華嚴經探玄記 15

English (machine translation) 15

Language: English

15.1

Expounded by the śramaṇa Fazang of the Western Monastery of the State of Wei

First, explaining the title: wonderful function is sovereign, and detailed illumination is called clarity; the functions of clarity are boundless, and drawing upon completeness, ten are distinguished, which is an explanation retaining the number.

15.4

Second, the rationale for sequence: first, a general discussion of the rationale for the following five chapters. Previously, the realization of the stages was shown to be fulfilled, and from here on, their superior and advancing practice and function are clarified. Furthermore, previously it was the substance of the stages, whereas here their practice and function are distinguished. Furthermore, previously it was the practice within the stages, whereas here it is the practice after the stages. Furthermore, previously the realization of fundamental wisdom was fulfilled, and now the great function of subsequent wisdom is distinguished. Due to these four meanings, therefore it follows. Ancients also correlated them with virtual awakening and wondrous awakening; based on this sūtra, this meaning is not distinguished, not to mention that the final mind of the Cloud of Dharma bhūmi above has already revealed the meaning of virtual awakening. Second, specifically clarifying this chapter: it answers the earlier question regarding the ten sovereignties, because in the separate translation, the Púsà běnyè jīng, they are named the ten clarities in the questions of that sūtra.

15.5

Third, regarding the central theme: these ten clarities are the two types of wisdom—[the wisdom of] ultimate principle and [the wisdom of] empirical measure—and their central theme is that their luminous function is sovereign and unimpeded. The meaning of the ten clarities is treated briefly in three gates: First, elucidating their names: 1. other minds; 2. heavenly eye; 3. past lives; 4. future limit; 5. heavenly ear; 6. fearless supernatural power; 7. sounds; 8. form body; 9. reality; 10. cessation-attainment. Among them, the cessation-attainment corresponds to [neutral] sensation; 'heavenly eye' and 'heavenly ear' derive their names from the realm of rebirth and the sense faculty; the rest take their designations from their cognitive objects. Since these ten are all karmic functions of wisdom, they are collectively termed 'functions of wisdom'. Second, as to their essence, they uniformly take great wisdom as their essence, yet this extends to the wisdom of Samantabhadra's nature manifestation. If differentiated according to their characteristics, the first eight are empirical wisdom (the wisdom of measure), and the last two are wisdom of ultimate principle. In truth, there is only the single unimpeded wisdom, because the last two clarities also do not impede the arising of function, and the first eight likewise do not compromise being identical to quiescence. Third, in distinguishing them by various gates, there are ten: 1. Subsumption with the ten clarities of the 'Transcending the World' Chapter: that passage is based on clearly understanding the known objects, not on the sovereignty of karmic functions. Only its fourth, 'the clarity of expedient wisdom that produces inconceivable, pure, and sublime sounds, universally heard throughout immeasurable realms without exception', is the same as this in terms of function; the rest are all distinct matters. 2. Subsumption with the ten superknowledges: here, other minds, heavenly eye, past lives, and heavenly ear, according to their names, subsume four superknowledges among those ten. The fearless supernatural power here subsumes the fifth, 'the superknowledge of wisdom manifesting to sentient beings inconceivable, sovereign supernatural power', and the seventh, 'the superknowledge of wisdom reaching unspeakably-unspeakably many worlds in a single thought-moment'. Here, the adornment of the form body subsumes the sixth, 'the superknowledge of wisdom manifesting inconceivable worlds with a single body', and the ninth, 'the superknowledge of wisdom producing unspeakably-unspeakably many manifestations to sentient beings'; the eighth there, 'the superknowledge of wisdom producing inconceivable ornaments to adorn all worlds', is also included in this, for that concerns adorning the dependent reward (the environment), while this concerns adorning the primary reward (the body). The clarity of the wisdom of the future limit here also subsumes that heavenly eye, because it is seen by it. The clarity of sounds here also subsumes the heavenly ear. The final two clarities here subsume the tenth, 'the superknowledge of wisdom inconceivably manifesting to sentient beings the attainment of anuttarasamyaksaṃbodhi in unspeakable worlds'. The rest may be known by extension. 3. Subsumption with the three clarities in the Dà zhìdù lùn: there are two senses. First, they are not subsumed by the three, because those are also attained by the two vehicles, whereas this is not so. Second, even with the three clarities attained by Buddhas and bodhisattvas, in these ten, three only subsume five, so they are not exhaustive either: the heavenly eye subsumes two, namely the heavenly eye and the clarity of the future limit; past lives is only one; and the destruction of outflows subsumes two, namely the last two. According to the Nirvāṇa Sūtra, there are also three clarities: first, the clarity of the Buddhas, namely omniscience; second, the clarity of the bodhisattvas, namely prajñāpāramitā; third, the clarity of ignorance, namely ultimate emptiness. This is different from these. 4. Subsumption with the six superknowledges: there are also two senses. First, they are not subsumed by the six, because those are also attained by the two vehicles. Second, if attained by the Buddha, the subsumption is not inexhaustive: among the six, the heavenly eye, heavenly ear, supernatural power of bases, and destruction of outflows—these four are each divided into two, thus making ten. That is, the heavenly eye is divided into two in terms of seeing the present and the future, because the clarity of the wisdom of future births and deaths is also seen by the heavenly eye; the heavenly ear is divided into two in terms of hearing the sacred teachings and discerning sounds; the supernatural power of bases is divided into two in terms of karmic function and the form body; and the destruction of outflows is divided into two in terms of samādhi and wisdom. The ninth is wisdom; the other two are not divided, so the six subsume the ten. 5. Difference between superknowledge and clarity: in the third fascicle of the Dà zhìdù lùn: 'Question: What is the difference between supernatural power and clarity? Answer: Simply knowing the past events of former lives is called superknowledge; knowing past causes, conditions, and karmic actions is called clarity. Furthermore, simply knowing death here and birth there is called superknowledge; knowing that the nexus of karmic actions, causes, and conditions is never lost is called clarity. Furthermore, simply knowing that the fetters are destroyed without knowing whether rebirth will occur again is called the superknowledge of the destruction of outflows; if one knows that outflows are destroyed and that one will never be reborn again, this is called clarity.' 6. Revealing differences according to teachings: in both the Hīnayāna and the three vehicles, there are both the three clarities and the six superknowledges, differing only in extent and level. In the One Vehicle, the ten clarities and ten superknowledges differ from the former also in breadth. 7. In terms of the extent of what is known: the third fascicle of the Dà zhìdù lùn says, 'These three clarities are also attained by the two vehicles, but they are incomplete. That is, regarding the past, they know either one life or at most eighty thousand [kalpas], and cannot know beyond that; the future is likewise. Furthermore, they cannot in a single thought-moment instantly know the characteristics of arising, abiding, and ceasing of the fetters of the fifteen minds of the four truths, so they are not like the Buddha, for the Buddha knows the destruction of outflows of sentient beings of the three times.' Explanation: The Hīnayāna only knows the three clarities, and its knowledge cannot be universal. In the three vehicles, the three clarities know each other universally and fully. In the One Vehicle, the ten clarities repeatedly and universally know Indra's net—that is, a single thought-moment subsumes the nine times, etc. Within a single dust mote are ten lands, and all other thought-moments and other dust motes are also like this; everything within them is known in accordance with reality. 8. Distinguishing according to the three karmas: among the ten, the heavenly ear and the sphere of sound are the purity of speech karma; supernatural power and the form body are the purity of bodily karma; the remaining six belong to the purity of mental karma. If based on their own essence, they are exclusively mental karma, because all are luminous wisdom. 9. Distinguishing according to seeing, etc.: among the ten, two are seeing, namely the heavenly eye and the future; two are hearing, namely the heavenly ear and sound; the rest are all wisdom. 10. In terms of establishment: in the three vehicles and so forth, the three clarities are established merely in terms of the three times of the known. Now, in this One Vehicle, the luminous function in ultimate reality is limitless and inexhaustible; based on the standard of expressing completeness, it is revealed by relying on ten; hence only ten are spoken of, neither more nor less.

