法華玄義釋籤 9

English (machine translation) 9

Language: English

Next, explaining the noble practice of wisdom has two parts: first, marking and listing; next, explaining. The reason why the explanation only explains the four kinds of four truths and does not further classify or open them is that the preceding two practices both belong to the outer ordinary [stages]; although their shallowness and depth were distinguished, when establishing faith in the initial mind one must clarify the dense and the slight in order to indicate distant aspirations. Now, the noble practice of wisdom begins from the initial dwelling and ends at the first bhūmi; since the practice is personally realized by oneself, it is not necessary to classify it. Moreover, traversing the stages vertically in depth is synonymous in meaning with the four teachings, which already corresponds to classification, and realization being identical at the first bhūmi corresponds in meaning to opening; therefore, this practice does not further distinguish opening. If one wished to classify them, before the dwellings is like milk, while the four [teachings] of arising-and-perishing and so on are like the subsequent four flavors. As for what is called 'opening,' upon reaching the first bhūmi, all practices prior to the bhūmis enter the ocean of sarvajñā of the first bhūmi, transforming into the marks of all dharmas of non-conditionality, fully as explained below. Now, although these four [kinds of] four truths all reside within the Separate Teaching, since vertically classifying a single teaching is based on the four [kinds] of arising-and-perishing and so forth, the bodhisattvas of the Separate Teaching use their own practice to transform others; therefore, horizontally distinguishing these four within the ten practices is entirely for the sake of benefiting beings. For this reason, the marks of the four each conform to that teaching as their characteristics: thus, compassion and the six perfections of the arising-and-perishing teaching are initially explained within the truth of the path; next, in [the teachings of] non-arising and the immeasurable, compassion and the six perfections are explained after the truth of cessation; next, in [the teaching of] non-action, after the four truths, non-conditional compassion is briefly mentioned, and it explains the subsumption of all perfections, freedom from fears, and attainment of the twenty-five samādhis. Furthermore, among the four, both the truths of suffering and origination place suffering first and origination after, and both the path and cessation place the path first and cessation after. The reason for this is that although the four wisdoms of arising-and-perishing and so on differ in skillfulness and clumsiness, when setting out they all without exception know suffering and sever origination, and first broadly practice the dharmas of the path and later attain nirvāṇa; therefore, this differs slightly from the standard sequence. Since the bodhisattva of arising-and-perishing does not sever delusions, the truth of the path fully contains various vows and practices; those of non-arising and the immeasurable only step forward to face difficulties after having severed delusions. Non-action, being already realized at the first bhūmi, is for the time being not discussed due to the fulfillment of vows. True suchness partially fulfills and partially contains all practices; therefore, here it merely explains broad subsumption. If discussed comprehensively, the beginning of vows is entirely at the beginning of the noble practice of discipline; here, it is because progress and divisions are discussed part by part. Now, initially explaining the four truths of arising-and-perishing itself has four different passages. First, as for the truth of suffering: because the substance of suffering always performs oppressive, agonizing, and constricting matters without self-mastery, the three sufferings and eight sufferings are broadly as explained in the 'Noble Practices' [chapter] of the Great Sūtra. Because they can all be seen, they are evident dharmas; hence it says 'manifest marks.' The three realms are all suffering and do not go beyond these three; hence it says 'three sufferings.' The three sufferings are as recorded in the seventh [fascicle] of the Zhiguan. Regarding 'by not giving rise to delusion and attachment to the environmental and bodily retributions': it is feared that the word 'not' is redundant here. In this wisdom of the truth of origination, it first explains that the three evil [destinies] arise from delusion concerning the environmental and bodily retributions; next, it explains that the three good [destinies], through understanding the faults of worldly causes and fruits, do not practice the ten unwholesome deeds and [instead practice] the ten wholesome deeds. Both wholesome and unwholesome are marks of growth and proliferation; hence we know the word 'not' is redundant. From 'never' down to 'deviant and biased, straying from the real,' it explains the path of the ten wholesome karmas, with the single word 'never' heading all the following sentences: 'never killing another to sustain oneself' is non-killing. 'Never seizing another's possessions to enrich one's body' is non-stealing. 'Never indulging in impurity' is non-licentiousness. 'Never acting deviously to seek straightness' is non-falsehood. 'Never causing separation or union to bring about honor or disgrace' is non-duplicity; that is, separating close ones and uniting enemies, inserting discord between the honored and contriving disgrace. 'Never being inwardly flattering and outwardly sycophantic' is non-frivolous speech. Non-harsh speech is omitted because duplicity subsumes it. 'Never receiving insatiably without limit' is non-covetousness. 'Never releasing poison to harm the path' is non-anger. 'Never being deviant and biased, straying from the real' is non-wrong view. As for 'marks of growth, proliferation, and so forth': because of origination one reaches future lives, so it is called 'proliferation.' Because one transmigrates due to origination, it is called 'turning.' Universally giving rise to the causes of existence, it is 'called the marks of the twenty-five states of existence.' In the wisdom of the truths of path and cessation, both are called 'marks of removal': removal is the mark belonging to cessation; suffering and origination are that which is removed, the path is that which can remove, and cessation is already removed, so there is no word for 'capable.' Taking its name from what is eliminated, it is therefore called 'the mark of removal.'

