大方廣佛華嚴經疏 19

English (machine translation) 19

Language: English

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

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Chapter 16: Pure Conduct (From the seventeenth fascicle of the sūtra to the end of the Chapter on Verses of Praise in the Yama Palace)

Among the four gates, first, there are six purposes for its coming: 1. the preceding was the actual stations, while this explains the practice within the stations, hence it comes next; 2. the preceding explained the distinct practices of the various stations, while this explains the common practice of the various stations; 3. the preceding pertained to both monastics and laity, while this specifically manifests the practice of those who have left home; 4. the preceding explained the distinctions according with phenomenal marks, while this manifests integrating conditions to enter the real; 5. it is to manifest the cause for entering the abodes, meaning that because both the self and other kinds of pure conduct are pure, one enters the initial abode; 6. specifically manifesting that the initial abode realizes Buddhahood then parallels the preceding stations, in which every station realizes Buddhahood without relying on realization through another. Endowed with the above purposes, this chapter comes next.

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Second, explaining the name: *brahma* is a word from the Western Regions, fully pronounced *brahma*, translated here as 'pure' (jing). Distinguishing it from the preceding 'pure conduct' (jingxing), the name 'brahmacarya' (fanxing) is established. Because it is the culmination of being free from defilement, it is called *brahma*; being *brahma* as practice, it is called *brahmacarya*—this is an appositional compound (karmadhāraya). It is also said: the true realm is *brahma*, and wisdom's accord [with it] is practice. Or, nirvāṇa is *brahma*, and cultivating the cause is practice. These two are determinative compounds (tatpuruṣa). What is the essence of brahmacarya? In essence, there are briefly three: 1. it is precepts, for precepts can prevent wrongdoing and thus may be termed *brahma*; 2. it is the four equanimities; 3. it is wisdom. Among the five practices of the *Nirvāṇa [Sūtra]*, brahmacarya is the four immeasurables and also the seven good understandings. Now, in this chapter, it fully encompasses these three meanings; however, each of these three is twofold. Precepts are twofold: 1. conforming to marks, 2. transcending marks. In the present text, conforming to marks is being without marks: relying on the Tathāgata's teaching, donning dyed robes, leaving home, begging for food, and maintaining right livelihood belong to conforming to marks; having no attachment in cultivation so that the marks of precepts are like empty space belongs to transcending marks. The four equanimities are twofold: 1. with objects, 2. without objects. Those conditioned by sentient beings and those conditioned by dharmas are both called 'with'; here, contemplating sentient beings based on the objectless without abandoning them is 'with objects'; fully knowing that sensory realms are like illusions and dreams is 'without objects'. Wisdom is twofold: 1. with discrimination, 2. without discrimination. Here, discrimination is non-discrimination: investigating each of the ten dharmas one by one is 'with discrimination'; contemplating markless dharmas, fully knowing equality, and transcending thoughts to accord with the profound is 'without discrimination'. Among the two meanings in each of the three above, each first meaning applies to ordinary persons and the Hīnayāna, while each latter meaning belongs solely to the Mahāyāna; these two being non-dual constitutes the brahmacarya of the real teaching. Only when a single practice is endowed with all Buddha-dharmas is it the brahmacarya of the Avataṃsaka. *Brahma* is just purity: simply because nature is pure, practice is pure; because practice is pure, wisdom is pure; because wisdom is pure, mind is pure; because mind is pure, all merits are pure; up to realizing Buddhahood, the merit returns to practice, hence it is called 'pure conduct'. However, the purity in the preceding [stage of] faith engaged in cultivation according to phenomena, guided by both compassion and wisdom; reaching this point, it is thoroughly ripe, realizing the mind's own nature, where compassion and wisdom are non-dual, so it is slightly different.

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Third, the central principle and aim: it takes the meditative practice of the non-duality of compassion and wisdom and the dual cultivation of phenomena and noumenon as its central principle, and the swift fulfillment of all Buddha-dharmas as its aim.

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Fourth, explaining the text. The text is divided into two: first, the question; second, the answer. In the first there are also two: first, recounting the persons of the question and answer. The questioning by the Son of Heaven Right Mindfulness: 'heaven' means pure, representing that the phenomena and noumenon questioned are free from marks of defilement, because *brahma* is accomplished relying on celestial conduct; mindfulness and non-mindfulness being two and yet non-dual is 'right mindfulness'. Dharmamati's answer represents skillful wisdom fathoming dharmas. Second, from 'Sons of the Buddha' onwards, it properly displays the points of inquiry. Therein, it first brings up the objects questioned; next, from 'How' onwards, it recounts the marks questioned. The marks questioned are twofold: 1. asking about the cause of purity of practice—namely, how can the brahmacarya of keeping precepts conforming to marks attain the purity of transcending marks? Thus one should not say that 'pure' is inferior to 'brahma'; 2. from 'Bodhisattva' onwards, asking about the fruit obtained from the cause. Second, from Dharmamati downwards, the answer. Answering the preceding two questions makes two distinct parts: first, answering the cause of purity of practice; next, from 'If bodhisattvas' onwards, answering the fruit accomplished from the cause, which is the benefit of the completed contemplation. In the first, there are two parts: first, clarifying the purity of one's own practice, which is the accomplishment of precepts transcending marks; next, from 'further should cultivate' onwards, clarifying the purity of practice benefiting others, which is the four equanimities without objects. The two kinds of wisdom apply throughout both texts, as they are able to purify. In the former, there are four parts: 1. generally indicating what should be done; 2. from 'namely' onwards, listing names and briefly explaining; 3. from 'If the body is' onwards, elaborately detailing the marks of cultivation; 4. from 'Having contemplated thus' onwards, manifesting the marks of the contemplation's accomplishment. In the first: 'giving attention' prevents falling into the neutral; 'observing' is investigating with wisdom.

