Although there are two explanations, the former interpretation is superior.
1.50
"First, the true path of seeing is in its essence free from..." and so forth: this explains the true seeing as having two meanings. The former explains "true" as having the meaning of real, because this cognitive seeing has real function. This seeing is itself true, so it is called the true path of seeing; this is a karmadhāraya compound. The latter explanation is based on the difference between principle and wisdom: because it is the seeing of the true, it is called true seeing; this is a tatpuruṣa compound.
1.51
"In order to sever the remaining hindrances and realize the transformation of the basis..." and so forth: the remaining hindrances are the innate hindrances, because they are the hindrances remaining after the conceptually differentiated hindrances. The meanings of transformation of the basis are distinguished into four kinds. First, the path capable of transformation; this again has two: first, the path capable of suppression, which suppresses the power of the anuśayas of the two hindrances so that they do not give rise to the active manifestations of the two hindrances. This pertains to both tainted and untainted paths; the three wisdoms—preparatory, fundamental, and subsequently attained—can gradually or instantaneously suppress them according to what is appropriate. Second, the path capable of severing, which means being able to eternally sever the anuśayas of the two hindrances. This path is definitely not tainted or preparatory; tainted [states] are induced by previously practiced graspings at marks and have not yet eliminated marks; preparatory [states] strive toward what is to be realized and induced, and have not yet accomplished it. Second, the basis that is transformed; this again has two: first, the basis that maintains seeds, which refers to the fundamental consciousness; because of this, it is able to hold the seeds of defiled and pure phenomena, serving as the common basis for defiled and pure phenomena. The noble path transforms it, causing it to abandon the defiled and attain the pure. Second, the basis of delusion and awakening, which refers to tathatā; because of this, it can serve as the root of delusion and awakening, and all defiled and pure phenomena arise depending on it. The noble path transforms it, causing it to abandon the defiled and attain the pure. Third, that which is abandoned through transformation; this again has two: first, that abandoned through severing, which refers to the seeds of the two hindrances. When the true unhindered path appears before one, because the hindrances and the antidote are mutually opposed, those [seeds] are then severed and eradicated, never to be accomplished again; this is called abandoning. Second, that which is cast aside, which refers to the remaining tainted and inferior untainted seeds. When the vajropama-samādhi appears before one, because the perfectly luminous, purely clean fundamental consciousness that is induced does not serve as their basis, they are all eternally cast aside. Fourth, that which is attained through transformation; this again has two: first, that attained through revelation, which refers to great nirvāṇa. Although this is originally pure in its own nature, it is covered by adventitious hindrances so that it is not revealed. Because the true noble path arises and severs those hindrances, it causes its mark to be revealed; this is called attaining nirvāṇa. This is posited on the basis of tathatā free from hindrances; therefore its essence is the pure dharmadhātu. Second, that attained through generation, which refers to great bodhi. Although this originally has the seeds capable of generating it, it does not arise because it is obstructed by the cognitive hindrances. Because the true noble path arises and severs those hindrances, it causes it to arise from seeds; this is called attaining bodhi. Having arisen, it continues to the end of the future limit; this is precisely the mental states associated with the four wisdoms. What this text states as 'in order to sever the remaining hindrances' belongs to the third; 'realizing the transformation of the basis' belongs to the fourth.
1.52
"Further cultivating non-conceptual wisdom repeatedly" is the path capable of severing within the first category.
1.53
"This stage of cultivation is able to serve as a support..." and so forth: the stage of cultivation has as its essence the conditioned correct wisdom capable of realizing and the unconditioned true principle that is realized. This truth and wisdom, in relation to the practices cultivated such as giving: first, serve as their support; second, cause them to grow. Just as the great earth serves as a support for all things and enables them to grow, so the phenomenon takes its name 'bhūmi' (ground) from the metaphor.