9.3

Next, the [section on] non-arising has two parts: first, the four truths; next, vows and practices. The first part on the four truths itself has four [sections], each having an introduction and a conclusion, the text's structure being easy to understand. From here onward it is not divided further; each has dharmas, parables, and so on, as can be seen. Regarding 'If there were any dharma surpassing nirvāṇa, I would also say that it is like an illusion, like a transformation' in the [truth of] cessation: the fiftieth [fascicle] of the Da zhidu lun first cites the sūtra, saying: 'The devaputras thought: What kind of person should listen to what Subhūti teaches? Subhūti knew the thought of the devaputras and said to them: Just as an illusory person listens to the Dharma, I would have such a person listen—with no listening and no hearing, no knowing and no realizing. Subhūti said: I am like an illusion and transformation, up to: knowers and seers are like an illusion and transformation; traversing all dharmas, even the Buddha is like an illusion and transformation, and the dharma of nirvāṇa is also like an illusion and transformation.' The treatise explains: 'Among all sentient beings the Buddha is foremost; among all dharmas nirvāṇa is foremost. Hearing that these two things are like illusions, they were alarmed and doubted, supposing that Subhūti spoke mistakenly or that the listeners misunderstood; therefore, they questioned Subhūti again. Subhūti said: Because both dharmas are born from deceptive dharmas, dharmas pertain to causes and conditions, lacking fixed reality. Subhūti had this thought: Even if there were a dharma surpassing nirvāṇa, it could be made like an illusion, how much more so nirvāṇa? Nirvāṇa is the cessation of all dharmas; therefore, no dharma surpasses nirvāṇa.'

9.4

Question:

9.5

If no dharma surpasses nirvāṇa, why say that if there were a dharma surpassing nirvāṇa, it too would be like an illusion and transformation?

9.6

Answer:

9.7

In general, the method of parables employs either real facts or hypothetical assumptions. Just as the Buddha said: 'If trees could understand my words, I would also cause them to attain stream-entry.' Yet trees have no capacity to understand words; the Buddha merely drew this parable for people who understand words. Furthermore, because Subhūti wished to show the greatness of the power of prajñā, he said that even if there were a dharma surpassing nirvāṇa, the power of wisdom could also dismantle it; hence he said it is like an illusion.

9.8

Regarding 'like planting a tree in empty space' in the great vows based on the path: the Da zhidu lun cites the sūtra, saying: 'Śāriputra addressed the Buddha: If someone can understand what these bodhisattvas have spoken, they will gain great merit. Why? Because from merely hearing the names of these bodhisattvas one gains great benefit, how much more from hearing what they preach? World-Honoured One! It is like a person planting a tree not relying on the ground, yet desiring its roots, stem, branches, and leaves to grow and bear flowers and fruit: this is difficult to attain. The nature and marks of all practices are also like this. Not abiding in all dharmas yet abiding in birth-and-death; not abiding is like empty space, and abiding in birth-and-death is like planting.' The present text is also like this: although knowing that the path has no agent of cure or object of cure, no agent of saving or object of saving, one constantly cultivates the path to cure suffering and origination and benefit sentient beings. Both agent and object are empty, yet curing and saving are both like an illusion and transformation; therefore, there is nothing to be attained. Thus the bodhisattva uses illusory Dharma-gates to dismantle their illusory delusions, uses illusory great compassion to benefit illusory conscious beings, and when the tasks of self and other are finished in illusory nirvāṇa, realizes non-attainment.

9.9

Next, [the section on] the immeasurable has two parts: first, the four truths; next, the great vows. In the first part on the four truths, there are three: first, distinguishing in contrast to the Hinayana; next, the direct explanation from 'this wisdom' downward; third, refuting the two vehicles in contrast from 'the two vehicles' downward to reveal the genuine and correct. The first passage has two parts: first, citing the sūtra; next, explaining the meaning of the sūtra from 'if so' downward. In the first passage, first is Kāśyapa's objection, and next is the Buddha's answer. Regarding 'what has not been spoken is like the lands of the ten directions' in the objection, it is as recorded in the seventh [fascicle] of the Zhiguan. Next, the four truths are as in the text. In revealing the correct: 'pulse' is suffering, 'illness' is origination, 'medicine' is the path, and 'cure' is cessation. Moreover, saying 'taking the pulse' generally adduces the methods of treating illness. 'Diagnosing illness' is like knowing the illness in the Zhiguan, 'selecting medicine' is like recognizing the medicine in the Zhiguan, and 'attaining cure' is like administering the medicine in the Zhiguan. Next, in the great vows and other practices, maturing various sentient beings and purifying various Buddha lands are as recorded in the second [fascicle] of the Zhiguan. In summary, the wisdom of the immeasurable four truths is fully like the universal dismantling of dharmas when entering the provisional from emptiness.