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In the second [section], first, ten dharmas are enumerated, which enumerates the objects of contemplation mentioned above. Next, from "one should contemplate thus" onward, it explains the reason for the aforementioned mental attention and observation. The reason only ten dharmas are enjoined to be contemplated is, first, to complete a round number; second, the conditions and essence of pure practice (brahmacarya) are not separate from these ten: that is, body, speech, and mind are the bases upon which practice rests; the three karmas are the causes of practice; the Triratna is the condition for practice; and the precepts are the essence of practice. Question: If one takes refuge in the Triratna with the three good karmas and thereby obtains and complies with the precepts, why is it necessary to contemplate? Answer: If one does not observe them, one grasps at marks and holds firmly to them, thereby becoming identical to provisional and lesser [vehicles]; seeing that precepts arise from conditions, one gives rise to the intention to keep precepts, which is a delusion. How does one contemplate? This is detailed below; now it is explained in brief. The meaning is: if any one among the ten were identical to the other nine, it would not clarify borrowing multiple conditions to reveal the absence of self-nature. How much more so when each of the ten has its own ten: by investigating each one, marks are exhausted and noumenon appears, which is called true pure practice.

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Third, broadly setting forth the marks of cultivation, which is contemplation through gross investigation and subtle examination (vitarka and vicāra). The ten dharmas constitute ten sections. The first six share in defilement; therefore, merely on the basis that defilement and purity are mutually opposed, they are called non-pure practice, nor does one analyze and demolish the intrinsic essence of those dharmas. The latter four are solely pure; because they accord with pure practice, when one analyzes their essence as empty, how could there be pure practice? In each of the ten, one first takes up the objective sphere of contemplation in summary, and then uses ten matters to examine and reveal its error. Now first, among the bodily elements: (1) not good: the body shares in what is unvirtuous and its essence does not accord with noumenon; pure practice is of a good nature and its essence can accord with noumenon. Since the two dharmas are different, it is clear that the body is not pure practice. Where is pure practice? The others all follow this model. One should know that the words "pure practice" run through all the clauses. (2) Its essence is indeterminate (avyākṛta) and not a rule-governed dharma. (3) It is sustained by food and drink. (4) Its own mark is foul and evil. (5) Its intrinsic nature is impure. (6) Its seed, dwelling place, and so forth are all loathsome. (7) The four vipers [of the elements] conflict with one another. (8) It is that upon which karma and afflictions depend. (9) This body lacks sentience and, furthermore, must inevitably die, being ultimately impure. (10) There are eighty thousand families of worms, with nine hundred million in each family, because the body is formed entirely of an aggregation of worms. Now, the essence of this pure practice can serve as a rule; its nature is clear, pure, fragrant, and clean; it is delighted in by the worthy and noble, acceding with Dharma and acceding with teaching; its essence is unmixed with defilement, corresponding with wisdom and constituted by all virtues. How could that [body] be it? Seeking in these ten matters, pure practice cannot be found; one should know that pure practice is free from marks and free from nature. The subsequent nine follow this.

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Second, bodily karma: the functioning of the body is called bodily karma; speech and mind are also like this. Among the ten, the four deportments are indeterminate, while the remaining six share in good and evil; therefore, they are not pure practice.

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Third, the ten matters of the vocal apparatus: the first one is the vocal essence; the next five are the conditions of speech, namely the wind contacting seven places to produce sound—here the navel wheel and the teeth are omitted for brevity; the final four, such as expelling and taking in, distinguish the marks of speech. In view of karma, these ten matters are all the essence of speech; this is solely indeterminate, and therefore is not pure practice.

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Fourth, because the ten matters of vocal karma share in good and evil, they are also not pure practice. "Established speech" means provisional designation. "Conventional speech" means following worldly conventions and designations. The rest may be inferred by thought.

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Fifth, contemplating the ten matters of mind. Awareness (vitarka) is gross searching; inspection (vicāra) is subtle examining; gross searching and subtle examining are indeterminate dharmas. "Discrimination" (vikalpa) means selecting with wisdom; among the three kinds of discrimination, it is discrimination of intrinsic nature; among the seven kinds of discrimination, it is spontaneous discrimination. "Various discriminations": among the three kinds, it refers to recollective and calculating discrimination; among the seven kinds, it refers to the remaining six, namely having marks, lacking marks, searching, examining, defiled, and undefiled. "Recollection" is recalling what was previously practiced, solely taking the past as its object. "Reflection" (cetanā) is deliberating with wisdom, spanning the past, future, and present; each having singular and plural, forming two types each. The above six are all subsumed under the specific-object mental factors. "Various recollections" in meaning also includes remorse (kaukṛtya). "Illusion" spans both reflection and recollection. Sleep is indeterminate; the mental consciousness also operates, but merely grasps objects in an obscure and rough manner. Light sleep involves dreams and also shares in good and evil due to the force of awareness. These ten are mental factors (caitta); because they are not separate from the mind, they are collectively called mind. The examination and refutation follow the previous [method].

