廣釋菩提心論

Furthermore, herein, as the Ratnamegha Sūtra (Sūtra of the Jeweled Cloud) says: Why is it that the Bodhisattva attains the Dharma of the Great Vehicle? It means that the Bodhisattva is able to study all dharmas. Although that one studies, yet within the studying and the place where that dharma is studied, it cannot ultimately be obtained. Although within the studying it is decidedly unobtainable, yet neither does one, on account of those dharmas of causes and conditions, give rise to the view of annihilation.

As the Āryadharmasaṃgīti Sūtra (Sūtra of the Collection of the Holy Dharma) says: What are the practices of the Bodhisattvas? It means that the practices of the Bodhisattva lie in body, speech, and mind. Throughout long stretches of time he does not stray far from any sentient being.

Within his mind there arises a great compassion that grows ever loftier. For he wishes to bring benefit and joy to sentient beings. Thereupon he reflects: Whether what I am doing now or what I have already done, all of it together with all sentient beings, gives them vast benefit and ease.

Although the Bodhisattva contemplates and sees that all the aggregates are like a garden, yet he does not on that account give rise to anxiety and abandon them. None of his practices are obstructed thereby. Their dwelling-place is like that which holds nothing, yet neither does he on that account give rise to fear and turn away.

None of his practices are obstructed thereby. Their realm is like a venomous serpent, yet neither does he on that account give rise to renunciation and casting-aside. None of his practices are obstructed thereby.

Furthermore, although he contemplates form as froth upon water, yet he does not turn away from the marks and excellences of the form-body of the Tathāgata. Feeling is like a floating bubble. Yet neither does he, on that account, where the Tathāgatas have given rise to the skillful means of dhyāna, samādhi, and samāpatti, give rise to subtle bliss.

Perception is like the heat-shimmer of the sun, yet neither does he on that account fail, where the wisdoms of the Tathāgata have arisen, to give rise to surpassing growth. Volitional formations are like illusory earth, yet neither does he on that account, where the three karmic activities of wisdom of the Tathāgata serve to guide the way, fail to act. Thus none of his practices are obstructed.

Furthermore, as the various sūtras say: It is in wisdom and skillful means that the Bodhisattvas should practice. Therefore the Bodhisattvas, amid those countless practices, ever give rise to wisdom and skillful means. Contemplating and undertaking the work of cultivation and study for long stretches of time without interruption.

Thus they attain the twelve stages. Once these stations have been established, then within those stations all the surpassing and lofty merits must be fully complete. Therefore they are called the twelve stages.

That is, from the Stage of Practice through Faith and Understanding (adhimukti-caryā-bhūmi) up to the Stage of Buddhahood. Among these stages, again excluding the Stage of Buddhahood, oneself together with all that is otherwise born and the Bodhisattvas who are gathered in and transformed. Herein, the Stage of Practice through Faith and Understanding is one that has not yet been able to realize the two principles of selflessness.

First, one turns toward giving rise to firm faith and understanding, which Māra cannot make waver. That power of faith and understanding is moreover able to contemplate the true nature of consciousness-only (vijñapti-mātra). And again, upon the dharma of firm faith and understanding one establishes the Stage of Practice through Understanding.

And again, within those stages, in accord with circumstances, there are countless samādhis, dhāraṇīs, liberations, supernatural powers, and other merits.

As the Ratnamegha Sūtra says: There are established four kinds that accord with the divided parts, and thus there are four stations. Within this pliancy the light of wisdom appears. In these four places one contemplates the selflessness of all dharmas.

Therein, if there is pliancy, then the light of wisdom is born. This is the station of Heat (uṣmagata). In that place the realized concentration is named the attainment of light.

In the middle grade the light of wisdom is born. This is the station of the Summit (mūrdhan). That realized concentration is named the increasing of light.

Furthermore, upon the highest pinnacle, beyond which there is no opposing obstruction, the light of wisdom is born. Within the mind it is divided from and freed of the grasping subject. This is named the station of Forbearance (kṣānti).

The realized concentration there is named the entering of one part. There the grasping subject and the grasped object cannot ultimately be obtained, which is the wisdom of non-duality. With decisive certainty one seals that both forms of clinging are alike empty.

This is the station of the Supreme Worldly Dharma (laukikāgra-dharma). The realized concentration there is named the unbroken. From this, without interval, one enters the nature of consciousness-only.

Here, spoken of in summary thus, all of Faith, Understanding, Practice, and Stage are entirely gathered in.

Furthermore, the Ten Stages (Daśabhūmi) are the ten stations.

