大方廣佛華嚴經疏 20

English (machine translation) 20

Language: English

20.1

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

20.2

Chapter 18: Illuminating the Dharma (entering the eighteenth fascicle of the sūtra)

First, as for the contextual sequence of its arising: previously, the virtues accomplished in the present station were explained; now, the practices for progressing and advancing toward what follows are elucidated; hence it follows next. Moreover, previously, the superior virtues of generating the [bodhi]mind were explained; now, the characteristics of the practices possessed are elucidated; hence it follows next.

20.4

Second, as for explaining the title: based on the Sanskrit text, translating it fully, it should be called the "Dharmālokamukha Chapter" ("Illumination of the Dharma Chapter"). In all, it has four meanings: First, Dharmamati's wisdom clearly illuminates the practices for progressing and advancing in terms of both the expressive and the expressed; thus it illuminates the dharmas to be known. Second, "illuminating" is the expressive, because it is capable of revealing practice; "dharma" is the expressed, because it can serve as a model. This then combines the expression and the purport into a single designation: because there are dharmas that are illuminated, and because it is the illumination of dharmas, it admits of both interpretations. Third, "illuminating" is the functioning of wisdom, while "dharma" is noumenon, practice, and fruit; when object and wisdom are spoken of together, both are the expressed. "The illumination of dharmas" and "the dharmas of illumination" are genitive tatpuruṣa compounds. Fourth, the essence of the practices to be cultivated is free from ignorance, so it is also solely the expressed. There are dharmas possessing illumination, and dharma is itself illumination; this admits of both bahuvrīhi and karmadhāraya compounds.

20.5

Third, as for the central theme and purpose: illuminating the Dharma differs, having briefly four kinds, namely: teaching, noumenon, practice, and fruit. Tracing the teaching to awaken to the noumenon, observing the noumenon to give rise to practice, and practice being completed to attain the fruit—in all cases, the former is the central theme and the latter is the purpose. Furthermore, all four of these are the central theme, while accomplishing the subsequent stations and accomplishing superior virtues constitute the purpose.

20.6

Fourth, explaining the text. The text has three sections: 1. the section requesting the exposition; 2. the section containing the actual exposition; 3. the section concluding the exposition. Now, as for the first, it is divided into two: first the prose, and later the geya. Within the former, there are also two parts: first, describing the persons engaged in the question and answer. Progressing and advancing toward what follows is impossible without diligence; hence Vīryamati asks. Second, from "Son of the Buddha" onward, properly setting forth what is asked, which is also divided into two: first, recapitulating the previous superior virtues of one's own stage; and later, requesting an exposition of the practices for progressing and advancing. Within the former, first is a general statement, and then, from "replete with great adornments" onward, the specific. Specifically, there are seven phrases: 1. Recapitulating virtues, which recapitulates the previous adornment with the dharmas not in common with all Buddhas. 2. Recapitulating the vehicle, which refers to having already abided in the path of the ultimate Ekayāna above. 3. Recapitulating the station, because the station is non-retrograde, which refers to having already abided in the Tathāgatas' sameness and being born into the family of all Buddhas of the three periods of time above. Below this, the Jin translation says "the path of leaving birth," which recapitulates the path, because the initial abidance of the perfect teaching is free from the causes of birth. Here, the fourth and fifth phrases constitute this single phrase, since by abandoning the worldly one attains supramundane dharmas and enters and abides in the correct station, which corresponds to the previous "making no distinctions with respect to all worlds," and so forth. 6. Being received and gathered in by the Buddhas of the past, future, and present recapitulates the attainment of superior conditions, which corresponds to the Buddhas protecting, the Buddhas praising, and so forth above. 7. Definitely reaching bodhi recapitulates its future fruit, which corresponds to the previous statement: "one will attain the unexcelled bodhi of all Buddhas of the three periods of time." Although the virtues are immeasurable, they do not go beyond these; hence they are only briefly listed. This is explained in terms of the station of the present abidance. If it were explained in terms of subsuming the higher stations, there would be no contradiction in principle, yet it would not be fitting with respect to the meaning of seeking progression and advancement.

20.7

Second, from "all those bodhisattvas" onward, in requesting the subsequent progression and advancement, there are also two parts: first, asking about the essence of the practices to be accomplished; later, asking about the virtuous functions when the practices are accomplished, since destroying folly and the like constitute the virtuous functions. Within the former, first is the proper question, and later the concluding request. Within the former, the ten phrases form three groups: The first five concern benefiting oneself while also benefiting others. 1. Asking how to cultivate and practice in accordance with the Buddhas, causing them to rejoice. The words "cultivate and practice" are both general and specific: generally, they pervade all the phrases; specifically, they mean urging diligence, which corresponds to the explanation of non-negligence in the answer below. 2. Asking about according with the Dharma to enter the stations. 3. According with practice. 4. According with vows. 5. According with virtue, because accumulating virtue constitutes a treasury. The next four concern benefiting others while also benefiting oneself, bundled into two pairs: first, constantly expounding the Dharma without abandoning one's own practice; later, being mindful below of the four kinds of born beings, and propagating above the Triratna. The final phrase generally concludes that the two benefits are not in vain. Second, from "Son of the Buddha" onward, the concluding request can be understood.