15.6

Fourth, in explaining the text, there are two parts: first, the main teaching on the ten clarities; second, from 'firmly abiding' onwards, concluding with praise to display their superiority. In the former, first is enumerating the number; second, explaining and interpreting; third, concluding the number. In the explanation, the ten clarities constitute ten sections; each has two parts, first explaining and then concluding.

15.7

First, the clarity of skillfully knowing other minds; in the explanation there are two parts: first, knowing the minds of sentient beings of this one great-thousand world; second, from 'worlds as numerous as a hundred, etc.' onwards, knowing the minds of sentient beings in boundless worlds in the ten directions. In the former, first is the general; second, from 'namely' onwards, the specific; third, from 'in this way' onwards, the conclusion. In the specific, knowing the thirty kinds of minds has two parts: first, explaining minds in terms of practice; second, from 'śrāvakas' onwards, explaining minds in terms of retributive reward. In the former, first, the minds of the three natures are presented in general. Second, the broad and narrow: distinctions are made within the wholesome mind. Third, the evil and superior: following the unwholesome above is called an evil mind, while the reverse is superior; the neutral goes along with the stream, while the reverse turns against it. Second, in terms of retributive reward: bodhisattvas have broad and superior minds; the two vehicles have narrow minds; the three vehicles all turn against [the stream]; the eight classes go along with the stream; and the three destinies are evil. The rest can all be seen.

15.8

Second, the clarity of the heavenly eye; in the explanation there are three parts: first, general presentation; second, from 'wholesome and unwholesome' onwards, indicating the spheres seen, wherein wholesome and unwholesome, etc., are general, while devas, nāgas, etc., are specific; third, from 'the bodhisattva' onwards, revealing the capability of the heavenly eye to see. Therein, the unimpeded, bright and pure heavenly eye is the sovereign clarity obtained as retributive reward due to the exhaustion of cognitive obscurations. Below, 'seeing functions' simultaneously sees the births and deaths of present sentient beings, and so forth. The 'Six Pāramitās Chapter' of the Dà zhìdù lùn says, 'The bodhisattva's heavenly eye has two kinds: obtained through cultivation and obtained as retributive reward. Having obtained the heavenly eye, they therefore see the Buddhas of the ten directions. Obtaining the Buddha-mindfulness samādhi is the five superknowledges obtained as retributive reward to practice the bodhisattva path.' Question: If it is the heavenly eye faculty that sees, the faculty is obstructive, so it should see colors within obstructions and cannot see colors outside obstructions. Answer: In the heavenly eye obtained through cultivation, the faculty is called the superknowledge of the heavenly eye; superknowledge takes wisdom as its essence, so it sees colors outside obstructions. If it sees colors outside obstructions, why do śrāvakas, pratyekabuddhas, and bodhisattvas differ in seeing far or near? Answer: Because the wisdom of superknowledge has degrees of strength and weakness. Seeing has far and near, just as a magnet does not attract from any place it does not reach. Therein, 'as it is altered' refers to indeterminate karma having alterations, changes, etc. The rest can all be seen.