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Sixth, contemplating the ten matters of mental karma: they are all functions of the mind, and are therefore called karma. They are examined in terms of the five omnipresent [mental factors]. (1) Volition (cetanā); (2) perception (saṃjñā); the next four are contact (sparśa); the last four are feeling (vedanā). The single factor of mental attention (manaskāra) pervades all ten sections in general, which is why it was said earlier, "with mental attention, observe." The above four sections are also each an aggregate. Here, what difference is there between volition, etc., and the mind? Mental factors such as volition have two meanings: first, supporting the primary mind, they are subsumed under the preceding category; second, arising from the mind to initiate function, they are gathered under this position; hence, they are mostly distinguished in terms of receiving objects. If one wishes to refute them, since they are examined in terms of the omnipresent factors that span the three natures, they are not pure practice. The rest may be known by analogy with the preceding.

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Seventh, contemplating the ten matters of the Buddha contemplates the three bodies. If based on the Hīnayāna: the first five are the dharmakāya, because the uncorrupted precepts, etc., and the uncorrupted five aggregates of their retinue are the dharmakāya. The next two are the saṃbhogakāya, because they are the physical marks and minor signs induced by cultivation over three asaṃkhyeyas and a hundred kalpas. The next one is the nirmāṇakāya, because it is manifested through supernormal powers. Karmic practice broadly serves as the cause of the three bodies; fruition broadly refers to the fruit of the three bodies. If based on the Mahāyāna: the first eight are all the nirmāṇakāya, and the last one is the saṃbhogakāya. Karmic practice broadly refers to the cause of the two bodies; nirvāṇa is the fruit, being the fruit of disjunction; bodhi is the recompense, recompensing the original vows. Now, examining them one by one: if one were the Buddha, the others should not be. If each and every one were the Buddha, there would be many Buddhas; if they combine to form the Buddha, there is no self-nature. Therefore the Mūlamadhyamakakārikā says: "Neither the aggregates nor separate from the aggregates; this and that do not abide in each other. The Tathāgata does not possess the aggregates; where is there a Tathāgata?" If the aggregates combine to make the Tathāgata, there is no self-nature. Examining back and forth, the Buddha's essence is quiescent: it is not even existent, how could it be non-existent? Those with deep, gross wrong views say there is no Tathāgata. Within the emptiness of the intrinsic nature of all dharmas, reflection is also impossible. From this we know that since the true Buddha transcends mind and object, when practice is accomplished based on this, how could practice have marks?

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Eighth, contemplating the Dharma. That there are only eight lines must be an omission in the Sanskrit text; how could the other nine all have ten while this one alone has eight? If interpreted as having a symbolic meaning: it signifies the eradication of the ninety-eight latent defilements; adding the ten general contemplations smashes the one hundred and eight afflictions. However, Dharma has teaching, noumenon, practice, and fruit; here it takes up the latter three, omitting that which can express them. Among the eight: the first is the Dharma of noumenon; the next is the Dharma of fruit; the remaining six span the three, which may be known in reference to noumenon. In reference to practice: that unvirtuousness does not arise, that false thoughts do not stir, that the path of speech is cut off, that wisdom is without discrimination, that concentration has no sphere of activity, and that suchness and wisdom are mutually quiescent—these six, when brought to ultimate completion, are the marks of fruit. Now we examine: if one is the Dharma, the others should not be; each and every one is like this. If one claims that all together are it, then the combination is not real; if upon attaining one dharma one should immediately attain the rest, then if formed through combination, there is no combination. If that which lacks combination is taken to be the Dharma, how could a dharma without combination exist? Furthermore, the reason the cited dharmas are all cited as quiescent, non-arising, and so forth, is that one wishes to show that each is intrinsically empty: the Dharma is immediately non-Dharma, so from where does pure practice come?

