大宗地玄文本論

The Great Section of Decisive Selection on the Inexhaustible, Boundless, Dust-upon-Dust, Numberless Paths

(The Eleventh)

The Great Section of Decisive Selection on the Boundless, Repeatedly Layered, Vast Ocean, Inexhaustible Great Treasury of the Great Dragon has already been expounded; now, in due order, the Great Section of Decisive Selection on the Inexhaustible, Boundless, Dust-upon-Dust, Numberless Paths shall be expounded. What is this characteristic like? — The verse says:

Within the dust-upon-dust paths,

As the number stated before,

There are, moreover, fifty-one

Decisive Vajra stations.

Relying on these stations, characteristics are established;

There are, moreover, ten kinds of weight.

Using these to liken the paths,

It is two causes, one fruit.

The treatise says: Within this gate, how many station-numbers are there? — Fifty-one kinds of true Vajra stations, fully and perfectly complete, lacking nothing. As the verse states, within those dust-upon-dust paths, as stated before, there are moreover fifty-one decisive Vajra stations. Within these stations there are, moreover, ten kinds of pervading and contrasting dharma-gates, which can subsume the gate-numbers.

What are the ten? — The first is the gate of two causes and one fruit; the second, one cause and one fruit; the third, the gate of few causes and many fruits; the fourth, the gate of cause and fruit being one station; the fifth, the gate of no cause and no fruit; the sixth, the gate of naturally abiding; the seventh, the gate of cause-and-fruit; the eighth, the gate of fruit-and-cause; the ninth, the gate of verbal expression; the tenth, the gate of word-as-cause.

These are called the ten. Thus these ten gates take the gate as the measure-number.

As the verse states, relying on these stations, characteristics are established — that is, there are ten kinds of weight taken as the paths, likened to two causes and one fruit. What is the form and characteristic of the first gate? — The verse says:

Taking the mind of faith as foremost,

Thereafter, each kind in turn,

Holding to that place, beyond the first station,

On up to the station of the settled mind,

Thus holds the Tathāgata-ground.

Again, in this very sequence,

The non-retreating mind from the beginning

Likened equal, each kind in its class,

Holds the other station, the second,

On up to the station of the mind of vows,

And again holds the Tathāgata-ground.

The station of cultivating practice as foremost,

In turn each one of these kinds

Holds the third station,

On up to the station of the upright mind,

And again holds the Tathāgata-ground.

The non-retreating station from the beginning,

Thus in each kind

Holds the next, the fourth station,

On to the station of abiding in consecration,

And again holds the Tathāgata-ground.

The conduct of departing from delusion as foremost,

Thus kind upon kind

Holds the next, the fifth station,

On up to non-attachment,

And again holds the Tathāgata-ground.

The conduct of reverence as foremost,

Thus in turn each kind

Holds the next, the sixth station,

On up to the conduct of true reality,

And again holds the Tathāgata-ground.

Contemplating sentient beings in accord,

Dedication taken as foremost,

Thus in turn each kind

Holds the place of the four stations.

Each measure-number, mutually conjoined,

Beyond which is the Tathāgata-ground,

Together with the grounds, makes them yet again

The adornment of one ocean of awakening.

Each of these causes and fruits,

Divided out and broadly contemplated —

This principle shall become clear.

The treatise says: Within this gate, what meaning is made clear? — Wishing to reveal the fifty-one stations, all equal to that number; using two kinds of cause, one fruit is evoked. The ocean of the Three Jewels is vast, utterly boundless and inexhaustible. What is the meaning of this? — That is, the mind of faith and the ground of arousing the mind, the two kinds of cause; one and the same in conduct and characteristic, never far apart.

Fully conjoined and revolving, abiding in a single place to act; arousing immeasurable [merits] and giving birth to boundless virtue. Fully adorning a single ocean of great awakening; able to give birth to the causal terrace; named the supreme, foremost, generating, growing, decisive, true, original-form prototype that departs from the bondage of fetters, the adornment of the unsurpassable ground, the ocean of seeds; meeting the place of adornment.

That fruit is named: complete in Vajra, perfect in great compassion, the Dharma-body equal to empty space without distinction, the foremost ground-upon-ground, the unsurpassed ultimate ocean, single in attaining great awakening; the non-dual mountain-king.

Next, the ground of the mindful mind and the ground of joyous conduct are two kinds of dharma capable of nourishing and growing the cause, fully adorning a single ocean of great awakening. That cause is named: peaceful bliss, ever-luminous, decisive growth, without suffering, without delusion, naturally illuminating all dharma-natures, without any obstruction — the ocean-assembly of seeds. That fruit is named: ever-blissful, broadly luminous, pervading the whole realm of empty space, profound and constantly clear — the non-dual mountain-king.

