Illumination-Entry and the Thirty-Seven Factors of Enlightenment
The treatise turns to Arciṣmatī, the Blazing Ground — the Fourth Ground, whose four divisions are named at the outset: the cause of the increase of purifying-antidote cultivation, purity, the increase of purifying-antidote cultivation, and its fruit. Vajragarbha names the ten dharmas of illumination-entry that bring the bodhisattva into this ground, who thereby gains power within the household of the Tathāgata through ten kinds of dharma-wisdom. The bodhisattva then cultivates, through mindful contemplation, all thirty-seven factors of enlightenment in full — the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold path — practicing, as the treatise stresses, so as never to abandon any sentient being. The bodhisattva's fourfold mind of original vow, deep compassion, and aspiration for buddha-wisdom is unpacked in turn, closing with the treatise's own antidote to the pride rooted in self-view.
The Ten Dharmas of Illumination-Entry, and Power Within the Tathāgata's Household
論曰：第四焰地，依彼淨三昧聞持如實智淨顯示故。此地差別有四分：一、清淨對治修行增長因分；二、清淨分；三、對治修行增長分；四、彼果分。清淨對治修行增長因者，謂十法明入。
經曰：爾時金剛藏菩薩言：諸佛子！若菩薩得第三菩薩地具足清淨明已，欲得第四菩薩地者，當以十法明入得入第四地。何等為十？一、思量眾生界明入；二、思量世界明入；三、思量法界明入；四、思量虛空界明入；五、思量識界明入；六、思量欲界明入；七、思量色界明入；八、思量無色界明入；九、思量勝心決定信界明入；十、思量大心決定信界明入。菩薩以此十法明入得入第四地。
論曰：法明入者，得證地智光明，依彼智明入如來所說法中，彼智名法明入。彼所說法正觀思量如實知，二處順行故。此思量有十種差別：思量分別，眾生界假名差別，如經「思量眾生界明入」故。依住分別，如經「思量世界明入」故。染分別，如經「思量法界明入」故。無盡分別，如經「思量虛空界明入」故。染淨依止分別，如經「思量識界明入」故。煩惱使染分別，如經「思量欲界明入」故、「思量色界明入」故、「思量無色界明入」故。淨分別，如經「思量勝心決定信界明入」故、「思量大心決定信界明入」故。是中煩惱、使、染者謂三界；淨者後二句：一、依煩惱不染；二、依不捨眾生聲聞等同不同義故。云何清淨分？即於如來家轉有勢力故。
經曰：諸佛子！是菩薩得菩薩焰地，即於如來家轉有勢力，得彼內法故、以十種法智教化成熟故。何等為十？一、不退轉心故；二、於三寶中決定恭敬畢竟盡故；三、分別觀生滅行故；四、分別觀諸法自性不生故；五、分別觀世間成壞故；六、分別觀業有生故；七、分別觀世間涅槃故；八、分別觀眾生世界業差別故；九、分別觀前際後際差別故；十、分別觀無所有盡故。諸佛子！菩薩如是十種法智教化成熟，即於如來家轉有勢力，得彼內法故。
論曰：云何即於如來家轉有勢力？依止多聞智究竟故、除滅智障攝勝故。此如是淨勝如來家，是故名得彼內法。如來自身所有諸法，以是諸法顯示如來，謂十種法智教化成熟故，此法明入同時得應知。彼復四種智教化故，名法智教化成熟。四種智者：一、自住處畢竟智，如經「不退轉心」故。二、同敬三寶畢竟智，如經「於三寶中決定恭敬畢竟盡」故。三、真如智，如經「分別觀生滅行」故、「分別觀諸法自性不生」故。四、分別所說智，如經「分別觀世間成壞」故、「分別觀業有生」故、「分別觀世間涅槃」故、「分別觀眾生世界業差別」故、「分別觀前際後際差別」故、「分別觀無所有盡」故。菩薩自住處者，謂大乘法。是中初二法者，不退轉心於三寶中決定恭敬畢竟盡心。是初二智，自住處畢竟智、同敬三寶畢竟智，教化成熟故。次二法分別觀生滅行，分別觀諸法自性不生，是真如智，謂眾生法無我觀。如是次第分別應知，餘者是分別所說智。彼復依煩惱染淨故隨煩惱染。以何煩惱染？所有淨、隨所淨。云何隨煩惱染？順器世間故，如經「分別觀世間成壞」故。眾生世間生同因受生故，如經「分別觀業有生」故。何者煩惱染？謂世間。何者所有淨？謂涅槃。如經「分別觀世間涅槃」故。云何隨所淨？諸佛世界中教化眾生自業成熟故，如經「分別觀眾生世界業差別」故。煩惱染及淨，謂前際後際，如經「分別觀前際後際差別」故。彼前際後際不損不益，如經「分別觀無所有盡」故，於染法中不見一法可減、於淨法中不見一法可增故。云何對治？修行增長有二種：一、修行護煩惱染；二、修行護小乘。何者護煩惱染？修行菩提分法故。
Commentary: The Fourth Ground, the Blazing Ground, is so named because it is here that the pure understanding held through hearing, gained in dependence on that pure samādhi, and true and real wisdom, are made manifest in their purity. This ground's difference is divided into four parts: first, the division of the cause of the increase of purifying-antidote cultivation; second, the division of purity; third, the division of the increase of purifying-antidote cultivation; and fourth, the division of its fruit. The cause of the increase of purifying-antidote cultivation refers to the ten dharmas of illumination-entry.