1.54
"Due to attaining superior samādhi and the exquisite teaching..." and so forth: superior samādhi refers to samādhi and samāpatti. The exquisite teaching refers to the Mahāyāna teaching of Dharma. The four kinds of dhāraṇī are Dharma, meaning, mantra, and forbearance. 'Dharma' refers to the expressing phenomena such as names; 'meaning' refers to the distinctive meanings that are expressed; 'mantra' refers to secret syllables and phrases; 'forbearance' refers to the bodhisattva's ineffable dharma-knowledge. These four are objects; in their essence they are not dhāraṇīs. Through the power of mindfulness and wisdom, when one has not heard the Dharma and meaning and hears them, one immediately remembers them and does not forget them for a long time; therefore mindfulness and wisdom serve as the two dhāraṇīs of Dharma and meaning. Through the sovereign power of samādhi, one empowers all the phrases of mantras, causing them to achieve miraculous efficacy and eliminate disasters; therefore samādhi and samāpatti serve as the mantra-dhāraṇī. Through the power of wondrous wisdom, one understands that mantras and so forth all lack inherent nature and penetrates the ineffable dharmatā of all phenomena; therefore signless wondrous wisdom serves as the forbearance-dhāraṇī. This superior samādhi, teaching, and four dhāraṇīs are the merits attained on the third bhūmi.
1.55
"Using this as a cause, one is able to give rise to the three wisdoms": because samādhi is the cause, one can produce the wisdom of cultivation; because the exquisite teaching is the cause, one produces the wisdoms of hearing and reflection; further, because dhāraṇī is the cause, one departs from the hindrance of forgetfulness and causes the mind to clearly penetrate the cognitive objects; hence they serve as the general and specific causes for the three wisdoms. The Yogācāra[-bhūmi] and other works stating "observing all formations": 'all formations' refers to the twelve links of dependent origination; because they revolve in transmigration, they are called all formations.
1.56
"Bodhisattvas on the seventh bhūmi only cultivate the signless without giving rise to effort": observing what is stated here, it must be a clerical error. If not, how would it differ from the eighth bhūmi? Furthermore, it contradicts the Cheng weishi lun and the Mahāyānasaṃgraha, and so on. The Cheng weishi lun states: "On the preceding five bhūmis, contemplation with signs is frequent and signless contemplation is infrequent; on the sixth bhūmi, contemplation with signs is infrequent and signless contemplation is frequent; arriving at the seventh bhūmi, contemplation is purely signless; although it is constantly continuous, there is still preparatory effort." The Mahāyānasaṃgraha states: "That is, on this bhūmi, one attains culmination regarding effortful practice; although no signs can shake one, regarding the signless it is still called having practice." Based on these texts, we know that effortful practice has not yet ceased.
1.57
However, where the Yogācārabhūmi says, "can farsightedly realize and enter signless mental engagement without deficiency and without interruption," the words "deficiency" and "interruption" do not indicate the meaning of exertion. "Without deficiency and without interruption" means constantly remaining in the signless contemplation; what is there to prevent constantly generating mental engagement and abiding [in it]?
1.58
As for "the practice of the signless surpasses, etc.": in the first three bhūmis, the practices of giving, morality, and absorption share their marks with the worldly [levels]. In the next three bhūmis, obtaining higher wisdom shares marks with the two vehicles. Now, arriving at the final phase of signless exertion, one has already surpassed the worldly and two-vehicle paths, and can generate superior practices within concentration. Therefore, this bhūmi is named the Far-Reaching Bhūmi.
1.59
As for "not being [perturbed] by any [signs], etc.": this explains the name "Immovable" in terms of three meanings. "Exertion" (gongyong) is an alternative name for preparation (prayoga). Although the previous seventh bhūmi is also signless and without afflictions, it has preparation: its activity is mobile while its marks are immovable, so it does not yet receive the name "Immovable." Now, on reaching the eighth bhūmi, both marks and activity are immovable; hence it differs from the seventh.
1.60
As for "attaining mastery in expounding the Dharma, etc.": on the preceding bhūmis, unimpeded knowledge still involved faults when expounding the Dharma. Now, having attained unimpeded mastery in expounding the Dharma, because there are no faults it is called "faultless."