Next, the ground of the diligent mind and the ground of dedication that rescues and protects all sentient beings are two kinds of dharma; capable of nourishing and growing the cause, fully adorning a single ocean of great awakening. That cause is named: the arising of supreme great-compassion radiant waters; departing far from indolence, ever delivering, ever practicing the original ground, self-nature fully penetrating — the ocean-assembly of seeds. That fruit is named: the radiant light of compassion, ever attaining wisdom — the non-dual mountain-king.

Next, that ground of the wise mind and the ground of joy that goes against the stream are two kinds of dharma; capable of nourishing and growing the cause; fully adorning a single ocean of great awakening. That cause is named: the great true Vajra, the radiant light of sun and moon, self-nature departing from suffering, severing and removing the dark paths — the ocean-assembly of seeds. That fruit is named: the utterly utterly weighty ground, the unsurpassed single substance, naturally and completely clear, the non-dual mountain-king.

Next, the ground of the settled mind and the ground of the great ultimate ground are two kinds of dharma, capable of nourishing and growing the cause, fully adorning a single great ocean of awakening. That cause is named: decisive peaceful stillness, departing far from scattered confusion, illuminating without limit, waters upon waters, fires upon fires — the ocean-assembly of seeds. That fruit is named: the ground of perfect stillness, the ground of perfect luminosity, fully complete in the treasury of virtue, the non-dual mountain-king.

Thus all the Buddhas, each and every one, perform three great deeds. What are the three? — The first is Flourishing Transformation; the second is Expounding the Dharma; and the third is Surpassing Advancement. To speak of Flourishing Transformation means to send forth transformations within the dust-motes of the worlds of the ten directions, transforming this body.

To speak of Expounding the Dharma is to proclaim the ocean of dharma-gates of the mind of faith aroused throughout the dust-motes of the worlds of the ten directions. To speak of Surpassing Advancement means to ascend toward the higher stations, thus in turn entering in. These are called the three.

Within that transformation, each and every one again possesses these three deeds, which should be broadly and thoroughly penetrated. Thus and thus, accordingly and thusly. Those who come after, the various stations, should be understood according to the example before.

As the verse says, taking the mind of faith as foremost, thus in turn each kind holds the stations from the beginning on up to the station of the settled mind — that is, holding the Tathāgata-ground.

Thus the gate of two causes and one fruit has been expounded; now, in due order, the gate of one cause and one fruit shall be spoken of. What is this characteristic like? — The verse says:

The fifty-one kinds of stations,

Each not awaiting another's power,

Each alone within its own house,

Evokes that single fruit.

The names "cause" and "fruit,"

Thus in turn added,

The seed of that great awakening —

The explanation should be understood.

In turn, as stated before,

Increase and decrease are not alike.

The treatise says: In this treatise, what meaning is to be made clear? — Because it wishes to reveal cause and fruit, the two dharmas, compared with the adornment of the path of awakening. The ocean of the Three Jewels turns and becomes vast. As the verse says, the fifty-one kinds of stations, each not awaiting another's power, but dwelling alone within its own house, then evoke a single fruit.

Therefore "cause" and "fruit" are designated as the proper names here. Added is the designation as the seed of great awakening. As the verse states, the names "cause" and "fruit," thus in turn added to the seed of great awakening, apportioned and explained, should be understood.

Gradually transforming as stated before, there is no difference. There is only the matter that the increasing-growth and the diminishing of the measure-numbers are not the same.

As the verse states, in turn just as before, increase and decrease are not the same; therefore thus all the Buddhas, each and every one, produce three great deeds. The names are as stated before, but the meaning is again not the same. To speak of Flourishing Transformation means to send forth the dust-mote number of the worlds of the ten directions, transforming that body. To speak of Expounding the Dharma means to proclaim the dust-mote number of the worlds of the ten directions, each causal-station dharma-gate as numerous as an ocean. To speak of Surpassing Advancement means to ascend toward the higher stations, thus in turn entering in. Ultimately, that body of transformation again also possesses these three deeds, which should therefore be broadly understood.

Here the gate of one cause and one fruit has been expounded; now, in due order, the gate of few causes and many fruits shall be spoken of. What is this characteristic like? — The verse says:

Within the fifty-one stations,

Each and every one is distinct,

Evoking fifty-one fruit-stations —

Named "few causes, many fruits."