Sūtra: At that time the bodhisattva Vajragarbha said: Sons of the Buddha! When a bodhisattva, having attained the Third Ground, the bodhisattva ground, complete in its purity and light, wishes to attain the Fourth Ground, the bodhisattva ground, he should, through the ten dharmas of illumination-entry, enter into the Fourth Ground. What are the ten? First, the illumination-entry of contemplating the realm of sentient beings; second, the illumination-entry of contemplating the realm of worlds; third, the illumination-entry of contemplating the realm of dharmas; fourth, the illumination-entry of contemplating the realm of space; fifth, the illumination-entry of contemplating the realm of consciousness; sixth, the illumination-entry of contemplating the desire realm; seventh, the illumination-entry of contemplating the form realm; eighth, the illumination-entry of contemplating the formless realm; ninth, the illumination-entry of contemplating the realm of resolute faith in the supreme mind; and tenth, the illumination-entry of contemplating the realm of resolute faith in the great mind. A bodhisattva, through these ten dharmas of illumination-entry, is thereby able to enter the Fourth Ground.
Commentary: "Illumination-entry into the dharma" means attaining the light of the wisdom that bears witness to this ground; in dependence on the illumination of that wisdom, one enters into the dharma taught by the Tathāgata — this wisdom is named "illumination-entry into the dharma." The dharma that is taught is rightly contemplated, considered, and truly and really known, since these two aspects proceed together in accord with one another. This act of consideration has ten distinct kinds. The consideration that discerns the provisional-name distinctions within the realm of sentient beings — as the sūtra says, "the illumination-entry of contemplating the realm of sentient beings." The consideration in dependence on their abode — as the sūtra says, "the illumination-entry of contemplating the realm of worlds." The consideration of defilement — as the sūtra says, "the illumination-entry of contemplating the realm of dharmas." The consideration of inexhaustibility — as the sūtra says, "the illumination-entry of contemplating the realm of space." The consideration of the support for both defilement and purity — as the sūtra says, "the illumination-entry of contemplating the realm of consciousness." The consideration of the defilement of the afflictions and their underlying tendencies — as the sūtra says, "the illumination-entry of contemplating the desire realm," "the illumination-entry of contemplating the form realm," and "the illumination-entry of contemplating the formless realm." The consideration of purity — as the sūtra says, "the illumination-entry of contemplating the realm of resolute faith in the supreme mind," and "the illumination-entry of contemplating the realm of resolute faith in the great mind." Here, "affliction," "underlying tendency," and "defilement" refer to the three realms; "purity" refers to the last two phrases: first, in dependence on being undefiled by affliction; and second, in dependence on the meaning of sameness and difference with those, such as the śrāvakas, who do not abandon sentient beings. What, then, is the division of purity? It is precisely that one thereby gains power within the household of the Tathāgata.
Sūtra: Sons of the Buddha! This bodhisattva, having attained the bodhisattva's Blazing Ground, thereby gains power within the household of the Tathāgata, attaining that inner Dharma, and is matured through teaching and transformation by ten kinds of dharma-wisdom. What are the ten? First, the mind of non-regression; second, resolute reverence toward the Three Jewels, exhausted to the very end; third, the discerning contemplation of the formation of arising and ceasing; fourth, the discerning contemplation that the self-nature of all dharmas does not arise; fifth, the discerning contemplation of the coming-into-being and destruction of world-systems; sixth, the discerning contemplation that karma gives rise to birth; seventh, the discerning contemplation of the world and of nirvāṇa; eighth, the discerning contemplation of the distinctions in karma within the realm of sentient beings and worlds; ninth, the discerning contemplation of the distinction between the prior limit and the later limit; and tenth, the discerning contemplation of the exhaustion of that which has no existence at all. Sons of the Buddha! A bodhisattva who is thus matured through teaching and transformation by these ten kinds of dharma-wisdom thereby gains power within the household of the Tathāgata, attaining that inner Dharma.