15.9

Third, in the clarity of past lives, there are two parts: first, remembering and knowing the past events of oneself and others; second, from 'again remembers' onwards, remembering the causes, effects, and events of past Buddhas. Because these are Buddhas appearing in the world for the sake of sentient beings, they are mostly explained in terms of the eight phases [of a Buddha's life]. Because this bodhisattva has attained the eye of the nine times, seeing the past and present phenomena, what is known is therefore limitless. If it were not so, then if those past phenomena did not pass away, they would not be past; if they had already ceased and passed away, then there would be no phenomenon; and seeing where there is no phenomenon would not be true reality. If one says that it is merely that for past experienced events, seed-images appear before the mind, and therefore one is said to remember and know them, then one merely sees the reflections of one's own mind and does not see those phenomena. Furthermore, for events one has never experienced, one should not be able to remember and know them. Moreover, one would merely see the present and not the past, so how could it be called the wisdom of past lives? The remaining text can be seen.

15.10

Fourth, in the clarity of the wisdom of the future limit, there are also two parts: first, knowing the characteristics of future karma and retributive rewards of sentient beings; second, from 'knowing the future' onwards, knowing the characteristics of future causes and effects of Buddhas. In the former, first is general knowledge; second, from 'knowing sentient beings' karma' onwards, specific knowledge. Ten pairs are briefly adduced: 1. One pair of karma and retributive reward. 2. Knowing the wholesome and unwholesome actions done. 3. Within the wholesome, knowing the wholesome conducive to liberation is called supramundane; knowing the wholesome not conducive to liberation is called non-supramundane. 4. Within what is conducive to liberation, those who have attained certainty of stage are called determined; those who have not attained it are called undetermined. 5. Within the aforementioned non-supramundane wholesome, those with lineage are called rightly determined; those without lineage are called wrongly determined. 6. Wholesome with outflows is called having underlying tendencies; uncontaminated is called without underlying tendencies. 7. Within uncontaminated, wholesome retributive reward at the fruit stage is called complete; at the causal stage, it is incomplete. The above seven are in terms of stage; from 'knowing sentient beings' downwards, three are in terms of practice. 8. Initial arising is called grasping wholesome and unwholesome. 9. Engaging in cultivation is called accumulating. 10. In the tenth, not accumulating evil does not necessarily mean cultivating good. Second, in knowing the causes and effects of future Buddhas, first is knowing only the function of the fruit; afterwards, from 'fully knowing' onwards, causally practiced actions are also known. Question: According to the tenets of the Mahāyāna, future phenomena lack both essence and function; how then are they known now? Answer: If explained according to the expedient teaching, this merely sees their present causal seeds and knows the differences in their future fruition characteristics, not that one sees the essence of those future phenomena. If according to the tenets of the One Vehicle, within the nine times both the future and the present possess both essence and function; therefore now one knows them truly in accordance with reality. Question: If the future does not yet exist, how is it called present? Answer: It is not the present of the present, so it does not exist in the present; it is merely the present of the future, so it exists in the future. Question: Does this existence exist through conditions or through intrinsic nature? If it exists through conditions, conditions have not yet met now; if it exists through intrinsic nature, then it is identical to the Hīnayāna. Answer: If viewed from the perspective of the present time, both conditions and intrinsic nature are nonexistent, because as the future of the present, it is definitely nonexistent. If viewed following the time and place of the future, it is the present of the future, just like the present now, and is definitely existing through conditions; therefore it can be seen. The remaining text may be known.

