英譯（韋達）

2. MAHABODHI

What the Bodhisattva acquires 'by birth or production' is Mahabodhi.

From all times, [among people who are possessed of the Gotra of Bodhisattvas], there exist Bijas that can produce Mahabodhi; but these Bijas do not produce it as long as Jneyavarana represents a barrier to them. When this barrier is cleared away by the force of the Holy Path, Mahabodhi is born from its Bijas; that is what is called the attainment of Mahabodhi. Once born, it continues without interruption until the end of all ages.

1. What is Mahabodhi? It is the various classes of mental attributes associated with the four transcendental wisdoms (Jnanas), namely, the Great Mirror Wisdom (mahadarsajnana), the Universal Equality Wisdom (samatajnana), the Profound Contemplation Wisdom (pratyaveksanajnana), and the Perfect Achievement Wisdom (krtyanusthanajnana).

(1) The mental attributes associated with the Great Mirror Wisdom (Mahadarsajnana):

The mind associated with this Wisdom is entirely dissociated from all mental discriminations (vikalpa). [According to the Buddhabhumisastra, in this mind there is neither discrimination between atmagraha and atmiyagraha nor discrimination between grahyagraha and grahakagraha.] Its objects of perception and modes of activity are subtle and 'difficult to comprehend'. It carries all objects without failure of memory (because its objects are eternally present)¹ and without error (because it is never troubled or obscured).² In its essential nature and characteristics it is pure (i.e., clear and good), being free from all impurities and confused states (samklesa). It is the supporting basis for absolute qualities (superior to the pure qualities of non-Buddhas) which are pure (i.e., superior to impure qualities) and perfect (i.e., superior to the qualities of the two Vehicles); it is the receptacle of the Bijas of these qualities. It manifests the images of other Jnanas (which themselves are born of their Bijas); it gives birth to bodies and lands. Without interruption, universally and eternally, like a great mirror, it manifests the images of all Rupas.

(2)   The mental attributes associated with the Universal Equality Wisdom (Samatajnana):

The mind associated with this Wisdom sees the identity of all dharmas (by dharmasunyata), and the complete equality between its own self and other sentient beings (by pudgalasunyata); it is always united with great benevolence, great compassion, etc.; it manifests itself, in conformity with the dispositions and predilections of sentient beings (Bodhisattvas of the ten Bhumis), in a variety of forms of Parasambhogakayas³ and their Lands; it is the special supporting basis for the Profound Contemplation Wisdom (Pratyaveksanajnana); it constitutes the Non-abiding Nirvana (Apratisthitanirvana); being always itself, it continues, without interruption, till the end of all ages.

(3)   The mental attributes associated with the Profound Contemplation Wisdom (Pratyaveksanajnana):

The mind associated with this Wisdom discerns in excellent ways the peculiar and common characteristics of all dharmas. It manifests itself without any hindrance. It comprises the observation of innumerable Dharanimukhas and Samadhimukhas, as well as jewels of meritorious virtues, including those which are realized and those which are produced (the six Paramitas, the ten powers, etc.). In Dharma assemblies, it can manifest itself in infinite activities, in all of which it possesses self-mastery. It rains the 'rain of the great Dharma'; it cuts away all doubts; it enables all sentient beings to obtain blessings and joys.

(4)   The mental attributes associated with the Perfect Achievement Wisdom (Krtyanusthanajnana):

The mind associated with this Wisdom, through its desire to promote the welfare and happiness of all sentient beings, manifests itself, throughout the ten regions, in a diversity of fictitious actions of the body, of the voice, and of the mind. In this manner it achieves, by the force of its pious vows, all that is to be done.

Thus, the mind associated with the four Wisdoms (Jnanas) forms in each case a simultaneous group of at least twenty-two dharmas (the mind itself, five universal Caittas, five special ones, and eleven good ones). It comprises, like tfests itself and that which is manifested), in action. But the attribute of wisdom is particularly active. This mind is therefore indicated by the name of wisdom (Jnana).

