大方廣佛華嚴經疏 18

English (machine translation) 18

Language: English

18.1

Composed by Śramaṇa Chengguan of Da Huayan Monastery on Mount Qingliang under the Tang

Fourth, from "addressed all [bodhisattvas]" downward is the Fundamental Section. The text is divided into three parts: first, a general manifestation of essence and marks; second, taking them up to promise the exposition; third, listing their names separately. Now, the first. However, the essence of the ten abidings is briefly of three kinds: First, in terms of what they rely upon, it is the preceding samādhi, because based on this, the dharmas of the ten abidings are expounded. For the Treatise states: "Samādhi is itself the essence of the Dharma." Second, in terms of the fundamental, it is what is analyzed below. Third, directly examining the essence in its nature: if considered in terms of the objective realm, it is the two realms of the ultimate and the conventional; if considered in terms of the subjective cognizer, it is the two practices of compassion and wisdom. Since the two realms are interfused and compassion and wisdom are not distinct, realm and wisdom silently accord, being of one and the same dharmadhātu. Here, it is treated according to the fundamental essence. If one directly observes the sūtra text, the two words "abiding-place" generally indicate its essence, while from "vast" onward, its marks are briefly shown. "Abiding in the home of the Buddhas of the three periods of time" concludes by indicating the abiding-place. Now, explaining it analogously based on the Daśabhūmika-śāstra, "abiding-place" is the general, and all the rest are specific. The general indicates the essence, here called "abiding-place"; the ten practices are called "practices"; the ten dedications are called "vows"; the ten stages are called "good determination of vows." All are the essence of their respective stations. Yet why do they receive different names? The three virtuous [ranks] and the ten holy [stages] all take bodhicitta as their essence. Bodhicitta has three aspects: first, the straight mind, because it correctly contemplates the dharma of tathatā; second, the deep mind, because it delights in cultivating all good practices; third, the mind of great compassion, because it rescues and protects all suffering sentient beings. The tathatā contemplated is also the fundamental wisdom and the wisdom of fundamental awakening, and the latter two clearly represent nature-virtues [as numerous as] the sands of the Ganges. However, among these three minds, if one is present, the other two are necessarily included, yet across the three virtuous [ranks] they mutually predominate or are subtle. In the ten abidings, because the straight mind predominates, it is called understanding. Understanding is the root of practice and vows; therefore, it is clarified first. In the ten practices, because the deep mind predominates, it is called practice, for it initiates practice based on the preceding understanding. In the ten dedications, because great compassion predominates, it is called vow, for it dedicates the preceding understanding and practice, wishing for all sentient beings to leave suffering and attain joy. In the ten stages, because the three minds are equally realized, it is called determination; yet with great compassion as the foremost, it raises its vows. Thus the Treatise says: "As for 'good determination of vows,' it is like giving rise to bodhicitta in the first stage." This is the vow in this Fundamental Section. The ten faiths communicate faith to these three, equal to awakening; these three are equal to the Buddhas. Thus we know that bodhicitta is that upon which all stations universally rely. Now, as for this station of abiding being named "abiding-place": if viewed from what is preeminent, it abides in tathatā through profound prajñā, and thereby in turn serves as the abiding-place for practice and vows. If viewed from a general explanation, it is because they all abide in the home of the above three [minds of] bodhicitta. "Abiding-place" in the Sanskrit text is called *kula*, which here is translated as "home." "Home" means family or lineage; therefore, older translations named it "disposition" (*gotra*), which is the disposition of habituation among the four dispositions. Truly because this home is where bodhisattvas dwell, it is translated as "abiding-place"; the text below also concludes with respect to the Buddha's home. Within the specific parts, there are two clauses and three meanings: First, being vast and equal to the dharmadhātu is the superior abiding-place. However, the general clause in the Daśabhūmika-sūtra is "toward determination, one should not study that." Here, "vast" is the superior meaning. The word dharmadhātu contains four meanings: 1. Correctly contemplating tathatā, it is identical to the dharmadhātu of noumenon, profound and boundless, surpassing all ordinary persons and also surpassing the partial ultimate truth of the two vehicles. 2. Universally encompassing the boundless marks of practice of a bodhisattva, the deep mind of great compassion is identical to the dharmadhātu of phenomena, without limit, surpassing the two vehicles. 3. The three minds are unobstructed, identical to the unobstructed dharmadhātu, because noumenon and phenomena are interfused. 4. Identical to the dharmadhātu of perfect interpenetration, because within each single dust mote, nothing is not fully contained. This and the third [abiding of] the bodhisattva of superior expedient means are equal to the two types of empty space, which is the causal abiding-place. There are two kinds of cause: 1. The cause of impermanent pleasant fruit: this cause is like empty space; relying on this, form arises, because form is inexhaustible. 2. The cause of permanent fruit: being prior to the stages now, this is lacking here. Ancient worthies also said: in each single station, it is like space containing an ocean of boundless practices; again, it is like space being pervasive, neither arriving nor not arriving; again, it is because it is unobstructed like space. Third, abiding in the home of the Buddhas of the three periods of time: according to the Treatise, this is named the non-timid abiding-place, meaning that where the bodhisattva abides is where the Buddha abides; hence it is called the Buddha's home. Advancing to abide in the Buddha's home is being non-timid. If one directly interprets the sūtra text, it is a concluding indication. That is to say, regarding the abiding-place spoken of earlier, where does one abide? It means abiding in the Buddha's home. The Buddha's home is the great bodhicitta; because all Buddhas abide in this to give birth to bodhisattvas, and because only Buddhas can ultimately abide in tathatā and compassionate vows. Saying "three periods of time" praises its superiority.

