大方廣佛華嚴經疏 22

English (machine translation) 22

Language: English

22.1

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

22.2

Chapter Twenty-One: The Ten Practices (from the middle of the nineteenth fascicle through the end of the twenty-first fascicle)

There are two reasons for its sequence: first, the preceding was the preface and this is the main part; second, the preceding explained the Buddha's wisdom upon which one relies, and this explains the practices that rely upon it.

22.4

Second, in explaining the title: according with conditions and conforming to principle, engaging in cultivation is called 'practice'. In number they exceed the dust and sands, but are set forth as ten based on the perfect [number]. The Benevolent Kings Sūtra calls them the 'ten cessations', because within the three trainings, the mind of samādhi is increased. The Brahmā Net Sūtra calls them 'nurturing', because they nurture the roots of the path. If complete according to the Sanskrit text, it should be called 'A Multitude of Flowers of Merit'. The Bodhisattva expounding the Chapter on the Ten Practices also includes the person capable of expounding; the current text merely abbreviates it.

22.5

The central principle and intent can be understood.

22.6

Fourth, in explaining the text: this chapter is unlike the preceding two, for those with active virtues take practice as primary, hence it is omitted here. Moreover, active virtues are already fully mature and are subsumed under advancement; therefore, there is only one chapter whose meaning corresponds to understanding within practice. The chapter has seven parts: first, the section on samādhi; second, the section on empowerment; third, the section on arising; fourth, the section on the fundamental; fifth, the section on expounding; sixth, the section on immediate realization; seventh, the section on repeated verses.

22.7

Now, the first, the section on samādhi. Guṇakānana enters it because he is the leader of the assembly, signifying that expounding the ten practices establishes all virtues. Relying on the Buddha's spiritual power is the cause of entering samādhi. Entering 'bodhisattva's good contemplation' reveals the specific name of the samādhi. Distinguishing cause from fruit, it is named 'bodhisattva'; skillfully conforming to phenomena and noumenon with unobstructed discernment, accomplishing tasks without intention, is named 'good contemplation'.

22.8

Second, from 'having entered this' downward explains the section on empowerment. There are three parts: first, a general explanation of the causes and conditions for providing empowerment; second, an explanation of the purpose of empowerment; third, a direct revelation of the marks of empowerment. In the first part there are four: 1. generally indicating the cause of empowerment; 2. from 'ten directions' downward, the conditions of empowerment becoming manifest; 3. from 'addressed Guṇakānana' downward, praising the possession of causes for empowerment; 4. from 'Good son' downward, mutually revealing the causes and conditions for empowerment and samādhi. In this there are two: first, individually revealing that which is the cause; second, from 'caused you to enter' downward, concluding to whom the cause belongs. Now, the first also has four causes: 1. the companion Buddhas empowering together, which according to the assembly of the Ten Abodes is empowerment by spiritual power; 2. the past vows of the host Buddha; 3. the present majesty of the host Buddha; 4. the resonance and capacity of the great assembly. It omits kuśala-mūla that assist in transformation, which perhaps are subsumed under the character 'all'. The remaining meanings are fully detailed in the previous assembly. Second, from 'in order to increase' downward explains the purpose of empowerment, having eleven clauses: the first ten explain individually, and the last clause from 'namely' downward summarizes; through the section on arising, all are identical to the previous assembly, differing only between abodes and practices. Third, from 'Good son' downward directly explains the marks of empowerment, in three parts: first, verbal karma empowerment, commanding him to speak; second, from 'At that time the Buddhas' downward, mental karma empowerment, bestowing wisdom. It has individual revelations and investigative explanations. In the individual revelations, the first is general, and the rest are specific. Among the specific: 1. swift eloquence; 2. unceasing eloquence; 3. teacherless wisdom—neither of the two preceding assemblies had this wisdom, which is the wisdom of inherent enlightenment, obtained naturally by the clarifying cause, awakening without relying on a teacher, but manifested by relying on the condition of the Buddha, hence it is said to be 'bestowed'; along with unconfused wisdom, both are rapid eloquence; 4. responsive eloquence; 5. faultless eloquence; 6. eloquence rich in meaning and flavor; 7. the most supreme and wondrous eloquence in all worlds; 8. generally marshaling the previous seven; 9. these seven being insurmountable. Third, from 'At that time' downward, physical karma empowerment, increasing power and majesty.