20.8

Second, from "Furthermore" onward, asking about the virtuous functions when the practices are accomplished, the text is also divided into two: first, the proper question; later, the concluding request. Within the former, it is divided into two: first, asking about the causal virtues accomplished by the practices; second, asking about concluding the causes to attain the fruitional virtues. Now, as for the first, there are twelve matters; the first eleven characters run through the subsequent phrases. 1. Being able to eradicate ignorance: not knowing what practices of Dharma one must cultivate to be able to eradicate it? All the phrases are like this; the intent is to inquire into the causes. Ignorance has an essence, and darkness is its function; it is not that the mere absence of illumination is called ignorance; hence there is a distinct essence of delusion. Due to ignorance, both phenomena and noumenon are obscured; this is called darkness. 2. Asking about subduing Māra. 3. Asking about restraining non-Buddhists. 4. Asking about the ultimate path of eradication; the defilements of the mind are the knowable, also called latent propensities. 5. By what are kuśala-mūlas accomplished? 6. How can one escape the three evil destinies and eight difficulties? 7. By what means is the realm of wisdom purified? 8. How are the seven kinds of pure virtues, such as the stages, accomplished? 9. How are the merits of the three karmas, circumstantial and direct, adorned and perfected? 10. By what power of contemplation does one know the Buddha's virtues? 11. How is the realm of omniscience further known? 12. By what Dharma can one bring sentient beings to maturity, up to performing great Buddha-works? Second, from "and other" onward, concluding the causes to attain the fruit. Within this there are two parts: first, properly concluding the sameness, which means concluding what has not been spoken, and equaling the Tathāgata. Second, from "with respect to all Tathāgatas" onward, revealing the function of equaling the Buddhas. Because protecting and upholding the true Dharma makes one equal to the Buddhas, it is specifically highlighted. The text has ten phrases: the first is general, the rest are specific. Generally, it means that disclosing, indicating, explaining, and expounding the teaching, noumenon, practice, and fruit all share the meaning of protection. From "all Māras" onward are the specific: 1. different adversaries do not encroach; 2. gathering in and upholding cultivation; 3. external assistance from the ten kings; 4. the whole world venerating together; 5. abhiṣeka by all Buddhas—based on the Sanskrit text, it says that they are jointly guarded and together have their crowns anointed by all Tathāgatas, so the word order should be reversed; 6. bodhisattvas loving and respecting; 7. attaining numerous kuśala-mūlas; 8. being able to expound profound dharmas; 9. gathering virtues to adorn oneself. Only when these nine are attained is it called protecting the Dharma. Second, from "All" onward, the concluding request can be understood.

20.9

Second, the verse text from "At that time" onward is divided into two: the first one praises the speaker; the remaining ten versify the text above. Within this there are also two parts: the first one versifies the recapitulation of what came before; the remaining verses versify the request for what follows. Within this there are also two parts: the first four versify the essence of the practices cultivated; the last five versify the virtues accomplished by the practices. Within this there are also two parts: the first three versify the causal virtues accomplished by the practices; the last two versify concluding the causes to attain the fruitional virtues.