15.11

Fifth, within the clarity of divine hearing, there are four [parts]: first, adducing the virtues of the capacity to hear; second, from 'the bodhisattva accomplishes' onward, generally explaining mastery in what is heard; third, from 'in the eastern direction' onward, specifically revealing what is heard in one direction; fourth, from 'as in the eastern direction' onward, analogously revealing what is heard in the ten directions. In the first, 'unhindered' is the general [virtue], meaning that nothing hinders their hearing, and no hearing hinders their thinking. Below, ten virtues are specifically revealed: first, 'pure', because it is free from the obscurations of habit; second, 'vast', because its virtues are all-pervading; third, 'complete', because its virtues are fulfilled; fourth, 'incalculable', because its virtues are manifold; fifth, 'cultivated', because it has been accomplished through cultivation over many kalpas; sixth, 'attained through realization', because it is accomplished through the realization of principle; seventh, 'bright and pure', because the cognitive obscurations have been exhausted; eighth, 'free from hindrances', because the afflictive obscurations have been exhausted; ninth, 'thoroughly discerning', because the knowable is clearly understood; tenth, 'decisive', because the knowable accords with reality. Second, generally explaining mastery in what is heard: regarding sounds in the ten directions that are distant, if one wishes to hear them, there is nothing that hinders and prevents them from being heard; regarding close sounds, if one does not wish to hear them, there is also no obstruction that forces them to be heard. Wishing [to hear] the close and not wishing [to hear] the distant, as well as wishing and not wishing among the distant, and likewise among the close—all are masterfully according to one's wish. Third, specifically revealing the eastern direction: first, adducing the Buddha; second, revealing the Dharma; third, the capacity to hear and retain [it]. In revealing the Dharma, there are ten phrases: first, 'what is spoken', generally adducing the marks of the teaching; second, 'what is generated', evoking the hidden meanings; third, 'what is disclosed', disclosing the profound principle; fourth, 'what is demonstrated', demonstrating its fundamental tenet. These four are principle and teaching. Fifth, 'what is regulated', regulating its training rules; sixth, 'what is disciplined', subduing those who transgress. These two are the teaching of regulation. Seventh, 'what is taught and transformed', transforming [beings] to cause them to initiate practice. This one is the teaching of transformation. Eighth, 'what is recollected', phenomena such as the six recollections; ninth, 'what is differentiated', phenomena such as explanations; tenth, 'what is profoundly and wondrously taught', the phenomenon of the ultimate principle of the Mahāyāna. 'Skilfully understanding' and so forth generally conclude the phenomena heard through manifold gateways. Third, from 'all such' onward, explaining the capacity to hear and retain [it], within which there are also ten phrases: first, generally having a skilful understanding of the text and meaning, meaning that 'flavour' refers to the text; second, according to whatever great assembly the Dharma is spoken in; third, according to whatever individual person the Dharma is spoken to; fourth, according to whatever type of voice the Dharma is spoken with; fifth, according to the understanding of the Dharma through the power of their knowledge; sixth, according to whatever Dharma is transformed by their conscious mind; seventh, according to the Dharma of the qualities obtained by those being transformed; eighth, according to whatever objective realm as a focal object the Dharma is spoken upon; ninth, according to whatever underlying capacity and faculty the Dharma is spoken for; tenth, according to whatever vehicle the Dharma of liberation is set forth through. From 'is completely able' onward concludes the hearing and retaining of divine hearing. Fourth, from 'as in the east' onward analogously reveals that the ten directions are also like this. This, then, is divine hearing and retention being inexhaustible and endless.

15.12

Sixth, the clarity of the knowledge of supernormal power has four [parts]: first, setting forth the name; second, revealing the essence; third, from 'if one hears' onward, explaining the karmic functions; fourth, from 'this is called' onward, concluding. In revealing the essence, there are twelve kinds of supernormal power: first, effortless; second, identical to the nature of principle; third, capable of being omnipresent; fourth, hard to know in measure; fifth, not reliant on support; sixth, arriving upon a thought; seventh, not departing from this; eighth, not abandoning function; ninth, without exhaustion; tenth, not destructible by others; eleventh, increasing good roots; twelfth, according with their practices. In the third [part], revealing the karmic functions, there are five: first, explaining the Buddhas of the places gone to. Second, from 'having heard' onward, revealing the capacity to go there: offering respect and knowing the Dharma are the karmic functions of the aforementioned vast and other supernormal powers. Third, from 'manifesting' onward, explaining their mastery, meaning manifesting in the ten directions without departing from a single place; this is the karmic function of the aforementioned unmoving supernormal power and others. Fourth, from 'all personally' onward, requesting the Dharma: thoroughly knowing is the karmic function of the aforementioned nourishing supernormal power and others. Fifth, from 'unimpaired supernormal power' onward, explaining omnipresent arrival and the completion of practice; this is the karmic function of the aforementioned arrival upon a thought and according with practice supernormal powers. Concluding the name is clear [from the text].

15.13

Seventh, within the clarity of the knowledge of discriminating speech and sounds, first, knowing generally. From 'so-called' onward, discriminating specifically, within which there are three: first, knowing the speech and sounds of karmic retribution types; second, from 'skilfully discriminating' onward, knowing the verbal designations of linguistic conventions, such as eating rice; third, from 'the mahāsattva, according to' onward, explaining the reason it is known. First, explaining through principle: because this bodhisattva enters worlds everywhere and recognizes the natures and types of the sentient beings therein, they therefore understand their speech, sounds, and designations. The analogy and application are clear [from the text].

15.14

Eighth, within the clarity of the knowledge of the adornment of the physical body, there are three [parts]: first, knowing the formless dharmadhātu; second, from 'and the bodhisattva' onward, skilfully manifesting manifold forms; third, from 'O son of the Buddha' onward, explaining the intent of manifesting forms from formlessness. Furthermore, first, explaining that the marks of form are formless; next, that formlessness is form; third, demonstrating both intents. In the first, there are five phrases: first, generally knowing the nature of form; second, unproduced, which accords with the true nature; third, without diversity, which is being free from disparate marks; fourth, free from false grasping; fifth, free from shape and color. Second, in manifesting manifold forms, altogether in general and specific there are one hundred and ten kinds of forms; these are all actual forms that accord with the dharmadhātu, not like the eleven forms or twenty-five forms of other teachings. Third, explaining the intent of manifesting forms has three [parts]: first, generally adducing responding to capacities; second, from 'so-called' onward, specifically revealing the beneficial functions, of which there are ten kinds; these are all superior functions of the aforementioned Dharma-forms, benefiting beings and bringing about transformation. Third, from 'is completely able' onward concludes the karmic functions. Concluding the name is clear [from the text].