9.10

Next, in the [section on the] uncreated [Four Noble Truths], it is only stated that suffering and accumulation are identical to the path and cessation. Since the initial arousal of the mind [for enlightenment], who does not act to sever afflictions and birth-and-death, extensively amass the Buddha-Dharma, and seek the unsurpassed path? But the purport of this teaching is to realize that the essence of the path and cessation lies within birth-and-death and afflictions; hence it is said that they are sought within the mental activities of sentient beings. This is truly knowing, genuinely severing, wondrously cultivating, and realizing the principle. Therefore, one should know that in vertical practice, the stages of dwelling are still deluded, the stages of dedication possess faint knowledge, and the first bhūmi has a small realization—such is the meaning here. Within this, there are two parts: first, directly explaining the wisdom of the Four Noble Truths; next, from "Thus" onward, explaining that contemplation is accomplished and that practices, vows, and so forth are fully possessed. The first section has two parts: first, a general formulation; next, from "The Great Sūtra" onward, an explanation. The explanation also has three parts: first, explaining the causes and conditions of understanding and delusion; next, from "If it is" onward, explaining the formation of the four kinds; third, from "The Great Sūtra" onward, explaining the uncreated. The first section has two parts: first, explaining [delusion and understanding]; next, mutual identity. The first part also has two: first, delusion; next, understanding. The first part refers to suffering and accumulation. As for the statement "The precious jewel is in the body" and so forth, Chapter 8 of the Nirvāṇa [Sūtra], "Chapter on the Tathāgata Nature," states: "For example, in a king's household there was a powerful wrestler who had a vajra jewel between his eyebrows. While wrestling with another wrestler, the jewel was struck and immediately sank into his flesh, and he did not know at all where the jewel was. A sore arose at that place, and he summoned a physician wishing to treat it. The physician, skilled in medicinal formulas, knew that the sore had arisen because the jewel had entered; once the jewel had entered the skin, it remained right there. The physician asked the wrestler: 'Where is the jewel on your forehead?' The wrestler, astonished, replied: 'Is the jewel on my forehead gone? Could it be an illusion?' and immediately wept. The physician consoled the wrestler: 'You should not grieve and suffer. Because of the fight it entered your body; it is now inside the skin, and its reflection appears on the outside. During the fight your rage was intense, so you did not notice the jewel entering.' The wrestler did not believe him, and instead blamed the physician for deceiving him. The physician had him take a mirror, and he then saw the jewel himself." The wound from fighting is like accumulation; entering the body is like suffering; the mirror is an analogy for the path; the jewel is an analogy for cessation. Only having grief and sorrow is like merely having the three sufferings; no longer having joy is like lacking the perfect understanding. If one understands that the essence of the sore is identical to the essence of the jewel, one will know that suffering and accumulation are identical to the dharma nature; because of not knowing, there are only suffering and accumulation. The mutual identity from "path and cessation" onward may be understood. Delusion and understanding lie in the person; the essence is constantly mutually identical. Next, regarding the explanation of the "four": since the essence is mutually identical, although they are named "four," their essence is truly not four; hence it is said that "the four are not four." The perfectly integrated Four Truths are simply the One Reality. Within this, there are two parts: first, directly illuminating that the essences of the Four Truths are identical; next, from "Since the four are not four, the immeasurable" onward, harmonizing and unifying [the stages] prior to the bhūmis. The first is as in the text. The second section also has two parts: first, harmonizing; next, concluding into the Three Truths. The first part includes the various practices prior to the bhūmis: the immeasurable is also not immeasurable. How could it merely be that the immeasurable is also not immeasurable? Even the emptiness of the dwellings is also not empty. Next, from "How could it merely be" onward, it concludes into the Three Truths: first concluding, then citing proof. The first part means that by grasping the preceding two truths as not being two truths, the Middle Way is established. Doubly extinguishing and doubly illuminating constitutes the Three Truths. Double negation is extinguishing emptiness and extinguishing the provisional; hence it is called "quiescent." Direct entry is simply entering the Middle; hence it is called "illuminating." Being both extinguished and illuminating, it is therefore called "dual streaming." This is not like the Shared Teaching's merely establishing the name "dual streaming" for emptiness-only and biased provisionality; if we speak permissively, all four teachings have stages of dual streaming, but their practice characteristics are each distinct. Next, regarding the citation of the text from the Large Perfection of Wisdom Sūtra: first citing it, then from "quiescent extinction" onward explaining the meaning of the sūtra. The first part refers to the three wisdoms manifesting the preceding extinguishing and illuminating; the sūtra text first generally indicates that the knowledge of all aspects is identical to the characteristic of quiescent extinction, and from "various" onward is the śāstra text explaining it. "Is called the knowledge of all aspects" is the conclusion. Next, from "characteristic of quiescent extinction" onward, the present text explains the sūtra's meaning. Restricting and streaming pertain to the function of wisdom; extinguishing and illuminating pertain to the essence of wisdom. From "without mind" onward, it further explains the essence of wisdom: when the essence of wisdom is accomplished, there is no need to make an intention; extinguishing and illuminating are constant, spontaneously quiescent; and knowing that quiescence is extinguishing, and knowing is illuminating. According to the sequential meaning, it is in the first bhūmi; according to the non-sequential meaning, the six identities should be illuminated. Under "The Great Sūtra states," in explaining the uncreated, where it says "no suffering and no truth is the real": Fascicle 12 of the Nirvāṇa [Sūtra] says, "The real dharma is the Tathāgata, empty space, and the Buddha-nature. Mañjuśrī asked: 'If so, what distinction is there among the Tathāgata, empty space, and the Buddha-nature?' The Buddha said: 'There is suffering, there is truth, and there is the real (and likewise up to the path). Good son! The Tathāgata is not suffering, is not truth, and is the real (empty space and the Buddha-nature are also like this).'" Suffering is simply the conventional; truth is simply the ultimate; the real is simply the Middle. Now, speaking from the superior perspective, it merely says "is the real." All dharmas are like this; this is called the uncreated. Therefore, the sūtra also says: "Furthermore, good son! That which is real is the Tathāgata, and the Tathāgata is the real; the real is empty space, and empty space is the real; the real is the Buddha-nature, and the Buddha-nature is the real." Thus we know that empty space and the Buddha-nature are merely alternate names for the Middle Way. The Four Truths are all the real, hence they are called the uncreated.