20.10

In the second major section, the actual teaching, there are two parts: first the prose, and then the verses. The former also has two parts: first, praising the question and consenting to speak; second, directly answering the questions asked. The former has three parts: first, praising the benefit of what was asked; second, from "Sons of the Buddha" onward, praising the questioners as possessing virtue; third, from "Listen attentively" onward, admonishing them to listen and consenting to speak. In the second part, the direct answers, there are two sections: first, answering regarding the essence of the practices that are accomplished; second, answering regarding the virtues and functions when the practices are accomplished. In the former, answering the previous ten questions forms ten sections. Now, in the first section there are fifty phrases: the first twenty phrases answer the earlier [question on] cultivation, and the latter thirty phrases answer [the question on] causing the Buddhas to rejoice. The earlier word "cultivation" is both general and particular; here, "non-negligence" likewise encompasses both general and particular. Generally speaking, it pervades the subsequent ten sections, for all are accomplished through non-negligence. Particularly speaking, it pertains to cultivation. In the text there are two parts: first, it reiterates the preceding and sets forth the topic; next, diligently and wisely guarding the mind so as not to transgress against sensory objects is called non-negligence, which is the characteristic of cultivation, whereas failing to guard the sense-gates is called negligence. The Nirvāṇa Sūtra says: "The root of non-negligence is deep, firm, and difficult to uproot. Relying on non-negligence, all kuśala-mūlas are able to grow." Therefore it is explained first; that is, taking the three roots of vigor, preventing wrongs with respect to what is to be severed and cultivated as its nature, it counteracts negligence and has as its activity the fulfillment of all mundane and supramundane wholesome matters. Second, in distinguishing them individually, there are twenty phrases: the first ten are the initial cultivation, and the latter ten are the final accomplishment. Now, in the former, there are four points: first, the general statement; second, the query of number; third, the individual enumeration; fourth, the general conclusion; the others all follow this pattern. In the enumeration: (1) Counteracting negligence that breaks the precepts. Since the three aggregates [of precepts] are not one, they are called "numerous"; they are the causes of the three virtues and the three bodies, so they are explained first. Preferring to give up body and life rather than commit a minor fault is called "guarding and upholding." (2) Wisdom manifests as ignorance is abandoned; hence the bodhicitta is pure. (3) and (4) are understandable. (5) Fearing that one might betray one's own mind, one reflects upon its original arising. (6) Keeping far away from evil conditions. (7) Cultivating good without abiding. (8) Leaving behind the small and practicing the great: one would rather give rise to the mind of a mangy jackal than give rise to the mind of the two vehicles, because it is difficult to turn back. (9) Accumulating good without lapse. (10) Both cherishing and spurring oneself on, not letting oneself go to excess so that [practice] becomes discontinuous; if it is not continuous, one should make it continuous; thus one must observe. Second, among the ten of final accomplishment: (1) Purity of conduct: through non-negligence, one attains freedom from the fault of transgressing the teaching; hence it is called "purity." (2) Purity of mindfulness and wisdom: mindfulness remembers clearly, and wisdom decides; because mindfulness has wisdom, mindfulness is non-mindfulness; because wisdom has mindfulness, it is ever present. These two support each other; hence it is called "accomplishment." (3) Purity of samādhi (samāhita): being neither depressed nor agitated is called "equipoise" (sama). Yet this "depression and agitation" contains many senses; for example, when a beginner is free from torpor and remorse, it is also called "equipoise," but it is not yet deep concentration. Here, being calm in accordance with nature, one is able not to be agitated; because the illumination of wisdom is not dimmed, one is not depressed. Such deep concentration is neither deep nor shallow. (4) Purity of diligent hearing. (5) Purity of reflection and cultivation. (6) Purity of samāpatti. (7) Purity of wondrous discernment, because it is equal in accordance with noumenon. (8) Purity of gathering in [beings], because it benefits them equally. As for "like the great earth," the Śrīmālā-sūtra says: "Just like the great earth, which carries four heavy burdens: first, the great oceans; second, the mountains; third, the grasses and trees; fourth, sentient beings. The bodhisattva as the great earth shoulders four kinds of heavy burdens: namely, sentient beings who are separated from good spiritual friends, have heard nothing, and lack the Dharma—maturing them with the wholesome roots of humans and devas; as well as persons of the three vehicles, gathering them in everywhere according to their capacities—this is called making benefit equally." (9) Purity of companions, meaning just as Megha praised and revered Sudhana. (10) Purity of attendance and service, because of leaving behind a divided mind. Next, in answering regarding causing the Buddhas to rejoice, there are thirty phrases: the first ten conclude what precedes and introduce what follows; the middle ten directly accomplish the marks of practice; the final ten are completely ripe and ultimate. Now, in the first: these reiterate the previous ten kinds of purity, correlating with them in sequence. The first eight are understandable. (9) encompasses two phrases: because bodhicitta and the Buddha-dharma are boundless, one vows to know them; having revered this mind and served the teacher, one can conform to and understand them. The above nine conclude what precedes; the tenth introduces what follows; hence they cause the Buddhas to rejoice. As for the middle ten directly accomplishing the marks of practice: previously it was explained that it is precisely the prior cultivation that causes the Buddhas to rejoice; now it is distinguished further. Therein: (1) Diligent without backsliding, accomplishing the aforementioned vigor. (2) Internally not begrudging one's body; only then is right mindfulness accomplished. (3) Externally cutting off disparate pursuits; therefore there is only superior progress. (4) In the preparatory stage contemplating emptiness; only then can one be unceasing. (5) Directly realizing and entering noumenon; hence having nothing to rely upon. (6) Exhaustively attaining the Dharma seal; only then does one accord with the profound Dharma. There are multiple kinds of Dharma seals: five, four, three, or one; they differ only in being extensive or brief. As for the "five seals," they are the five contemplations of non-permanence: impermanence, suffering, emptiness, non-self, and tranquility. As for the "four seals," emptiness is subsumed into non-self, because emptiness is what belongs to the self. They are also called udāna; in the second fascicle of the Bodhisattvapiṭaka Sūtra they are called dharma-udāna. "Udāna" here means the mark of indication; the tranquility of nirvāṇa is the mark of indication of unconditioned dharmas. "Seal" has the sense of definitiveness, as when it is said that the conditioned is definitively impermanent, and so forth. They are distinguished extensively in the seventh fascicle of the Śīla-guṇa[-sūtra], the eighth fascicle of the Bodhisattvabhūmi-vyākhyā, and the forty-sixth fascicle of the Yogācārabhūmi. As for the "three seals," within the four, suffering is subsumed into impermanence; or the tranquility of nirvāṇa is excluded, as they are seals of the conditioned. Now, sealing everything with these seals, there is also nothing that can seal; hence it is said "not attached," which then enters the single seal of the true mark. The latter four give rise to practice based on noumenon. (7) Vows protect the small mind; hence it increases to become vast. (8) Wisdom protects against ordinary views; only then does one accord with the Buddha-dharma. (9) Naturally having no attachment to the Dharma. (10) Cultivating without contrivance; hence entering the gateway of non-dispute. In the final ten of being completely ripe and ultimate: practice and cultivation have reached maturity; hence it says "peacefully abides." The first two are practices of entering noumenon: first, in the preparatory stage, leaving negligence; second, in direct realization, relinquishing marks. The next two are practices of rescuing sentient beings; the next two are practices of according with conditions; the ten pāramitās are cultivated individually, and all practices are gathered in. The final four are practices of vows and wisdom, which are the last four of the ten pāramitās. Alternatively, the previous ten may accomplish these ten kinds in sequence, differing only in being unripe or ripe; consider this.