THE BHAGAS

[That which manifests itself - darsanabhaga;

 that which is manifested - nimittabhaga.

or

That which manifests itself - svasamvittibhaga;

that which is manifested - darsanabhaga and nimittabhaga.

or

That which manifests itself - Bijas;

that which is manifested - the actual mental activities.]

It may therefore be said that these four Wisdoms comprise as a whole all the conditioned qualities (samskrtas) of the Bhumi of the Buddhas.

2.        What are the consciousnesses the transformation (paravrti) of which causes the four Wisdoms to be attained?

The four Wisdoms are attained by the transformation of the mental attributes of the eighth, the seventh, the sixth, and the first, five consciousnesses respectively while they are still in the impure state, the first Wisdom corresponding to the impure Alayavijnana, the second to the impure Manas, and so forth,

Jnana (which is a caitta) is not consciousness, but it depends on consciousness for its evolution or birth. It has consciousness as its 'lord’ being related to it just as a minister is releated to his ruler or a servant to his master. It is therefore said that Wisdom is attained by the transformation (paravrti) of consciousness.

The second explanation is that Wisdom (which is decision, judgment) is feeble in the impure state while consciousness (which is perception) is strong. The reverse is true in the pure state. In order to encourage sentient beings to depend on and cleave to Wisdom and reject or relinquish consciousness, we say that one attains the four Wisdoms by virtue of the transformation of the eight consciousnesses.

3.        At what moments are the four Wisdoms attained?

(1) Great Mirror Wisdom (Adarsajnana) - There are two doctrines.

First doctrine, incorrect [although it is taught in the Buddhabhumisastra] . - The Great Mirror Wisdom commences its manifestation at the moment of Vajropamasamadhi (Diamond Samadhi, anantaryamarga), because at that moment there are rejected the Bijas of the Vipakavijnana and, simultaneously with them, the most subtle Bijas of Jneyavarana; because, if the Great Mirror Wisdom had not been born at that moment, an eighth consciousness capable of bearing the pure Bijas would be lacking.

Second doctrine, - The Great Mirror Wisdom only commences its manifestation on the Path of Emancipation (vimuktimarga) which follows the Vajropamasamadhi and on which the Bodhisattva has just attained Buddhahood. In fact, the Bijas of Vipakavijnana are not yet rejected at the moment of this Samadhi since they are not in contradiction with the anantaryamarga. [They are simultaneous to it: they perish at the same time with it.]

In fact, the impure dharmas which do not represent a barrier (that is, the good-impure dharmas and the Vipakavijnana which is non-defined) and the pure mediocre dharmas (that is, the pure dharmas of the ten Bhumis) are only

or

That which manifests itself - svasamvittibhaga;

that which is manifested - darsanabhaga and nimittabhaga.

or

That which manifests itself - Bijas;

that which is manifested - the actual mental activities.]

It may therefore be said that these four Wisdoms comprise as a whole all the conditioned qualities (samskrtas) of the Bhumi of the Buddhas.

2.        What are the consciousnesses the transformation (paravrti) of which causes the four Wisdoms to be attained?

The four Wisdoms are attained by the transformation of the mental attributes of the eighth, the seventh, the sixth, and the first, five consciousnesses respectively while they are still in the impure state, the first Wisdom corresponding to the impure Alayavijnana, the second to the impure Manas, and so forth,

Jnana (which is a caitta) is not consciousness, but it depends on consciousness for its evolution or birth. It has consciousness as its 'lord’ being related to it just as a minister is releated to his ruler or a servant to his master. It is therefore said that Wisdom is attained by the transformation (paravrti) of consciousness.

The second explanation is that Wisdom (which is decision, judgment) is feeble in the impure state while consciousness (which is perception) is strong. The reverse is true in the pure state. In order to encourage sentient beings to depend on and cleave to Wisdom and reject or relinquish consciousness, we say that one attains the four Wisdoms by virtue of the transformation of the eight consciousnesses.

3.        At what moments are the four Wisdoms attained?

(1) Great Mirror Wisdom (Adarsajnana) - There are two doctrines.