18.3

Second, from "those bodhisattvas" downward, taking them up to promise the exposition can be known.

18.4

Third, from "Sons of the Buddha, there are ten kinds of bodhisattva abidings" downward separately lists their names. The text has three divisions: first, stating the number and citing verification; second, listing the names according to the number; third, concluding in general to show their superiority. Now, the first means that the fruit of the Buddhas of the three periods of time is without exception accomplished through the cause of these ten abidings, like the great king's highway, an inherently constant rule; hence they expound it identically. Second, from "What are they?" downward lists the names according to the number. The abiding of initial resolve: The Yingluo [jing] says, "This is a person with roots of goodness belonging to the rank of superior progress. Whether for one kalpa, two kalpas, one Ganges [sands of kalpas], or two Ganges [sands of kalpas], they practice the ten faiths before the Buddhas. With minds having faith in the Three Jewels, they constantly abide in the eighty-four thousand prajñāpāramitās, cultivating all practices and all dharma-gates, up to initially entering the realm of emptiness and abiding in the station of the nature of emptiness; therefore, it is called abiding." According to the Benevolent Kings [Sūtra] and the Awakening of Faith, when one has cultivated the practices of faith for ten thousand kalpas to fullness, entering the station without regress, one initially gives rise to the great mind; giving rise to the mind, one immediately abides, so it is named the abiding of initial resolve. Among the three kinds of resolve, it is the resolve of accomplishing faith. Second, the abiding of cultivating the ground: it means that constantly following the mind of emptiness, it is pure, and the eighty-four thousand dharma-gates are clean and white; hence it refines and cultivates the mind-ground to make compassion and wisdom increase in brilliance, so it is named the abiding of cultivating the ground. Third, [the abiding of cultivating practice]: because skillfully contemplating emptiness and existence, one increases the cultivation of correct practice. Fourth, [the abiding of noble birth]: born into the family of the Buddha's Dharma, because the lineage is noble. Fifth, [the abiding of endowed with expedients]: carrying the ultimate while following the conventional, practicing immeasurable skill-in-means, transforming without abiding. Sixth, [the abiding of the correct mind]: because having accomplished prajñā, upon hearing praise or slander, one remains correct, and the mind's thoughts do not waver. Seventh, [the abiding of non-regression]: entering into the unarisen, ultimate nature of emptiness, in thought after thought constantly practicing emptiness, signlessness, and wishlessness, wielding śamatha and vipaśyanā in balance, so that conditions cannot destroy it. Eighth, [the abiding of the youthful prince]: the mind does not give rise to perversion, and one does not stir up demonic obstacles that break bodhicitta. Ninth, [the abiding of the Dharma prince]: giving rise to understanding from the teachings of the Dharma King, one will succeed to the Buddha's throne. Tenth, [the abiding of consecration]: because from the above nine abidings contemplating emptiness one attains the unarisen mind as supreme, the Dharma-water of all Buddhas is consecrated upon the crown of the head. However, these ten abidings receive their names in three ways: the fourth, eighth, ninth, and tenth are named from metaphors; the seventh receives its designation from leaving errors behind; the rest are based on virtues. Viewed from what is metaphorized, they are all karmadhāraya compounds; if viewed from what serves as the metaphor, they are sometimes tatpuruṣa compounds. Third, from "These are named" downward is the general conclusion, which can be understood. As for determining their stations, there are briefly ten perspectives: 1. According to the five stations in the Vijñaptimātratā and other texts, it corresponds to the first station. As for the five stations: first is the station of provisioning, which refers to the three virtuous [ranks]; from the initial resolve, accumulating and habituating merit and wisdom as provisions for the Path, cultivating the goods that lead to liberation for the sake of sentient beings. Second is the station of applied practice: after the factors leading to liberation are perfected, in order to enter the path of seeing, one further cultivates applied practice; it is also called the factors leading to penetration. Third is the station of thorough realization, which is the path of seeing, referring to the two kinds of path of seeing upon first entering the stages. Fourth is the station of cultivation: from the second abiding mind of the first stage up to the vajra-like unobstructed mind, it is named the path of cultivation. Fifth is the ultimate station: within the path of liberation after the vajra-like mind, extending to the end of the future, all are subsumed in this station. 