9.11

Next, in illuminating the accomplishment of vows, practices, and contemplation, and the full possession of dharmas, there are three parts: first, a brief citation; next, citing the Dichi and other texts to extensively explain leaving behind the five fears and so forth; third, extensively illuminating the twenty-five samādhis based on the Great Sūtra. The first part also has seven: first, illuminating the attainment of conditionless loving-kindness and compassion; next, from "cultivating form" onward, illuminating the full possession of the factors of the path; third, from "universally relinquishing" onward, illuminating the full possession of the various pāramitās; fourth, from "cultivating this" onward, concluding with the name of the bhūmi and leaving behind the five fears; fifth, from "attaining entry" onward, illuminating the full possession of the twenty-five samādhis; sixth, from "the nature of self is identical to the real nature" onward, illuminating the full possession of the two bodies of reality and response; seventh, from "this bhūmi" onward, illuminating the full possession of the four virtues. In the first part, regarding "conditionless loving-kindness": loving-kindness possesses three kinds; here too, speaking from the superior perspective, it says "conditionless," fully as explained in the sixth fascicle's notes on the Zhiguan. In the next text, where it says "fully possessing all factors of the path without lack": merely possessing the inconceivable mindfulness application, all dharmas are fully possessed without lack within the mindfulness application; now, among these four applications of mindfulness, it only mentions mindfulness of the body, while the other three applications of mindfulness and the six categories are all omitted. "Withering and thriving" are as explained in the seventh fascicle's notes on the Zhiguan. In the third section, on fully possessing the pāramitās, if the ten are combined into six, they form the uncreated six pāramitās, as in the second fascicle's notes on the Zhiguan. That which is cultivated and this which realizes the Śūraṅgama [Samādhi] are fully as explained in the first and second fascicles' notes on the Zhiguan. Regarding the eight masteries: the Da zhidu lun calls them the eight supernatural transformations, while the Great Sūtra calls them the eight masteries of the self. "Supernatural transformation" means that which is non-existent suddenly exists, and that which exists suddenly becomes non-existent. "Mastery" means operating without deliberation, completely without obstruction; thus its meaning is the same as in the Da zhidu lun, while the names differ slightly. Now, texts from the sūtras and śāstras are briefly brought forth to demonstrate their characteristics. The eight supernatural transformations are: 1. being able to become small; 2. being able to become large; 3. being able to become light; 4. being able to have mastery; 5. being able to possess mastery over self; 6. being able to reach afar; 7. being able to shake the earth; 8. being able to act according to one's will. "Making small" means causing one's own body, others' bodies, and worlds to become as small as minute dust motes. Becoming large and rising lightly can be known by following this explanation. "Mastery" refers to size, length, and so on. "Possessing mastery over self" means manifesting as a great person whose mind looks down upon nothing. "Reaching afar" has four kinds: 1. flying there; 2. disappearing here and appearing there; 3. reaching without going; 4. reaching the ten directions everywhere in a single thought. "Shaking the earth" refers to the six and eighteen [modes of earth-shaking]. "According to one's will" means one body becoming many bodies, passing straight through mountains and walls, walking on water and fire, treading on empty space, and the four great elements mutually interchanging. Regarding the eight masteries, Fascicle 20 of the Great Sūtra says: "First, being able to manifest one body as many bodies numbering like dust motes; second, with dust-mote bodies filling the great trichiliocosm; third, with the great-thousandfold body rising lightly and reaching afar; fourth, manifesting immeasurable types while constantly dwelling in one land; fifth, mutual function of the various sense faculties; sixth, obtaining all dharmas without the conception of dharmas; seventh, expounding one verse over immeasurable kalpas; eighth, the body being like empty space, existing or disappearing according to what is appropriate, beyond investigation."

