英譯（韋達）

THE HOLY PATH OF ATTAINMENT

The Five Stages

WE have established what Vijnaptimatrata is. Let us now say who awakens to and enters it, through how many stages, and by what means.

Only those enter it who are possessed of the two Bija-natures (Gotras) of the Mahayana. They enter by gradual progression through five stages,

1.     What are the two Bija-natures of the Mahayana?

They are:

(1)   The natural or innate Bija-nature, that is to say, the Bijas or causes of pure dharmas which exist naturally and which, since before the beginning of time, have dwelt and found support in the eighth consciousness;

(2) The Bija-nature which results from perfuming. Depending on the hearing of the Doctrine (Scripture on the twelve Angas) which 'flows out in equal currents' from the Dharmadhatu, this Bija-nature consists of the Bijas of the triple wisdom (i.e., wisdom from reading, hearing, instruction; wisdom from reflection; and wisdom from the practice of abstract meditation).

To awaken to and enter Vijnaptimatrata by gradual progression, one must possess these two Mahayana Bija-natures.

2.     What are the five stages for awakening to and entering Vijnaptimatrata?

They are:

(1) The stage of ‘moral provisioning’ (sambharavastha). This means cultivation of the Moksabhagiyas of the Mahayana, i.e., the spiritual qualities leading to liberation from delusion. This period extends from the first ‘production of the mind and heart of Mahabodhi (bodhicittotpada)’ up to the production of the ten dedications (usmagata).

(2)   The stage of intensified effort (prayogavastha). This means cultivation of the Nirvedhabhagiyas of the Mahayana, i.e., the decision and selection between the true and the false. This period extends from the cultivation of the four ‘good roots’ (kusalamulas), the ten dedications, etc., to the end of the first kalpa, i.e., the end of the Adhimukticaryabhumi (the Bhumi of Mental Resolution).

(3)   The stage of unimpeded penetrating understanding (prativedhavastha). This means the position of insight into Transcendent Truth (Darsanamarga) held by the Bodhisattvas and refers to the 'thought of entrance into the first Bhumi'.

(4)   The stage of exercising cultivation (bhavanavastha). This means the stage of exercising cultivation (Bhavanamarga) held by the Bodhisattvas. This period extends from the 'thought of residence in the first Bhumi' up to the Diamond Samadhi (Vajropamasamadhi).

(5)      The stage of final attainment or ultimate realization (nisthavastha). This means abiding in the Anuttara Samyaksambodhi (Supreme Enlightenment).

3. It may be asked what is the gradual way of progression for thus awakening to and entering Vijnaptimatrata.

It means that:

(1)      In the stage of' ‘moral provisioning’ (i.e., acquisition and accumulation of right knowledge) pertaining to the nature and characteristics of consciousness, the Bodhisattva is able to acquire deep faith and understanding.

(2)      In the stage of intensified effort, he is gradually able to suppress and eliminate the belief in ‘what is grasped’ and ‘what grasps’ (i.e., in an object and a subject - Grahya and Grahaka), and to develop a genuine view of things, [thus leading to the revelation of Tattvadarsana, insight into Ultimate Reality].

(3)      In the stage of unimpeded penetrating understanding, he penetrates and comprehends Reality. [He manifests the two pure wisdoms, the Fundamental Wisdom (Mulajnana) and the Subsequent Wisdom (Prsthalabdhajnana)].

(4)      In the stage of exercising cultivation, he continually cultivates himself in accordance with the principles of insight which he has acquired, suppressing what remains of Klesavarana and cutting off what remains of Jneyavarana.

(5)      Having reached the stage of final attainment or ultimate realization, he emerges from the two barriers (Avaranas) into complete enlightenment [in contradistinction to the yogins of the two Vehicles] and is able, until the end of time, to strive for the conversion of all sentient beings, thus causing them too to awaken to and enter Vijnaptimatrata (Mere-Consciousness).

§ I. SAMBHARAVASTHA

The Stage of Moral Provisioning

What are the characteristics of the stage of moral provisioning?

The Stanza says:

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As long as the consciousness (of wisdom) has not arisen

To seek to abide in the state of Vijnaptimatrata.

The 'attachment' and 'drowsiness' (anusayas) arising from the two ‘apprehensions’ (grahas)

Cannot, as yet, be suppressed and obliterated.

The Treatise says:

Starting from the production of the profound and firm 'mind and heart of Mahabodhi’ up to the production of the Nirvedhabhagiyas1 and the effort to abide in the truly transcendental principle of Vijnaptimatrata: all this is comprised in the stage of moral provisioning.

This stage is called sambhara, 'provision', ‘equipment’, because, with a view to attaining Anuttarasamyaksambodhi (Supreme Enlightenment), the Bodhisattva accumulates diverse and excellent ‘moral provisions’. [This is for himself.]

This stage is also called Moksabhagiya, the stage of ‘liberation’ or ‘deliverance’, because the Bodhisattva makes constant efforts to seek the deliverance of sentient beings.[This is for others.]