20.11

Second, answering the question on entering the dwelling place of bodhisattvas. The text is divided into three: first, there are ten dharmas giving rise to the practice of entering the stages; next, the contemplation and cultivation of abiding in the stages; finally, explaining the essential superiority of the stages. Now, in the first: in the enumeration, the first three are practices of one's own stage: (1) possessing the provisions; (2) completing the preparatory application—one pāramitā possessing ten is called the "great adornment"; (3) wisdom tallying with the true mark; hence one does not follow others. The latter seven give rise to practices of superior progress, meaning: (4) externally approaching good conditions; (5) internally one must spur oneself on; (6) able to settle in the function of the fruit; (7) not tiring of cultivating the cause; (8) doubly exercising both concentration and wisdom. With a profound mind one tallies with stillness, and with sharp wisdom one penetrates through; by means of these two dharmas one adorns the dharmakāya. Therefore the Lotus Sūtra says: "The Buddha himself abides in the Great Vehicle; according to the Dharma he has attained, adorned with the power of concentration and wisdom, he uses this to cross over sentient beings." (9) Not abiding in Dharma gates. Abiding has two faults: first, not tallying with the wisdom of the stage; second, being unable to advance and proceed; not abiding is the reverse of this. (10) Skilfully fathoming the essence of the stage: meaning that relying on the single Buddha-wisdom, the skilful means are many gates, yet there is no other essence. Second, from "Furthermore" onward, the contemplation and cultivation of abiding in the stages. There are eleven phrases: the first is general: all Dharma gates are the dharmas that accomplish the stages; the next nine are particular: (2) the realization-wisdom of the stages; (3) cultivating the causes of preparatory application; (4) fruits such as gathering recompense; (5) the boundaries of what is known and the realms to be transformed; (6) advancing virtues, cultivating deeds, and the power and function of severing hindrances; (7) manifesting a hundred bodies and so forth; (8) distinguishing the various vows, the ten virtues, and other dharmas; (9) the dharmadhātu realized—all of which say "according to their respective," because the stages are not one; (10) from "completely and skilfully" onward, distinguishing the marks of accomplishing contemplation. They are "all one's own mind," because wisdom corresponds with the mind. The causes are learned through the mind, the fruits are accomplished by the mind, the realms are manifested through the mind, the powers and functions are states of the mind, the supernormal powers are the actual arisings of the mind, distinctions are the selections of the mind, and what is attained is the attainment of the mind; together with there being nothing to attain outside the mind, what is there to attach to? (11) From "In this way" onward, concluding with the benefits of accomplishing contemplation. Third, from "Sons of the Buddha" onward, revealing the essential superiority of the stages; the setting forth, querying, explaining, and concluding of the text are all understandable.

20.12

Third, answering the question on the purity of great practice. There are twenty phrases: the first ten are the cause, and the latter ten are the fruit. Now, in the first: because practice is accomplished and emerges from hindrances, it is called "purity." Although the numbers and names differ slightly, they largely correspond to the ten practices and also apply to the ten pāramitās. What is practiced in the ten practices is precisely the ten pāramitās. Wishing to advance superiorly in them, one cultivates this beforehand. Furthermore, in the text below, because one expounds the Dharma for sentient beings, one's own pāramitās increase; hence it is explained again extensively. Their perspectives differ, mutually reflecting and omitting. The first seven are understandable. (8) Cultivating bodhisattva practice toward evil sentient beings, with a mind unswerving: this is the meaning within "difficult to attain," because one has originally vowed to transform them. (9) In the practice of wholesome dharmas, serving as a cool pool of Dharma for sentient beings: great compassion is firm, universally gathering in sentient beings, acting as a shelter and a refuge—this is broadly crossing over sentient beings. Like the meaning of a bridge, because one has power and capability. (10) In the practice of truth, the text says that this bodhisattva enters into the essence of the Buddhas of the three periods of time and is equal with the wholesome roots of the Buddhas of the three periods of time, because of decisive wisdom and identical essence. Second, from "The bodhisattva, having attained..." onward: through the cause of pure practice, one attains the fruits of superior dharmas: (1) superiority of other-power; (2) superiority of one's own goodness; (3) superiority of deep concentration; (4) superiority of companions; (5) superiority of aids to the path; (6) superiority of true wisdom; (7) superiority of inclination; (8) superiority of contemplative discernment; (9) superiority of cultivation; (10) superiority of progress.

20.13

Fourth, answering the question on the great vows. There are twenty phrases: the first ten give rise to superior and pure vows; the latter ten exert the will to fulfill them. Now, in the first: these are entirely identical to the ten vows of the first stage: (1) the vow to mature sentient beings; (2) the vow to purify Buddha-lands; (3) making offerings; (4) protecting the Dharma; (5) attending and serving; (6) sharing identical wholesome roots; (7) gathering in the foremost of dharmas—dharmas reaching through to the Buddha are called "the gate of the Tathāgata"; (8) the three modes of action not being in vain; (9) fully cultivating all practices; (10) presently accomplishing sambodhi. That text, however, is extensive; following its sequence, five, seven, one, two, six, eight, three, nine, four, and ten constitute the present sequence. Second, from "Sons of the Buddha: the bodhisattva..." onward, causing the vows to be fulfilled: through these ten phrases one can fulfill the previous ten as well as many other vows. Therein, in (5), with a profound mind one can endure long; in (6), completing all, one can become great: enduring long is the virtue of the bodhisattva, and becoming great is the activity of the bodhisattva; the rest are all understandable.

