廣釋菩提心論

Furthermore, herein, as the Ratnamegha Sūtra (Sūtra of the Jewel Cloud) says: Why does the Bodhisattva attain the Mahāyāna Dharma? It means that the Bodhisattva is able to study all dharmas. Although there is such study, yet with respect to the study and the dharma that is studied, they ultimately cannot be apprehended. Although in that study they are decisively unable to be apprehended, neither does one, on account of the causes and conditions of those dharmas, give rise to the view of annihilation.

As the Āryadharmasaṃgīti Sūtra (Sūtra of the Collection of the Holy Dharma) says: What are the deeds of the Bodhisattvas? It means that the deeds of the Bodhisattva are in body, speech, and mind. Over a long span of time, he never forsakes any sentient being.

Within his mind there arises a great compassion that grows ever loftier. Because he wishes to bring benefit and joy to sentient beings. Then he reflects thus: Whether I am acting now or have already acted, it is altogether for all sentient beings, granting them vast benefit and ease.

Although the Bodhisattva contemplates and sees that the aggregates are all like an illusion, yet he does not, on account of that, give rise to a sorrowful wish to abandon them. None of his deeds are obstructed. The places are like that which holds nothing, yet he does not, on account of that, give rise to a fearful wish to depart.

None of his deeds are in any way obstructed. The realms are like venomous snakes, yet he does not, on account of that, give rise to relinquishment. None of his deeds are in any way obstructed.

Moreover, although he contemplates form as foam upon water, yet he does not depart from the form-body and excellent marks of the Tathāgata. Feeling is like a floating bubble, yet it is not the case that, on account of it, the Tathāgatas, having not aroused the skillful means of dhyāna, samādhi, and samāpatti, give rise to subtle bliss. Perception is like the heat-haze of the sun, yet it is not the case that, on account of it, the wisdoms of the Tathāgata have not aroused the Supreme Growth.

Formations are like illusory earth, yet it is not the case that, on account of them, the wisdom of the Tathāgata's three karmas, being the guide, does nothing. In this way, none of his deeds are obstructed.

Furthermore, as it is said in the various sūtras: In wisdom and skillful means do the Bodhisattvas practice. Therefore the Bodhisattvas, in those countless deeds of theirs, constantly arouse wisdom and skillful means. Contemplating and undertaking the cultivation and study over a long span of time without interruption.

In this way they attain the twelve stages. These stages, having been firmly established, then with respect to those stages the supreme and superior merits must all be fully complete. Hence they are called the twelve stages.

They are: the Stage of Faith and Understanding-Conduct, up to the Stage of Buddhahood. Among these stages, again excepting the Stage of Buddhahood, oneself together with all that is born otherwise and the embracing and transforming of Bodhisattvas. Herein the Stage of Faith and Understanding-Conduct is one that cannot yet realize the two principles of no-self.

First, one turns toward arousing a firm faith and understanding that demons cannot shake. That power of faith and understanding is again able to contemplate the true nature of mere consciousness (vijñaptimātra). And again, upon the dharma of firm faith and understanding one establishes the Stage of Understanding-Conduct.

Again, in those stages, following along, there are the countless samādhis, dhāraṇīs, liberations, supernormal powers, and other merits.

As the Ratnamegha Sūtra says: One establishes the four kinds that accord with the divided portions, and there are four stages. In this gentle and pliant condition the radiant light of wisdom appears. In these four places one contemplates all dharmas as without self.

Therein, if there is gentleness and pliancy, then the radiant light of wisdom is born. This is the Stage of Heat (uṣmagata). Therein the realized concentration is named "the attainment of light." In the middle grade the radiant light of wisdom is born.

This is the Stage of the Summit (mūrdhan). That realized concentration is named "increasing light." Again, atop the very highest, outside, without opposition or obstruction, the radiant light of wisdom is born. In the mind one divides and departs from the appearance of the grasper.

This is named the Stage of Forbearance (kṣānti). Therein the realized concentration is named "entering one portion." Therein the appearance of the grasper and the grasped both ultimately cannot be apprehended; this is the wisdom that is non-dual. The decisive sealing of those two graspings as being alike empty—this is the Stage of the Supreme Worldly Dharma (laukikāgradharma).

Therein the realized concentration is named "uninterrupted." From here, without interval, one enters the nature of mere consciousness. Here, summarizing in brief, it is thus. All of the Stage of Faith, Understanding, and Conduct are subsumed entire.

Furthermore, the Ten Stages (Daśabhūmi) are the ten divisions of stage.

The first is the First Stage. From the prior life, at the Supreme Worldly Dharma, without interval, with the initial mind one enters the path of seeing and knowing, and then attains the nature of the noble ones, giving rise to great joy. Therefore it is named the Stage of Joy (Pramuditā).