2. According to the sixth fascicle of the Mahāyānasaṃgraha, there are four stations, and it corresponds to the beginning of the first station. As for the four stations: first is the station of practice of resolute understanding, beginning from the ten faiths and ending before the stages; the remaining three—seeing, cultivation, and ultimate—are identical to the latter three of the five. 3. According to fascicle forty-seven of the Yogācārabhūmi, twelve abidings are expounded, and it corresponds to the beginning of the second. As for the twelve: first is the abiding of disposition, meaning that the bodhisattva is naturally benevolent and virtuous by nature; naturally accomplishing the virtues of a bodhisattva, holding all seeds of the Buddha's Dharma; naturally free from gross defilements, unable to manifest gross afflictions and entanglements. Second is the abiding of practice of resolute understanding, meaning all bodhisattva practices from initial resolve up to the point of not yet attaining pure higher intention. Third is the abiding of extreme joy; fourth is superior morality; fifth is superior mind. The sixth, seventh, and eighth are named superior wisdom, divided into three kinds: sixth is the abiding of superior wisdom associated with the factors of awakening; seventh is the abiding of superior wisdom associated with the truths; eighth is the abiding of superior wisdom associated with the cessation of the circulation of dependent origination. Ninth is the signless abiding with effort; tenth is the signless abiding without effort; eleventh is the abiding of unobstructed comprehension; twelfth is the supreme bodhisattva abiding; thirteenth is the supreme Tathāgata abiding. The twelve abidings mentioned previously are spoken with respect to bodhisattvas; adding the Tathāgata at the end makes thirteen abidings. The second is the three virtuous [ranks]. From the third onward, they correspond respectively to the ten stages. 4. Also according to the Yogācārabhūmi and fascicle seven of the Prakaraṇāryavācā, seven stages are established upon the thirteen abidings: first is the stage of disposition; second is the stage of practice of resolute understanding; third is the stage of pure higher intention, which are the preceding three abidings; fourth is the stage of performing correct practice, meaning from the fourth up to the ninth abiding; fifth is the stage of determination, which is the tenth abiding; sixth is the stage of determined practice, which is the eleventh abiding; seventh takes the latter two abidings as the stage of reaching the ultimate. The first six are solely for bodhisattvas; the seventh establishes bodhisattvas and Tathāgatas together as a stage. 5. According to the lower fascicle of the Benevolent Kings [Sūtra], thirteen Dharma-masters each abide in one station, and it corresponds to the first. As for the thirteen: first is the disposition of habituation; second is the natural disposition; third is the disposition of the path; fourth is Mahāyāna of wholesome awakening; fifth is virtuous wisdom; sixth is illuminating wisdom; seventh is jñeya; eighth is superior penetration; ninth is constantly manifesting reality; tenth is profound penetration; eleventh is equal awakening, which is the eighth stage; twelfth is the supernatural transformation of the light of wisdom, corresponding to the ninth stage; thirteenth is the bodhisattva contemplating the Buddha, which in meaning corresponds to the tenth stage and equal awakening, while the Buddha is not counted among the thirteen. 6. According to the five patiences in the upper fascicle of the Benevolent Kings [Sūtra], this corresponds to the lower grade of the patience of subduing. As for the five patiences, they are the patience of subduing, the patience of faith, the patience of compliance, the patience of the unarisen, and the patience of extinction, each having upper, middle, and lower grades, matched respectively with the three virtuous [ranks], the ten stages, equal awakening, and sublime awakening. 7. Also according to the fifty-two stations of the Benevolent Kings [Sūtra], it corresponds to the second. 8. According to the forty-two stations of sages and worthies in the Yingluo [jing], it corresponds to the lower virtuous ranks of the ten abidings, because the ten faiths are not separately established, the ten faiths being subsumed within the ten abidings. 9. According to the six dispositions of the Yingluo [jing], it also corresponds to the first. As for the six dispositions: first is the disposition of habituation; second is the natural disposition; third is the disposition of the path; fourth is the holy disposition; fifth is the disposition of equal awakening; sixth is the disposition of sublime awakening. If according to the Laṅkāvatāra and other texts, there are no stations at all. 10. According to this sūtra, forty-two stations are expounded, without distinct names such as provisioning and applied practice; yet the expounded stations, being established in reliance on dharmatā, are both unobstructed in sequential arrangement and perfect interpenetration, as analyzed in the profound text. The unfolding and folding of the ten faiths has already appeared in the 'Chapter on the Chief of the Virtuous'.