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Ninth, contemplating the ten matters of the Saṅgha: the first eight are in terms of persons, and the last two are in terms of virtues, provisionally following the Hinayāna exposition. "Stream-enterer" (srotāpanna) means that one first transcends the ordinary stage and enters the noble stream. "Once-returner" (sakṛdāgāmin) means that because afflictions of cultivation are not yet exhausted, one returns to be born in the desire realm once. "Non-returner" (anāgāmin) means that because afflictions of the desire realm are exhausted, one never again returns to be born in the desire realm. "Arhat" has three meanings: first, called 'slayer of the foe', because he has severed all afflictions; second, called 'non-arising', because birth in the three realms is forever exhausted; third, called 'worthy', because he is worthy of receiving the great offerings of humans and devas. There are four directions of approach, because they are directed toward the fruits. That is, severing the afflictions of view in the three realms involves sixteen minds: upon reaching the fifteenth, the stage of cognitive tolerance of the category of the path (mārga-anvaya-jñāna-kṣānti), it is called the candidate for the first fruit; reaching the sixteenth, one enters the path of cultivation and it is called the srotāpanna fruit. The afflictions of cultivation in the desire realm are divided into nine grades: severing up to five is the candidate for the second fruit; severing six is the once-returner fruit; severing seven or eight grades is called the candidate for the third fruit; when all nine grades are completely severed, one attains the non-returner fruit; next, severing the afflictions of cultivation of the two higher realms up to the exhaustion of eight grades of afflictions of the peak of existence (bhavāgra) is called the candidate for arhatship; when views and cultivation in the three realms are completely exhausted, one attains the fruit of arhatship. Now, wishing to clarify pure practice, the terms are roughly presented; if one broadly cited the Mahāvibhāṣā, the Abhidharmakośa, the Abhidharmasamuccaya, and the Yogācārabhūmi, pure practice would be encumbered by names and enumerations; for those with surplus energy, it is left to the time of oral exposition. The intent of contemplation here is that the Saṅgha is called a harmonious community, yet there are eight classes [of nobles]. If one were the Saṅgha, the others should not be. Moreover, if each is distinguished separately, there is no meaning of 'community'; how could gathering these that lack community form a community? How much more so regarding entering the stream, there is nothing entered, and so forth: since distinctions exist by means of unconditioned dharmas, its essence is intrinsically empty. The latter two are in terms of virtues. If virtues were the Saṅgha, why would the eight classes be needed? Apart from the Dharma there are no persons; apart from persons there is no Dharma. Examining each thoroughly: who is the Saṅgha? Since the essence of the Saṅgha is empty, upon what could pure practice rest?

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Tenth, contemplating the precepts. The precepts are the essence of practice, yet they also rely on multiple conditions; arising from conditions to form the precepts, the nature of the precepts is like space. To give rise to the mind to hold them is called delusion. Having neither good nor deportment, and not mixing with the mind of the two vehicles, is called holding the pure precepts; these precepts are named true pure practice. Among the ten matters, the first eight concern reception, and the last two concern compliance. Among those of reception: the platform is the place where precepts are obtained; inquiring about purity and teaching the decorum both belong to the instructing master; the threefold recitation of the karma confers the precept dharma. The upādhyāya is the root of obtaining the precepts. The ācāryas specifically refer to the two masters, and in meaning encompass the seven witnesses. Shaving the hair and donning the robes are the external marks of the precepts. Among those of compliance: alms-begging is one of the four dependencies; right livelihood means being free from the four wrong ways of livelihood and the five wrong ways of livelihood. If based on the bodhisattva precepts, they are patterned on the text above, fully distinguished as in the Bodhisattvabhūmi-śīla Sūtra (Shan jie jing) and the Bodhisattva-prātimokṣa-vidhi composed by Maitreya Bodhisattva. These ten objective spheres above primarily concern the bodhisattva, and secondarily encompass the śrāvaka; even if one receives [the precepts] according to the lesser [vehicle], cultivating contemplation makes one a bodhisattva, just as in this land. Furthermore, the Shan jie jing states: "One who wishes to receive the bodhisattva precepts must first completely receive the preceding three sets of precepts." Therefore, the objective spheres contemplated span both the Mahāyāna and Hīnayāna, while the contemplating wisdom is solely that of the true teaching of the Mahāyāna. The contemplation of gross investigation and subtle examination above is concluded.