20.14

Fifth, from "Sons of the Buddha" onward, answering the question on protecting the bodhisattva treasury. The text also has four parts: the first concludes what precedes and introduces what follows, meaning that through the previous practices and vows one accumulates them to form a treasury; hence there are only ten phrases, without differences such as maturity and so forth. The text has five pairs, all clear and understandable.

20.15

Sixth, from "The bodhisattva obtains this..." downward answers the question about constantly expounding the Dharma in accordance with those who should be transformed. The text is divided into three parts: first, concluding the preceding and introducing what follows, meaning that accumulating blessings and wisdom is used to gather living beings; second, from "Disciples of the Buddha..." downward poses a question to mark the start; third, from "Namely..." downward directly explains its meaning. In this, it is divided into two: first, knowing the faculties to bestow the Dharma; second, possessing virtues to accomplish benefit. In the first, knowing the faculties first has four [aspects]: 1. recognizing what is produced by habit-energy, as a goldsmith's son should be taught counting the breath, etc.; 2. knowing the causes and conditions of dispositions: hearing the Dharma and giving rise to the mind is the cause, and depending on the cause, nature is formed; meeting a teacher and hearing the Dharma is the condition, and depending on the condition, the seed is formed; 3. knowing the afflictions in the mind's conduct, namely excessive greed and so forth; 4. knowing the differences in desires. Second, from "Greed..." downward is bestowing the Dharma. The text has ten lines: the first two can be known. Three, ignorance has two kinds: first, being confused about the noumenon, phenomena, teachings, contemplations, and marks of phenomena; second, bad and errant speculation, not having faith in karmic causes; causing them to contemplate the twelve links of dependent origination enables them to leave behind errant attachments such as imputing an svabhāva. The above three are exclusively antidotes. Four, as for equal proportions: 'equal' means similar, and the three contemplations cannot be applied at the same time. If they are equally heavy, one teaches contemplation of the supreme meaning, namely that lust itself is the path, and so forth. If they are equally light, one can give rise to good, transforming them for the sake of humanity. The explanation of these four divisions is fully as in the *Abhidharmasamuccayavyākhyā*, fascicle thirteen. Five, seeking the bliss of humans and devas: for those who delight in saṃsāra, expounding the three types of suffering is because even [the stage of] neither perception nor non-perception is followed by the suffering of conditioned existence. The next four can be known. Ten, causing those who delight in phenomenal stillness to accomplish noumenal stillness, and if they sink into empty stillness, causing them to accomplish phenomenal functions. From "The bodhisattva..." downward is the general conclusion on according with what is appropriate. Second, from "When expounding the Dharma..." downward clarifies possessing virtues to accomplish benefit, which has ten lines and ten pairs: 1. words are connected and meanings are correct; 2. Dharma-wisdom is without error, which is relying on the Dharma and not on the person, and relying on wisdom and not on consciousness; 3. careful determination without contradiction, which is relying on sūtras of definitive meaning and not relying on sūtras of provisional meaning; 4. establishing the meaning of the Dharma, and therefore being able to universally sever doubts; 5. understanding the faculties of beings, and therefore entering the Buddha's teaching; 6. serenely according with the true limit and illuminating the source of dharmatā; 7. severing attachment to the true Dharma and eliminating attachments to self and dharmas; 8. mindfulness of the Buddha and understanding sounds; 9. transcending words yet expounding skillfully: although there is neither expounding nor demonstrating, skillfully according with thesis and reason; 10. causing realization according to what is appropriate to ultimately return to equality, which is the benefit of expounding.

20.16

Seventh, from "The bodhisattva like this..." downward answers the question about never abandoning the pāramitās. In this there are two: first, concluding the preceding and introducing what follows, meaning that right at the time of expounding the Dharma, one is already endowed with the ten perfections; even if one cultivates them for oneself, it is also for the benefit of others, because of entirely great compassion and understanding equality. Extending to the fruit of Buddhahood, they are therefore all called the path. Second, from "At that time..." downward directly shows the marks of not abandoning the perfections. The ten perfections form ten sections; each first distinguishes the marks, and afterward, from "This is then..." downward concludes with the name. In distinguishing the marks for the first four, first the marks of giving and so on are distinguished, and afterward non-attachment and so forth distinguish the marks of the pāramitā.

20.17

Dāna and śīla can be known.

20.18

In the third, patience, all evils apply to internal and external. From "Their mind..." downward accords with noumenal equality, accomplishing the pāramitā.

20.19

In the fourth, vigor, universally giving rise to all activities is cultivating without remainder, and also the exertion of benefit and bliss. Constantly cultivating without remiss is cultivating for a long time. Ever non-regressing is cultivating without interruption. The above are the exertion of preparatory practice. Valiant and unhindered is heroic cultivation, and also the armor-like exertion. From "In all..." downward reveals the marks of the perfection.