15.15

Ninth, within the clarity of true knowledge, there are two [parts]: first, the clarity of fundamental knowledge realizing principle; second, from 'not abandoning' onward, the clarity of subsequent knowledge gathering and transforming. It is also: first, internal personal realization; next, external benefit of others. It is also: first, realizing the essence of Dharma; next, speaking of the function of Dharma. It is also: first, phenomena being immediately the constant principle; next, principle being constantly phenomena, and thus not hindering karmic function. In the first, there are two: first, directly realizing the Dharma, briefly discerning fifty gateways, explaining being far removed from the two extremes and not clinging to the middle way, marks and nature both disappearing, and existence and non-existence both dispelled; this can be understood by explaining in accordance with the three natures and three non-natures. Second, from 'the bodhisattva knows thus' onward concludes the benefit of realized knowledge being free from attachment. Second, in the karmic functions of subsequent knowledge, there are ten: first, explaining illuminating the real without abandoning the provisional—meaning that although previously illuminating the real was in terms of the non-posited and did not cling to the two truths, nevertheless, in order not to abandon the original vow, one still views the two truths in terms of the posited and decisively knows phenomena, which is knowing the conventional truth. Second, raising clouds and raining Dharma. Third, skill in traversing and entering: the initial arising is called entering, and reaching the culmination is called traversing. Fourth, skilfully speaking the profound and vast: not contravening true Dharma is traversing and according with the profound. Fifth, taking great compassion as the cause, skilfully speaking inexhaustibly. Sixth, being in names while in the nameless, yet not destroying the nature of names—the nature being that words are the mark of liberation. Seventh, from 'observing' onward, skilfully observing and departing from defilement. Eighth, from 'thoroughly understanding' onward, skilfully speaking to gather beings without abandoning personal realization. Ninth, from 'in the non-dual' onward, explaining that regarding the phenomenon of the non-duality of principle and phenomena, one does not retreat from phenomena and submerge in principle, nor retreat from principle and submerge in phenomena, which is also because stillness and function operate in tandem. Tenth, from 'endowed with' onward, explaining the marks of unhindered, fully virtuous mastery.

15.16

Tenth, within the clarity of the knowledge of the concentration of cessation, there are six [parts]: first, explaining the attained concentration of cessation. The words 'non-retrogressing' directly explain the constant concentration never being retrogressed or lost. Second, from 'nor abandoning' onward, revealing that stillness is constant function, meaning that while the body is in the concentration of cessation, it does not abandon the ten kinds of karmic functions of a bodhisattva: first, generally explaining bodhisattva tasks, as the following nine are all bodhisattva tasks; second, specifically revealing benevolence and compassion; third, the practices and wisdom of the ten pāramitās; fourth, saving beings through great vows; fifth, turning the wheel of the true Dharma; sixth, disciplining beings through upāya; seventh, revering and offering to the Buddhas; eighth, mastery in entering phenomena; ninth, constantly seeing Buddhas; tenth, constantly hearing the Dharma. Third, from 'completely capable of giving rise to' onward, explaining the karmic functions of the concentration of cessation, meaning that this concentration of cessation is not only uncontradicted by the aforementioned ten kinds of functional practices, but also, through the power of this concentration, gives rise to ten kinds of extraordinary functional practices. First, generally explaining giving rise to: giving rise to function directly from concentration is called 'capable of giving rise to', and concentration and function being without separation is called 'unhindered phenomena'. This 'completely capable of giving rise to' runs through all the following phrases. Second, knowing the equality of phenomena. Third, from 'endowed with' onward, fulfilling the vows of fruition phenomena. Fourth, from 'deeply entering' onward, wisdom containing an ocean of lands. Fifth, from 'ultimately' onward, completely exhausting the limits of causes. Sixth, from 'in all' onward, learning everywhere what is to be learned. Seventh, from 'all' onward, deeply awakening to the marks of phenomena. Eighth, from 'skilfully knowing' onward, wondrously penetrating dependent origination. Ninth, from 'understanding all' onward, clearly understanding teaching and meaning. Tenth, from 'in all' onward, being complete in provisional and real wisdom. Fourth, from 'the bodhisattva mahāsattva' onward, explaining the number of kalpas of abiding in concentration. Fifth, from 'facial appearance' onward, explaining the deportment of abiding in concentration. Sixth, from 'completely capable of accomplishing' onward, not neglecting functional practices. Question: As the physical deportment does not move when abiding in this concentration of cessation, how can one have tasks that are performed? Answer: In the Hinayāna, the concentration of cessation has no karmic function whatsoever. If according to the Initial Teaching, when precisely in the concentration of cessation, although all evolving consciousnesses do not operate at all, due to the power of previous compassionate vows in the preparatory stage, the eighth ālayavijñāna is stimulated, causing it to possess deportment and perform all tasks; therefore it is also said that without arising from the concentration of cessation, all deportments are manifested. If according to the Final Teaching, observing phenomena is immediately principle; therefore, being in the concentration of cessation does not hinder phenomenal function in manifesting all deportments, which is also called the mastery of simultaneous operation. These above two gateways are both the mind resting in concentration while physical deportment functions, because they only attain the non-obstruction of principle and phenomena. In the Sudden Teaching, one cannot speak of functioning or not functioning. If in the Perfect Teaching, because of attaining the mutual non-obstruction between phenomena and phenomena, sitting cross-legged in the concentration of cessation is immediately coming and going to speak the Dharma; moreover, without dividing the body, motion and stillness are accomplished, just as the Buddha ascending to the heavens does not arise from beneath the Bodhi tree and so forth—the same applies here. The remaining meanings are as explained in the chapter on the concentration of cessation. Below, concluding is clear [from the text]. The specific explanation is finished.