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Fourth, from "Observing thus" downward explains the marks of the completion of the contemplation. Looking back to the preceding searching and examining, this constitutes the benefit of the contemplation; looking forward, one attains the fruit of sambodhi. Here it is simply that the contemplation is accomplished in accordance with reality. The text is divided into three: first, the accomplishment of the contemplation in accordance with reality in terms of the ten observed objects; second, from "In this, what phenomenon" downward, the accomplishment of the contemplation in accordance with reality in terms of the pure conduct that is accomplished; third, from "Observing thus" downward, the concluding formulation of the marks of the purity of pure conduct. Now, as for the first, there are ten phrases. The first six phrases clarify the contemplation of the purity of the three wheels: first, not grasping the sentient being capable of upholding the precepts, where mentioning "body" includes speech and mind; second, not clinging to the phenomena of practice that are cultivated; third, not abiding in the precepts and rules, which are also phenomena, and this also generally encompasses not abiding in the preceding phenomena. The next three phrases, by means of the gate of the three times, clarify not abiding in the time of upholding the precepts, and also explain the preceding words such as "not grasping," because when seeking throughout the three times they are ungraspable. The already extinguished and the yet to arrive—their principle of emptiness is easy to clarify; with the present there is much stagnation, so it is spoken of as empty and quiescent in an exclusive sense, because not abiding for a single kṣaṇa and being differentiated into past and future, it is empty and quiescent. The next two phrases clarify the completion of the contemplation of the two emptinesses: agent and recipient are the person; karma and retribution are phenomena. The last two phrases explain and establish the meaning of the emptiness of cause and effect by means of the principle of non-movement: "not moving in this world" means not passing from the present to the future; "not changing in that world" means not passing from the future to the present. In this way, because the cause itself ceased in the past, it has no power to induce the fruit; because the fruit does not coexist with the cause, it has no power to recompense the cause—how could there be the experiencing of retribution? Because all things each abide in their nature, and their nature is fundamentally empty. Second, regarding the accomplishment of the contemplation in accordance with reality in terms of the pure conduct that is accomplished, there are eleven phrases. The first phrase generally reveals the absence of a name, because the ten are already empty. The remaining phrases provide the specific [analysis]: first, it does not arise from the ten; second, it does not pertain to the body and so forth, because the ten are already empty in all respects. The preceding two phrases interrogate in terms of conditions. The next two phrases interrogate with respect to the essence: the first phrase clarifies that apart from the preceding ten there is no separate essence of the unmanifest precept, for if there were an essence apart from the ten, it would not depend on the preceding ten; the next phrase [clarifies that] neither is there a manifest [precept], because the manifest reception and compliance have already been shown above to be empty. The next phrase negates both to reveal the middle, because having no own-nature prevents faults. The next five phrases are in terms of the five aggregates, having two meanings: first, with respect to the precept-essence. Some say that the essence of the unmanifest precept is, in its essence, form. Some say it is neither form nor mind. Within the five aggregates, the first is form and the latter four are mind. Now saying "Is it form?" reveals that it is not form, because the unmanifest that they posit arises dependent on the manifest; as for manifest form and unmanifest form, now clarifying the intent of the contemplation, manifest form is already empty, so how could there be the unmanifest? "Is it non-form?" reveals that it is not non-form. When arising from form, the precept is not even called form; arising from form into precept, how could it be non-form? Saying "Is it consciousness?" is intended to reveal that it is not mind. If one says it is mind, all beings have minds and should constantly possess pure conduct, so we know it is not mind. If one says it is not mind, wood and stone should possess pure conduct, so we know it is not non-mind. If one says it is neither form nor mind and is subsumed by the saṃskāra aggregate, then everything in the saṃskāra aggregate should be called a precept. Second, with respect to cultivating pure conduct, it is not apart from the five aggregates. If it were identical with the aggregates, wherever there are aggregates there would be pure conduct; if it were apart from the aggregates, how could it be my pure conduct? Therefore, it concludes below that all are ungraspable. Third, the concluding formulation of the marks of the purity of pure conduct, by virtue of non-attainment. The text has eleven phrases: the first phrase is the general statement, and the next nine phrases specifically reveal non-attainment: first, because the aforementioned three times are all empty; second, because with respect to the body there is nothing grasped, and with respect to cultivation there is nothing clung to; third, saying that the mind is unobstructed refers to the preceding non-abiding in phenomena, just as the wind moving through space has no obstruction; fourth, because the two thoughts of agent and recipient do not actively arise; fifth, because although it is empty, this does not obstruct engaging with existence; sixth and seventh, engaging with existence without being confused about emptiness, hence receiving and contemplating are signless—"receiving" means consenting in mind, and "contemplating" means giving rise to function with respect to objects; eighth, concluding by returning to equality, as the *Mahāprajñāpāramitā Sūtra*, "Mañjuśrī Section," says: "I do not see a single phenomenon that is not the Buddhadharma," hence no phenomenon is not equal; ninth, one subsuming all only then reveals the perfect interpenetration of endowed virtues. The final phrase is a general concluding response: because of the above meanings, it is called pure conduct. Above, the explanation of the purity of practice for one's own benefit is concluded.

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Second, from "Furthermore, one should" downward clarifies the purity of practice for benefiting others. The text is divided into two: first, deeply contemplating the wisdom of the fruit, which is the method for benefiting others; next, compassionately being mindful of sentient beings to accomplish the four immeasurables without conditions. In this way, benefiting oneself and benefiting others, seeking above and transforming below, are all fully complete. Now, as for the first, there are three parts to the text: first, adducing the phenomena that should be cultivated, which refers to the essence of pure conduct; the essence of conditions being vividly evident, the one mind being calm and quiescent, is the function of pure conduct; without thinking and without contriving, the myriad practices surge forth, so not only is the mental contemplation perfectly bright, one should also extensively gather the Buddha's wisdom; second, from "What are they?" downward raises the question, and the specific enumeration may be understood; third, from "Toward the Tathāgata" downward concludes by exhorting extensive study. Second, from "Having heard" downward, compassionately being mindful of sentient beings accomplishes the four immeasurables without conditions. The text has four phrases: first, giving rise to both benevolence and compassion, like a cow following her calf; second, reflecting on medicines and illnesses, accomplishing great joy in the Dharma; third, engaging in practice without seeking, so as to accomplish great equanimity; fourth, with wisdom clearly understanding all objects, guiding them to accomplish being without conditions. The five similes here are detailed as in the ten tolerances, yet their explanation has both general and specific aspects. As for the specific: "like an illusion" means appearing to exist because it is unreal; appearing to exist, it is conventional; unreal, it is empty; these two are non-dual, accomplishing the wisdom of the middle way; "like a dream" means being falsely seen; "like a shadow" means appearing from the conditions of karma; "like an echo" means belonging to various causes and conditions; "like a magical creation" means mutating and vanishing in an instant. If one understands objects in this way, then throughout the day one transforms beings without transforming, and also speaks such Dharma for the sake of sentient beings; this is called the purity of the pure conduct that benefits others.

