The Ten Equal Minds and the Four Noble Truths

Commentary: Within the Fifth Ground, the distinctions are three: first, the antidote to the pride of excellence; second, the excellence of the practice of the non-abiding path; and third, the excellence of its fruit. What, then, is the antidote to the pride of excellence?

Sūtra: At that time the bodhisattva Vajragarbha said: Sons of the Buddha! When a bodhisattva, having brought every practice of the Fourth Ground, the bodhisattva ground, to its full completion, wishes to enter the Fifth Ground, the bodhisattva ground, he should, through ten kinds of equal, pure mind, enter into the Fifth Ground. What are the ten? First, the equal, pure mind regarding the buddha-dharma of the past; second, the equal, pure mind regarding the buddha-dharma of the future; third, the equal, pure mind regarding the buddha-dharma of the present; fourth, the equal, pure mind of the purity of moral discipline; fifth, the equal, pure mind of the purity of mind; sixth, the equal, pure mind of the purity that removes wrong views, doubt, and regret; seventh, the equal, pure mind of the purity of the wisdom that discerns the path from what is not the path; eighth, the equal, pure mind of the purity of the wisdom of practice and its cutting off; ninth, the equal, pure mind of the purity, higher and higher still, of the consideration of all the dharmas of the factors of enlightenment; and tenth, the equal, pure mind of the purity of transforming and delivering every sentient being. Sons of the Buddha! A bodhisattva, through these ten kinds of equal, pure mind, is thereby able to enter the Fifth Ground, the bodhisattva ground.

Commentary: "The antidote to the pride of excellence" refers to these ten kinds of equal, pure mind, since they are of a single mindfulness with the mind of non-regression. Earlier, the antidote to the pride of understanding the Dharma was already explained; now, within this ground, the antidote to the pride that discriminates the purity of one's own person is explained. Here, "equal, pure mind" means that, within equality, the mind attains purity. This pure mind is distinguished into ten kinds. As for these ten kinds of pure mind: they concern the buddha-dharmas themselves, and the dharmas that accord with the buddha-dharmas — their distinctions should be understood accordingly. What are the buddha-dharmas themselves? They refer to the powers, and the like, of the three times — as the sūtra says, "the equal, pure mind regarding the buddha-dharma of the past," "the equal, pure mind regarding the buddha-dharma of the future," and "the equal, pure mind regarding the buddha-dharma of the present." Having thus explained the powers and the like of the buddha-dharmas of the three times, next the dharmas that accord with the buddha-dharmas are explained. How are these buddha-dharmas themselves brought to accomplishment? Through the cause of moral discipline, concentration, and wisdom, and through transforming sentient beings. Here, in dependence on the purity of moral discipline — as the sūtra says, "the equal, pure mind of the purity of moral discipline." In dependence on the purity of concentration — as the sūtra says, "the equal, pure mind of the purity of mind." In dependence on the purity of wisdom — as the sūtra says, "the equal, pure mind of the purity that removes wrong views, doubt, and regret," "the equal, pure mind of the purity of the wisdom that discerns the path from what is not the path," "the equal, pure mind of the purity of the wisdom of practice and its cutting off," and "the equal, pure mind of the purity, higher and higher still, of the consideration of all the dharmas of the factors of enlightenment." Here, "the wisdom of practice and its cutting off" means that the consideration of all the dharmas of the factors of enlightenment turns ever more excellent, higher and higher still; and, in dependence on transforming and teaching sentient beings — as the sūtra says, "the equal, pure mind of the purity of transforming and delivering every sentient being."

Sūtra: Sons of the Buddha! This bodhisattva, having dwelt in the Fifth Ground, the bodhisattva ground — because he well cultivates the dharmas of the factors of enlightenment; because his deep, pure mind is well accomplished; because he turns to seek an ever more excellent, supreme practice; because he accords with the practice that accords with suchness; because he attains the power of great vows; because, through a mind of compassion and loving-kindness, he never abandons any sentient being; because he cultivates the practice of merit and wisdom; because he never rests in any of his practices; because he gives rise to skillful and expedient means; because he illumines and beholds the higher grounds still to come; because he rightly receives the empowerment of the Tathāgata; because he attains the power of mindfulness, intention, and the wisdom that goes forth without hindrance; and because he accomplishes the mind of non-regression.