9.12

Fourth, under explaining the acquisition of the name, first the name of the bhūmi is concluded; next, under leaving behind the five fears, there are also two parts: first, a brief listing; next, the explanation beginning with "The Great Sūtra". It uses the purport of the Great Sūtra and so forth to expound this text. However, the name "leaving behind fears" in fact applies generally to both the Great and Small [Vehicles], because when the three bodhisattvas reach the holy stage they are all able to leave behind the five fears, and a bodhisattva of the Tripiṭaka Teaching is able to leave behind fears when reaching the third asaṃkhyeya [kalpa]; therefore this statement applies to both the Great and the Small. As the Saṃyuktāgama also states, "Fulfilling the four powers, one leaves behind the five fears," where the names of the five fears are identical to those in the Dichi. As for the four powers: first, the power of comprehension; second, the power of exertion; third, the power of blamelessness; and fourth, the power of the four means of embracing. As for the power of comprehension: knowing as it truly is what is wholesome and unwholesome, what is culpable and blameless, what should be associated with and what should not be associated with, inferior phenomena and superior phenomena, conceptualised phenomena and non-conceptualised phenomena, conditionally arisen phenomena and non-conditionally arisen phenomena—this is called the power of comprehension. The power of exertion refers to the four right exertions. The power of blamelessness refers to the three modes of karma being without fault. The power of the four means of embracing refers to kind words and so forth. If we distinguish their differences, although their names are the same, in terms of breadth and narrowness, skill and clumsiness, length and brevity, crookedness and straightness, they are not without distinctions. Next, as for explaining the purport of the Great Sūtra, in each case it first cites the sūtra; "If it says" in all cases introduces citations of the sūtra, and words such as "namely, the absence of" are the explanations, all of which can be seen. In the text below there are also the Dichi and Zhang'an's personal explanation; hence we do not again discuss in detail the samādhis, the three bodies, the four virtues, and so on. Next, under citing the Dichi and so forth to explain extensively, there are also two parts: first, citing the Dichi; next, the personal explanation. The first part also has two: first, the Dichi; next, citing the Daśabhūmika Sūtra and the Daśabhūmikā Sūtra-śāstra as being the same. In the first part, the word "supplies" refers to the requisites for supporting the body. Now, one who has a bad reputation has demands on others and cannot benefit others; therefore having no demands and benefiting them, one is ever free from a bad reputation. "Self-view" is the delusion of views; "the conception of self" is the delusion of attachment; when these two delusions are absent, one is therefore free from the fear of death. A rebirth in this rank must be in the reward land, where there are not even the evil destinies of expedient means and of the Small Vehicle, so how could there be the evil destinies of the four courses within the realms? The fear of assemblies can be understood. Next, under the Daśabhūmika Sūtra being the same, there are also two parts: first, citing its agreement; next, the evaluation through the three karmas by means of the treatise beginning with "the ten bhūmis". The first word "the same" refers to the agreement with the "Chapter on the Ten Bhūmis" in the Avataṃsaka Sūtra. In explaining the departure from the five fears in the first bhūmi of joyful delight, the sūtra says: "Because this bodhisattva has abandoned the mark of self, he does not covet even his own body, much less the things he uses; thus he has no fear of lack of livelihood. Again, he reflects: 'When I die, my rebirth will certainly meet the buddhas and bodhisattvas'; thus he has no fear of the evil destinies. 'My aspirations and joys have no equal, so how could anyone surpass them?'; thus he has no fear of assemblies. 'My mind does not long for respect and offerings; I will offer and supply all sentient beings'; thus he has no fear of bad reputation. 'Far transcending self-view, I am without any conception of self'; thus he has no fear of death." Furthermore, he makes extensive vows, beneath each of which it says: vast as the dharma realm, ultimate as empty space, exhausting the bounds of the future, and exhausting all kalpas. However, these vows take the ten great vows as primary, and moreover take the ten inexhaustible phenomena to vow for sentient beings. What are the ten? First, sentient beings are inexhaustible (in the following nine the word "inexhaustible" is omitted); second, worlds; third, empty space; fourth, the dharma realm; fifth, nirvāṇa; sixth, buddha-lands; seventh, buddha-wisdom; eighth, what arises in the mind; ninth, the arising of wisdom; tenth, the turning of the wheel of the Dharma in the world. "Only if sentient beings and so forth were exhausted would my vows be exhausted" (the above nine clauses are all like this), "yet since sentient beings are inexhaustible, up to the turning of the wheel of the Dharma being inexhaustible, my vows and roots of goodness are also inexhaustible." Up to the tenth bhūmi, in each and every bhūmi it is only preached upon the request of Vimukticandra. The second bhūmi speaks of contemplating the ten wholesome actions. The third bhūmi speaks of contemplating extensive learning. The fourth bhūmi speaks of practicing the contemplation of the body, the four abidings of mindfulness, up to the eightfold path. The fifth bhūmi speaks of knowing the four truths and knowing all worldly phenomena. The sixth bhūmi speaks of the contemplation of the twelve links of dependent origination. The seventh bhūmi speaks of contemplating the virtues of the Buddha to initiate practices of expedient means. The eighth bhūmi speaks of the contemplation of all buddhas manifesting bodies, exhorting one not to abandon the gate of patience but to contemplate the eternally abiding, entering the mind of non-effort; this bodhisattva manifests ten kinds of bodies—namely, taking the body of sentient beings as his own body, the body of lands, the body of karmic reward, the body of śrāvakas, the body of pratyekabuddhas, the body of bodhisattvas, the body of buddhas, the body of wisdom, the dharma body, and the body of empty space; next, taking the body of lands as the head is also like this, up to taking the body of empty space as the head being also like this, thus making one hundred bodies. The ninth bhūmi speaks of knowing the distinctions of all phenomena, knowing the marks of the four vehicles and preaching them for sentient beings. The marks of the four vehicles refer to: the marks of the śrāvaka vehicle, the marks of the pratyekabuddha vehicle, the marks of the bodhisattva vehicle, and the marks of the buddha vehicle. The tenth bhūmi also speaks of knowing the marks of the four vehicles, up to distinct, delight-in-preaching of all Dharma-gates, boundless Dharma-gates. By this it is verified that these are the marks of the bhūmis of the Separate Teaching; hence it is only upon reaching the eighth bhūmi that one begins to contemplate the ten kinds of bodies. The present text briefly explains this according to the Daśabhūmikā Sūtra-śāstra, agreeing with the Great Sūtra's leaving behind the five fears and attaining the twenty-five samādhis in the first bhūmi. Next, in the evaluation there are two parts: first, citing the text of the treatise; next, explaining it. The words "attachment to the wholesome realms, etc., and having neither attachment nor hatred toward the body" mean: not giving rise to attachment toward wholesome realms or hatred toward evil realms is called having no fear of the evil destinies; not giving rise to attachment or hatred toward a wholesome or evil body is called having no fear of death.