First doctrine, incorrect [although it is taught in the Buddhabhumisastra] . - The Great Mirror Wisdom commences its manifestation at the moment of Vajropamasamadhi (Diamond Samadhi, anantaryamarga), because at that moment there are rejected the Bijas of the Vipakavijnana and, simultaneously with them, the most subtle Bijas of Jneyavarana; because, if the Great Mirror Wisdom had not been born at that moment, an eighth consciousness capable of bearing the pure Bijas would be lacking.

Second doctrine, - The Great Mirror Wisdom only commences its manifestation on the Path of Emancipation (vimuktimarga) which follows the Vajropamasamadhi and on which the Bodhisattva has just attained Buddhahood. In fact, the Bijas of Vipakavijnana are not yet rejected at the moment of this Samadhi since they are not in contradiction with the anantaryamarga. [They are simultaneous to it: they perish at the same time with it.]

In fact, the impure dharmas which do not represent a barrier (that is, the good-impure dharmas and the Vipakavijnana which is non-defined) and the pure mediocre dharmas (that is, the pure dharmas of the ten Bhumis) are only in contradiction with the fruit of Buddha, not with Vajropamasamadhi. If, after the birth of Vajropamasamadhi, there no longer exists a perfumable eighth consciousness (the Vipakavijnana), and if pure dharmas no longer grow and increase, the Bodhisattva has attained Buddhahood. The four Wisdoms will then be in manifestation.

In consequence, it is at the moment when the Bodhisattva becomes a Buddha that the eighth consciousness is first associated with the Great Mirror Wisdom. As such, it remains until the end of time in an uninterrupted series, bearing the pure Bijas in such a manner that they are preserved forever, without being lost.

(2)      Universal Equality Wisdom (Samatajnaha)

This Wisdom begins its manifestation in those Bodhisattvas who have entered the path of insight into Truth (Darsanamarga), since this path is in contradiction with the two 'adhesions' to Atman and dharmas (klesavarana and jneyavarana). However, in the course of the ten Bhumis, because the two clingings which belong to the seventh consciousness, Manas, have not yet been cut off, this Wisdom is interrupted occasionally when the sixth consciousness is impure. [Up to the seventh Bhumi, pure and impure thoughts are mixed together.] But after the tenth Bhumi, when the seventh consciousness and the pure eighth consciousness support and depend upon each other, this Universal Equality Wisdom will last without any interruption until the end of time.

(3)      Profound Contemplation Wisdom (Pratyaveksanajnana)

This Wisdom is of two kinds, corresponding to the view of pudgalasunyata and to that of dharmasunyata.

a.        The first kind, referring to the wisdom of Pudgalasunyata, begins to manifest itself also on the Darsanamarga (path of insight into Truth) of the Lesser Vehicle. It continues right up to the state of Asaiksa (whose realization of Truth is instantaneous) or to the end of the Adhimukticarya⁴ of the Bodhisattvas (whose realization of Truth is gradual), or right up to the superior states (i.e., the ten Bhumis and Buddhas). It is capable of manifestation as long as the mind is not impure⁵ and as long as the yogin is not absorbed in mindless meditation.

b.        The second kind, referring to the wisdom of Dharmasunyata, is born at the moment of entry into the Darsanamarga of the Bodhisattvas: it continues up to the superior states. It is capable of manifestation as long as the mind is not impure, as long as the wisdom of Pudgalasunyata and its fruit (Subsequent Wisdom) are not taking place, and as long as the Bodhisattva is not absorbed in mindless meditation.

(4)      Perfect Achievement Wisdom (Krtyanusthanajnana)

a. According to one theory, this Wisdom can be born in the stage of meditation and self-cultivation (Bhavanamarga) of the Bodhisattvas, because it is brought about by the 'Subsequent Wisdom' (prsthalabdhajnana, which belongs to Manovijnana).

b. According to the second theory, the Bodhisattva begins to manifest this Wisdom only when he has attained Buddhahood. In fact, in the course of the ten Bhumis, the consciousnesses which are based on the sense-organs (eye, ear, etc.) cannot be pure, since these organs are evolved by the Vipakavijnana, i.e., the eighth consciousness, which is not pure. That impure dharmas - which are the special supporting bases for consciousness, which are contemporaneous with it, and which aim at the same object as it does - should produce a pure consciousness is an impossibility. Between an impure sense organ and a pure consciousness there is, as regards the object, the difference between light and darkness. Consequently, this Wisdom of Perfect Achievement begins to manifest itself only when Buddhahood is attained, because in him alone are found the pure sense-organs which serve as the supporting basis for that Wisdom. It should be noted that this Wisdom is frequently interrupted, for it can only be born of'active mental attention'.