The first is the First Stage. From the prior moment, where in the Supreme Worldly Dharma without interval the initial mind enters the path of seeing and knowing, one straightway attains the holy nature and gives rise to great joy. Therefore it is named the Stage of Joy (Pramuditā-bhūmi).

Here one realizes the non-dual principle of selflessness, attains the natureless nature of dharmas, and the wisdom of true reality of dharmas is born. All discriminating frivolous elaboration is far removed. Here one is able to cut off the 112 delusions to be abandoned by seeing.

Together with cultivation, one cuts off, of the three realms, sixteen delusions in all—thus they are severed. 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 peace in right concentration. Inasmuch as he is not yet able to leave far behind the minor faults of defilement, here he is able to set forth and advance into the Second Stage.

In that Second Stage he is able to leave behind all the defilement of transgressing the precepts. Therefore it is named the Stage of Freedom from Defilement (Vimalā-bhūmi). In this stage the Bodhisattva is able rightly to leave far behind the minor faults of the defilement of transgressing the precepts. In the perfection of moral discipline (śīla-pāramitā) he attains fulfillment, inasmuch as he is not yet able to accomplish the Surpassing Samādhi, the samāpatti, and the dhāraṇī of hearing. In this part he is able to advance into the Third Stage.

This Third Stage is able to give rise to the immeasurable light of surpassing wisdom. Therefore it is called the Stage of Radiance (Prabhākarī-bhūmi). In this station the Bodhisattva universally and fully attains the vast Surpassing Samādhi and the dhāraṇī of hearing, enduring all sufferings. In the perfection of forbearance (kṣānti-pāramitā) he has attained fulfillment. Within all the samāpattis he straightway casts off the mind of craving, inasmuch as he is not yet able broadly to cultivate the factors of awakening (bodhipakṣa). If he attains this part, he then advances into the place of the Fourth Stage.

In that Fourth Stage the factors of awakening give forth the radiance of wisdom, able to burn away all the afflictions. Therefore this is named the Stage of Blazing Wisdom (Arciṣmatī-bhūmi). In this station the Bodhisattva leaves far behind the deficiency and diminishment in word and in the discrimination of meaning. Well does he cultivate, without deficiency or diminishment, the dharma of the factors of awakening; ever in the perfection of vigor (vīrya-pāramitā) he attains fulfillment. Inasmuch as he has not yet accomplished the Contemplation of the Four Truths. If he is able to accomplish it, he is able to advance into the Fifth Stage.

In this Fifth Stage, with regard to birth-and-death and Nirvāṇa, by skillful means he contemplates them as equal, and amid difficulties he is able skillfully to cultivate. Therefore it is named the Stage Difficult to Conquer (Sudurjayā-bhūmi). In this station the Bodhisattva, with regard to the Four Holy Truths, is able skillfully to contemplate and cultivate, performing many tasks. In the perfection of concentration (dhyāna-pāramitā) he attains fulfillment. From that favorable circumstance he decisively enters this stage. First he realizes signlessness, inasmuch as he is not yet able to perform the contemplation of dependent arising. If he is able to discern it, he advances into the Sixth Stage.

In the Sixth Stage, surpassing wisdom being now complete, he is able to set in motion all the gateways of the surpassing manifestation of the Buddha-dharma. Therefore it is named the Stage of Manifestation (Abhimukhī-bhūmi). In this stage the Bodhisattva is able skillfully to contemplate the dharma of dependent arising. In the perfection of wisdom (prajñā-pāramitā) he attains fulfillment, broadly performing the work of signlessness, inasmuch as he is not yet able to fulfill all the practices. If he is able to discern it, he advances into the Seventh Stage.

This Seventh Stage is one without the application of effortful means. Although it is not yet able to be fully complete, it reaches far beyond. Therefore it is named the Stage of Far-Reaching (Dūraṃgamā-bhūmi). In this stage the Bodhisattva contemplates all signs as being like illusory transformations. Truly does he understand those signs, and thus he is not mistaken or astray. There he is able to accomplish the practice of signlessness. In the perfection of skillful means (upāya-pāramitā) he attains fulfillment. Inasmuch as he has not yet fulfilled the effortless practice. If he is able to discern it, he attains entry into the Eighth Stage.

In the Eighth Stage all the functioning of signs is, of course, unable to make him waver. Therefore here it is named the Immovable Stage (Acalā-bhūmi). In this station the Bodhisattva well attains the practice of the effortless function of signlessness. In the perfection of vows (praṇidhāna-pāramitā) he attains fulfillment. Inasmuch as he is not yet able to discriminate all the signs in expounding the Dharma with sovereign mastery. If he is able to discern and understand it clearly, he advances into the Ninth Stage.