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The second major section, from "If bodhisattvas" downward, answers the question concerning the fruit accomplished by the cause. In the text there are two parts: first, repeating the profundity of the preceding cause. First, it generally points to the preceding text: "not generating dualistic understanding" cites the essential point, which is that what is practiced is non-dual. Second, from "all" downward recompenses the fullness of the fruit, first stating it and then explaining it. Now, as for the first: because the contemplation of noumenon is profound and abstruse, understanding that the nature is fully endowed, and the myriad practices are cultivated simultaneously, it causes the boundless virtues and functions of the great fruit to be manifestly realized immediately. "All" clarifies the greatness of the fruit; "swiftly manifest" speaks of its rapid realization. Next, from "at the time of first generating the mind" downward explains it, first explaining the words "swiftly manifest" and then explaining the marks of manifestation. Now, as for the first: it was said above that it is swiftly attained—swiftly at what time? Thus it says: "at the time of first generating the mind." What phenomenon manifests before them? It refers to unexcelled bodhi. Next, from "knowing that all phenomena" downward explains the marks of manifestation; it also brings out its cause. Why? The initial mind is the beginning and sambodhi is the end; why should one accomplish sambodhi at the initial mind? Hence it is now explained: because of knowing that all phenomena are the self-nature of the mind, awakening to the self-nature of phenomena is called Buddha. Therefore a subsequent sūtra says: "How could the Buddha-mind be anything else? Sambodhi is awakening to the world." This is genuine proof. Thus this "generating" is the generating of unveiling, not the generating of initiating. What is meant by the marks of manifestation? The Buddha's wisdom is not deep, but emotional confusion considers it distant; when emotion perishes and wisdom manifests, then the one essence is not remote. Since it is said that knowing all phenomena is the self-nature of the mind, one knows that this mind is the nature of all phenomena. Now, when the noumenon manifests in one's own mind, the nature of this mind is already endowed with boundless virtues. As for "accomplishing the wisdom-body": above, the contemplation of phenomena was exhausted, so the true Dharma will arise; now, all views have perished, and the Buddha's wisdom arises. Awakening to the mind, the noumenon manifests; the noumenon manifesting, wisdom is perfected. Like a mirror being cleansed and brightness arising, it is neither before nor after, neither new nor old, calm and illuminating, pure and serene. As for "not awakened through another": accomplishing the above wisdom-body is the uninstructed spontaneous wisdom. Furthermore, "not awakened through another" is self-awakening; "knowing all phenomena" is awakening others; "accomplishing the wisdom-body" is the perfection of awakening. Accomplishing the wisdom-body must rely on the revelation of noumenon; seeing that the nature of mind—how could there be anything else? If one saw that there was something else, how could it be called awakening? Since it is called the nature of mind, the self also does not exist. Calming and yet able to know is called sambodhi; how could it merely be fixing it in the square inch of the mind without taking a model from others? What is more, the perfect interpenetration of beginning and end goes without saying. Chapter on Pure Conduct ends.

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Chapter 17: The Merits of the Initial Generation of the Mind

19.22

First, the reason for this coming next: the preceding two chapters clarified stations and practice; now this reveals surpassing virtues, citing the beginning to illustrate the end, skillfully revealing profundity and excellence, therefore it follows next. Furthermore, the end of the preceding chapter stated that at the time of first generating the mind one immediately accomplishes sambodhi; not knowing what function this mind has to attain this so suddenly, it now explains this meaning, and therefore it follows next.

19.23

Second, explaining the name: "initial" has two meanings: first, the beginning of the three kinds of generating the mind; second, the beginning of the ten abidings. "Generating" also has two meanings: first, initiating the aspiration to seek above; second, the unveiling of the three virtues, because of being able to know the wisdom of the Buddhas of the three times, because of forever severing all webs of doubt, and because of attaining the Tathāgata's single body and immeasurable bodies and so forth. Having long investigated and examined in the station of faith, when arriving at this station one is suddenly and completely enlightened; therefore, attaining merit equal to the station of the fruit and subsuming boundless virtues, it receives this designation.