4.        Bijas of the four Wisdoms

The Bijas of all the four Wisdoms are innate and have existed from time without beginning; but, in order that these Wisdoms may actually manifest themselves, the Bijas must be 'perfumed'. In the course of the 'period of cause' (hetu-avastha: before the state of Buddhahood), the Bijas increase gradually; in the state of Buddhahood (phalavastha), and up to the end of time, they are perfect in all perfections: they neither increase nor decrease. The actual Wisdoms are born of their Bijas, but these Bijas are not created as a result of perfuming because the eighth consciousness of the Buddha is not perfumable. The reason for this is that, if they were perfumable, the ancient Buddhas would have been superior in moral qualities to the later Buddhas.

5.        Object (alambana) of the Wisdoms

(I) GREAT MIRROR WISDOM

Adarsajnana

First doctrine. - The mind associated with the Great Mirror Wisdom has as its object Bhutatathata only, because this Wisdom is the Fundamental Non-discriminating Wisdom (Nirvikalpaka Jnana), not the Subsequent Wisdom (Prsthalabdha Jnana); because its mode of activity (akara) and its object (alambana) are unknowable.

Second doctrine. - This, mind has as its object all dharmas. According to the Mahayana-Sutralamkara Sastra, the Great Mirror Wisdom is free from errors in its perception of all objects. According to the Buddhabhumi Sutra, '[Just as images appear in a mirror, so], in the Mirror Wisdom of the Tathagata there appear all images of the six Ayatanas (eye, ear, etc.), the six Visayas (colour, sound, etc.), and the six consciousnesses (visual consciousness, auditory consciousness, etc.). [This is why Bhagavat is omniscient]'. Furthermore, the mind associated with this Wisdom definitely perceives the pure Bijas and images of bodies and lands.

Its mode of activity and its object are said to be unknowable because they are subtle; but， despite its subtlety, this mind, like the Alayavijnana, does perceive the Samvrti, i.e., the variety of dharmas.

When this Wisdom perceives Bhutatathata, it is Nirvikalpaka Jnana; when it perceives other objects, it is Prsthalabdha Jnana,

In its essential nature, it is unique; with respect to its activity, it is twofold. When it distinguishes the Samvrti, it is through the functioning of the Bhutatathata which it has realized: it is therefore said to be 'subsequent’ (prsthalabdha). [In the state of cause, among the Bodhisattvas: the Bijas of the nirvikalpaka and prsthalabdha Jnanas are distinct. Among the Buddhas, the same Bijas produce the two actual Jnanas]. - This remark applies to the other Wisdoms.

(2) UNIVERSAL EQUALITY WISDOM

Samatajnana

a.     First doctrine, - The mind associated with this Wisdom, which is pure Manas, bears on the pure eighth consciousness just as defiled Manas bears on the Alaya.

b.     Second doctrine. - Its object is Bhutatathata only since it perceives the identity or equality (samata) of aii dharmas (sarvadharmasamata).

c.     The correct doctrine. - It bears both on Reality (tattva) and on the Samvrti. The Buddhabhumi Sutra teaches that the Universal Equality Wisdom attains the ten species of Samata (nature of equality). The Sutralamkara says that the Samatajnana, bearing on universal identity' on the equality between the self and other beings, manifests itself as innumerable images of Buddhas in harmony with the dispositions of sentient beings. Hence the mind associated with the Samatajnana bears on Reality and on the Samvrti; it is Nirvikalpaka or Prsthalabdha Jnana according to the case in question.

(3) PROFOUND CONTEMPLATION WISDOM

Pratyaveksanajnana

The mind associated with this Wisdom has a bearing on the individual and common characteristics of all dharmas without anything representing a barrier to it. It comes under the categories of both the Nirvikalpaka and the Prsthalabdha Jnanas.