Commentary: In what way does one thereby gain power within the household of the Tathāgata? It is because, in dependence on the wisdom of vast learning, one reaches its very culmination, and because one removes and extinguishes the hindrance of the intellect, gathering in what is supreme. Being thus pure and supreme is the household of the Tathāgata — this is why it is called attaining that inner Dharma. Every dharma possessed by the Tathāgata's own person is made manifest as the Tathāgata precisely through these dharmas; that is, it should be understood that this illumination-entry into the dharma is attained simultaneously with being matured through teaching and transformation by these ten kinds of dharma-wisdom. This maturation, moreover, is accomplished through four kinds of wisdom-teaching, and is therefore called "matured through the teaching of dharma-wisdom." The four kinds of wisdom are: first, the culminating wisdom of one's own abode — as the sūtra says, "the mind of non-regression." Second, the culminating wisdom of equally revering the Three Jewels — as the sūtra says, "resolute reverence toward the Three Jewels, exhausted to the very end." Third, the wisdom of suchness — as the sūtra says, "the discerning contemplation of the formation of arising and ceasing," and "the discerning contemplation that the self-nature of all dharmas does not arise." Fourth, the wisdom that discerns what is taught — as the sūtra says, "the discerning contemplation of the coming-into-being and destruction of world-systems," "the discerning contemplation that karma gives rise to birth," "the discerning contemplation of the world and of nirvāṇa," "the discerning contemplation of the distinctions in karma within the realm of sentient beings and worlds," "the discerning contemplation of the distinction between the prior limit and the later limit," and "the discerning contemplation of the exhaustion of that which has no existence at all." The bodhisattva's own abode refers to the Dharma of the Great Vehicle. Among these, the first two dharmas — the mind of non-regression, and the mind of resolute reverence toward the Three Jewels, exhausted to the very end — are the first two kinds of wisdom, the culminating wisdom of one's own abode and the culminating wisdom of equally revering the Three Jewels, matured through teaching and transformation. The next two dharmas, the discerning contemplation of the formation of arising and ceasing and the discerning contemplation that the self-nature of all dharmas does not arise, are the wisdom of suchness, referring to the contemplation of the selflessness of both persons and dharmas. This order of distinctions should thus be understood; the rest are the wisdom that discerns what is taught. This, moreover, follows the affliction in dependence on the defilement and purity of the afflictions. Through what does affliction defile? Whatever is pure follows what is purified. In what way does one follow the defilement of affliction? Because it accords with the receptacle-world — as the sūtra says, "the discerning contemplation of the coming-into-being and destruction of world-systems." Because sentient beings in the world are born through the same cause, receiving birth — as the sūtra says, "the discerning contemplation that karma gives rise to birth." What is the defilement of affliction? It refers to the world. What is that which is pure? It refers to nirvāṇa — as the sūtra says, "the discerning contemplation of the world and of nirvāṇa." In what way does one follow what is purified? Because, within the worlds of the buddhas, one teaches and transforms sentient beings, maturing one's own karma — as the sūtra says, "the discerning contemplation of the distinctions in karma within the realm of sentient beings and worlds." The defilement and purity of the afflictions refer to the prior limit and the later limit — as the sūtra says, "the discerning contemplation of the distinction between the prior limit and the later limit." That prior limit and later limit are neither diminished nor increased — as the sūtra says, "the discerning contemplation of the exhaustion of that which has no existence at all" — for, within defiled dharmas, there is not a single dharma seen to be capable of decrease, and within pure dharmas, there is not a single dharma seen to be capable of increase. What, then, is the antidote? The increase of cultivation is of two kinds: first, the cultivation that guards against the defilement of affliction; and second, the cultivation that guards against the Lesser Vehicle. What is the cultivation that guards against the defilement of affliction? It is the cultivation of the factors of enlightenment.