15.17

Second, from 'the bodhisattva mahāsattva' onward, concluding in praise and revealing superiority. Within this, there are three [parts]: first, praising superiority: (1) surpassing humans and devas, (2) going beyond the worldly, (3) transcending the two vehicles, (4) outstripping the lower bhūmis—these four discern superiority by contrasting with the inferior; (5) summarizing the three karmas, (6) specifically adducing concentration, (7) revealing the function of wisdom—these three discern superiority according to their actual marks; (8) only Buddhas can fully exhaust it. Second, from 'O son of the Buddha' onward, concluding. Third, from 'this bodhisattva' onward, revealing karmic function, meaning attaining the clarity of the wisdom of the Buddhas of the three times, not meaning the three clarities. The Chapter on the Ten Clarities is finished.

15.18

Chapter 24: The Ten Forbearances

15.19

First, in explaining the title: 'ten' is a complete number signifying inexhaustibility; 'forbearance' is the contemplative penetration of wisdom's illumination; this is also an explanation that incorporates a numeral.

15.20

Second, the purpose of its occurrence: there are two. Remotely, it occurs to answer the earlier question on the ten concentrations in Universal Light. It is named because one tolerantly accepts the true principle, and one's mind is calm and unmoving. Closely, it occurs next to reveal that which the ten clarities rely upon.

15.21

Third, the cardinal tenet and aim: first the cardinal tenet, then the aim. The cardinal tenet has five gates: First, its essential nature: this kṣānti takes wisdom (jñāna) as its nature. If [considered in] the Hīnayāna, kṣānti is inferior and belongs to the cause, while wisdom is superior and belongs to the fruit. In the Mahāyāna, they are non-dual; it is merely that when accepting with endurance and penetrating clearly, they are distinguished in terms of function. Second, the hindrances severed: here, it is provisionally applied to severing the subtle attachment, the subtle obstruction, and ignorance. Third, its definitive stages: if according to the Gradual Teaching, the practice of these ten kṣāntis pervades all stages, being provisionally applied to the stage of equal enlightenment subsequent to the ten bhūmis. If according to the Perfect Teaching, it pervades all five stages, being provisionally explained here. Fourth, the varieties: either one, namely the acceptance of the non-arising of dharmas (anutpattika-dharma-kṣānti). Or two, namely the acceptance of the two kinds of selflessness. Or three, namely the acceptance of the three kinds of lack of nature, which comes from the Fóxìng lùn. Or three, namely the acceptance of faith, compliant acceptance, and the acceptance of non-arising, which comes from the Dìchí lùn. Or four, namely four kinds of non-arising, as in the treatise on the eighth bhūmi. Or five, namely, prior to the bhūmis it is called the acceptance of suppression; the first, second, and third bhūmis are called the acceptance of faith; the fourth, fifth, and sixth bhūmis are called compliant acceptance; the seventh, eighth, and ninth bhūmis are called the acceptance of non-arising; the tenth bhūmi and the Buddha stage are called the acceptance of quiescence, this being based on the Humane King Sūtra. Or six kṣāntis, namely the acceptance of faith, acceptance of dharmas, acceptance of cultivation, correct acceptance, immaculate acceptance, and acceptance of all-knowledge; it is explained that the first three in order are the three levels of worthies prior to the bhūmis, and the latter three in order are the ten bhūmis, equal enlightenment, and wondrous enlightenment, as may be known, this being based on the Yīngluò jīng. Or the eight including the acceptance of suffering and so forth, which are not analyzed here. Or ten, also as in the sūtra chapter on the eighth bhūmi. And another ten, [as in] this text. Or fourteen, based on the Humane King Sūtra: among the five kṣāntis, the first four are each divided into three, namely superior, middling, and inferior; the last one is divided into only two, namely cause and fruit. Fifth, specifically explaining the ten kṣāntis: among them, the first three are in terms of dharmas, and the latter seven are based on similes. Among the dharmas, the first one is in terms of the stage of provisions, the next one is in terms of the stage of applied practice, and the last one is in terms of the stage of correct realization; their provisionally applied aspects are like this, but if considered generally, they pervade the ten bhūmis, as may be known. The second, the aim: because of learning these practices of the ten kṣāntis, the cause becomes complete and the fruit becomes fulfilled; therefore the text says, 'able to attain all...' and so forth.