20.20

In the fifth, dhyāna-meditation, the text has eleven lines: 1. reproaching the five desires. The reason one reproaches them is that dhyāna-meditation is ethereal and coagulated, clear like a deep sea; even soaring toward noble realms is still called deluded sentiment, so how could galloping thoughts toward the five sense objects ever serve as the path? How does one reproach them? Visible forms are like hot iron balls: grasping them burns; sounds are like drums smeared with poison: hearing them brings certain death; fragrances are like the breath of a malignant dragon: smelling them brings disease; tastes are like boiling hot honey: licking them brings ulcerous wounds; touch is like a sleeping lion: approaching it brings being bitten. As for these five desires, obtaining them brings no satiety, like adding fuel to a fire; they ruin states and destroy families, causing harm life after life surpassing that of bitter enemies; therefore one should not be attached to them. How much more so when the bodhisattva realizes this as suchness—to what further could there be attachment? 2. Entering the successive meditative attainments: the four dhyānas, the four formless attainments, and the cessation of sensation and conceptualization constitute the nine successive meditative attainments. The Chapter on Leaving the World in the Ten Stages below explains them fully; they are the dhyānas of all approaches. 3. Peacefully abiding in noumenal meditation: abiding in serene relish, wisdom accords without emerging, which is called right reflection, because of seeing the nature of mind. It is also the mark of a good person. The above two are the essence of meditation, which is the self-nature of meditation; the remaining six are the functions of meditation. 4. Extinguishing afflictions: extending to craving, views, pride, and so forth; hence it says that everything is the mark of purity. 5. Generating all meditative absorptions: as the *Awakening of Faith* says, "Attaining this samādhi of tathatā is able to generate immeasurable approaches to samādhi." The text above says, "One samādhi generates meditative absorptions equal to dust particles," which is this. This is the mark of difficult practice. 6. Initiating spiritual superknowledges: refining the subtle meaning to enter the spirit so as to realize function. It is also the mark of fulfilling aspirations. 7. Freedom in direct and reverse orders: also the mark of difficult practice. Emerging from the meditative attainment of cessation and entering neither-perception-nor-non-perception down to the first dhyāna is called the reverse order; emerging from the first dhyāna and entering the second dhyāna up to the meditative attainment of cessation is called the direct order. Here direct and reverse orders should each have skipping intervals, namely skipping one, skipping two, and even skipping completely; that the text lacks this is an abbreviation. This is also called the lion's sporting stroll samādhi. 8. Freedom in oneness and multiplicity, encompassing all meditative absorptions. There should be four propositions: in one entering one; in one entering all; in all entering one; in all entering all; because of attaining their source. 9. Fully knowing the realms of meditation. The realms of meditation have three: first, the focal objects of all meditative absorptions; second, the scopes of all meditative absorptions; third, the spheres and functions of all meditative absorptions—one is able to know them all. 10. Concluding generally that essence and function do not contradict each other. As for samādhi, here translated as equal holding, it is restricted to the minded state yet extends to scattered mind. Samāpatti, here translated as equal attainment, extends to minded and mindless states, and is exclusively the essence of meditation in all stages. The virtues of these two are called samāhita. The above two lines on the essence of meditation extend to these three; the six lines on the function of meditation are precisely what is induced. As for the seal of wisdom, it is because of the one true mark. The *Prajñāpāramitopadeśa*, in explaining the one hundred and eight samādhis, calls the second the jewel-seal samādhi, meaning that it accords with prajñā of the true mark. The above two are meditation; this one is wisdom; united, they are twofold operation. Now, wherever the bodhisattva is in a particular meditation, these three do not conflict with all samādhis. 11. Swiftly entering the stage of wisdom: also the fruit of meditation. Because the bodhisattva's meditation exhausts the boundless in phenomena and reaches the limit of the limitless in noumenon, one is able to swiftly reach the stage of all-knowledge. It is also the mark of difficult practice, and also the mark of bliss in both worlds. Furthermore, lines two, three, and four above are the dhyāna of dwelling in bliss in the present phenomena; the next five are the dhyāna that induces and generates virtues; five is also the dhyāna of benefiting sentient beings; the last two extend to the three, and also extend to the ten kinds of purity: 1. purity through the mundane, because of being free from all relishes, which is the third line; 2. supramundane purity is also encompassed by this line; 3. purity of preparatory practice, which is the first line; 4. purity of obtaining the fundamental, which is the second line; 5. purity of the fundamental's superior progression, which is the fifth line; 6. purity of freedom in entering, abiding, and emerging; 7. purity of freedom in re-entering after relinquishing dhyāna—these two are the seventh line; 8. purity of freedom in manifestations of spiritual superknowledges, which is the sixth line; 9. purity of leaving all destinations of views; 10. purity of all obstacles of afflictions and known objects—these two together are encompassed by the fourth line. The rest is as expounded in the nine great dhyānas in *Yogācārabhūmi*, fascicle forty-three; their marks will be revealed within the Ten Practices.