Commentary: Here, from "well cultivates the dharmas of the factors of enlightenment" all the way to "accords with the practice that accords with suchness" — every one of these is the correct cultivation of practice. "Well cultivates the dharmas of the factors of enlightenment" means that, because the factors of enlightenment were cultivated in the Fourth Ground, the bodhisattva ground, the deep mind was well purified; and, because this deep, pure mind and the like aspire to and seek an excellent practice, in just this way the excellence of the practice of the non-abiding path breaks apart that pride. "Accords with the practice that accords with suchness" means that, because the deep, pure mind within equality and the mind of non-regression are manifestly accomplished, and because one abides in accordance with that equal, pure dharma, the bodhisattva's profound mind, thus abiding, is called "according with the practice that accords with suchness." Here, according with the practice that accords with suchness is of eight kinds: first, the cultivation of the mind of enlightenment — as the sūtra says, "because he attains the power of great vows." Second, never growing weary — as the sūtra says, "because, through a mind of compassion and loving-kindness, he never abandons any sentient being." Third, attaining the power of roots of goodness — as the sūtra says, "because he cultivates the practice of merit and wisdom." Fourth, never abandoning any practice — as the sūtra says, "because he never rests in any of his practices." Fifth, correct cultivation and practice — as the sūtra says, "because he gives rise to skillful and expedient means." Sixth, never growing satisfied or weary — as the sūtra says, "because he illumines and beholds the higher grounds still to come." Seventh, attaining the supreme power of another — as the sūtra says, "because he rightly receives the empowerment of the Tathāgata." Eighth, because his own person attains supreme power, and because of the three kinds of supreme wisdom — mindfulness and the rest — as the sūtra says, "because he attains the power of mindfulness, intention, and the wisdom that goes forth without hindrance, and because he accomplishes the mind of non-regression." "Goes forth" means the meaning of the contemplation of cultivated wisdom being without hindrance.

Commentary: What, then, is the excellence of the practice of the non-abiding path? The excellence of the practice of the non-abiding path has two kinds of contemplation: first, the excellence of the purity of wisdom regarding the dharmas that are known; and second, the excellence of the diligent, skillful means that benefits sentient beings. Through these two dharmas, one abides neither in the world nor in nirvāṇa. What, then, is the excellence of the purity of wisdom regarding the dharmas that are known?

Sūtra: This bodhisattva truly and really knows: this is the noble truth of suffering, this is the noble truth of the origin of suffering, this is the noble truth of the cessation of suffering; and he truly and really knows this is the noble truth of the path that leads to the cessation of suffering. This bodhisattva well knows the worldly truth, well knows the truth of ultimate meaning, well knows the truth of characteristics, well knows the truth of distinctions, well knows the truth of what is established through explanation, well knows the truth of matters, well knows the truth of arising, well knows the truth of the wisdom of exhaustion and non-arising, well knows the truth of the wisdom that causes entry into the path, well knows the truth of the sequential accomplishment of every bodhisattva ground, and well knows the truth of the accumulation of the Tathāgata's wisdom. This bodhisattva, so as to gladden the intentions of sentient beings, well knows the worldly truth, since he penetrates the single characteristic of all dharmas. He well knows the truth of ultimate meaning, since he awakens to the self-characteristic and the common characteristic of dharmas. He well knows the truth of characteristics, since he awakens to the distinctions among dharmas. He well knows the truth of distinctions, since he awakens to the discernment of the aggregates, elements, and sense-fields. He well knows the truth of what is established through explanation, since he awakens to the suffering and affliction of body and mind. He well knows the truth of matters, since he awakens to the arising and continuity of the various paths of rebirth. He well knows the truth of arising, since he ultimately extinguishes every feverish affliction. He well knows the truth of the wisdom of exhaustion and non-arising, since he gives rise to the practice of non-duality. He well knows the truth of the wisdom that causes entry into the path, since he correctly awakens to the characteristics of all dharmas. He well knows the truth of the sequential accomplishment of every bodhisattva ground, and well knows the truth of the accumulation of the Tathāgata's wisdom, through the power of faith and understanding. This knowing is not yet the knowing of the ultimate, complete wisdom itself.