The treatise says:

In this gate, what meaning is to be made clear? — Because it wishes to reveal that although there is but one kind of cause, it evokes fifty fruits. Unobstructed and self-mastered, with nothing lacking or lost. The ocean of the Three Jewels turns and broadens further. As the verse says, within those fifty-one stations, each and every one evokes fifty fruit-stations — called "the causes few yet the fruits many." Thus all the Buddhas, each and every one, produce three great deeds. The names are as stated before, but the meaning is not the same.

To speak of Flourishing Transformation means to send forth, together with a hundred times the dust-mote number of the worlds of the ten directions, likened to transformation-bodies. To speak of Expounding the Dharma means to proclaim a hundred times the dust-mote number of the worlds of the ten directions, likened to each causal-station ocean of dharma-gates. To speak of Surpassing Advancement means to ascend toward the higher and higher stations and in turn enter in. In sum, within that transformation there are again three great deeds; this should be broadly understood.

The gate of few causes and many fruits has been expounded; now, in due order, the gate of cause and fruit being one station shall be spoken of. What is this characteristic like? — The verse says:

Within those fifty-one stations,

Each and every one is distinct,

Possessing five hundred oceans of fruit.

Within the five hundred oceans of fruit,

Each and every one differs,

Possessing five hundred oceans of cause.

Thus all are equal —

Named "cause and fruit, one station."

The treatise says: Within this gate, what meaning is to be made clear? — Because it wishes to reveal that the measure-numbers of cause and fruit, the two dharmas, conjoin with that which has neither increase nor decrease. The ocean of the Three Jewels turns and broadens greatly. As the verse says, within those fifty-one stations, each and every one possesses five hundred oceans of fruit. Within those five hundred oceans of fruit, each and every one again possesses five hundred oceans of cause. Thus all are equal, and therefore cause and fruit are of one and the same station. Thus the three deeds that the Buddhas perform are again likewise as before, though the meaning differs. That is one thousand. The forms and characteristics of the transformation-bodies are again likewise so.

The gate of cause and fruit being one station has been expounded; now, in due order, the gate of no cause and no fruit shall be spoken of. What is this characteristic like? — The verse says:

The fifty-one station-dharmas,

Neither cause nor again fruit,

Give birth to a thousand cause-and-fruit dharmas —

Named "no cause and no fruit."

The treatise says: Within this gate, what meaning is to be made clear? — Because it wishes to reveal that the fifty-one station-causes yet have no fruit. Those causes give birth to that great ocean of one thousand causes and fruits, which again has no cause. Those fruits give birth to one thousand; yet that great ocean of fruit turns and broadens greatly, like the ocean of the Three Jewels. As the verse says, the fifty-one station-dharmas, neither cause nor again fruit, give birth to one thousand cause-and-fruit dharmas, named "no cause and no fruit." Thus the three deeds that the Buddhas perform are again likewise as before, differing only in meaning. That is a perpetual ten thousand.

The gate of no cause and no fruit has been expounded; now, in due order, the gate of naturally abiding shall be spoken of. What is this characteristic like? — The verse says:

Within the fifty-one stations,

Each and every one differs,

Passing through immeasurable kalpas of revolving,

Yet never leaving its own house.

The treatise says: Within this gate, what meaning is to be made clear? — Because it wishes to reveal that station upon station, all pass through immeasurable kalpas of cultivation, the attaining of the path, and the matter of revolving, without limit of time. The ocean of the Three Jewels turns and broadens widely; therefore, as the verse states, within those fifty-one stations, each and every one passes through immeasurable kalpas of revolving, revolving without leaving its own house. Therefore thus the Buddhas perform the three deeds, again likewise as before, though the meaning differs — a perpetual hundred million.

The gate of naturally abiding has been expounded; now, in due order, the gate of cause-and-fruit shall be spoken of. What is this characteristic like? — The verse says:

Giving birth to the fifty-one stations,

Giving birth to fifty-one,

The place of birth has no end —

Named "the gate of cause-and-fruit."

The treatise says: Within this gate, what meaning is to be made clear? — Because it wishes to reveal that which can give birth, that which can give birth, having no exhaustion. The place of birth, the place of birth, having no exhaustion. The ocean of the Three Jewels turns and broadens further. As the verse states, the fifty-one stations give birth to fifty-one stations; the place of birth is inexhaustible; hence it is named the gate of cause-and-fruit. Thus the three deeds that the Buddhas produce are again likewise as before, though the meaning differs. That is to say, ten hundred million.