Here one realizes the non-dual principle of no-self, attains the dharma of no-nature, and the wisdom of the true and real dharma is born. All discriminative idle conceptual proliferation is departed from entirely. Here one is able to cut off the 112 afflictions to be abandoned by the path of seeing.

Together with the cultivation that cuts off, in the three realms there are altogether sixteen afflictions of this kind that are abandoned. Here the Bodhisattva attains the wisdom of equality, benefiting self and benefiting others. In the Perfection of Giving (Dāna-pāramitā) he attains fulfillment.

He abides at ease in right concentration. Insofar as he is not yet able to depart from the minor faults of defilement. Here he is able to be divided off, advancing into the Second Stage.

In that Second Stage he is able to depart from all defilements of breaking the precepts. Therefore it is named the Stage of Freedom from Defilement (Vimalā). On this stage the Bodhisattva is able truly to depart from the minor faults of the defilement of breaking the precepts. In the Perfection of Discipline (Śīla-pāramitā) he attains fulfillment, insofar as he is not yet able to accomplish the supreme samādhi, samāpatti, and the dhāraṇī of hearing. In this portion he is able to advance into the Third Stage.

This Third Stage is able to bring forth the immeasurable supreme radiant light of wisdom. Therefore it is said to be the Stage of Radiant Light (Prabhākarī). On this stage the Bodhisattva universally and exhaustively attains in full measure the supreme samādhi and the dhāraṇī of hearing, and patiently endures all sufferings. In the Perfection of Forbearance (Kṣānti-pāramitā) he attains fulfillment. With respect to all samāpattis he then relinquishes the mind of craving, insofar as he is not yet able to cultivate broadly the factors of enlightenment. If he attains this portion, then he advances into the Fourth Stage.

In that Fourth Stage the factors of enlightenment send forth the light of wisdom, which is able to burn away all afflictions. Therefore this is named the Stage of Blazing Wisdom (Arciṣmatī). On this stage the Bodhisattva departs from defective and diminished speech and the discrimination of meaning. Excellently cultivating the dharma of the factors of enlightenment without defect or diminishment, he is ever in the Perfection of Diligence (Vīrya-pāramitā) and attains fulfillment. Insofar as he is not yet able to accomplish the Contemplation of the Four Truths. If he is able to accomplish it, he can advance into the Fifth Stage.

In this Fifth Stage, birth-and-death and Nirvāṇa are, by good skillful means, contemplated as equal, and in difficulty he is well able to cultivate. Therefore it is named the Stage Difficult to Conquer (Sudurjayā). On this stage the Bodhisattva, with respect to the Four Noble Truths, is able to contemplate well and cultivate and undertake many works. In the Perfection of Concentration (Dhyāna-pāramitā) he attains fulfillment. From that favorable circumstance he decisively enters this stage. First he realizes signlessness, insofar as he is not yet able to enact the Contemplation of Conditioned Arising. If he is able to discriminate it, then he advances into the Sixth Stage.

In the Sixth Stage, supreme wisdom being now complete, he is able to set turning the gate that supremely manifests before him all the Buddha-Dharmas. Therefore it is named the Stage of Manifestation Before One (Abhimukhī). On this stage the Bodhisattva is well able to contemplate the dharma of conditioned arising. In the Perfection of Wisdom (Prajñā-pāramitā) he attains fulfillment, broadly performing the work of signlessness, insofar as he is not yet able to be fully complete in the various practices. If he is able to discriminate, then he advances into the Seventh Stage.

This Seventh Stage has not yet the application of skillful means. Although he is not yet able to be fully complete, he far surpasses. Therefore this is named the Stage of Far-Reaching (Dūraṃgamā). On this stage the Bodhisattva contemplates all marks as like illusory transformation. Truly and really he discerns those marks, and so is not in error. Therein he is able to accomplish the practice of signlessness. In the Perfection of Skillful Means (Upāya-pāramitā) he attains fulfillment. Insofar as he is not yet fully complete in the practice without application. If he is able to discriminate, then he enters the Eighth Stage.

In the Eighth Stage all the functions of the marks indeed cannot be moved. Therefore this is named the Immovable Stage (Acalā). On this stage the Bodhisattva excellently attains the practice of signlessness without application. In the Perfection of Vow (Praṇidhāna-pāramitā) he attains fulfillment. Insofar as he is not yet able to discriminate all marks and expound the Dharma with mastery. If he is able to discern and resolve them, he advances into the Ninth Stage.