1.61
As for "superior knowledge capable of containing, etc.": the Mahāyānasaṃgraha says that by obtaining the knowledge that universally takes all phenomena as object, one universally takes all phenomena such as the sūtras as object without departing from tathatā. This is the knowledge whose object is the common mark of all phenomena. It is like a great cloud: the doors of dhāraṇī and samādhi are like pure water; knowledge can store them just as a cloud holds water. Because it has the superior capacity to generate them, it is called the Dharma Cloud.
1.62
As for "in strict intrinsic identity, provisions and preparations, etc.": if understood by associative inclusion, there are also faith and so forth; now, according to strict intrinsic identity, only the substance of wisdom is taken. For example, when it is said that "clear realization" is a name for wisdom, it is nonetheless said that there are faith, morality, reflection, and so forth; because they are auxiliary and the like, all are called clear realization. Therefore, in terms of associative inclusion, it is not only wisdom. Here it is also like this; hence it is said, "in strict intrinsic identity." The path of seeing and the rest are all modeled on this wisdom.
1.63
As for "meaning the three natures, the three non-natures, etc.": "etc." encompasses the two truths, existence and emptiness, and the multiple distinctions of causes and effects across the three times; all are objects of wisdom.
1.64
As for "intrinsic nature means the nature of self, phenomena, etc.": "etc." encompasses the natures established merely in accordance with conventional discourse, relying on nominal designations—namely, turtle hair, rabbit horns, flowers in the sky, a wheel of hairs, and a double moon; all are what is included by this "etc."
1.65
As for "all tainted minds and, etc.": when a mind arises, it has the functions of seeing objects and transforming into objects. The seeing that arises, in view of distinct objective marks, perfuses and forms seeds; the objective marks into which it transforms appear to consciousness and also perfuse and form seeds. When a subsequent mind arises, from these seeds it transforms into and generates the two aspects of seeing and mark. Since the subsequent mind is like this, the prior mind is also like this: seeds serve as causes and manifest activities are results; manifest activities serve as causes and seeds are results. In this way, alternating and established from beginningless time, there is the mutual generation of seeds and manifestations of the aspects of seeing and mark. Since they arise from causes, they are subsumed under the other-dependent [nature].
1.66
As for "the imagined [nature], relying on this, falsely grasps, etc.": the Sarvāstivādins grasp consciousness and objects as separately real; Bhavya's grasp relies on ultimate truth, asserting that both consciousness and objects are non-existent. Like the Sāṃkhya grasping that the possessor of the property and the property are identical or different; like the Vaiśeṣika grasping that the possessor of the property and the property are both different and both [identical], being both existent and non-existent; like Bhavya grasping that the conventional and the ultimate, existence and emptiness, are identical yet both identical and different; like the Acyuta (?) and others grasping that on a single phenomenon identity and difference share one substance and are not both existent, being neither existent nor non-existent; and Bhavya also, reversing the third proposition, negates both existence and non-existence, being neither identical nor different; like the Ājīvikas and others, avoiding the errors of identity, difference, and both, doubly asserting neither identical nor different. The general idea here is: the two aspects of mark and seeing truly arise from causes and are of the other-dependent nature. Only when, relying on these two aspects, one falsely grasps them through the four propositions of definitely real existence and non-existence, or the four propositions of identity and difference, do the two marks receive the name 'imagined nature.' It does not mean that the conditionally arisen aspects of mark and seeing are themselves also called the imagined nature.