18.5

Fifth, from "Sons of the Buddha, what is..." downward is the Expository Section, which is the marks of practice. Explaining these ten abidings constitutes ten sections; within each section, there is first an interrogation and then an explanation. In the explanation, there is first the clarification of its own portion, and then the clarification of superior advancement. Furthermore, the former is the station of abiding, and the latter is the initiation of practice.

18.6

First is the station of initial aspiration. The initial query is clear. In explaining its own stage (svabhāva-bhūmi), there are two parts: first, clarifying the conditions for generating the aspiration; second, properly clarifying the generation of the aspiration in relation to the objective realm. Now, as for the first: the text lists ten conditions, whose meaning contains four causes: namely faith, compassion, wisdom, and the spiritual lineage (gotra). Seeing the Buddha, the Bhagavat, is the initial general mark; from "arouses the [mind of] bodhi" downward concludes the preceding and introduces the succeeding; the ten clauses in between distinctively reveal different [conditions]: first, physical appearance and deportment; second, the conspicuous colors of the major marks; third, being pleasing for people to behold because of being endowed with the minor marks—the above three contemplate external marks. Fourth, appearing only once in a great while, and upon appearing bringing benefits, hence difficult to encounter—this pertains to both internal and external; fifth, the ten powers and fearlessnesses subduing Māra and curbing outsiders—this clarifies internal virtues; sixth, inconceivable divine transformations, which is the miracle of psychic power (ṛddhiprātihārya)—this is solely external function. Upon seeing any single event among the six above, pure faith is generated, and with a rejoicing heart one seeks above, thinking: "If this can be cultivated, I will certainly attain it." Seventh, hearing the bestowal of a prediction (vyākaraṇa), contains two meanings: 1. Hearing a prediction to become a Buddha and aspiring to join their ranks; 2. Hearing a prediction of future events and aspiring to attain this knowledge—both are the miracle of mind-reading (ādeśanāprātihārya); eighth, listening to admonitions, knowing that evil can be eliminated and goodness can be advanced and cultivated, which is the miracle of instruction (anuśāsanīprātihārya). The above all take faith and wisdom as their cause. Ninth, seeing [beings] undergo suffering and giving rise to compassion, without necessarily hearing the teaching, because intrinsic to the spiritual lineage is naturally endowed kindness and forbearance—this is the cause of compassion. Tenth, hearing the vast Dharma, which means the Buddha's virtues, and its sense also encompasses the decline of the Dharma, whether transmitting it or protecting it. The cause extends to the causes of compassion, wisdom, and the spiritual lineage, and its sense extends to the previous ten. These ten conditions differ only in expansion and contraction from the four conditions of the Yogācārabhūmi cited in the chapter "Foremost in Goodness"; namely, the first six are the condition of seeing the Buddha, the next two are the condition of hearing the Dharma, the next one is the condition of seeing sentient beings undergo suffering, and the last is seeing the decline of the Dharma. As for "concludes the preceding and introduces the succeeding": only by realizing bodhi can the preceding matters be fulfilled, which concludes the preceding; seeking all-knowledge introduces the succeeding, generating the aspiration by taking as conditions dharmas that are difficult to obtain. Second, from "this bodhisattva" downward properly clarifies generating the aspiration in relation to the objective realm. It was said before that one seeks all-knowledge; the ten powers of wisdom are precisely all-knowledge. The text has the indication and query, the listing of names, and the concluding count, and its meaning was seen in the first chapter. It is largely the same as the first stage, "in order to obtain the ten powers," etc. Furthermore, these ten powers are expanded into ten from the one true wisdom; because the work of transforming sentient beings is complete, its meaning contains both compassion and wisdom, and so it is briefly cited—not that it does not take the Buddha's other virtues as conditions. Second, the advanced progress: the text is divided into three parts: first, a general indication; next, the query and enumeration; finally, the query and explanation. Now, as for the first: desiring to seek the superior station, one should encourage oneself and also encourage others to learn. In the enumeration there are ten, which do not go beyond compassion and wisdom. Making offerings to the Buddha is the general [item], extending to both material wealth and the Dharma; the nine below are particular, because practicing the nine matters below constitutes true offering. 1. Delighting in abiding in saṃsāra, because great compassion is primary, and because wisdom comprehends its emptiness so there is nothing to fear; 2. Abiding [in the world] as the primary path to eradicate evil; 3. The Dharma that can guide principle and teaching; 4. Demonstrating the result to induce joy, which is the attainment of the teaching; 5. Learning the Buddha's virtues and practices to serve as the means of reaching it; 6. Because the perfection of virtues depends on conditions, being born before the Buddhas; 7. Calming the turbulence of the previous seeking above and transforming below; 8. Quieting inevitably leaves saṃsāric transmigration far behind; 9. Because of not losing compassion, constantly serving as a refuge for beings; this also summarizes the preceding meanings, for all that is undertaken is for the sake of sentient beings due to the predominance of great compassion. Question: The eighth leaves saṃsāra far behind, while the first bids one delight in abiding [in it]—how are these reconciled? There are briefly three meanings: 1. Exhorting beings to leave it far behind, while remaining oneself without weariness; 2. One must oneself be without fetters in order to gather beings; 3. It is compassion identical to wisdom, hence one delights in abiding in saṃsāra; it is wisdom identical to compassion, which leaves transmigration far behind. Therefore the Yogācārabhūmi says: "The bodhisattva's revulsion toward saṃsāra exceeds that of the two vehicles by hundreds of thousands of myriad times; it is not that they are without revulsion." This, then, is entering nirvāṇa without severing saṃsāra, and constantly following transmigration without moving from the true limit, accomplishing the non-abiding path. Furthermore, since one initially delights in abiding in saṃsāra, how can the sixth speak of being born before the Buddhas? There are also three meanings: 1. In order to entice beings; 2. In order to seek the means of gathering beings; 3. Because compassion and wisdom are unobstructed. Furthermore, the ten treasuries are discussed in terms of real wisdom tallying with renunciation, so upon hearing of Buddha lands one does not wish to be reborn there; this is discussed in terms of expedient means not destroying phenomena, hence being born in Buddha lands. Third, from "why" downward is the query and explanation. Why must one learn this? To enable one to obtain two kinds of benefits: general and particular. "Particular" refers to superior increase and vastness; these particular benefits are all hoped for in later stations. In accordance with the verses below, it is also to prevent regression. From "whatever is heard" downward are the general benefits for all stations; because understanding proceeds from inner truth, it does not rely on others. "Others" has three kinds: 1. Other persons; 2. Outside the mind; 3. Outside nature. One's own understanding also has three kinds: 1. Because perfuming becomes nature, one can understand on one's own; 2. Comprehending that it is mind-only; 3. Comprehending that it is nature-only; hence it says below: "Knowing all dharmas to be the mind's own nature." If so, why does it further speak of "whatever is heard"? It means hearing in an ordinary manner, or investigating on one's own. Hearing pertains to the teaching, while awakening pertains to the meaning; it certainly does not depend on a person's detailed instruction, and therefore does not rely on others; ultimately, it is the Buddha's uninstructed wisdom. The explanations in all subsequent stations are the same as this. Some say: arising from one's own seeds is called not relying on others; but this is merely the first meaning—how could it be esteemed? Moreover, citing the lower text, "Although knowing that awakening to all dharmas does not rely on a teacher, yet seeking good spiritual friends without weariness," is also not this meaning; that is based on dual practice, whereas this is discussed in terms of self-awakening.

