This article was converted by SimpRead; the original source is www.xianmixuezi.com
The Fifth Bodhicitta Ground: The “Difficult-to-Conquer” Ground
We shall now expound upon the fifth bodhicitta ground. The verse states:
A great bodhisattva abides upon the “Difficult-to-Conquer” ground;
All maras throughout the universe cannot overcome him.
When a bodhisattva dwells upon the fifth ground, even all celestial maras across every world are unable to overcome him—let alone their retinues. Thus, this ground is named the “Difficult-to-Conquer” ground.
Moreover, regarding this bodhisattva, the verse states:
His meditative concentration increases supremely, and he gains profound understanding;
He skillfully comprehends the subtle nature of the noble truths.
Among the ten pāramitās, meditative concentration (dhyāna-pāramitā) is most preeminent at this stage. “Noble wisdom” (śubha-prajñā) refers to the wisdom of the noble ones (āryas); the truths realized by them are called the “noble truths” (ārya-satya), i.e., the Four Noble Truths. “Nature” (svabhāva) denotes intrinsic essence; the essence realized through subtle wisdom is termed “subtle nature” (suksma-svabhāva)—that is, the bodhisattva thoroughly understands the subtle intrinsic nature of the noble truths. The Four Noble Truths are: suffering (duḥkha), origin (samudaya), cessation (nirodha), and path (mārga).
One might raise the following objection: The Buddha taught only two truths—the conventional (saṃvṛti-satya) and the ultimate (paramārtha-satya). As stated in the Sūtra on the Meeting of Father and Son:
“Worldly wise ones naturally comprehend true phenomena without hearing from others; these are precisely the conventional truth and the ultimate truth—apart from these, there exists no third truth.”
And as stated in the Mūlamadhyamakakārikā:
“All Buddhas teach sentient beings relying upon the two truths: one is the conventional truth; the other is the ultimate truth.”
If only two truths exist, how can there be four truths?
Answer: Although only two truths exist ultimately, the Four Noble Truths are taught to clarify what is to be abandoned and what is to be adopted, along with their respective causes and effects. That which is to be abandoned comprises defiled phenomena: its effect is the truth of suffering (duḥkha-satya); its cause is the truth of origin (samudaya-satya). That which is to be adopted comprises pure phenomena: its effect is the truth of cessation (nirodha-satya); its causal condition—the means of realization—is the truth of the path (mārga-satya). Among these four, the truths of suffering, origin, and path belong to the conventional truth; the truth of cessation itself possesses the nature of the ultimate truth. Likewise, although other truths may be mentioned, they all fall within the scope of these two truths, appropriately understood.
Question: Are there further truths beyond the Four Noble Truths?
Answer: Yes. As stated in the sūtra on the bodhisattva’s fifth ground:
“He knows truly that 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 this is the noble truth of the path leading to the cessation of suffering. He skillfully knows the conventional truth; he skillfully knows the ultimate truth; he skillfully knows the truth of characteristics (lakṣaṇa-satya); he skillfully knows the truth of distinctions (vikalpa-satya); he skillfully knows the truth of establishment (pratipatti-satya); he skillfully knows the truth of phenomena (vastu-satya); he skillfully knows the truth of birth (janma-satya); he skillfully knows the truth of the wisdom of extinction and non-arising (kṣaya-anutpāda-jñāna-satya); he skillfully knows the truth of the wisdom entering the path (mārga-praveśa-jñāna-satya); and he skillfully knows the truth of the progressive accomplishment of all bodhisattva grounds up to the truth of the Buddha’s fully perfected wisdom.”
This bodhisattva knows the conventional truth in order to delight sentient beings according to their inclinations; he realizes the ultimate truth through direct insight into the single suchness (tathatā); he knows the truth of characteristics through awareness of both the unique and common characteristics of phenomena; he knows the truth of distinctions through clear discernment of the differentiated stages and distinctions among phenomena; he knows the truth of establishment through precise analysis of the five aggregates (skandhas), eighteen dhātus, and twelve āyatanas; he knows the truth of phenomena through awareness of the sufferings of body and mind; he knows the truth of birth through awareness of the continuous rebirth across the various realms of existence; he knows the truth of the wisdom of extinction and non-arising through the complete eradication of all afflictive heat; he knows the truth of the wisdom entering the path through the emergence of non-dual realization; and he skillfully knows the truth of the progressive accomplishment of all bodhisattva grounds—and ultimately the truth of the Buddha’s fully perfected wisdom—through perfect awakening to all modes of experience.
Entering the Middle Way, Volume One — Completed