9.13

From "I personally consider" onward are Zhang'an's three explanations. The first round is in terms of leaving behind the five fears: therefore, the unconditioned [truths of] suffering and accumulation are broken, and in order to reveal the perfect [truths of] path and cessation, it is therefore called unconditioned. Even if before the bhūmis one practices the gradual practice, upon reaching this point, in terms of rank, the unconditioned truths of suffering and accumulation are also broken. Following this, one should say that one leaves behind both sets of five fears, internal and external to the realms: because the conception of self as an identical substance does not arise and there is no attachment to dependent rewards internal or external to the realms, one leaves behind the fear of lack of livelihood in both places. Having attained the eternal body and desiring to always benefit the sentient beings of the ten realms, one leaves behind the fear of bad reputation in the nine realms. Because self-view and the conception of self do not arise regarding the identical substance, one leaves behind the two fears of death, fragmented and transformational. Being reborn in the reward land, one will certainly and always assemble together with Vairocana Buddha and dharma body bodhisattvas; hence there is no fear of the evil destinies of the expedient teachings. Having attained the dharma body than which none is higher, one leaves behind the fear of assemblies. The next round is in terms of destroying the causes and effects of the twenty-five states of existence: thus suffering and accumulation are broken, and path and cessation are established. The final round is in terms of establishing the four truths: thus the four virtues are accomplished. These three rounds cyclically complement one another: leaving behind the five fears is due to the destruction of the causes and effects of existence; because the causes and effects of existence are destroyed, the four virtues are accomplished. Furthermore, one should interpret this in terms of the three existences of fragmented [birth and death] up to the three existences of conditioning, only then matching the intention of the text. Moreover, the intention in making this explanation is to reveal that fears cannot be left behind in isolation, and the four virtues cannot be established in isolation; they all depend upon the unconditioned four truths and also upon breaking the causes and effects of the three existences.

9.14

Third, from "Now to explain" onward, citing the sūtra to explain extensively, is the Great Master's own explanation. These twenty-five samādhis are fully listed by name at the end of the text explaining holy conduct in the thirteenth fascicle of the Great Sūtra. In this there are two parts: first, the explanation proper; next, resolving doubts. The first part also has two: first, a general explanation of the purport of the distinct names; next, the explanation proper beginning with "A general explanation". In the first part there are two: first, directly clarifying the four purports; next, selecting and indicating beginning with "Although there are". The four meanings in the first text are precisely the purports of the four siddhāntas, corresponding in sequence to the four purports as in the text. As for the four designations such as "according with the time": these twenty-five names are all established casually according with the time, which is the general purport; thus the mundane meaning runs through the lower three siddhāntas, while the three names below are distinct purports. As for "according with the convenience of meaning", it is like moonlight, sunlight, blue, yellow, white, and so on. As for "antidote", it is like fiery flame, non-retrogression, joy, and so on. As for "relying on principle", it is like eternity, bliss, self, and so on. Therefore we know that the four meanings are precisely the purports of the four siddhāntas. Next, in selecting and indicating, the phrase "mostly using antidotes" means that among the previous four meanings, the purport of antidotes is frequent; for instance, according with convenience and principle still combine with antidotes. Like the sunlight samādhi: its first emergence in the east accords with convenience; that the sun can destroy darkness is the antidote. Moonlight, blue, and so forth may be understood by analogy with this. Only pouring rain is entirely and purely the intention of generating the wholesome. Although names such as eternity, bliss, and self appear to be principle, seeking them through their meaning, since the eternity of the three truths breaks the three eternities, the bliss of the three truths breaks the two sufferings, and the self of the three truths breaks non-sovereignty, we therefore know that these three also combine with the use of antidotes; hence it says "mostly".