Fazang opens his treatment of this ground, as he does every ground, with a name-etymology section — and here it is unusually rich, stacking five distinct authorities, each giving a different reason for the name 焰(慧)地, the Blazing, or Flame-of-Wisdom, Ground. The *Vijñaptimātratāsiddhi puts the flame in the factors of enlightenment themselves: 安住最勝菩提分法，燒煩惱薪慧焰增故，名焰慧地 — "abiding securely in the supreme factors of enlightenment, burning the firewood of affliction as the flame of wisdom grows — hence it is named the Flame-of-Wisdom Ground." The Mahāyānasaṃgraha credits the factors of enlightenment more directly still: 由諸菩提分法，焚燒一切障故 — "because the various factors of enlightenment burn away every hindrance." Vasubandhu's own commentary on that text narrows the fuel specifically to the afflictions: 能燒一切根本煩惱及隨煩惱皆為灰燼，名焰慧地 — "able to burn every root affliction and every subsidiary affliction entirely to ash." And the *Sūtrālaṃkāra turns the whole image into a formal analogy of flame and firewood: 以菩提分慧為焰自性，以惑智二障為薪自性 — "the wisdom of the factors of enlightenment is the very nature of the flame; the two hindrances of affliction and of the intellect are the very nature of the firewood." Four authorities, four different accounts of what exactly is burning.
On why this ground gains power specifically within the Tathāgata's household, Fazang resolves an apparent redundancy — the treatise already spoke of birth into the Buddha's household back in the First Ground. His answer turns on the difference between birth and mastery: 初地即生在佛家，然前三地是世間，此地出世，故云於如來家轉有勢力也 — "in the First Ground one is already born into the household of the Buddha; yet the first three grounds remain within the mundane, while this ground is transcendent — this is why it is said that one 'gains power' within the household of the Tathāgata." Birth already occurred three grounds ago; only now, with the mundane practice of the earlier grounds giving way to a transcendent one, does that birthright translate into actual power.
The Thirty-Seven Factors of Enlightenment
經曰：諸佛子！是菩薩住此菩薩焰地已，觀內身循身觀，精勤一心除世間貪憂。觀外身循身觀，精勤一心除世間貪憂。觀內外身循身觀，精勤一心除世間貪憂。如是觀內受外受內外受、如是觀內心外心內外心，如是觀內法循法觀，精勤一心除世間貪憂。觀外法循法觀，精勤一心除世間貪憂。觀內外法循法觀，精勤一心除世間貪憂。是菩薩未生諸惡不善法為不生故，欲生勤精進發心正斷。已生諸惡不善法為斷故，欲生勤精進發心正斷。未生諸善法為生故，欲生勤精進發心正行。已生諸善法為住不失，修滿增廣故，欲生勤精進發心正行。是菩薩修行四如意分，欲定斷行成就。修如意分，依止厭、依止離、依止滅，迴向於捨。精進定斷行成就，修如意分，依止厭、依止離、依止滅，迴向於捨。心定斷行成就，修如意分，依止厭、依止離、依止滅，迴向於捨。思惟定斷行成就，修如意分，依止厭、依止離、依止滅，迴向於捨。是菩薩修行信根，依止厭、依止離、依止滅，迴向於捨。修行精進根，依止厭、依止離、依止滅，迴向於捨。修行念根，依止厭、依止離、依止滅，迴向於捨。修行定根，依止厭、依止離、依止滅，迴向於捨。修行慧根，依止厭、依止離、依止滅、迴向於捨。是菩薩修行信力，依止厭、依止離、依止滅，迴向於捨。修行精進力，依止厭、依止離、依止滅，迴向於捨。修行念力，依止厭、依止離、依止滅，迴向於捨。修行定力，依止厭、依止離、依止滅，迴向於捨。修行慧力，依止厭、依止離、依止滅，迴向於捨。是菩薩修行念覺分，依止厭、依止離、依止滅，迴向於捨。修行擇法覺分，依止厭、依止離、依止滅，迴向於捨。修行精進覺分，依止厭、依止離、依止滅，迴向於捨。修行喜覺分，依止厭、依止離、依止滅，迴向於捨。修行猗覺分，依止厭、依止離、依止滅，迴向於捨。修行定覺分，依止厭、依止離、依止滅，迴向於捨。修行捨覺分，依止厭、依止離、依止滅，迴向於捨。是菩薩修行正見，依止厭、依止離、依止滅，迴向於捨。修行正思惟，依止厭、依止離、依止滅，迴向於捨。修行正語，依止厭、依止離、依止滅，迴向於捨。修行正業，依止厭、依止離、依止滅，迴向於捨。修行正命，依止厭、依止離、依止滅，迴向於捨。修行正精進，依止厭、依止離、依止滅，迴向於捨。修行正念，依止厭、依止離、依止滅，迴向於捨。修行正定，依止厭、依止離、依止滅，迴向於捨。
論曰：云何修行護小乘？不捨一切眾生故，修行助菩提分法。
Sūtra: Sons of the Buddha! This bodhisattva, dwelling in this bodhisattva ground, the Blazing Ground, contemplates the body internally, observing the body in the body, diligently, with a single mind, removing worldly craving and grief. He contemplates the body externally, observing the body in the body, diligently, with a single mind, removing worldly craving and grief. He contemplates the body both internally and externally, observing the body in the body, diligently, with a single mind, removing worldly craving and grief. Thus he contemplates feelings internally, feelings externally, and feelings both internally and externally; thus he contemplates the mind internally, the mind externally, and the mind both internally and externally; thus he contemplates phenomena internally, observing phenomena in phenomena, diligently, with a single mind, removing worldly craving and grief. He contemplates