20.21

In the sixth, prajñā, there are also ten lines. The first three lines, hearing the Dharma and being near good friends, are the wisdom arisen from hearing. The first line directly clarifies it; the second, being near friends untiringly, is the condition for the wisdom of hearing; the third, delighting in hearing without satiety, is the cause of the wisdom of hearing, for if one stops after hearing for a short while, wisdom does not arise; the fourth is the wisdom of reflection, reflecting after learning, hence it says "in accordance with what is heard"; internally attending properly, hence it says "in accordance with principle." The fifth is also the wisdom of discernment, and also because of skillfully determining amid freedom from afflictions and abandoning afflictions. From six, "skillfully contemplating..." downward are all the wisdom of cultivation; this line realizes entry into suchness. Seven: due to past habitual contemplation, one understands the path of effortless action. Eight: completely realizing entry into the one in all and so forth is called the universal approach. Nine: entering the approach of the two wisdoms. Ten: concluding generally that it is already complete, hence it says "resting." The last three are linked in succession. Here there are also marks of the nine approaches; fearing prolixity, I do not match them. Although meditation and wisdom mutually contain each other, mutually adorning each other, their approaches differ. If in full twofold operation, the *Awakening of Faith* combines them in the six perfections into five approaches. The meaning of the subsequent skillful means is also based on this. Engaging with existence without being confused by emptiness is called skillful means; contemplating emptiness without wearying of existence is called prajñā. How could it be that prajñā cannot know existence? If skillful means does not contemplate emptiness, how could it be called skillful means? Not only these three, but all the myriad practices are thus. How much more so since prajñā can enact the myriad practices—what phenomenon does it not employ? Serenity and illumination exhaust the limit of noumenon; not a single practice can lack this ruler. Therefore, when opened out, the myriad practices are vast and boundless; when dissolved, even one is not one; when the meaning is grasped, nothing is not penetrated.

20.22

In the seventh, skillful means, there are also ten kinds: 1. skillful wisdom manifesting in the world as skillful means; 2. compassion not being based on craving or views, hence transforming without wearying, which is compassion and wisdom mutually guiding as skillful means; 3. giving rise to function based on essence; 4. neither abandoning nor receiving, hence unpolluted in all things; 5. ordinary beings and noble ones acting jointly, owing to the twofold negation; 6. practicing the path of non-abiding; 7. contemplating and progressing; 8. manifesting marks without attachment; 9. universally entering all destinies, which is unproduced yet manifesting birth; 10. crossing over and liberating sentient beings, which is uncreated yet manifesting transformation. The first nine are rescuing; the remainder is pariṇāmanā. According to the "Chapter on Causes and Fruits" of the *Yingluo jing*, the latter four perfections also each have three. The three skillful means are: 1. skillful means of progressing, which is the seventh line; 2. skillfully harmonizing existence and non-existence, which, excluding the fourth line, are all encompassed here; 3. neither abandoning nor receiving, which is the fourth line.

20.23

In the eighth, vows, there are also ten vows: the first five and the last three have the word 'exhausting' at the beginning; six, the body constantly dwelling, exhausting the sea of kalpas; seven, wisdom exhausting the sea of minds; eight, thoroughly exhausting the branches of existence; nine, exhaustively manifesting buddha-lands; ten, thoroughly exhausting the wisdom of the Buddha's fruit. This seeks bodhi; the former nine are benefit and bliss. If based on the three vows: two, three, four, and five are vows for one's own practice; six and seven are for spiritual superknowledges; the first and eight and nine are for external transformation; ten extends to both benefits. That all say 'exhausting' is because of thoroughly reaching their source.

20.24

In the ninth, powers, the ten lines each have two [parts], namely marking the name and explaining the meaning. One accords with noumenon: the profound mind is the power of discernment; when defiled, there is no power, and by reversing this, it exists. The rest can be known accordingly; all are the power of cultivation. The *Yingluo jing* has three, all named powers of superknowledge: 1. retributive power of superknowledge; 2. cultivational power of superknowledge; 3. transformative power of superknowledge; observing them, they seem to correspond to lines nine and twelve.

20.25

In the tenth, the perfection of wisdom (jñāna), recognizing diseases, knowing faculties, and according with principle to bestow the Dharma are called the perfection of wisdom. It also has ten lines: the first four know the lightness and heaviness of diseases; the next three know the desires and inclinations of faculties: first, stages; second, practices; third, minds; the last three know the delight in the Dharma: first, knowing the noumenal Dharma; second, knowing the fruition Dharma; third, universally awakening to the dharmadhātu. The first seven bring sentient beings to accomplishment; the last three dwell in bliss in the present phenomena. The *Yingluo jing* has three wisdoms: 1. markless wisdom, namely knowing the reality of dharmas; 3. transformative wisdom, namely the Tathāgata's powers; the rest are all the second, knowledge of all modes. The remaining meanings are as expounded in the first assembly.