18.7

In the second station, the Station of Cultivating the Ground, there are also two parts: first, the query, which is clear; second, within the explanation of its own stage, the text has four divisions: 1. Indication; 2. Query; 3. Enumeration; 4. Conclusion. All subsequent discussions of their own stages should be understood by modeling upon this. Among the ten minds in the enumeration, there are two meanings: 1. Generating the ten minds toward each and every sentient being; 2. To distinguish differences, facing eight kinds of sentient beings: 1. Toward hostile sentient beings, not only not thinking of retaliation, but even conferring benefits; 2. Toward poor and suffering sentient beings, wishing to make them leave [suffering] far behind, hence generating a mind of compassion; 3. Toward sentient beings who are endangered, terrified, and without joy, causing them to obtain inexhaustible requisites of joy; 4. Toward sentient beings of evil conduct, causing them to securely abide in good conduct; 5. Toward sentient beings who have attained joy, with a mind of pity not letting them become negligent; 6. Toward outsiders who have not yet aroused the aspiration, gathering them to arouse the aspiration with right faith; 7. Toward practitioners of the same path who have already aroused the aspiration, guarding them so they do not regress; 8. Toward all sentient beings who encompass the bodhi vow, regarding them as one's own body. Here two are unfolded: namely, toward those who advance in gathering on the Great Vehicle, honoring them as a teacher; and toward those who gather complete virtues, respecting them like a Buddha. These ten largely agree with the explanation in the "Gathering of Meanings" in the Second Stage; by means of these ten minds, one cultivates one's own mind-ground. Second, the advanced progress also has three parts. Among the ten dharmas in the enumeration, there are general and particular [aspects]. The general mark is clear. The particular aspects unfold successively: 1. Generally seeking erudition to serve as the basis for the practices of dual benefit; 2. Having heard, dwelling in quiet leisure to reflect and cultivate; 3. Hearing must rely on a friend; 4. When requesting of a friend, speech must be harmonious and pleasing; 5. Questioning must not be untimely; 6. Not fearing the profound Dharma so as to be unable to accept it, and not dreading the practiced Dharma so as to be unable to practice it; 7. Through the power of reflective wisdom, thoroughly understanding the profound meaning, rather than merely having heard much without understanding the meaning; 8. Practicing in accordance with the teaching—the Nirvāṇa Sūtra says that drawing close to good spiritual friends, listening to the true Dharma, focusing thought and reflecting, and practicing in accordance with the teaching are the proximate causes and conditions of great nirvāṇa, and here they are unfolded into ten; 9. Perfecting practice and subduing afflictions, hence being free from foolish delusion; 10. Contemplative wisdom illuminating principle, being decisive and ultimate, hence securely abiding without moving. Third, the query and explanation. As for why one cultivates: the above ten mostly pertain to wisdom; using wisdom to guide compassion causes it to increase further. The general benefits are clear.