1.67
As for "'perfected' (cheng) means accomplished, not meaning arising and ceasing": the meaning of accomplishment is explained in terms of non-arising and non-ceasing. Because this mental mode is difficult to see, it should now be explained extensively. Now, this tathatā is called 'consummate and perfected' (pariniṣpanna) because it possesses three meanings that distinguish it from three kinds of phenomena. Therefore, the eighth fascicle of the Cheng weishi lun says: 'This reveals that it is omnipresent, eternal, and its substance is not erroneous, distinguishing it from individual marks, common marks, space, the self, and so forth.' First, 'omnipresent': this distinguishes it from individual marks. Phenomena such as matter each maintain their own individual marks; since they are not omnipresent, they are not consummate (pari-). Second, 'eternal': this distinguishes it from common marks. Although suffering, impermanence, and the like have the meaning of omnipresence, they do not constitute eternity; therefore they are not accomplished (-niṣpanna). Third, 'not erroneous': this distinguishes it from the falsely grasped space, self, and so forth; although spoken of as omnipresent and eternal, because they are falsely grasped, they are not real. Therein, regarding the second, the common marks of arising and ceasing, such as emptiness and non-self, do not constitute the meaning of eternity; since not arising and not ceasing accomplishes the meaning of eternity, non-arising and non-ceasing explains the meaning of eternity.
1.68
As for "being ultimately able to sever the defiled phenomena of the afflictions and accomplishing this capability": this means that the untainted [dharmas] are ultimately able to sever the defiled phenomena of the afflictions, and they accomplish this causal function.
1.69
As for "the conditioned generally subsumes all, etc.": as the Madhyāntavibhāga says, the consummate nature has two kinds in all, because there is a difference between unconditioned and conditioned. The unconditioned generally subsumes tathatā and nirvāṇa; because they are without alteration, they are called consummate. The conditioned generally subsumes all noble paths; because they are non-inverted with respect to their objects, they are also consummate. 'All noble paths' refers to all the noble wisdom possessed by practitioners of the three vehicles, because none are inverted with respect to their realized objects.
1.70
As for "Why does the Yogācārabhūmi only [take]..., etc.": regarding the 'five phenomena'—marks, names, discrimination, correct wisdom, and suchness: according to the root texts of the Cheng weishi lun and Yogācārabhūmi, all say 'tathatā'; according to the Laṅkāvatāra-sūtra and Suvarṇaprabhāsa-sūtra, they say 'suchness' (ruru). The explanations of these five phenomena differ among various teachings, and therefore the Cheng weishi lun gives several kinds of explanations. For now, following the Yogācārabhūmi, it explains: the mind resembling what is expressed is called 'mark'; appearing as what resembles the expression and being designated is 'name'; taking the transforming mind is called 'discrimination'; untainted mind and so forth are called 'correct wisdom'; the real nature of mind and so forth is called 'tathatā.' The first two are conditionally arisen and subsumed under the other-dependent; the fifth, the true nature, is included in the consummate; the imagined does not subsume any of the five things. Since correct wisdom is said to belong to the other-dependent, and only tathatā is said to be subsumed under the consummate, how can one say that the untainted is also the consummate?
1.71
As for "the gate of tainted and untainted is merely, etc.": what is called 'taint' (āsrava) has the meaning of defiled leaking, continuous flowing, and dispersing without end; hence old sūtras and treatises translated it as 'having an outflow.' However, in explaining this 'leakage' there are two kinds: First is leakage by intrinsic nature, which has three kinds: 1. leakage of desire (kāmāsrava); 2. leakage of becoming (bhavāsrava); 3. leakage of ignorance (avidyāsrava). The seventh fascicle of the Abhidharmasamuccaya-vyākhyā explains this meaning: flowing out relying on external gates is called leakage of desire; flowing out relying on internal gates is established as leakage of becoming; flowing out relying on the gateway of their shared support is established as leakage of ignorance. This means that manifest afflictions cause the mind to flow continuously and disperse without end, which is the meaning of leakage. If we take what is explained in treatises such as the Abhidharmakośa, the designation of 'leakage' is established among the afflictions such as the view of identity, because their own substance causes other minds and mental factors to be defiled and leak out; hence all manifest afflictions are taken as the intrinsic nature of leakage. Second is 'having leakage' (tainted, sāsrava), which has five kinds: 1. the five physical faculties; 2. the five sense fields; 3. unwholesome mental states; 4. wholesome mental states; 5. indeterminate mental states. All of these, because they simultaneously assist and serve as objects for the manifest afflictions of one's own body, are called 'tainted.' Therefore, the fifth fascicle of the Cheng weishi lun says: 'However, all tainted things become tainted only by arising and ceasing together with, and mutually augmenting, the manifest afflictions of one's own body.' 