phenomena externally, observing phenomena in phenomena, diligently, with a single mind, removing worldly craving and grief. He contemplates phenomena both internally and externally, observing phenomena in phenomena, diligently, with a single mind, removing worldly craving and grief. This bodhisattva, so that evil, unwholesome dharmas not yet arisen may not arise, gives rise to the wish, exerts diligent effort, arouses the mind, and rightly cuts them off. So that evil, unwholesome dharmas already arisen may be cut off, he gives rise to the wish, exerts diligent effort, arouses the mind, and rightly cuts them off. So that wholesome dharmas not yet arisen may arise, he gives rise to the wish, exerts diligent effort, arouses the mind, and rightly practices. So that wholesome dharmas already arisen may abide without being lost, and may be cultivated to fullness and ever more broadly increased, he gives rise to the wish, exerts diligent effort, arouses the mind, and rightly practices.
This bodhisattva cultivates the four bases of spiritual power. The concentration of aspiration, with its cutting-off formation accomplished, he cultivates as a basis of spiritual power, in dependence on weariness, in dependence on freedom from desire, in dependence on cessation, dedicating and turning toward relinquishment. The concentration of diligence, with its cutting-off formation accomplished, he cultivates as a basis of spiritual power, in dependence on weariness, in dependence on freedom from desire, in dependence on cessation, dedicating and turning toward relinquishment. The concentration of mind, with its cutting-off formation accomplished, he cultivates as a basis of spiritual power, in dependence on weariness, in dependence on freedom from desire, in dependence on cessation, dedicating and turning toward relinquishment. The concentration of investigation, with its cutting-off formation accomplished, he cultivates as a basis of spiritual power, in dependence on weariness, in dependence on freedom from desire, in dependence on cessation, dedicating and turning toward relinquishment.
This bodhisattva cultivates the faculty of faith, in dependence on weariness, in dependence on freedom from desire, in dependence on cessation, dedicating and turning toward relinquishment. He cultivates the faculty of diligence, in dependence on weariness, in dependence on freedom from desire, in dependence on cessation, dedicating and turning toward relinquishment. He cultivates the faculty of mindfulness, in dependence on weariness, in dependence on freedom from desire, in dependence on cessation, dedicating and turning toward relinquishment. He cultivates the faculty of concentration, in dependence on weariness, in dependence on freedom from desire, in dependence on cessation, dedicating and turning toward relinquishment. He cultivates the faculty of wisdom, in dependence on weariness, in dependence on freedom from desire, in dependence on cessation, dedicating and turning toward relinquishment.
This bodhisattva cultivates the power of faith, in dependence on weariness, in dependence on freedom from desire, in dependence on cessation, dedicating and turning toward relinquishment. He cultivates the power of diligence, in dependence on weariness, in dependence on freedom from desire, in dependence on cessation, dedicating and turning toward relinquishment. He cultivates the power of mindfulness, in dependence on weariness, in dependence on freedom from desire, in dependence on cessation, dedicating and turning toward relinquishment. He cultivates the power of concentration, in dependence on weariness, in dependence on freedom from desire, in dependence on cessation, dedicating and turning toward relinquishment. He cultivates the power of wisdom, in dependence on weariness, in dependence on freedom from desire, in dependence on cessation, dedicating and turning toward relinquishment.