In this stage, the Bodhisattva relies on four excellent forces, namely, Hetu (cause, i.e., his Bija-nature, which is double), his spiritual friends (to meet and serve Buddhas), his act of concentrated attention, and his provisions of merit and wisdom. He has therefore, with reference to the concept of Vijnaptimatrata, deep faith and understanding. He is, however, incapable of comprehending the voidness of the two apprehensions, Grahaka and Grahya: he generally ‘resides near the external portals of the Citadel of Truth' (where there is much distracted thought, little Samadhi), and cultivates the practice of Bodhisattvas within those portals.

He has as yet not acquired the power to suppress the Anusayas (i.e., Bijas) produced by the two Grahas in such a manner that these Anusayas no longer produce the two actual Grahas.

The expression ‘the two Grahas' signifies the grasping of, or attachment to, the two Grahas, that is to say, the attachment to Grahaka and Grahya (‘What takes or grasps' and 'what is taken or grasped', i.e., a subjective Atman and an objective universe).

The habit-influences (i.e., perfumings or vasana) arising from the two Grahas are called ‘attachment’ and 'drowsiness' or ‘torpor’. They are so called because they attach themselves to sentient beings and remain torpidly concealed in the storehouse consciousness (Alayavijnana); or, through their attachment, they increase the faults (of sentient beings). They are the same as the Bijas of the two barriers: the barrier that hinders Absolute Knowledge (jneyavarana) and the barrier of vexing passions (klesavarana).

1 That is, the realization of the truth which decides and sifts the true from the false.

英譯（韋達）

6. THE FOUR NOBLE TRUTHS (SATYRS) AND THE THREE NATURES

What are the relations between the three natures and the four Noble Truths?

The three natures are related to all the four Noble Truths.

(1) The Noble Truth of Suffering (duhkhasatyr) can be examined under four aspects, impermanence, etc., and each aspect is related to all the three natures.

a.     Impermanence (anityata) is of three kinds:

(a)   Impermanence by non-existence, because its self-nature is always non-existent: this is Parikalpita.

(b)   Impermanence of its beginning and ending, because it is born and perishes ： this is Paratantra.

(c)    Impermanence of its states of purity and impurity, because of the modification of its state: this is Parinispanna.

b.     Suffering (duhkhata) is of three kinds:

(a)   Suffering in so far as it is conceived, because, then, it is the object of the mind that adheres to Atman and dharmas. This is Parikalpita.

(b)   Suffering in so far as it is related to conditioned and impure dharmas, because its 'characteristic feature' is triple pain. This is Paratantra.

(c)    Suffering in so far as it is the result of association, because Bhutatathata is associated with all that is impure and conditioned and therefore characterized by suffering. This is Parinispanna.

c.     Emptiness (sunyata) is of three kinds:

(a)   Emptiness through non-existence: Parikalpita, which does not exist in any circumstance.

(b)   Emptiness by the fact of being different in nature: Paratantra, because it is different from that which it is imagined to be.

(c)    Emptiness in itself: Parinispanna, because its self-nature is revealed by the two Voids.

d.     Non-existence of the Atman (nairatmya) is of three kinds.

(a)   Non-existence of Atman without characteristics: Parikalpita, because the characteristics of Atman are non-existent.

(b)   Non-existence of the Atman with different characteristics: Paratantra, because it is different from the characteristics of Atman which are falsely imputed to it.

(c)    Non-existence of the Atman with self-characteristics: Parinispanna, because its own character is revealed by the two nairatmyas of Pudgala and Dharmas.

(2)   The Noble Truth of the Cause of Suffering (samudayasatyr)

The three natures corresponding to the Noble Truth of the Cause of Suffering can be examined under three aspects :

a.     Bijas as cause. This refers to the habit-energy (Vasana, Bijas) which proceeds from adherence to Parikalpitasvabhava. This Vasana is Paratantra. It may however be considered as Parikalpita: (a) by reason of its cause, which is the imaginary Atman and dharmas; (b) by reason of its fruit, which is the mind that adheres to the imaginary Atman and dharmas.

b.     Equal and mutual generation as cause. This refers to Karman (deeds) and Klesa (vexing passions), which are Paratantra. Klesa and Karman arise together on the basis of equality and in dependence upon each other. Klesa gives rise to Karman, and Karman gives rise to fruit.

c.     Non-separation from the trammels of the Avaranas as the cause. This means that Tathata, as long as it is not separated from the Avaranas, can be regarded as cause. This is Parinispanna.

(3)   The Noble Truth of the Cessation of Suffering (nirodhasatyr)

The three natures corresponding to the Noble Truth of the Cessation of Suffering can be examined under three aspects:

a.     Cessation or annihilation of self-nature; Parikalpita, because, in its essential nature, it does not come into being.

b.     Annihilation of the two 'Graspings' or apprehensions, This refers to the Pratisamkhyanirodha (Nivana as a result of the annihilation of discrimination), because the two Grahas of subject and object are not born. This is Paratantra.

c. Annihilation of the Root-nature: Parinispanna, because it is Tathata.