In the Ninth Stage, complete in the supreme wisdom, he excellently expounds the dharmas. Therefore it is said to be the Stage of Good Wisdom (Sādhumatī). On this stage the Bodhisattva attains the supreme four unobstructed understandings, corresponding to the power of analytic wisdom. In the Perfection of Power (Bala-pāramitā) he attains fulfillment. Insofar as he is not yet able, in the assemblies of the Buddha-fields, to manifest transformations at will and to expound the Dharma, benefiting beings with masterful fulfillment. If he is able to discriminate clearly, then he advances into the Tenth Stage.

In this Tenth Stage he is able, in the boundless and all worlds, to cause the wind of the Dharma and the rain of sweet ambrosia. Therefore this is named the Stage of the Dharma Cloud (Dharmameghā). On this stage the Bodhisattva, corresponding to supreme wisdom, expounds the Dharma and benefits beings, performing all manner of transformations, attaining mastery in all. Insofar as he has not yet arrived, he is not yet able, with respect to all the knowledge of all marks, to acquire unobstructed wisdom. If he is able to discriminate it, then he advances into the Stage of Buddhahood.

As for the stages above, all establish the aspects of practice. As is said in the Sūtra of Harmonious Union and Liberation. Furthermore, of these stages there is the extensive teaching on the aggregates and purity, up to the divisions, stages, and marks, together with the locales; there are again textual passages, lest there be matters of obstruction.

Furthermore, the Stage of Buddhahood is the single division of stage. This is the Stage of Buddhahood. All supreme marks must be fully complete. All merits must be fully fulfilled. Again, he is able to extend universally and exhaustively to all places. Surpassing the immeasurable, distinctly supreme and superior division of stage, yet the Stage of Buddhahood has merits such that, were one to cause the Buddhas to speak harmonious and gentle words, even so they could not extol one portion of it. Therefore one should know: the merits of the Buddhas are immeasurable and boundless, beyond counting or reckoning. Only a Buddha, a World-Honored One, employing the spontaneous wisdom of contemplation, self-realizes this wisdom.

As the Avataṃsaka Sūtra speaks of the merits. Again, even one portion cannot be exhausted, how much less now that I compose this treatise, employing only words to praise and proclaim. Furthermore, the Stage of Buddhahood has merits, subsuming entirely all surpassing meanings, as the Laṅkāvatāra Sūtra has said. There is also a verse that says:

One should clearly know the Three Bodies,

Universally subsuming all the bodies of the Buddhas;

The supreme, surpassing meaning is the refuge of the Dharma,

Therefore are revealed the marks of the Three Bodies.

The Body of Self-Nature and the Body of Recompense,

The Transformation Body—and three are most supreme and superior;

Discerning what the bodies of the Buddhas possess,

The first body together with the two are places of refuge.

Again he cultivates difficult practices, performing what is rare;

A hundred kinds of grinding friction, the mind quiet in forbearance;

Therefore all the gateways of good deeds

He is again able to accumulate without losing or letting slip.

Through immeasurable kalpas, ever cultivating

The supreme and wondrous Dharma-gateway of the Mahāyāna;

All hindrances and obstructions are entirely dissolved away,

Wholly extinguished without remainder, attaining purity.

Within the cause there are again subtle and minute hindrances;

Within the fruit, the power of wisdom departs from them entirely.

Like a precious chest thrown open,

Releasing radiant light that shines upon all.

Accordant with the world, he is born here,

Enduring suffering, exhorting the seeking of the fruit of enlightenment;

Expounding the Dharma, transforming and benefiting through a hundred thousand gateways,

Performing in all places the good of giving.

The Tathāgata, lofty and manifest, yet immovable,

Abides at ease in the world, the great sage;

Like the king atop Mount Sumeru,

Beheld lofty and towering, truly sublime.

That great compassion is taken as the root;

The gateway of samādhi excellently brings forth.

Pervading the three realms, manifesting this body,

In all there is none where he does not manifest birth.

Like a clear eye sending forth a stream of light,

Universally throughout the world all is illumined;

The good radiant light of the holy wisdom of the Buddhas—

One should know that all dharmas are likewise thus.

The Śrāvakas also realize the fruit,

Departing from the world as the most supreme;

Yet those Śrāvakas, who dwell therein,

Are again not equal to the Stage of the Pratyekabuddha.

The Pratyekabuddha, compared with the Stage of the Bodhisattva,

Among these portions does not equal even one;

The Bodhisattva, compared with the Tathāgata,

Manifold times over does not catch up to even one.

The Tathāgata has realized the fruit of enlightenment,

Of immeasurable merits inconceivable;

Thus, according to the place, he acts as is fitting,

Following along with skillful means, changing accordingly.