19.24

Third, the central theme and purpose: taking the initial mind subsuming virtues as the central theme, and causing beings to thoroughly investigate the generation of the mind as the purpose. However, the generation of the mind in the assembly of the abidings is definitely subsumed under the perfection of faith; understanding, practice, and realization naturally follow in the later text. "Being born into the Tathāgata's household" is naturally explained in terms of understanding; one should not say that this is already subsumed under realization. If one says: "Having long practiced ignorance, how could one suddenly accomplish great wisdom?", has one not heard that the darkness of a thousand years in a dark room is suddenly eliminated by a single lamp in an instant? If one says: "How can one know the Buddhadharma of the three times?", has one not heard that an ordinary person bound with all fetters can know the Tathāgata's secret treasury? The remaining meanings will be explained as we come to the text. Now, the capacities are varied and the teachings distinct; the sage's intent is deep and abstruse. Together not having realized tathatā and dwelling together in the station of trainees, to jointly detail the sage's wisdom is truly said to be difficult. Moreover, taking the shallow as deep brings the benefit of conforming to the principle; taking the deep as shallow incurs the fault of slandering the Dharma. Taking the distant as near benefits the practitioner; taking the near as distant makes the Dharma seem not one's share. In expounding the teaching, the Buddhas value stooping to accommodate beings' capacities; if later students wish to push the sage's realm excessively high, they might lose great benefit—would that not be lamentable? Furthermore, fishing in Panxi in the evening and ascending to the prime minister's seat in the morning—how can this be compared in superiority to those who pass regular examinations through classical studies? How much more so is being born in a royal palace and excelling ministers and advisors in nobility—how could it be the same as fighting a hundred battles to wipe out Xiang [Yu], undergoing every hardship? How much more so the high merit of ten thousand kalpas—it is by no means that of an ordinary person. Therefore, speaking of its wisdom, it is equal to empty space yet has no peer; discussing its virtue, even crushing dust motes and kṣetras it would be hard to measure. Exhausting the perfect interpenetration of thought-moments and kalpas, exhausting the repeated manifestation of Dharma-gates, the initial mind tallies with the ocean of wisdom—how could it have boundaries? Just like a tiny droplet entering the heavenly pond, it is equal without beginning or end. Therefore the sūtra says: "Generating the mind and the ultimate [fruit] are not different; between these two minds, the prior mind is difficult." That Dharmamati looked up and extolled it is truly due to this. If one does not yet understand, the *Śrīmālādevī Sūtra* has a passage deferring to the Buddha's ability to know; these words are without error. The rest is as in the "Chief of the Virtuous Chapter."

19.25

Next, the direct explanation of the text is divided into seven throughout: first, the section on the heavenly king requesting the exposition; second, the section on praising the profundity as difficult to speak of; third, the section on comparative measurement by similes; fourth, the section on briefly showing according to phenomena; fifth, the section on moving the earth and raising offerings; sixth, the section on other directions providing proof; seventh, the section on repeating in verse. Another explanation divides it into two: first, prose; second, verses. Within the former there are also two: first, this world; second, concluding universality. Within the former there are also two: first, the direct exposition; second, verification. Within the former there are also two: first, the question; second, the answer. We now explain according to the former.

19.26

In the first [part], the Lord of Heaven questions because it is in his palace, because hearing the swift completion previously caused doubt to arise, and because bodhicitta is the master of the ten thousand practices. He questions Dharmamati because he is the master of the assembly, and because the initial mind possessing the subsequent virtues is exclusively the realm of wisdom. Below, he directly reveals the beginning of the inquiry. Although he directly inquires about the merit below, Dharmamati answers with the measure of merit, thereby revealing the characteristic of arousing the mind; this is the bodhisattva's skillful eloquence.

19.27

Second, from "Bodhisattva Dharmamati said" downward, he praises its profound and difficult-to-explain [nature]. The reason for praising it is that the essence of the Dharma is deep and vast, to remove doubt and inspire joy, and because below he resorts to speech to reveal and explain it, not yet exhausting its source. In this, the first phrase is general: to say "extremely profound" means that in terms of time it deeply penetrates the furthest boundary; in terms of virtue it deeply reaches the fruit of buddhahood; in terms of noumenon it deeply equals the dharmadhātu; in terms of practice it deeply embraces the ten thousand practices; being the utmost among depths, it is therefore called "extremely profound." Moreover, its numbers are vast and hard to measure, and its noumenon is abstruse and unfathomable; though deep, it would not be "extremely" so. Now, instantly the few is the many, instantly phenomena are noumenon, and the initial mind possesses the subsequent [stages]—this is called "extremely profound." The ten phrases below are specific; it is called "extremely profound" due to these ten meanings. Among them, the first four are distinguished in pairs of capable and targeted [aspects], with the former being capable and the latter being targeted in each case: 1. being free of speech, it is difficult to proclaim and display; 2. being signless, it transcends mind and consciousness; 3. it is not distinguishable by one's own power of eloquence; 4. it cannot be faithfully understood by inferior wisdom. The latter six pertain to both the capable and the targeted realization: 5. it cannot be realized by that which has attainment or by a single wisdom; 6. it cannot be practiced by initiating action or by a single practice; 7. the wisdom of sequential cultivation cannot penetrate it; 8 and 9. the wisdom of reflection cannot deliberate or assess it; 10. the wisdom of hearing cannot faithfully turn toward and enter it. These six are progressively inferior from front to back, skillfully revealing its profundity. The reason for extensively explaining that it is difficult is not only to establish the aforementioned extreme profundity, but precisely to admonish those of the present and future to cause them to believe.