20.26

Eighth, from "Sons of the Buddha" below answers the prior question concerning causing all beings of whom one thinks to attain deliverance. Within this there are three parts: first, concluding the preceding to introduce the following; second, directly clarifying transformation and deliverance; third, concluding that it is in accord with their original vows. In the first, it first concludes the preceding purity in terms of separation from hindrances. "Consummate" means endowed with both phenomena and noumenon. "Not abandoning" means being constantly congruent with them. "Dwelling in great adornment" generally concludes that the ten pāramitās are the adornment, which is the essence of the Mahāyāna. Next, from "In accordance with what they think of" introduces what follows, because they are endowed with what preceded. Second, from "Falling into the evil destinies" directly clarifies transformation and deliverance. The text has ten clauses, summarized into four categories: The first two cause them to leave evil fruits. In the three wretched paths, except for Avīci, all allow for the generation of the mind [for bodhi], as in the case of the maiden Maitrī. The second causes them to practice diligently, thereby escaping the eight difficulties and encountering the Buddha to hear the Dharma. The next three cause them to leave evil causes. There are two kinds of greed: above, it exclusively spoke of greed for form, teaching the contemplation of impurity; here, it speaks generally of greed for wealth, fame, and so forth, and thus merely says "showing the teaching of non-greed." The teaching of non-greed refers to the contemplation of impurity and emptiness, and having few desires and knowing contentment. Second, anger also has two kinds: above, it exclusively spoke of the ability to harm, hence causing them to cultivate loving-kindness; here, it generally applies anger toward both sentient and non-sentient beings, hence one contemplates identical essence and ought not to be angry at oneself. Third, delusion also has two kinds, as already clarified above; this refers to heterodox delusion, causing them to contemplate pratītyasamutpāda. The next three cause them to leave the continuous cycling in the three realms, because all are repugnant. The first, desire, malice, harm, and so forth, has its meaning seen in the Third Stage. Second, in the form realm, although dhyāna and prajñā seem balanced, it is nonetheless a realm of absorption; fearing that they might stagnate in quiescence, one therefore expounds contemplation for them, and furthermore [teaches] the correct contemplation of non-arising to cause them to attain the outflow-free state. Third, the formless realm has an excess of dhyāna, hence one expounds wondrous wisdom for them, and also shows the contemplation of the truths so that they can permanently transcend it. The last two show them the three vehicles, expounding in accord with their capacities, and also guiding the provisional back to the real, causing them to know fundamental quiescence. Third, from "According as they formerly" concludes that it is in accord with their original vows, and thus they are able truly to deliver [beings]. The "lion's roar" means decisively delivering them.

20.27

Ninth, from "Sons of the Buddha" below answers the prior question concerning carrying on the lineage of the Triratna without interruption. The text divides into two: first, following the preceding, a general indication; second, from "Wherefore" inquires into and explains the reason. Because they transform sentient beings so that they enter the ocean of the Triratna, they can therefore carry on the preceding without interruption. The text has four turns, which form ten clauses: the first nine explain distinct aspects, and the last one generally concludes. Regarding the first three turns, their explanation encompasses both general and distinct aspects; however, each subsequent one becomes progressively deeper than the preceding. The general applies to all the stages; the distinct places the first at the ten faiths, the next residing in the three stages of the worthy, and the last in terms of ascending the grounds. What are the differences among the three turns of the Buddha's lineage? First, teaching the generation of the mind causes them to be endowed with the causal nature, for prior to generation they have only the originally abiding nature; next, praising the great vows causes them to accomplish the causal practice, preventing the mind that has been generated from regressing. As for "great vows," these refer to the vow to seek bodhi and the vow to benefit and bring joy to sentient beings. There are also vows to prevent evil, as the Vinaya sūtras explain. There are vows to advance in goodness, as commonly elucidated. Third, planting the Buddha-seed causes them to accomplish Buddha-wisdom, which means realizing tathatā and accomplishing the outflow-free state. The above shows them in their distinct aspect. As for the general aspect, in generating the bodhicitta there are generally three minds, namely great compassion, great vows, and great wisdom. The first turn is general and already contains great compassion; the next turn is vows; the last turn is wisdom, meaning showing the wondrous noumenon to cause them to momentarily perceive the nature of mind and accomplish the adamantine seed. As for the distinctive marks of the three turns of the Dharma's lineage: first, opening the Dharma-treasury causes the teaching not to be interrupted; next, speaking of causes and conditions causes the meaning not to be interrupted; lastly, being endowed with the four kinds of protection causes teaching, noumenon, practice, and realization all to be uninterrupted. Furthermore, although at first they receive the teaching, they have not yet generated genuine understanding; next, they are endowed with understanding and practice, but have not yet been able to realize it. What are the differences among the three turns of the Saṅgha's lineage? First, receiving the Dharma without discord is the initial inclusion in the count of the Saṅgha; next, cultivating the six forms of reverent harmony brings the Saṅgha's practice to completion; lastly, presiding over the great assembly keeps the Saṅgha pure. Furthermore, although at first they uphold the teaching, they are not yet endowed with understanding and practice, and it is not yet true harmony; next, although endowed with understanding, their practice has not yet departed from the terrors of the crowd, and they cannot control and guide. As for the "six harmonies," the three karmas make three, plus precepts, views, and gains: bodily harmony in gathering together, verbal harmony without dispute, mental harmony without discord, view harmony in shared understanding, precept harmony in shared observance, and gain harmony in equal distribution. Furthermore, in terms of the bodhisattva, the three karmas share loving-kindness, and all six share the same essence, which is genuine harmony; with all revering them, they cause the Saṅgha to abide long. As for the final, general clause: propagating the Dharma and upholding the precepts, cultivating the three trainings together, then the Triratna will not be interrupted, and transformation after transformation will never cease.

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大方廣佛華嚴經疏 — Classical Chinese