18.8

Third is the Abode of Practice. In the commentary, it first explains the self-division, which is practice guarding against afflictions; later it explains the superior progression, which is practice guarding against the Hīnayāna. In the former part: however, these ten [types of] impermanence largely correspond to the third stage, and that treatise [the Daśabhūmika-śāstra] fully explains them. The citation of the *Madhyāntavibhāga* has already appeared in the 'Questions of the Clear Ones' chapter. Since the text and its meaning are comprehensive, I shall briefly cite one or two. The treatise states: 'The non-abiding of vital activities is collectively called impermanence'; this is the general clause. However, there are further two kinds: first, moment-to-moment impermanence; second, period-of-life impermanence. Regarding what is there impermanence? Relying on the marks of oppression of the five flourishing aggregates, it is suffering. *Yogācārabhūmi* chapter thirty-four states: 'Taking the contemplation of impermanence with attention as precedent, one enters into the contemplation of suffering. From the contemplation of the unobtainability of suffering, one enters into the contemplation of emptiness; being empty, it is non-autonomous. From non-autonomy, one enters into non-self.' These four are precisely the four aspects under suffering. Fifth, 'no agent' is because things only exist through conditions. Because there is moment-to-moment impermanence, there is no agency; because all are suffering, there is no flavor of pleasure—one merely gives rise falsely to the conception of pleasure amidst suffering below. That is precisely the conception of all worldly things as unpleasant; because they are empty, the myriad dharmas lack an essence, and things lack the reality corresponding to their names. Because there is non-self, there is no location, being neither in form nor up to consciousness. 'Non-conceptual' contemplates the grasper. 'Without solidity' contemplates the grasped. Question: In the *Nirvāṇa-sūtra*, the bhikṣus formed the conception of impermanence, and the Buddha rebuked their inverted confusion; why does entering the abode involve cultivating the contemplation of impermanence? Answer: They grasped only the name, not its meaning. Because impermanence and so forth were extended to cover nirvāṇa, the Buddha rebuked them. Here, it speaks only of saṃsāra, so there is no error. Moreover, impermanence is because one has not yet united with the dharmakāya; suffering is because one has not yet attained nirvāṇa; emptiness is because there is no wholesome being; non-self is because one has not yet attained the eight autonomies. Thus the first four phrases speak of saṃsāra. The next four, starting with non-agency, speak of nirvāṇa. Because it is permanent, there is no action; because it is bliss, there is no [craving for sensory] flavor; because it is true self, it is not according to names; because it is pure, there is no location. Yet the two principles are illuminated without bias and tally with it, like a mirror hung in a high hall reflecting the myriad images. Furthermore, in the first four phrases, arising and ceasing through causes and conditions is the meaning of impermanence and so forth; in the next four, neither arising nor ceasing is the meaning of impermanence, hence called non-agency. Completely penetrating the five aggregates of grasping as empty and without arising is the meaning of suffering. When there is suffering due to arising, arising is itself non-arising, hence there is no flavor. All dharmas being ultimately non-existent is the meaning of emptiness: both persons and dharmas are empty, and emptiness is also empty, hence not according to names. Non-duality regarding self and non-self is the meaning of non-self: the Buddhas sometimes speak of self, sometimes of non-self; in the true mark of all dharmas there is neither self nor non-self, hence there is no location. Therefore the *Āṃdīja-sūtra* states that non-arising and non-ceasing is the meaning of impermanence, while arising and ceasing is conversely the meaning of permanence, and so forth. *Yogācārabhūmi* chapter forty-six states: 'How does a bodhisattva contemplate all conditioned phenomena as impermanent? That is, contemplating the verbal nature of all conditioned phenomena as constantly non-existent at all times; thus all conditioned phenomena are constantly unobtainable.' If one grasps this meaning, one enters the middle way. If one explains it in terms of the three natures according to the *Madhyāntavibhāga-śāstra*, then in the first and last two natures, neither arising nor ceasing is the meaning of impermanence, whereas in the dependent nature, arising and ceasing is the meaning of impermanence, and so forth. Furthermore, non-agency is because it is neither permanent nor impermanent. Having no flavor is because it is neither suffering nor pleasure. Not according to names is because it is neither empty nor non-empty, since words cannot reach it. Having no location is because it is neither self nor non-self, not being in saṃsāra or nirvāṇa. Non-conceptual is because thoughts and ideations are absent. Having no solidity is because real and unreal exist relatively. In the later superior progression, it is practice guarding against the Hīnayāna, because the Hīnayāna does not seek the knowledge of all aspects and does not wish for broad knowledge. Among the ten, the first three are places where Buddha-work is performed: sentient beings are what is to be liberated, the dharmadhātu is that which liberates, and the worlds are the places of liberation. The next four realms are places where views arise: non-Buddhists posit the elements as the root of all dharmas, and the Hīnayāna posits the elements as the cause of all forms, as well as the substance constituting the body. The last three realms are places of bondage. How does one contemplate? First, contemplate their marks and know them in minute detail; second, contemplate their nature as extremely profound and equal. Third, the meaning of the inquiry says: If one merely contemplates impermanence generally, what need is there for broad knowledge? The meaning of the explanation says: contemplating emptiness does not obstruct possessing broad knowledge and vision; because both nature and marks are fully understood, the dharma-knowledge increases and brightens.

18.9

Fourth is the Abode of Noble Birth. In the self-division, there are five parts: explaining the name, presenting the theme, inquiring, listing, and concluding. Being born from the noble teaching means that through the perfuming of broad learning, the outflow of uncontaminated teachings gives birth to their wisdom. Moreover, a later verse states: 'The Buddha's children contemplate dharmas in this way; born directly from the Buddha, they are called Buddha's children'—this is in terms of the person who can speak. Another verse states: 'Completely understanding all existences as non-existent, surpassing those dharmas, they are born into the dharmadhātu'—this is in terms of the noumenon. The above three meanings can all give birth to the subsequent single meaning, and concurrently reveal the place of birth. Furthermore, the expounder and the expounded, the signifier and the signified constitute these three differences; being born from these three, they are all venerable and noble. The ten items in the list are the same as the ten kinds of dharma-knowledge in the fourth stage, differing only in division and combination. Having been born from the noble teaching, they accomplish four kinds of wisdom to teach and transform sentient beings: first, the wisdom of one's own abiding place, because of non-retrogression, which is also what is born; second, the wisdom of common veneration, because of pure faith in the Buddha, which is also capable of giving birth; third, the wisdom of tathatā, because of skillfully observing dharmas, which is also the place of birth, dharma being the dharmadhātu; fourth, the wisdom of discriminating what is spoken, which is the remaining seven phrases, meaning understanding sentient beings as empty and existent, Buddha-lands as provisional and real, worlds as defiled and pure, karmic actions as wholesome and unwholesome, and fruit-retributions as suffering and pleasant. The two kinds of saṃsāra and four kinds of nirvāṇa are fully explained as usual. In the subsequent ten of the superior progression, the first three are understanding and comprehension, extending through teaching, principle, practice, and fruit; the next three are cultivating and collecting the dharmas of practice; the next three are vowing to fulfill the fruit; the last one is specifically understanding the principle and dharmas. Later is the inquiry and explanation: the intention is to advance to the subsequent station, because the true and conventional are equal. Only when universally contemplating the three times as not different does one know equality.