Commentary: This excellence of the purity of wisdom regarding the dharmas that are known is of two kinds: first, the discernment of the real dharmas, truly and really knowing the Four Truths — as the sūtra says, "this bodhisattva truly and really knows the noble truth of suffering... all the way to truly and really knows the noble truth of the path that leads to the cessation of suffering." Second, the distinctions of the skillful means that transform sentient beings, the wisdom of skillful means distinguished into ten truths — as the sūtra says, "this bodhisattva well knows the worldly truth... all the way to well knows the truth of the accumulation of the Tathāgata's wisdom." Here, "the discernment of the real dharmas" means that, whether or not a buddha appears in the world, the very substance of the distinct fruit and cause of the two truths of suffering and its origin is the defilement of false conception, while the very substance of the distinct fruit and cause of the two truths of cessation and the path is the pure dharma. "The distinctions of the skillful means that transform sentient beings" means that, because the sentient beings to be transformed differ, the distinctions of skillful means should accordingly be understood. The sentient beings to be transformed are of seven kinds; among them, those who can be transformed by the Lesser Vehicle are of six kinds: first, for the sake of sentient beings whose faculties are not yet ripe, he knows the skillful means of the worldly truth. Second, for the sake of sentient beings whose faculties are ripe, he knows the skillful means of the truth of ultimate meaning. Third, for the sake of sentient beings who doubt the profound Dharma, he knows the skillful means of the truth of characteristics. Fourth, for the sake of sentient beings who mistakenly understand and are confused about the profound Dharma, he knows the skillful means of the truth of distinctions. Fifth, for the sake of sentient beings who have departed from right mindfulness, he knows the skillful means of the truth of what is established through explanation. Sixth, for the sake of the meaning belonging to sentient beings of right view, he knows the skillful means of the truth of matters, the skillful means of the truth of arising, the skillful means of the truth of the wisdom of exhaustion and non-arising, and the skillful means of the truth of the wisdom that causes entry into the path — the truth of matters and these four truths are subsumed under the truth of suffering and the rest. Seventh, for the sake of sentient beings who can be transformed by the Great Vehicle, he well knows the skillful means of the truth of the sequential accomplishment of every bodhisattva ground, and well knows the skillful means of the truth of the accumulation of the Tathāgata's wisdom. As the sūtra says, "this bodhisattva, so as to gladden the intentions of sentient beings, well knows the worldly truth... all the way to this knowing is not yet the knowing of the ultimate, complete wisdom itself." Here, "the sequential accomplishment of the bodhisattva grounds" means that, between each ground and the next, one should understand entry as proceeding in the sequence proper to one's own ground, since in every place of birth body and mind receive suffering and affliction. "Knowing the suffering of the truth of matters" means that whatever is experienced is entirely a matter of suffering. "Gives rise to the practice of non-duality" means that it is a single practice. "Correctly awakens to every characteristic" means that he skillfully knows the domain of the five sciences, through the power of faith and understanding. "Knows" refers to the power of the wisdom that contemplates as a mirror-image, not yet the power of the wisdom of contemplation fully accomplished. The excellence of the purity of wisdom regarding the dharmas that are known has thus been explained. What, then, is the excellence of the diligent, skillful means that benefits sentient beings? It is that, through knowing the deceptive characteristic of all conditioned dharmas, one gives rise to a thought of compassion for sentient beings.

Sūtra: This bodhisattva, having thus well given rise to the wisdom of these truths, truly and really knows that all conditioned formations are entirely deceptive, illusory, and false, deceiving and confusing ordinary beings. The bodhisattva, at that time, moreover gives rise, before all sentient beings, to a great compassion turned ever more excellent, manifest before him, and gives rise as well to the light of great loving-kindness.