This bodhisattva cultivates the factor of enlightenment of mindfulness, in dependence on weariness, in dependence on freedom from desire, in dependence on cessation, dedicating and turning toward relinquishment. He cultivates the factor of enlightenment of the investigation of dharmas, in dependence on weariness, in dependence on freedom from desire, in dependence on cessation, dedicating and turning toward relinquishment. He cultivates the factor of enlightenment of diligence, in dependence on weariness, in dependence on freedom from desire, in dependence on cessation, dedicating and turning toward relinquishment. He cultivates the factor of enlightenment of joy, in dependence on weariness, in dependence on freedom from desire, in dependence on cessation, dedicating and turning toward relinquishment. He cultivates the factor of enlightenment of pliancy, in dependence on weariness, in dependence on freedom from desire, in dependence on cessation, dedicating and turning toward relinquishment. He cultivates the factor of enlightenment of concentration, in dependence on weariness, in dependence on freedom from desire, in dependence on cessation, dedicating and turning toward relinquishment. He cultivates the factor of enlightenment of equanimity, in dependence on weariness, in dependence on freedom from desire, in dependence on cessation, dedicating and turning toward relinquishment.
This bodhisattva cultivates right view, in dependence on weariness, in dependence on freedom from desire, in dependence on cessation, dedicating and turning toward relinquishment. He cultivates right thought, in dependence on weariness, in dependence on freedom from desire, in dependence on cessation, dedicating and turning toward relinquishment. He cultivates right speech, in dependence on weariness, in dependence on freedom from desire, in dependence on cessation, dedicating and turning toward relinquishment. He cultivates right action, in dependence on weariness, in dependence on freedom from desire, in dependence on cessation, dedicating and turning toward relinquishment. He cultivates right livelihood, in dependence on weariness, in dependence on freedom from desire, in dependence on cessation, dedicating and turning toward relinquishment. He cultivates right diligence, in dependence on weariness, in dependence on freedom from desire, in dependence on cessation, dedicating and turning toward relinquishment. He cultivates right mindfulness, in dependence on weariness, in dependence on freedom from desire, in dependence on cessation, dedicating and turning toward relinquishment. He cultivates right concentration, in dependence on weariness, in dependence on freedom from desire, in dependence on cessation, dedicating and turning toward relinquishment.
Commentary: What, then, is the cultivation that guards against the Lesser Vehicle? It is that, because one does not abandon any sentient being, one cultivates the dharmas that aid enlightenment.
The treatise itself moves through all thirty-seven factors without a single word of gloss, passing straight from the last of the eightfold path to the question of the Lesser Vehicle — which is exactly where Fazang's parallel commentary becomes indispensable. He first gives his own mnemonic for the sevenfold structure: 此三十七種，類分七位：三四、二五、單七、隻八 — "these thirty-seven kinds sort into seven categories: three sets of four, two sets of five, a single seven, and a single eight" — his shorthand for the four foundations of mindfulness, the four right efforts, and the four bases of spiritual power (the "three fours"), the five faculties and five powers (the "two fives"), the seven factors of enlightenment, and the eightfold path.
On why the four foundations of mindfulness observe the body internally, then externally, then both together, Fazang gives two separate explanations — one keyed to the practitioner, one to the arc of the practice itself. Different people are attached differently: 有人著內情多、著外情少…故須觀內；有人著外情多、著內情少…故須觀外；有人內外俱著，故須合觀 — "some are more attached to what is internal and less to what is external … and so must contemplate the internal; some are more attached to what is external and less to what is internal … and so must contemplate the external; and some are attached to both together, and so must contemplate both jointly." He also quotes Nāgārjuna directly on why the internal object is the hardest to relinquish, and so is approached first: 離別常人易，離別知識難…離別親戚易，離別自身難 — "it is easy to part from a stranger, hard to part from an acquaintance … easy to part from a relative, hard to part from one's own self."
Fazang further contrasts the Hīnayāna reading of these same four foundations — impurity of the body, suffering of feeling, impermanence of mind, and selflessness of dharmas — with a specifically Mahāyāna register drawn from the 諸法無行經: 觀身畢竟空，觀受內外空，觀心無所有，觀法但有名 — "contemplate the body as ultimately empty; contemplate feeling as empty both within and without; contemplate mind as having nothing that truly exists; contemplate dharmas as having only a name." And on the treatise's own brief closing note that this whole cultivation is undertaken "because one does not abandon any sentient being," Fazang draws the contrast with the two vehicles explicitly: 菩薩行此三十七品，但為利益不捨眾生是故修行，非如二乘為成自利行此道品 — "a bodhisattva practices these thirty-seven factors solely for the sake of benefiting sentient beings whom he does not abandon; it is not, as with the two vehicles, that he practices this path in order to accomplish his own benefit alone."