Within the fruit, realizing the most supreme and superior,

The five faculties, being pure, become wondrous functions;

The twelve stages, at the gateway of merit—

All those meanings should likewise be transformed.

Within the fruit, realizing the most supreme and superior,

All the paths of mind are purified;

What is thus realized one should know:

All is undefiled, without discrimination.

Within the fruit, realizing the most supreme and superior,

Subsuming all meanings, benefiting and purifying;

The Buddha-fields, pure in this way,

In all, with mastery, do manifest.

Within the fruit, realizing the supreme Dharma,

All discrimination is purified entirely;

Causing the indestructible to abide constantly within,

Excellent are all the deeds of wisdom.

Within the fruit, realizing the supreme Dharma,

All purity excellently abides at rest;

Then is attained the non-abiding Great Nirvāṇa,

The complete purity of all the Buddhas united.

Within the fruit, realizing the supreme Dharma,

All defiled dharmas being now purified,

Unmixed with afflictions, having no place of dependence,

Ever entering the joy of the Buddhas.

Within the fruit, realizing the supreme Dharma,

Perception, like empty space, is entirely purified;

Accumulating and gathering, universally pervading, the gateway of supreme meaning,

Departing from all forms and marks, one contemplates.

The Tathāgata's transformation-marks are truly vast and great;

These, being many and willed, are practices all pure;

The Wisdom of Accomplishing What Is to Be Done is hard to conceive of or fathom;

The Buddhas are undefiled, the supreme refuge.

Herein one should know: The pure Dharma-realm is the suchness of all dharmas. Because all dharmas are not inverted, their self-nature being uncaused, yet able to bring forth the Buddhas and the wisdom of the Buddhas, departing from all defiled hindrances. Establishing the dharma-gateways of samādhi and dhāraṇī. Together with the immeasurable practices of merit and wisdom. Accomplishing the benefit and ease of all sentient beings, and so forth. Up to the bringing to maturity of the seeds of hearing and upholding all the right Dharma. In this way all the marks are accomplished. Therefore it is said to be the wisdom of the Buddhas. That is, the four wisdoms.

The first is the Great Perfect Mirror Wisdom (Ādarśa-jñāna). This wisdom departs far from the marks of self and what belongs to self. Together with departing from the discrimination of the grasper and the grasped, it is not harmed or disturbed by the defilements of the afflictions. With respect to all objects, all practices, all knowing-marks, it does not forget, nor is it deluded. Wisdom-images mutually arise, manifesting the seed that serves as support. Together with all the wisdoms, it relies upon purity. This is precisely the suchness that is its object, the non-discriminating wisdom.

The second is the Wisdom of the Nature of Equality (Samatā-jñāna), which attains the supreme and superior object. This wisdom is able to contemplate self and others as equal. It is again able to abide at ease in the non-abiding Nirvāṇa. Arousing great compassion, in accord with the rebirths of all, manifesting the body in every place, excellently and ultimately corresponding to skillful means.

The third is the Wisdom of Wondrous Contemplation (Pratyavekṣaṇā-jñāna). It universally subsumes all the dharma-gateways of samādhi, samāpatti, and dhāraṇī. With respect to all that is to be known, it divides and establishes the stages. Turning and transforming without obstruction, it is able to bring forth the jewel of supreme merit. By skillful means manifesting the body, it excellently severs the doubts of sentient beings. In this way it is able to manifest the body and expound the Dharma.

The fourth is the Wisdom of Accomplishing What Is to Be Done (Kṛtyānuṣṭhāna-jñāna). It is able to employ all manner of inconceivable skillful means, for the sake of beings, to bring to maturity all that is to be done. In accord, it transforms and delivers all sentient beings. Such are these marks. These are the four wisdoms. There is also a verse that says:

The Three Bodies, in their divisions of stage—two, two, one;

Two dharma, two recompense, one transformation body;

The Buddhas, pure within the Dharma-realm,

Whether one or whether many, their nature is not established.

Herein the meaning is to say: The pure Dharma-body is likened to empty space, having no shape or mark. From this body flow forth all dharmas. These are all such that they can hardly be compared with the supreme Dharma, made clearly evident. The pure true principle is the cause of great benefit and ease. Bringing forth the Buddha-land, the supreme excellent joy, it is able to fulfill the inexhaustible ocean of Dharma. Again it is able to be fully complete in pure wondrous wisdom. Then it is able to accomplish the Great Mind of Enlightenment (Mahābodhicitta), as was extensively explained above regarding this Mind of Enlightenment, which, from the various sūtras, has been briefly summarized as the essential. Only the Buddhas and Bodhisattvas can see and know it entire.

Extensive Explanation of the Mind of Enlightenment (End of Fascicle 4)