'Afflictions of one's own body' excludes those of other bodies: one's own afflictions are required to make one's own [phenomena] tainted, for it is not through the afflictions of others that one becomes tainted. 'Manifest afflictions' excludes seeds of affliction: although noble ones in training are accompanied by seeds of affliction, their noble paths do not become tainted. 'Arising and ceasing together' excludes past and future afflictions: prior and subsequent afflictions cannot make present [dharmas] tainted, for what is already past or not yet arisen cannot co-exist. 'Mutually augmenting' excludes untainted seeds: although they arise and cease together with the five phenomena, they do not mutually assist and augment, because their natures are incompatible. By this, it is inversely shown that the manifest afflictions belonging to one's own body, arising and ceasing together with the preceding five phenomena, because their nature is the same, mutually assist and augment, and only then become tainted. These five phenomena, then, are not leakage by original nature; because they possess that leakage, they are called 'having leakage' (tainted). These are able to perfuse and form seeds of tainted dharmas, and the seeds can again generate tainted manifest activities; therefore, from beginningless time, the tainted is established. If so, should not wholesome states such as worldly faith not be tainted, since there are no manifest afflictions? Answer: Although manifest afflictions do not arise in the mano-vijñāna, in the manas they constantly arise; since this [manas] is not definitively different from the other consciousnesses, it can defile faith and the rest, so they also become tainted. If so, when manas is transformed on the first bhūmi, then the five and eighth consciousnesses should also become untainted. Answer: Although the seventh consciousness lacks manifest leakage, it has tainted seeds, which also cause the five and eighth consciousnesses to be tainted. If so, they would also become tainted through anuśayas; why did the previous explanation exclude seeds? Answer: What was strictly excluded earlier was only the seeds of that very consciousness; now, being seeds of manas, it should not be equated. This is stated in the Cheng weishi lun according to strict substantiality, taking only manas as the support for being tainted. If we rely on the Yogācārabhūmi and the Abhidharmasamuccaya, the causes of being tainted are distinguished across various meanings; hence their texts say: 'namely, by reason of thing (vastu), by reason of anuśaya, by reason of association, by reason of object, and by reason of origination.' As for 'thing': the five substances mentioned before are all pursued by the anuśayas of leakage; the minds of the three natures are associated with leakage; the five sense fields are objects of leakage; the five physical faculties are what generate leakage; therefore all five substantial things become tainted. What is called 'untainted' (anāsrava) is the contrary of the above: by eternally severing the intrinsic nature of leakage, inwardly realizing true principle, noble wisdom is generated, and what is generated by wisdom is entirely called untainted. This untainted substance also has five kinds, namely the five prajñās: untainted substance, untainted nature, untainted arising, untainted accompaniment, and untainted object. Although there are five kinds, they are generally subsumed under two, because the five kinds do not depart from the conditioned and unconditioned. Therefore the root verse of the Abhidharmakośa says: 'The untainted refers to the path substance and the three unconditioneds, etc.'
1.72
As for "the power of purity, the predominating power, etc.": the "power of purity" refers to the power of wholesome roots, because it can subdue the hindrances to be eliminated. The "predominating power" refers to the power of great vows, because it constantly serves as a spiritual friend to advance upon the path. "A firm mind": through the power of wholesome roots, the great bodhicitta is firm and non-retrogressive. "The mind ascending and advancing": through the power of great vows, the mind practicing wholesome deeds grows continuously. This is stated according to the two commentaries on the Mahāyānasaṃgraha; yet the root commentary mistakenly took wholesome roots as the predominating power. Let the wise examine this.
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