In the Ninth Stage, being complete in the most surpassing wisdom, he well expounds all dharmas. Therefore it is called the Stage of Excellent Wisdom (Sādhumatī-bhūmi). In this station the Bodhisattva attains the most surpassing four kinds of unobstructed understanding, with the power of understanding-wisdom corresponding to them. In the perfection of powers (bala-pāramitā) he attains fulfillment. Inasmuch as he is not yet able, within the Buddha-fields and assemblies, at will to transform and manifest, expounding the Dharma and benefiting beings with sovereign and complete mastery. If he is able to discern it clearly, he advances into the Tenth Stage.

In this Tenth Stage he is able, within boundless and all worlds, to make the wind of the Dharma and the rain of sweet ambrosia. Therefore this is named the Stage of the Dharma Cloud (Dharmameghā-bhūmi). In this stage the Bodhisattva, with surpassing wisdom corresponding, expounds the Dharma and benefits beings, performing all manner of transformations, all with sovereign mastery. Inasmuch as he has not yet been able, with regard to all that is to be known and all signs, to obtain unobstructed wisdom. If he is able to discern it, he advances into the Stage of Buddhahood.

As for the stages above, all establish the marks of practice. As is said in the Sūtra of the Harmonious Union and Liberation. Furthermore, these stages have an extensive exposition of the aggregates and purity, down to the marks of the divisions and stations; but as the textual threads and locales are extensive, I fear there might be matters of obstruction.

Furthermore, the Stage of Buddhahood is the one single station. This is the Stage of Buddhahood. All the Surpassing Marks must be fully complete. All merits must be perfectly fulfilled. Moreover, it is able to pervade and reach all places everywhere. Surpassing all that is without distinction, the lofty and supreme station; and as for the Stage of Buddhahood, it has merits such that, were the Buddhas to speak harmonious and gentle words, even so they could not extol so much as a single part. Therefore one should know: the merits of the Buddhas are immeasurable and boundless, beyond reckoning and counting. Only the Buddha, the World-Honored One, employing the spontaneous wisdom of contemplation, can himself realize this wisdom.

As the Avataṃsaka Sūtra (Flower Garland Sūtra) speaks of these merits, it too is unable to exhaust even a single part; how much less can I now, in composing this treatise, employing only words, praise and expound it. Furthermore, the merits of the Stage of Buddhahood gather in all the most surpassing meanings, as the Laṅkāvatāra Sūtra has said. And there are verses that say:

One should clearly know the three bodies,

Universally embracing all the bodies of the Buddhas,

The supreme, surpassing meaning, the support of the Dharma,

Therefore are revealed the marks of the three bodies.

The self-nature body and the body of right recompense,

The transformation body—these three are most surpassing and lofty,

Discriminating what the bodies of the Buddhas possess,

The first body together with the two supports.

Moreover he cultivates difficult practices, performing what is rare,

Through a hundred kinds of friction his mind rests in forbearance,

Therefore all the gateways of wholesome deeds

He is able to accumulate without losing or shifting.

For immeasurable kalpas, ever cultivating,

The most supreme and wondrous Dharma-gate of the Great Vehicle,

All obstructions are entirely dissolved and removed,

Wholly extinguished without remainder, he attains purity.

Within the cause there yet remain subtle obstructions,

Within the fruit, by the power of wisdom, they are all left behind.

Like a casket of treasures thrown open,

He sends forth a light that shines upon all.

In accord with the world he is born here,

Enduring suffering, he exhorts and seeks the fruit of awakening,

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

In all places he performs the wholesome practice of giving.

The Tathāgata, lofty and manifest, yet immovable,

Abides at peace in the world, the great sage,

Like a king upon Mount Sumeru,

Beheld towering high—truly magnificent.

That great compassion is his root and foundation,

The gateway of samādhi gives birth to it well.

Pervading into the three realms he manifests this body,

In all places, never absent, he manifests his birth.

Like a clear eye sending forth a beam of light,

Universally throughout the world all is illumined,

The wholesome light of the holy wisdom of the Buddhas—

One should know that all dharmas are likewise so.

The Śrāvakas, too, realize their fruit,

Leaving far behind the world, for it is most surpassing,

Yet that which those Śrāvakas attain therein

Is moreover not equal to the stage of the Pratyekabuddha.

The Pratyekabuddha, compared with the Bodhisattva stage,

Among those parts does not equal even one,

The Bodhisattva, compared with the Tathāgata,

By manifold parts again does not reach even one.