Commentary: "This bodhisattva, having thus well given rise to the wisdom of these truths... all the way to gives rise as well to the light of great loving-kindness" — here, the false conceptions of permanence and the like, being dissimilar to what has no real existence, are hence "empty"; the constant generation of the notion of self, and the matter of pride, are hence "deluded"; because worldly dharmas are utterly destroyed, they are hence "deceptive"; because worldly dharmas drag along and ensnare foolish, ignorant, ordinary beings, they are hence "fraudulent." The characteristic of permanence and the like, though without real existence, resembles existence as if it were there, and is hence "empty"; within these matters, the mind rightly grasps at the notion of self and the matter of pride, taking hold of it directly, and this is hence "deluded"; these matters are themselves an affliction, since worldly benefit is exhausted, and this is hence "deceptive"; these matters drag the mind, and worldly dharmas draw in and ensnare foolish, ignorant, ordinary beings, and this is hence "fraudulent." Because the characteristic of these matters is manifest, it is said, "deceiving and confusing ordinary beings" — the meaning of all these clauses should thus be understood. "Ordinary beings" means those who rely upon and directly grasp at a body conceived through pride in self. "Great compassion" and "great loving-kindness" mean having pity and compassion for these sentient beings. This manifests a supreme benefit surpassing the compassion of the earlier grounds — hence it is called "great compassion," because of the excellence of the non-abiding practice of the path. Because the skillful, expedient wisdom that rescues sentient beings is accomplished, it is called "the light of great loving-kindness."

Sūtra: This bodhisattva, having attained this power of wisdom, never abandons any sentient being, and constantly seeks the Buddha's own wisdom, truly and really contemplating all conditioned formations across the prior limit and the later limit. He knows that sentient beings, from the prior limit onward, are born on account of ignorance and craving, and, turning and flowing on within the world, return again and again to the household of the five aggregates, unable to be shaken loose from it, ever increasing the mass of suffering aggregates; and, within this, there is no self, no life-span, and no sentient being — he truly and really knows the departure from self and from what belongs to self. The later limit is likewise so. This — having nothing whatsoever, deceptive, illusory, and clung to in craving, the exhaustion of these segments of birth and death, and their going forth into existence and non-existence — he truly and really knows all of it.

Commentary: "This bodhisattva, having attained this power of wisdom" is as already explained before. "Never abandons any sentient being" — the great compassion and the light of great loving-kindness are likewise as already explained before. "Seeks the Buddha's own wisdom" refers to the meaning of rescuing every sentient being. "Truly and really contemplates all conditioned formations across the prior limit and the later limit" — in accordance with that great compassion, the contemplation displays two aspects: first, the true and real contemplation of the arising of suffering through causes and conditions — as the sūtra says, "he knows that sentient beings, from the prior limit onward, are born on account of ignorance and craving... all the way to he truly and really knows all of it, both existence and non-existence." Here, "born, from the prior limit onward, on account of ignorance and craving" makes manifest the birth of ordinary beings, not the birth of a bodhisattva — a bodhisattva is born through skillful and expedient means. Why does it not speak of the other portions among the causes and conditions? Because ignorance and craving are the very root of the portion of continued existence. As for that birth: it speaks of three kinds of sentient beings — sentient beings who seek desire, sentient beings who falsely seek the brahma-conduct, and sentient beings who seek continued existence, extending all the way to the mass of suffering aggregates that depend upon the very summit of existence. This is the matter of there being no self: here, one's own person has no self. And, as for that matter of no-self, it is, by the meaning of the ultimate, truly without self. Yet, after this no-self, in dependence on the power of the life-faculty, one abides and repeatedly receives birth; and, because the body and mind of sentient beings continue in succession, being neither permanent nor cut off, it is said that there is a life-span and there is a sentient being; in order to break apart that intention of prideful grasping, it is said that there is no life-span and no sentient being; in order to depart far from the intention of the pride of self involved in the grasper and the grasped, it is said, regarding the prior limit, "the departure from self and from what belongs to self." By what cause does one accord with whatever sentient beings there are, and accord with whatever practice of suffering there is? Once that right contemplation is complete, the later limit is likewise so, according with that cause of suffering. The exhaustion of the matter of ignorance and craving is called "cessation," because it surpasses the cessation of the world; "going forth" is called "the path." Non-existence he truly and really knows, and existence he truly and really knows as well — this is called the one kind of great compassion's right contemplation, mindful of the arising of causes and conditions, in accordance with the truth of suffering. Next will be explained the second kind of great compassion's right contemplation — the deep and heavy suffering that pursues one across boundless lifetimes, and its manifold matters of suffering.