(4) The Noble Truth of The Path to the Cessation of Suffering (margasatya)

The three natures corresponding to the Noble Truth of the Path leading to the Cessation of Suffering can, likewise, be examined under three aspects:

a.     The 'all-knowing Path'. This path is Parikalpita because it is capable of knowing or recognizing Parikalpita.

b.     The Path that cuts off eternally: Paratantra, because it is capable of cutting off Paratantra.

c.     The Self-reali2ation Path: Parinispanna, because it is capable of realizing the Parinispanna.

In truth, the 'all-knowing Path' also corresponds to the last two natures.

The four Noble Truths have been considered under the aspect of these seven triads (four triads for the Truth of suffering and one for each of the three other Truths), and their correspondences with the three natures have been explained. These correspondences are real or fictitious according to the case in question.

7. THE OBJECTS OF THE THREE LIBERATIONS AND THE THREE NATURES

What are the relations between the objects of the three liberations and the three natures?

The three liberations are: (1) liberation through emptiness, (2) liberation through the absence of desires and aspirations, and (3) liberation through the absence of characteristics. These three liberations correspond, in reality, to all the three natures. However, according to the principal characteristic of each of them, they correspond respectively to the three natures.

It is in relation to the three natures that the three 'realizations of the absence of birth' (Anutpattikaksantis), are produced. The first is the realization of the non-birth of the self-nature: Parikalpita, because Parikalpita is absolutely not born; the second is that of the non-birth of the root-nature: Paratantra, because Paratantra is not born by itself; the third is that of the non-birth of klesa and suffering: Parinispanna, because, when Parinispanna is realized, Klesa and suffering are no longer born. These three natures are respectively the objects of the three realizations.

8. THE TWO TRUTHS AND THE THREE NATURES

How do the Two Truths, Samvrtisatyr and Paramarthasatyr, correspond to the three natures?

The meaning is that Samvrtisatyr (mundane truth) is Parikalpita, Paratantra, and Parinispanna, while Paramarthasatyr (ultimate supramundane truth) is exclusively Parinispanna.

(1) Samvrti is of three kinds: a. Prajnaptisamvrti, i.e., fictitious or conventional mundane truth; b. Prattipatisamvrti, i.e., impure, mutable mundane truth; c. Udbhavanasamvrti, i.e., mundane truth that reveals Tathata through the two Voids. These three kinds correspond, in the right order, to the three natures, Parikalpitasvabhava etc.

(2) Paramartha is also of three kinds:

a. Arthaparamartha, which is Tathata, because the latter is the artha of parama, i.e., the object of supreme wisdom; b.Praptiparamartha, which is Nirvana, because the latter is the parama artha, i.e., the supreme thing; c. Pratipattiparamartha, which is the Noble Path, because the latter has parama as artha (object), i.e., the supreme Dharma, Nirvana, All these three kinds are included in Parinispanna: the first two, because they are immutable; the third because it is non-erroneous.

9. THE TWO WISDOMS AND THE THREE NATURES

To what knowledge or wisdom (jnana) do the three natures correspond?

Parikalpitasvabhava does not belong to the realm of any branch of knowledge, neither of the knowledge of the Prthagjanas nor of that of the Aryas, because it has no reality (svabhava) and cannot therefore be a 'condition quâ object' (alambanapratyaya). Nevertheless, idiots believe that it exists, while saints understand that it does not: it may therefore be said that it is the object of the knowledge of Prthagjanas and Aryas.

Paratantrasvabhava belongs to the realm of both branches of knowledge (Prthagjanas and Aryas).

As regards Parinispannasvabhava, it is the object of the wisdom of Aryas alone.

10. THE THREE NATURES AND THE TWO MODES OF EXISTENCE:

EXISTENCE AS DESIGNATION AND REAL EXISTENCE

Of the three natures, how many exist as designation, i.e., in name only, and how many really exist?

Parikalpitasvabhava, being established by false opinions, can be said to exist as designation only. But, since it has no substance, one can say that it exists neither as designation nor as reality ('neither false nor real').

Paratantrasvabhava exists both as reality and as designation. It exists as designation for three reasons:

(1)   Complexes or combinations, e.g., pitchers, plates, etc., which consist in the union of numerous real dharmas, do not exist in themselves and are not real;

(2)   Continuous series, which consist of numerous dharmas which were real in the past and which will be real for all time, are only conventionally established as a unity;

(3)   Viprayuktasamskaras are only states of certain realities, e.g., the visibility of Rupa, etc.

But Cittas-Caittas-Rupas are born of causes (pratyayas); it is therefore said of them that they have real existence. If no real dharmas exist, dharmas of designation will not exist either. There can only be designation in relation to a reality which is the cause thereof.

Parinispannasvabhava alone has a real existence, because it does not depend on causes.

11. DIFFERENCE OR NON-DIFFERENCE BETWEEN THE THREE NATURES

Are the three natures different or non-different?

What we can say is that they are neither different nor non-different. They are not different, [because Parikalpita is not separate from Paratantra and because Parinispanna is the real substance of Paratantra. In a word,] because they have no separate selves. They are not non-different because false conceptions, which are born from causes and conditions (i.e., the contingent), and the real thing are distinct.

The three natures can be examined from many other points of view. Fearing that this dissertation may be too lengthy and elaborate, we have pointed out just a few general principles.