The Tathāgata, having realized the fruit of awakening,

His immeasurable merits are beyond conception,

In this manner, in accord with the place, he acts as is fitting,

In accord with circumstance and skillful means he transforms and changes.

Within the fruit, realizing the most surpassing and lofty,

The five faculties, purified, become wondrous functions,

The twelve stages, the gateways of merit—

All those meanings should likewise be transformed.

Within the fruit, realizing the most surpassing and lofty,

All the paths of the mind are purified,

Thus what is realized should be known:

All is undefiled and without discrimination.

Within the fruit, realizing the most surpassing and lofty,

Gathering in all meanings, the benefit is purified,

The Buddha-fields, purified in this manner,

All in sovereign mastery come forth and appear.

Within the fruit, realizing the supreme Dharma,

All discrimination is entirely purified,

Causing the indestructible ever to abide therein,

Wholesome in me are all the karmic deeds of wisdom.

Within the fruit, realizing the supreme Dharma,

All purity well abiding at peace,

He straightway attains the non-abiding Great Nirvāṇa,

Perfectly fulfilling the pure phrases of the Buddhas.

Within the fruit, realizing the supreme Dharma,

All defiled dharmas being now purified,

Untainted by afflictions, without any support,

Ever entering the joy of the Buddhas.

Within the fruit, realizing the supreme Dharma,

Perception, like empty space, is entirely purified,

Accumulating broadly and pervasively the gateways of supreme meaning,

Apart from all form-marks does he contemplate.

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

In this, the many desired practices are all purified,

The Wisdom of Accomplishing What Is to Be Done is beyond thought and discussion,

The Buddhas, undefiled, the surpassing support.

Herein one should know: the pure Dharma-realm is the suchness of all dharmas. Because all dharmas are not inverted, and their self-nature is causeless, yet they are able to give birth to the Buddhas and to the wisdom of the Buddhas, leaving behind all defiling obstructions. They establish the dharma-gateways of samādhi and dhāraṇī. Together with immeasurable merit, wisdom, and the manifold practices. They accomplish the benefit and joy of all sentient beings, and so forth. Down to ripening to maturity the seeds of upholding and hearing all the true Dharma. In this manner 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 Mirror Wisdom (Mahādarśa-jñāna). This wisdom leaves far behind the marks of self and what belongs to self. Together with leaving behind the discrimination of grasping subject and grasped object, it is not harmed or troubled by any defilement of the afflictions. With regard to all the marks of the objects of perception, of practice, and of knowing, it does not forget and is not deluded. The reflections of wisdom mutually arise, manifesting the support of seeds. Together with all wisdoms it relies upon purity. This indeed is the non-discriminating wisdom whose object is suchness.

The second is the Wisdom of Equal Nature (Samatā-jñāna), which attains the surpassing and lofty object. This wisdom is able to contemplate self and others as equal. Moreover, it is able to abide at peace in the non-abiding Nirvāṇa. Giving rise to great loving-kindness and compassion, in accord with the rebirths of all, manifesting bodies in all places, well does it correspond to skillful means and the ultimate.

The third is the Wisdom of Wondrous Discernment (Pratyavekṣaṇā-jñāna). It universally gathers in all the dharma-gateways of samādhi, samāpatti, and dhāraṇī. With regard to all that is to be known it sets apart the stations of the stages. Transforming without obstruction, it is able to give birth to the jewel of surpassing merit. By skillful means manifesting bodies, well does it sever all the doubts of sentient beings. In this manner it is able to manifest bodies 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 in order, for their sake, to bring to maturity all that must be done. In accordance with response it transforms and liberates all sentient beings. In this manner are these marks. These are the four wisdoms. And there is a verse that says:

The three bodies divided into stations: 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: the pure Dharma-body is like empty space, having no form or mark. From this body flow forth all dharmas. These are all such that they can hardly be compared with the most surpassing and manifest Dharma. The pure true principle is the cause of great benefit and joy. It brings forth the Buddha-land, the supreme wholesome bliss, and is able perfectly to fulfill the inexhaustible sea of Dharma. Moreover it is able fully to possess the pure and wondrous wisdom. Thus it is able to accomplish the Great Mind of Awakening (Mahābodhicitta); as has been broadly explained above concerning this Mind of Awakening, drawn from the various sūtras and stated here in summary essentials. Only the Buddhas and Bodhisattvas can fully see and know it.

The Extensive Explanation of the Mind of Awakening (End of Fascicle Four)