15.22

Fourth, the explanation of the text has two parts: the prose and the verses. Within the former, there are three: first, mentioning the number and praising their excellence; second, listing the names and showing their essential importance; third, explaining them and concluding with praise. Within the first, there are two: first, generally addressing [the assembly] and stating the number. In the second, praising their excellence: 'able to attain unobstructed kṣānti' reveals that one's own share of causes is complete. From 'and further attains' downward explains that the superior advancing fruit is fulfilled; it is due to these ten kṣāntis that one attains these causes and fruits.

15.23

In the second, listing the names and showing their essential importance, there are also two: first, listing the names, and then showing their essential importance. Within the former: first, sound is teaching, and compliance is practice; that is, with respect to the teaching that expounds non-arising, one faithfully complies, accepts, and endures it; the name is given from the object and the practice. Second, compliantly contemplating the true principle, yet not having merged with the true, it is therefore called compliant acceptance; the name is established from the substance of the practice. Third, compliant contemplation having reached its culmination, one realizes and merges with the true principle, which is called the acceptance of non-arising. Non-arising is the principle; the name is taken from the object. Moreover, non-arising is practice; the title is based on its manifest aspect. Among the seven similes below, Preceptor Guang says: 'The first four similes illustrate the acceptance of sound, the two similes of lightning and phantom illustrate compliant acceptance, and the one simile of empty space illustrates the acceptance of non-arising.' He also says: 'The phantom is that arising has no mark of arising; the mirage is that the object has no mark of an object; the dream is that knowing has no mark of knowing; the echo is that hearing has no mark of hearing; lightning is that abiding has no mark of abiding; the phantom-creation is that existing has no mark of existing; space is that conditioned activity has no mark of conditioned activity.' Moreover, ancient masters said: 'Contemplating consciousness as like a phantom, contemplating ideation as like a mirage, contemplating sensation as like a dream, contemplating sound as like an echo, contemplating mental formations as like lightning, contemplating form as like a phantom-creation, and contemplating all the aggregates, realms, and bases in their entirety as being ultimately empty, hence like empty space.' Furthermore, Master Yuan explained in terms of knowing the two truths: knowing the conventional is unreal is like a phantom; knowing the conventional is an inversion of existence is like a mirage; knowing the conventional arises from mind is like a dream; knowing the sense-object of sound is untrue is like an echo; knowing the conventional exists temporarily is like lightning; knowing transmutations lack substance is like a phantom-creation; and knowing the real is free from marks is like empty space. Moreover, the first six similes illustrate the emptiness of the conditioned, and the last simile illustrates the emptiness of the unconditioned, just as the nine similes of the Diamond Prajñā all illustrate the conditioned. Furthermore, according to the Mahāyānasaṃgraha, the eight similes reveal the other-dependent nature (paratantra-svabhāva), all to resolve doubts. Chapter five of the Mahāyānasaṃgraha states: 'For what reason, as said in the sūtra, are similes like the phantom spoken regarding the other-dependent nature?' This is the general question. 'Regarding the other-dependent nature, it is to eliminate others' false doubts' (the answer). Further: 'How do others have false doubts regarding the other-dependent nature?' (the specific question). Because others have such doubts about this: 'How can it be that there are truly no referents, yet they become the objects of practice?' To eliminate this doubt, the simile of a phantom-illusion is spoken. Asvabhāva's commentary explains: 'False doubts are all doubts arisen regarding false referents. How can it be that without referents, at the time of fully conceptualizing, they appear distinctly as if they were objects of practice? To counter this doubt, the simile of a phantom-illusion is spoken. Just as when there are truly no forms, there are cognitive objects of phantom forms, so too is the other-dependent nature: although it lacks the six cognitive bases of forms and so forth, at the time of fully conceptualizing, it seems as if there are cognitive objects, and the six bases appear.' 'How can it be that without referents, mind and mental factors operate?' Explanation: The meaning of this doubt is that phantom dharmas do not produce true perceptions, but worldly dharmas are not like that, so they are not non-existent. The treatise states: 'To eliminate this doubt, the simile of a mirage is spoken for explanation.' The treatise states: 'Furthermore, just as with a mirage, when it wavers, there is truly no water, yet the perception of water arises.' The commentary explains: 'Can it be that because the perception of water arises, it is therefore truly existing water? The world is also like this.' The treatise: 'How can it be that without referents, there are differing enjoyments of the desirable and undesirable?' The commentary explains: 'Mirage-water has no enjoyment of quenching thirst, but worldly dharmas are not like that, so they are real.' To eliminate this doubt, the treatise speaks the simile of what is dreamed for explanation. The treatise: 'Furthermore, just as the collection of mind and mental factors arisen in sleep during a dream is extremely obscured, and although there are no various referents such as women, there are enjoyments of desirable and undesirable objects; the waking state is also like this.' The commentary explains: 'Can it be that because there are enjoyments of harmonious and adverse perceptions such as seeing women in a dream, they are therefore real?' Further, it is doubted: 'The enjoyment in a dream exists for the dreamer, but when awakened it is gone. Worldly dharmas are not like that; both ordinary beings and nobles see them.' Explanation: Like an echo, heard equally by old and young; could it therefore be existent? The treatise: 'How can it be that without referents, various discursive expressions operate? To eliminate this doubt, the simile of a valley echo is spoken for explanation.' The treatise: 'Furthermore, just as with a valley echo, there is truly no voice, yet it causes the listener to seem to hear various domains of speech. Various verbal expressions and verbal karmas are also like this.' Further, it is doubted: 'An echo is sound and not form; worldly dharmas are not like that, but possess form as well; how can they not be existent?' Explanation: Lightning is also form; is it really existent? The treatise lacks this simile. Further, it is doubted: 'Lightning form perishes quickly, but worldly dharmas endure for a long time; how could they be like it?' Explanation: Phantom-creations also endure for a long time; are they really existent? Further, it is doubted: 'The deluded ordinary beings falsely see and deem it existent; the bodhisattva without inversion does not see it as existent; how then are there also gatherings and conversions of sentient beings?' Explanation: Like what a phantom-creation performs, hence it is not real. The treatise: 'How can it be that without referents, there are bodhisattvas with non-inverted minds who, in order to accomplish all the affairs of benefit and joy for sentient beings, intentionally take rebirth? To eliminate this doubt, the simile of phantom-transformation is spoken for explanation.' The treatise: 'Furthermore, just as with phantom-transformations, although they have no reality, the one who transforms is without inversion and exerts effort regarding the transformed affairs; the bodhisattva is also like this.' As in the treatise, it should be known. Further, it is doubted: 'What is created is like a transformation and may have no reality; but the creator of the transformation is the support for the transformation, so it should be real.' Explanation: Like empty space being the support for form; is it really existent? Therefore, all dharmas are ultimately empty in nature. From 'Sons of the Buddha, this is...' downward concludes the essentials; because the Buddhas of the three times all equally expound this, its essential excellence is revealed.