The gate of cause-and-fruit has been expounded; now, in due order, the gate of fruit-and-cause shall be spoken of. What is this characteristic like? — The verse says:

This meaning is as the example before,

Differing little in import,

There is only an increase in measure-number.

The abiding mind should contemplate.

The treatise says: Within this gate, what meaning is to be made clear? — Because it wishes to reveal the fifty-one stations. Furthermore, cause and fruit each give birth to inexhaustible, inexhaustible cause-and-fruit, like a great ocean of dharma-gates. The ocean of the Three Jewels turns and broadens greatly. As the verse states, although there is an increase in measure-number; the three deeds that the Buddhas produce are again likewise as before, though the meaning differs. That is to say, a hundred hundred-million as such.

The gate of fruit-and-cause has been expounded; now, in due order, the gate of expression shall be spoken of. What is this characteristic like? — The verse says:

All the oceans of the Three Jewels,

All of them arise in speech,

Having no place of ending —

Named "the gate of verbal expression."

The treatise says: Within this gate, what meaning is to be made clear? — Because it wishes to reveal that all the Three Jewels, all and each, proclaim the inexhaustible ocean of the Sangha, the inexhaustible ocean of the Dharma, the inexhaustible ocean of awakening. The ocean of the Three Jewels turns and broadens more widely. As the verse states, all the oceans of the Three Jewels arise in verbal expression having no place of ending; therefore it is named the gate of verbal expression. Thus the Three Jewels produce the three deeds, again as before, though the meaning differs. That is to say, a thousand hundred-million.

The gate of verbal expression has been expounded; now, in due order, the gate of word-as-cause shall be spoken of. What is this characteristic like? — The verse says:

All that the Three Jewels expound,

As expounded, likened to the practitioner who acts,

Having no exhaustion —

Named "the gate of word-as-cause."

The treatise says: Within this verse, what meaning is to be made clear? — Because it wishes to reveal, as stated before, concerning the Three Jewels. Speaking as has been spoken, the practitioners who act are without exhaustion. That ocean of the Three Jewels turns and broadens out. As the verse states, all the Three Jewels speak in accordance with the measure of expounding, the causes-of-acting having no exhaustion. Therefore it is named the gate of word-as-cause. Thus those persons, when they have attained the path, the three deeds they perform are again likewise as before, though differing only in meaning. That is to say, a perpetual ten-thousand hundred-million.

In the sūtra of the great-luminous, all-retaining, fully-complete mind-ground, it is spoken thus: Just as the ten directions are without boundary, without root or origin, without beginning, without end, the ground of the practice of the path subduing dwelling, the ground-dharma-treasury again possesses ten kinds of supreme revolving, revolving and growing manifold, fully and perfectly complete in the great ocean-assembly of dharma-gates; and so on, broadly expounded.

The Great Section of Decisive Selection on the Inconceivable, Immeasurable, Phrase-upon-Phrase Dust-Motes, the Original Great Mountain-King

The Twelfth

The Great Section of Decisive Selection on the Inexhaustible, Boundless, Dust-upon-Dust, Numberless Paths has already been expounded; now, in due order, the Great Section of Decisive Selection on the Inconceivable, Immeasurable, Phrase-upon-Phrase Dust-Motes, the Original Great Mountain-King shall be spoken of. What is this characteristic like? — The verse says:

Within the inconceivable ocean,

There are then three kinds of dharma;

Those three are again manifold —

Explained out, they should be understood.

The treatise says: That essence-nature of the inconceivable original great mountain-king again possesses three kinds. What are the three? — The first is the multiplied measure-number of the Dharma-jewel; the second is the multiplied measure-number of the Sangha-jewel; the third is the multiplied measure-number of the Buddha-jewel. These are called the three.

Increased by how much measure-number, meaning made double? — That is to say, increased by a hundred-million hundred-million times the dust-mote number of the worlds of the ten directions, the ocean of the Three Jewels. Thus, in turn relying on the path, ten-increasing-one-kind multiplied. One should contemplate this to understand clearly.

As the verse states concerning the inconceivable ocean, there are again three kinds of dharma. These are three doublings; therefore one must explain and divide them out to be understood. Ultimately and finally tripled, relying on the original root to speak; thus broaden further and penetrate thoroughly. In the Sūtra of the Mind-Ground it is spoken thus: The unsurpassed phrase-dust, inconceivable, the fundamental nature-ocean portions all fully complete in hundred-million hundred-million great quarters, the three-virtue great ocean. Using the great quarters, divide and establish the great quarters; and so on, broadly expounded.

The Fundamental Treatise on the Profound Esoteric Doctrine of the Great Lineage Grounds

End of Scroll Six