19.28

Third, from "Although" downward is the section on comparison by means of analogies. In this there are two parts: first, he connects with the preceding and generates the subsequent, meaning that in terms of one's own power it is extremely profound, but relying on [the Buddha's] power it can be spoken. Second, from "Disciples of the Buddha" downward, directly revealing the comparison, there are eleven great analogies: 1. the analogy of benefiting and gladdening sentient beings; 2. the analogy of swiftly pacing across kṣetras; 3. the analogy of knowing the formation and destruction of kalpas; 4. the analogy of well knowing superior inclinations; 5. the analogy of well knowing the faculties; 6. the analogy of well knowing desires and pleasures; 7. the analogy of well knowing skillful means; 8. the analogy of well knowing others' minds; 9. the analogy of well knowing the marks of karma; 10. the analogy of well knowing afflictions; 11. the analogy of making offerings to buddhas and sentient beings. However, among these eleven analogies, each subsequent one exceeds the preceding, and therefore each preceding one is set aside to raise the subsequent, skillfully revealing their profound superiority. Moreover, these analogies have both general and specific correspondences: the general only generally corresponds to the vastness of the virtues of arousing the mind, meaning that as in the first analogy it immediately corresponds by saying, "in order to completely know the formation and destruction of all worlds," etc., which is not identical to the analogy. The specific refers to what corresponds directly to the analogy, except that the analogy has limitations while the Dharma is limitless, as in the first analogy where the correspondence says, "not merely in order to make offerings to the ten directions with all requisites for pleasure," etc. The first one possesses both general and specific, while the ten below omit the general correspondence. All of these analogical passages should have four [parts]: 1. setting forth the analogy; 2. questioning; 3. accepting the answer; 4. the comparison. The first and last possess all four, while the nine in the middle omit the middle two. Furthermore, within every single analogy there are ten layers, each of which should have the setting forth of the analogy, question and answer, and comparison; where the text lacks them, it is an omission. Now in the first, among the ten layers of the analogy, the first one is extensively explained, and the latter nine are briefly clarified. In the first there are four: 1. setting forth the vast matter; 2. questioning; 3. answering to reveal the vastness; 4. distinguishing the transcendence. Now in the first, there are three: first, giving benefit in the present life, the text having three [points]: the vastness of the offerings, the field, and the time; next, from "Thereafter" downward, giving happiness in future lives; last, from "South, west" downward, drawing parallels with the other nine directions. 2. The questioning and 3. the answering regarding vastness can both be known. In 4, the transcendence, kalā means splitting a hair on a person's body vertically into one part out of a hundred; or it is said to mean one part out of sixteen, translated as a "comparative fraction." Upaniṣad means "approaching the minute," referring to a minute fraction of close comparative proximity. After hundred thousand, it immediately says a "fraction of a koṭi" (hundred million), which is a medium-grade number. In the brief explanation of the latter nine, the four textual divisions are the same as before. Now in the first, bringing together the nine items, the requisites for pleasure are all identical. The kalpas traversed by all gradually increase, and the teachings instructed by them become progressively more superior. Based on the first world, they should also gradually increase; because this text indicates "one" before the ten, the absence in the rest is an omission. If the ten directions share ten in common, then the realms do not increase.

19.29

In the fourth part, the comparison, there are three [aspects]: first, distinguishing the transcendence. Second, "Why is that?" asks for the reason. The intention of the question is: previously it was said that the merit is difficult to know by anyone except a buddha; why is it that compared to this, it is still minor and incomparable? Third, the explanation of the meaning has two parts: 1. specifically reversing the preceding analogy, meaning that arousing the mind is limitless, whereas the preceding was limited; this is also an inverse explanation. 2. From "In order to cause the lineage of the Tathāgatas not to be severed" downward, it generally addresses the preceding ten, comprehensively revealing the possession of virtues; this is also a direct explanation. In this there are twelve phrases: the first three generally distinguish superiority relative to the preceding: 1. reversing the preceding small fruit; 2. reversing the preceding limited locations; 3. reversing the preceding limited sentient beings. The nine phrases below are the bases of the ten analogies below: 1 is the basis of the third analogy of knowing the formation and destruction of kalpas; 2 is the basis of the fourth analogy of well knowing superior inclinations, hence the text below says, "even to defiled inclinations and pure inclinations," etc.; 3 is rather the basis of the second analogy of swiftly pacing across kṣetras; 4 is the basis of the sixth and tenth; 5 is the basis of the ninth; 6 is the basis of the fifth and seventh; 7 and 8 are both the bases of the eighth analogy; 9, knowing the equality of the buddha-realm, is the basis of the eleventh analogy of making offerings to buddhas. The nine phrases here are the Buddha's ten powers of wisdom: 1. knowing formation and destruction, defilement and purity, and self-nature is the wisdom of karmic retribution; the inclinations of the mind is the wisdom of diverse inclinations; knowing afflictions is the wisdom of the exhaustion of outflows; birth and death is the wisdom of the divine eye; the faculties is the wisdom of the superiority and inferiority of faculties; skillful means is the wisdom of dhyāna, liberation, and samādhi; this and the buddha-realm are both the wisdom of the paths leading everywhere; the activities of the mind is the wisdom of diverse realms; the wisdom of the three periods of time is the wisdom of past lives. As for the wisdom of the possible and impossible, because it is general, it is also subsumed within the first three general phrases. However, all that is known here is in terms of "all," without limits. The text below extensively explains their marks.

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大方廣佛華嚴經疏 — Classical Chinese