15.24

Third, from 'What are they?' downward specifically explains the ten meanings; each one has three parts, namely repeating the term, explaining the meaning, and concluding the name.

15.25

Within the explanation of the first, there are ten phrases: the first one generally states what is heard, namely that the principle of the three lacks of nature is called the true dharma. The nine below reveal the ability to hear and enter the dharma. Second, hearing of the markless truth, one is not alarmed, because one understands that the fully conceptualized nature (parikalpita) is non-existent. Third, hearing of non-arising, one is not frightened, because one understands that the other-dependent nature is definitely unarisen. Fourth, hearing of the lack of nature, one is not terrified, because one understands that tathatā is the nature of lacking a nature. Another explanation: regarding the dharma of true emptiness, when hearing one is not alarmed, when thinking one is not frightened, and when cultivating one is not terrified. Furthermore, hearing that existence is non-existent, one is not alarmed; hearing that emptiness is non-existent, one is not frightened; hearing that these two are non-existent, one is not terrified. All are as explained in the various Prajñā treatises. Fifth, 'faith and understanding' is the beginning of the wisdom of hearing: first faith, then understanding. Sixth, 'accepting and upholding' is the end of the wisdom of hearing: first accepting, then upholding. Seventh, 'loving and delighting' is the beginning of the wisdom of thinking, meaning loving the dharma and delighting in contemplation. Eighth, 'compliantly entering' is the end of the wisdom of thinking, meaning that through deliberation one attains the taste, hence it is called compliantly entering. Ninth, 'cultivating and practicing' is the beginning of the wisdom of cultivation, meaning undertaking cultivation when encountering conditions. Tenth, 'settled abiding' is the end of the wisdom of cultivation, meaning the cultivation of practice is established. The full explanation is as in the 'Bodhisattva Stage' of the Yogācārabhūmi.

15.26

In the explanation of the second, compliant acceptance, there are four pairs making eight phrases. First, initially cultivating cessation and contemplation: cessation accords with quiescence, while contemplation illuminates all dharmas. Second, the progression of cessation and contemplation: 'equanimous correct mindfulness' means the practice of cessation is firm, and 'not contradicting all dharmas' means contemplative illumination follows conditions. Third, the maturity of cessation and contemplation: 'compliantly penetrating deeply' and so forth means the practice of cessation is profound and abstruse, while 'a pure, straight mind' and so forth means contemplative practice is profound and abstruse. Fourth, the simultaneous operation of cessation and contemplation: contemplation that is cessation itself is called equanimous contemplation, while cessation that is contemplation itself is called deep penetration and fulfillment. The Awakening of Faith says: 'Whether walking, standing, sitting, or lying down, one should always practice cessation and contemplation together. That is to say, although one reflects that the self-nature of all dharmas is unarisen, one immediately reflects that the karmas of good and evil arising from the combination of causes and conditions, and their retributions of suffering and pleasure, are neither lost nor destroyed. Although one reflects on causes and conditions and the karmic retributions of good and evil, one immediately reflects that their nature cannot be attained.' The explanation says: regarding dharmas, the principle and phenomena are blended; regarding practice, cessation and contemplation are doubly operated. Only in this way is it the acceptance that accords with the dharma.

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華嚴經探玄記 — Classical Chinese