9.15

Next, within the explanation proper there are also two parts: first, explaining the general purport; next, explaining each distinctly. Using the general to encompass the distinct makes the distinct understandable. First, as for "each of the twenty-five names has four purports": these four purports do not go beyond the five practices from beginning to end. As for the first purport: when the bodhisattva arouses the mind, it is fundamentally to break the faults and afflictions of the states of existence for oneself and others. What are the faults and afflictions? They mean that each and every state of existence has the three delusions as well as marks of karma. As for the second purport: in order to break the faults and afflictions of oneself and others, the bodhisattva initially arouses the mind, cultivates pure conduct, and gives rise to the four universal vows. As for the third purport: having aroused the universal vows, one cultivates holy conduct to fulfill the universal vows; upon reaching the first bhūmi, both holy and pure conduct are partially accomplished and one realizes the heaven of ultimate truth; only from then on is it called divine conduct. As for the fourth purport: one's own practice having been accomplished, one uses one's fundamental pure conduct to benefit others, which refers to the two practices regarding illness and children. Next, as for the twenty-five marks: they are simply a re-expansion to interpret the names and demonstrate their characteristics one by one. As for "each and every one is like this": this provisionally demonstrates the marks through the states of existence according to the instructional path. After the bodhisattva initially understands fully all the faults and afflictions of all states of existence, he penetrates the wonderful principle of the four virtues in all states of existence, comprehensively gives rise to the four universal [vows], cultivates the five practices, personally contemplates the three truths, and, having completed his practice, transforms living beings. If one grasps this intention, using the general to encompass the distinct, the textual meaning will be lucid and clear.