18.10

Fifth is the Abode of Complete Expedients: the ten minds of the self-division are also expedients, and the ten minds of the superior progression are also complete. Now in the self-division, this mind is generated in the second abode; now, with the cultivated roots of goodness directed toward what is aimed at, it can be interpreted following the previous pattern, and the text is visible. Now we take it as a distinct structure: the first is a general clause, because of rescuing from suffering and protecting the wholesome. How does one protect the wholesome? First, by bestowing the cause of pleasure, as the sūtra says, 'benefiting'; second, by causing them to obtain the fruit of pleasure, meaning 'peace and bliss'; third, by pitying false pleasure and preventing them from clinging to it. Fourth, how does one rescue from suffering? By crossing over all suffering so that they attain liberation. What is suffering? Suffering is of two kinds: first, the three disasters and eight difficulties; second, the two kinds of saṃsāra. How can one be freed? First, by teaching them to give birth to pure faith; second, due to pure faith, bestowing upon them the three trainings, causing all faculties and afflictions to be subdued. How do they attain bliss? That is, all realizing nirvāṇa and ultimately extinguishing suffering is true and permanent bliss. The nine characters of the first phrase flow down to this. In the subsequent superior progression, the first six meanings contain the profound and the vast, while the last four exclusively reveal the extremely profound. How are they vast? First, without boundaries; second, without limits; third, beyond calculation; fourth, peerless to speech and thought; fifth, diverse in forms and kinds; sixth, inexhaustible by measurement. What is called profound: 'boundless' means neither existent nor non-existent, neither cut off nor permanent. 'Immeasurable' means constantly a single kṣaṇa, without length or shortness. 'Innumerable' means neither one nor different, not falling into enumeration. 'Inconceivable' means the false is itself the true, the path of speech is cut off, and the place of mental activity is extinguished. 'Immeasurable form' means suddenly manifesting bodies and vessels. 'Unmeasurable' means transcending the two measures. Among the last four, the seventh is the general clause, because persons and dharmas are empty. How are they empty? The eighth is in terms of that which accomplishes: not being made by self, other, or both. The ninth is in terms of what is accomplished: seeking internally and externally, there is nothing existent. Tenth, 'without intrinsic nature' explains and completes the above meanings: because of having no nature, they are empty. Because of having no nature, who could make them? Because of having no nature, they are non-existent, yet not an annihilatory non-existence. Moreover, the seventh, eighth, and ninth are the three gates of liberation. Third, the inquiry and explanation: the meaning is that simultaneously clarifying the profound and the vast, with nature and marks interpenetrating, makes it ever more superior; when comparison and deprivation are both eliminated, there is no defilement or attachment, accomplishing prajñā.

18.11

Sixth is the Abode of the Rectified Mind. First, within the self-division, due to accomplishing prajñā and thoroughly comprehending the nature and marks of dharmas, they are all unmoving; hence it is named the rectified mind. The first four pertain to the Triratna that is venerated: due to understanding the equality of dharmas and that sounds are like echoes, one gives rise neither to joy nor sorrow over praise and slander. Moreover, in clinging they should be slandered, but in accord with principle they should be praised. Therefore the *Śreṣṭhidevaputra-sūtra* states: 'There are no words that do not defame that can reach liberation.' The next three pertain to the sentient beings that are pitied. Possessing measure and measureless are the extremes of annihilation and permanence; the bodhisattva does not fall into them. Possessing defilement and undefiled are the extremes of increase and decrease; the bodhisattva stays far from them. Easy to liberate and difficult to liberate are the extremes of suffering and bliss; the bodhisattva does not abide in them. Furthermore, those with defilement are difficult, and those without defilement are easy. Moreover, it is also the reverse: because not generating the mind, they do not know defilement, hence they are called without it. The last three pertain to the dharmadhātu that is known. Possessing measure and measureless are also annihilation and permanence, and the other two are increase and decrease; having already attained the rectified mind, they are all unmoving. Furthermore, in terms of sentient beings, great compassion and great vows are limitless, and understanding the nature of the dharmadhātu transcends measure and non-measure. Knowing the marks of the dharmadhātu conditions the formation of worlds, spoken of as having formation and disintegration yet being neither formation nor disintegration; essence having marks non-existent, essence non-existent marks having, all being sovereign. How much more so since sounds are intrinsically detached—how could they be moved? In the subsequent ten of the superior progression, however, urging learners extends through hearing, thinking, and cultivating; the verse speaking of hearing is merely one meaning. In the list: first, because the mark of intrinsic nature is unobtainable; second, because conditioned arising is completed by conception; third, because the perfected nature is pure; fourth, because that which accomplishes is non-existent; fifth, because what is accomplished has no reality; sixth, because intrinsic nature is originally empty; seventh, because the nature of emptiness is also detached; eighth, illustrating the above manifestation through conditions; ninth, illustrating the above arising from ideation; tenth, because generally detached from conceptions of grasping and rejecting, emerging and disappearing. This is very similar to the text on counteracting the conceit of discriminating defiled and pure dharmas in the sixth stage. Third, the inquiry and explanation states: this is like the endurance of compliance wishing to advance to the subsequent station of non-retrogressing endurance.