(4) PERFECT ACHIEVEMENT WISDOM

 Krtyanusthanajnana

First doctrine, -The mind associated with this Wisdom bears only on the five kinds of actual objects (colour, sound, etc,), because the Sutralamkara teaches that each of the five sense-organs of the Tathagata perceives all the five corresponding objects.

Second doctrine. - This mind has a bearing on all the dharmas of the three periods. In fact, the Buddhabhumi Sutra says that the Perfect Achievement Wisdom (Krtyanusthanajnana) manifests itself as innumerable and varied transformation bodies (Tathagatanirmanakayas) and their three varieties of deeds; that it assures itself of the 84,000 states of mind of sentient beings; and that it perceives the past, the future, and the present. This Wisdom would be incapable of such an employment if its range of perceptions were not universal.

In fact, the mind associated with this Wisdom, by the force of the intentions and predilections of the Buddha, bears either on one object (colour), or on two (colour and sound), or on many objects. As for the saying in the Sutralamkara that each of the five sense-organs of the Tathagata perceives all the five corresponding objects, this Sutra does not say that that is the entire range of activity of a Tathagata's sense-organs. Hence we do not contradict this text in thinking that the five consciousnesses associated with the Perfect Achievement Wisdom bear on the six objects, i.e., colour, sound . . . dharmas.

Born as the result of an act of attention, bearing on the characteristics of things, manifesting itself as transformation bodies and their varieties of deeds, this Wisdom forms part of the Subsequent Wisdom (prsthalabdhajnana).

6. Activity of the four Wisdoms

Although all these four Wisdoms have a bearing on all dharmas, nevertheless, their activity presents varieties.

(1)   The Mirror Wisdom (Adarsajnana) manifests the Svasambhogakaya (the functioning glorious body for a Buddha's own use) with its pure Land; it carries the pure Bijas (i.e., the pure qualities of the fruit of Buddha).

(2)   The Universal Equality Wisdom (Samatajnana) manifests the Parasambhogakaya (the functioning glorious body for the spiritual benefit of others) with its pure Land.

(3)   The Perfect Achievement Wisdom (Krtyanusthanajnana) manifests the transformation body (Nirmanakaya) with its Land (pure or impure).

(4)   The Profound Contemplation Wisdom (Pratyaveksanajnana) observes and examines the virtues and vices of the self and others; it rains the 'rain of the great Dharma'; it breaks through the net of doubts; it actualizes the well-being and happiness of sentient beings.

Innumerable are the points of view under which one can examine the Wisdom. [K’uei Chi: their Bhagas; which are their associates; which are their moral species, etc.?]

The minds associated with these four Wisdoms are what the Bodhisattva 'obtains by producing'. They are designated, as a group, by the term 'Bodhi'. With Nirvana which is 'obtained by being revealed or made present to oneself, it is 'that which is obtained through inner transformation (asrayaparavrti)'. We have seen that the subject of inner transformation (Paravrti) can be examined from four points of view; but here one is concerned only with the two things obtained by Paravrti, because the Stanza says, 'Because of the abandonment of the crude dross of the two barriers, inner transformation (asrayaparavrti) is achieved.'

We have studied this stage of meditation and self-cultivation (Bhavanavastha) and explained that which the Bodhisattva realizes and obtains by it: he realizes Nirvana and obtains Bodhi. However this Bhavana indicates only the capacity for realization and attainment, not actual realization and attainment, for it belongs to the stage or period of ‘cause’ (ketvavastha). [We have to examine the final stage or period of 'fruit' (phalavastha), the stage or period of perfect achievement.]

1  This is why the Tathagata is named amusitasmrti (he who never fails in his memory of dharmas).

2 This is why the Tathagata is named sarvajna and sarvakarajna (‘All-Wisdom' and 'All-Bija-Wisdom').

3  Bodies endowed wish subtle and pure qualities for enjoyment by Bodhisattvas of the ten Bhumis.

4 This is the stage of apprehending and following the teachings.

5 Before the seventh Bhumi, the mind is sometimes impure.