9.16

Next, in broadly explaining the twenty-five aspects, the statement "from the first to the fourth" matches the four intentions generally explained above in sequence; proceeding downward, it becomes progressively briefer, [yet] to illuminate it broadly, it uses two or three characters to indicate a single intention, which can be seen upon investigation. Hence the initial note states, "Not recorded in detail." Within the direct explanation there are three [parts]: first, broadly explaining the twenty-five aspects; second, below "These twenty-five all are called...", explaining the general name; third, below "The stage of fearlessness...", concluding by summarizing with the wonderful function. The first passage itself comprises twenty-five sections. First, concerning the mention of "Vasu" in [the section on] the hells, the first fascicle of the *Fangdeng tuoluoni jing* states: "At that time, Vasu emerged from hell, leading ninety-two billion sinners to come to the Sahā world, and likewise in the ten directions. At that time, Mañjuśrī said to Śāriputra: 'Before the Buddha appeared in the world, these sinners committed unwholesome deeds and passed through the hells; due to the flower-cluster emitting great radiance, relying on this light they emerged from the Avīci hell.' Śāriputra said: 'For a long time I have heard the Buddha say that the ṛṣi Vasu committed unwholesome deeds and entered hell; why is it said now that he has emerged from hell and gotten to meet the Tathāgata?' The Buddha said: 'Because I wish to demolish all sentient beings' presumption that the retribution of fruit is fixed. Good man! Do not say that Vasu is a person of hell. Why? "Va" means heaven, and "su" means wisdom; how could a person of heavenly wisdom suffer torment in hell? Furthermore, "va" means broad, and "su" means pervasive; being broadly pervasive in all things and ultimate, his residing in hell to suffer torment—there could never be such a thing. Furthermore, "va" means lofty, and "su" means wondrous; "va" means severance, and "su" means wisdom; "va" means firm, and "su" means gentle; "va" means loving-kindness, and "su" means compassion; and so forth, broadly as in the first phrase.'" The sūtra still broadly clarifies the initial circumstances of slaughtering a sheep; one should know that Vasu was no ordinary person. Regarding Devadatta: manifesting the commission of the three rebellious acts and currently falling into hell caused countless people to not dare to commit rebellious acts; one should know that both are the power of blamelessness. Furthermore, within manifesting rebellion, various actions differ: there are those who manifest not turning their minds, such as Devadatta and Kokālika; or those who manifest turning their minds, such as King Ajātaśatru and Aṅgulimāla. Again, among those turning their minds, there are those whose obstacles stir and whose capacities are triggered, such as King Ajātaśatru; and those whose obstacles do not stir while their capacities are triggered, such as Aṅgulimāla. Among those manifesting not turning their minds, there are those who disclose their traces, such as Devadatta, and those who do not disclose their traces, such as Kokālika. Again, among those disclosing their traces, there are those who receive predictions, such as Devadatta, and those who do not receive predictions, such as Vasu. Although Vasu was not given a prediction, he led the hell-dwellers to listen to the *Fangdeng jing*; one should know that none of them were truly evil people. The remaining [cases] can be understood by analogy. In each subsequent passage, where it speaks of "faults and afflictions": if the three delusions are taken as faults, the twenty-five states of existence are not different; if discussed in detail, according to human nature and conduct the various stages are not without gradations. In views and desires, views have no gradation, while delusions of desire are slightly different: from the first dhyāna upward, stage by stage they gradually lighten, just as a person in the first dhyāna has no delusions of desire pertaining to the desire realm, up to [the stage of] neither-perception-nor-non-perception having no desire of the eight stages. If one discusses evil karma, the designation is even closer [to the lower realms]: in principle, it should only apply to the four destinies; yet the present text extends it to the eastern and western continents. From the northern continent onward, it is called solely "retribution"; the term "retribution" is general, whereas the designation "evil karma" is severe; hence upon reaching the northern continent, the specific is abandoned and the general is used, because the general designation is lighter. Furthermore, following the "wonder of response to stimuli" below, the designations of stimulus and response each have three meanings; here, following brevity for now, each preserves a single meaning. Below in the twenty-five stimuli and responses, it is explained one by one, where that which can be triggered pertains to fittingly matching the response. Furthermore, none of a bodhisattva's three karmas fail to benefit beings; the present text merely states "manifesting bodies and expounding the Dharma" without mentioning the mental [karma], because using those two karmas without mistaking the capacities of beings is itself the mental skill-in-means. Hence the chapters on Gadgadasvara and Avalokiteśvara say: "To those who should be saved by whatever body, he immediately manifests that body and expounds the Dharma for them." Moreover, it is said: taking the words "should by" as the mental karma, "should by" is simply not missing beings' capacities. Furthermore, below in [the discussion of] stimulus and response, the analysis distinguishes loving-kindness and compassion as differing across the three periods of time, the responses as differing in dharma and response, and the capacities as further distinguished by wholesome and unwholesome; now they are merely listed directly, but one should know that the meaning applies throughout, and likewise for the mutual [interpenetration of the] ten realms (and so forth). Although the text is below, it should be anticipated in advance: within a single state of existence, broadly reflect upon its aspects, unfolding and disseminating them so that the listeners develop vast minds; then the twenty-four states of existence will naturally shine clear. Were it not so, how could one be termed as practicing unconditioned loving-kindness? How could one achieve the practice of perfectly demolishing states of existence? Although the principles are sequential, depending on the path of realization, what harm is there in speaking in advance? In every instance where "demolishing" is mentioned: sequentially it is from the first bhūmi upward; at the first bhūmi it is partially completed, fulfilling the initial aspiration, hence it is called "the merit of the fundamental dharma." "Becoming a dragon": like giving up its skin to preserve ants, as in the notes to the seventh fascicle of the *Zhiguan*; or like the company of Nanda and Sāgara, who were all great bodhisattvas of provisional manifestation. "Becoming an elephant": like when the bodhisattva was formerly a wild elephant and broke off his own tusks to give them to the hunter. "*Shua* bird": *shua* is the name of a bird, pronounced *di-gua* fan, or *du-kuo* fan. Its appearance resembles a pheasant. The *Erya* states: "It resembles a pigeon, with rat feet lacking back digits; it eats parent birds and comes from the desert." Fascicle fourteen of the *Da zhidu lun* states: "The kapiñjala bird had two close friends, namely a monkey and an elephant, who mutually deferred to each other as senior (and so forth). Carrying one another and traveling together, those who saw them felt shame." It is broadly as in the treatise. "Great vulture": in the fourth fascicle of the *Great Sūtra*, the Tathāgata in Jambudvīpa manifested committing the five rebellious acts, [as well as being] heavenly māras, non-Buddhists, women, and so forth; further, "I manifested long abiding in charnel grounds, assuming the body of a great vulture to save flying birds; sentient beings thought I was truly a vulture body, but it was to liberate the vultures that I manifested in this way." "Vulture": the *Shuowen* states: "Black in color, having many offspring." "Emitting fragrant, colored milk from the hands": the *Qing Guanyin* states: "Manifesting a body as a hungry ghost, emitting fragrant, colored milk from the hands, and so forth, up to disporting playfully in the five paths." Hence the general conclusion following the verses on the five paths in that sūtra states: "With a mind of great loving-kindness and great compassion, / Disporting playfully in the five paths, / Constantly with well-practiced wisdom / And unsurpassed, supreme skill-in-means, / Universally teaching all beings, / Causing them to leave the suffering of birth and death, / Constantly attaining a place of peace and joy, / Reaching the shore of nirvāṇa. / Pressed by hunger and thirst, hungry ghosts / Are given gifts so that they are satisfied. / Or disporting playfully in hell, / Or residing among animals, / Transforming into animal forms, / Teaching them with great wisdom, / Causing them to generate the unsurpassed aspiration. / Or residing among asuras, / With comparative words subduing their minds, / Causing them to eliminate habits of arrogance, / Swiftly reaching the shore of the unconditioned." Fascicle ten of the *Da zhidu lun* states: "Hungry ghosts constantly eat feces, urine, snot, spittle, vomit, and washing rinses." "Purifying the roots of the three poisons": also a verse from the *Qing Guanyin*. "Demolishing the four movements": refers to retribution and the three delusions. "Fulfilling the three immovables": movement includes karma, while truths are only three; this is because karma together with views and desires equally enter into what is demolished by the conventional truth. This is true for all states of existence. "The second dhyāna uses the dual samādhi": relying on these two factors to establish the dual name: "dual emptiness" means that views and desires are both empty; "dual provisionality" means entering both the provisionality of views and the provisionality of desires; "dual middle" means entering the dharma realm together regarding views and desires. Furthermore, with the Middle Way doubly illuminating and doubly extinguishing, it is therefore called the dual middle.

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法華玄義釋籤 — Classical Chinese