The Fourfold Mind That Never Abandons Any Being, and the Antidote to Self-View
經曰：是菩薩以不捨一切眾生心故行，以本願起淳至故、大悲為首故、大慈成就故、觀一切智智故、為起莊嚴佛國故、為具佛諸力無畏不共佛法相好莊嚴具足妙聲故、為求上上勝行故、為隨順聞甚深佛法解脫故、為思惟大方便故行。
論曰：不捨一切眾生心者，此不捨眾生心有四種：一始、二益、三悕、四行。始者，本願故，如經「以本願起淳至」故。益者，憐愍故，如經「大悲為首」故、「大慈成就」故。悕者，求佛智故，如經「觀一切智智」故、「行者修行」故。修行有五種：一者修淨土行，如經「為起莊嚴佛國」故。二者修起佛法行，如經「為起如來力、無畏、不共佛法、相好莊嚴、具足妙聲」故。妙聲者，法䗍聲故。三者修彼地方便無厭足行，如經「為求上上勝行」故。四者修入不退轉地行，如經「為隨順聞甚深佛法解脫」故。五者修教化眾生行，如經「為思惟大方便故行」。是名對治修行增長分。云何對治修行增長果分？
經曰：是菩薩所有身見為首，我、人、眾生、壽命，陰界入我慢所起出沒等事，思惟、多觀，治故、我故、護故、貪著處故。是菩薩如是等事皆悉斷滅。
論曰：對治修行增長果者，我知大知、我修是我所修，如是等出沒等事皆悉滅故。出者，三昧起義故。沒者，三昧滅義故。彼復有五種：一本、二起、三行、四護、五過。是中本者，依身見為本故，眾生我慢、法我慢如是差別，如經「是菩薩所有身見為首，我、人、眾生、壽命，陰界入我慢所起出沒等事」故。起者，起不正思惟，如經「思惟」故。行者，令他知，如經「多觀」故。護者，數數觀故、起我想故、受持故，如經「治故、我故、護故」。過者，心安處諸事等，如經「貪著處故」。如是學行事中出沒等皆悉遠離，如經「是菩薩如是等事皆悉斷滅」故。此是依煩惱染生遠離果。
Sūtra: This bodhisattva practices with a mind that never abandons any sentient being, practicing because his original vow arises with genuine sincerity, because great compassion is foremost, because great loving-kindness is accomplished, because he contemplates the wisdom of omniscience, in order to bring forth the adornment of a buddha-realm, in order to be complete in the buddha's every power, fearlessness, unshared buddha-dharma, the adornment of the auspicious marks, and the sublime voice complete in every respect, in order to seek an ever more supreme practice, in order to accord with hearing the liberation of the profound Dharma of the buddhas, and in order to reflect upon the great skillful means.
Commentary: "The mind that never abandons any sentient being" — this mind that never abandons sentient beings is of four kinds: first, its beginning; second, its benefit; third, its aspiration; and fourth, its practice. Its beginning is the original vow — as the sūtra says, "because his original vow arises with genuine sincerity." Its benefit is compassion — as the sūtra says, "because great compassion is foremost," and "because great loving-kindness is accomplished." Its aspiration is the seeking of the Buddha's wisdom — as the sūtra says, "because he contemplates the wisdom of omniscience," and, as for "the practitioner practices," this practice is of five kinds. First, the practice of cultivating a pure land — as the sūtra says, "in order to bring forth the adornment of a buddha-realm." Second, the practice of cultivating the arising of the Buddha's dharmas — as the sūtra says, "in order to be complete in the Tathāgata's power, fearlessness, unshared buddha-dharma, the adornment of the auspicious marks, and the sublime voice complete in every respect." "The sublime voice" refers to the voice of the Dharma-conch. Third, the practice of cultivating the skillful means of that ground without ever growing weary or satisfied — as the sūtra says, "in order to seek an ever more supreme practice." Fourth, the practice of cultivating entry into the ground of non-regression — as the sūtra says, "in order to accord with hearing the liberation of the profound Dharma of the buddhas." Fifth, the practice of cultivating the teaching and transformation of sentient beings — as the sūtra says, "in order to reflect upon the great skillful means, he practices." This is called the division of the increase of purifying-antidote cultivation. What, then, is the division of the fruit of the increase of purifying-antidote cultivation?