18.12

Seventh is the Abode of Non-Retrogression. In the ten [minds] of its own stage, the first three concern the Triratna; the next two specifically reveal the previous Dharma; the next three specifically clarify the initial Buddha; and the last two, in terms of the Buddha's realm and wisdom, encompass the Buddha-Dharma generally. That all ten are termed 'non-retrogression' is largely identical to the preceding stage; yet in this stage, one has already entered into the unproduced and knows that the Dharma heard is ultimately empty. Furthermore, the preceding stage brought phenomena into noumenon to make the mind immovable; now, both phenomena and noumenon manifest simultaneously while the mind does not retrogress; the subsequent stage will proceed from noumenon toward phenomena, acting solely in accordance with phenomena, growing progressively more mature. Therefore, while in the preceding stage one merely heard praise and blame regarding the Triratna and so forth—which was still comparatively easy to endure—here, hearing assertions of existence and non-existence, benefit and harm, goes progressively deeper, and perfecting forbearance is difficult; hence it surpasses the preceding stage. Moreover, the previous [stage] spoke of 'immovability', merely being able to rectify the mind; here it speaks of 'non-retrogression', which carries the sense of advancing forward. Furthermore, provisional and real expedients are all thoroughly penetrated, for expressions like 'existence' and 'non-existence' all have their proper application: the Buddha's physical marks are empty non-existence, yet exist in response to capacities; the Dharma is free from marks and free from nature, yet does not destroy marks and nature; the bodhisattva is identical to the Buddha. In the next two [clauses], taking phenomenal practice as existence and entering into noumenal practice as non-existence. Departure has two aspects: first, regarding one's own practice, the meaning is identical to the preceding text, and 'having defilement' or 'lacking defilement' also pertains to phenomena and noumenon; second, with respect to transforming others, out of compassion one does not depart, while through wisdom one departs. The next three clauses also discuss existence and non-existence; how do they differ from the first clause? In the first clause, wrong views consider it non-existent, while right faith calls it existent. These three are also not right view: although they grant that a Buddha exists, [they hold that] he does not pervade the three periods of time. Or they say that the past [Buddhas] entered extinction and therefore do not exist; if the future [Buddhas] are not yet accomplished, how could they exist? In the present, the realm of sentient beings is not yet exhausted and the Buddha's vows are not yet fulfilled; any Buddhas existing now must all be manifest adaptations. That both exist can be understood. Now one understands that saying they do not exist is an error, and saying they exist is the correct explanation. In the last two clauses, the former concerns wisdom and the latter concerns the realm. Regarding 'the Buddha's wisdom having an end', etc.: first, vertically regarding the essence of wisdom, because it is the wisdom of exhaustion (kṣaya-jñāna) it is termed 'having an end', and because it exhausts the future it is termed 'endless'. Furthermore, if entering eternal extinction, it is termed 'having an end'; not being eternally extinguished is precisely 'endless'. Regarding arising from cultivation, it is termed 'having an end'; being identical to the unconditioned, it is termed 'endless'. Second, horizontally with respect to what is known: because phenomena are endless, wisdom is also endless; when endless wisdom accords with endless phenomena, it is termed 'exhausting [them]'; hence the Lotus Sūtra says: 'Only a Buddha together with a Buddha can fully exhaust the true mark of all phenomena.' The Dazhidu lun says: 'Just as the box is large, the lid is also large; using endless wisdom to know endless phenomena, the Tathāgata is therefore called the Omniscient One.' Now the bodhisattva thoroughly investigates this, knowing that according to the vertical meaning, it is half-understood and half-not-understood, while knowing that according to the horizontal meaning, both are fully understood. Furthermore, 'having an end' and 'endless' are spoken of relatively; in terms of noumenon, neither has these two marks. The last one pertains to the realm: regarding nature, it is of a single mark; regarding marks, it is not one; one knows that whatever is said according to them is not all-pervasive knowledge. In the subsequent superior advancement, there are ten items in five pairs. This is largely identical to taking delight in non-active practice on the bhūmis; it counteracts [defilements] and arouses ten kinds of extraordinary practices. Through this, one knows the non-obstruction between phenomena and noumenon; reaching the bhūmis, one attains the simultaneous practice of both provisional and real. First, the pair of one and many contains three general meanings: 1. Regarding provisional and real: because within the one Buddha vehicle, immeasurable [vehicles] are spoken of, though there are many, all are causes of Buddhahood. 2. Regarding phenomena and noumenon: noumenon can establish phenomena, so saying 'one' is precisely 'many'; phenomena can reveal noumenon, so saying 'many' is precisely 'one'. 3. Regarding the non-obstruction among phenomena: there are identical essence and distinct essences, whose meanings are as explained above. Second, the pair of text and meaning: the text conforms to the meaning through transformation and esoteric intent; just as in the first clause, a single word conforms to many meanings, and the meaning conforms to the text by being clearly and directly spoken. The following three pairs merely reveal the single meaning of the non-obstruction between phenomena and noumenon; yet looking toward the verse below which says 'All such things are mutually accomplished', the text and meaning also extend to the non-obstruction among phenomena. Third, conceptualized nature is non-existent in principle, but existent in worldly sentiment, yet the two are not dual. Fourth, the illusory marks of dependent nature are empty in their nature, yet the two are not dual. Fifth, the perfected nature's emptiness and non-emptiness are two suchnesses that do not differ. Furthermore, the above three all treat the three natures and three non-natures as mutually identical; this should be inferred accordingly. In the third section, the question and explanation: 'being well able to depart' means not drowning in phenomena or noumenon, perfecting the mastery of the subsequent stage.

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大方廣佛華嚴經疏 — Classical Chinese