Sūtra: This bodhisattva — as for whatever pride, with self-view as its head, arises as the conceit of self, of person, of sentient being, and of life-span, and as the conceit of self with regard to the aggregates, elements, and sense-fields, together with the matters of its arising and passing away — reflects upon them, contemplates them thoroughly: through counteracting them, through taking them as "I," through guarding against them, and through the very place of attachment and craving. This bodhisattva puts an end to and utterly extinguishes every one of such matters.
Commentary: The fruit of the increase of purifying-antidote cultivation is that "I know" as a great knowing, and "I cultivate" as what is cultivated by "I," together with every such matter of arising and passing away, are entirely extinguished. "Arising" means the meaning of samādhi's arising; "passing away" means the meaning of samādhi's ceasing. This, moreover, is of five kinds: first, the root; second, the arising; third, the activity; fourth, the guarding; and fifth, the fault. Here, "the root" means that, in dependence on self-view as the root, there are such distinctions as the conceit of self with regard to sentient beings and the conceit of self with regard to dharmas — as the sūtra says, "this bodhisattva, as for whatever pride, with self-view as its head, arises as the conceit of self, of person, of sentient being, and of life-span, and as the conceit of self with regard to the aggregates, elements, and sense-fields, together with the matters of its arising and passing away." "The arising" means the arising of incorrect reflection — as the sūtra says, "reflects upon them." "The activity" means causing others to know it — as the sūtra says, "contemplates them thoroughly." "The guarding" means repeatedly contemplating it, giving rise to the notion of "I," and upholding it — as the sūtra says, "through counteracting them, through taking them as 'I,' through guarding against them." "The fault" means the mind's settling into these various matters — as the sūtra says, "through the very place of attachment and craving." Thus, within the matters of this practice of learning, their arising and passing away are all entirely departed from — as the sūtra says, "this bodhisattva puts an end to and utterly extinguishes every one of such matters." This is the fruit of departure that arises in dependence on the defilement of affliction.
Fazang reads the treatise's fourfold division of the "mind that never abandons any sentient being" as a movement from the most private root outward to public practice: 初一為起行所依故，以本願為始；二以悲慈益物，憐愍為心…三為眾生故、希求佛果故，云為攝一切智也 — "the first is the very support from which the practice arises, and so has the original vow as its beginning; the second benefits beings through compassion and loving-kindness, taking pity as its mind … the third is for the sake of sentient beings, and, hoping for the fruit of buddhahood, is called the gathering-in of all wisdom." Only after vow, compassion, and aspiration are secured does the fourth term — practice itself — unfold into the five modes the commentary itself lists: cultivating a pure land, cultivating the arising of the Buddha's own dharmas, cultivating the ground's skillful means without weariness, cultivating entry into non-regression, and cultivating the teaching of sentient beings. Fazang groups the first four of these as still, in a sense, self-benefiting — 上自利行 — with only the fifth, the teaching of sentient beings, standing as 利他行, "the practice that benefits others," a distinction the base commentary itself does not draw explicitly.
On the antidote to self-view that closes this part, Fazang's larger discussion of the "subtle afflictions" specific to this ground supplies the context the treatise's own terse five-part analysis (root, arising, activity, guarding, fault) leaves unstated: this ground's own obstruction is precisely a residue of self-view too fine to have been touched by the earlier grounds' cruder eradications — 此地菩提分法，以入四地時便能永斷…四地出世方能永斷，燒薪之焰依此立名 — "the factors of enlightenment belonging to this ground are such that, upon entering the Fourth Ground, one is thereby able to cut this off permanently … only with the transcendence of the Fourth Ground can it finally be permanently severed, and it is on this basis that the flame which burns the firewood takes its very name." The pride the sūtra passage anatomizes, in other words, is not an incidental topic appended to the thirty-seven factors — it names the very obstruction whose burning gives this ground its name.
Part 24 Complete
This closes Part 24: the four divisions of Arciṣmatī, the Blazing Ground, and the ten dharmas of illumination-entry that bring the bodhisattva into it; his gaining of power within the household of the Tathāgata through ten kinds of dharma-wisdom; the thirty-seven factors of enlightenment cultivated in full — the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold path — undertaken so as never to abandon any sentient being; the bodhisattva's fourfold mind of original vow, compassion, and aspiration toward buddha-wisdom, unfolding into fivefold practice; and the treatise's own antidote to the pride rooted in self-view. Part 25 continues within the Blazing Ground, turning to the deeds a bodhisattva must never do, his ever-growing sense of gratitude, the fourfold unremitting vigor, the purification of the profound mind-realm, and the ground's closing threefold fruit.
Continue to Part 25 — Deeds Never to Be Done, and the Fourfold Unremitting Vigor →