22.9

Third, from 'At that time Guṇakānana' downward, the section on arising can be understood.

22.10

Fourth, from "addressed all [the bodhisattvas]" onward is the primary part (benfen). The text has two [sections]: first, the essence of the practices; second, the characteristics of the practices. In the former, if explained in terms of that on which they rely, the preceding "well-reflecting samādhi" constitutes the essence; if explained in terms of the object of contemplation, the double interpenetration of the two truths [constitutes the essence]; if explained in terms of the subject of contemplation, the non-obstruction of compassion and wisdom [constitutes the essence]. Now, following the characteristics of the teaching, the four practices below constitute the essence. If explained in terms of the distinct essence of the ten practices, then the ten pāramitās constitute the essence, a meaning seen in the first assembly. Now regarding the characteristics of the teaching: if taking the sūtra text directly, the text is divided into two: first, setting forth and revealing; second, from "Why?" onward, questioning and explaining. In the first part, it first sets forth that the essence of the practice is difficult to conceive: the practice is the ocean of practices cultivated by the profound mind. From "equal to the dharmadhātu" onward, it reveals the characteristics of being difficult to conceive: being as profound as the dharmadhātu and as broad as empty space, it is beyond the reach of mind and speech. Furthermore, it surpasses the lower stations, hence it is called inconceivable. Again, the phenomenal practice that is identical with noumenon shares the immeasurability of the dharmadhātu of phenomena and equals the boundlessness of empty space; the noumenal practice that is identical with phenomena shares the tranquility of the dharmadhātu of noumenon and equals the marklessness of empty space. Neither of these can be expressed by explicit verbal designations or manifested by conceptual thought; thus they are difficult to conceive. How much more so when the two thoroughly interpenetrate, so that one practice can subsume all practices, and one station can subsume all stations, because the unadulterated and the mixed are unobstructed! The tenth practice says that one enters the Indrajāla dharmadhātu, accomplishes the Tathāgata's unobstructed liberation, roars the great lion's roar of a hero among humans, and goes to the very source and bottom of the true mark of all dharmas. Furthermore, if it were merely apophatic (zhē), then ordinary beings and sages would be completely cut off from each other. Therefore, it does not merely negate ordinary thought and speech, but should also harmonize ordinary thought and speech; thus within this, conceivability is inexhaustible. When negation and harmonization are non-dual, then the essences of both conceiving and non-conceiving are utterly quiescent; only then is it called truly inconceivable. In the questioning and explanation: why should the practice of a person on the causal [stage] be hard to conceive? The explanation says: because it is identical to the fruit of the Buddha. The Buddha exhausts the limits of phenomenal practice and reaches the bounds of noumenal practice, cutting off all obstacles and realizing all noumena, with causes rounded and fruits perfected, harmonized and unobstructed; since the bodhisattva is identical to that, how could it be conceivable? If following the phrasing of the treatise [Daśabhūmika-śāstra], "bodhisattva practices" is the general clause, and the rest are all specific: "inconceivable" is the true practice. That [treatise] explains it in terms of being unseen prior to the stages; this explains it in terms of being inconceivable to ordinary fools. It is also called the "true arrangement of practices"; since there is no contemplation of tathatā within this station, there is no "practice of the mark of contemplation". Second, "equal to the dharmadhātu" is the supreme practice, and is also the root of the Buddha. Third, "equal to empty space" is the causal practice. It is an impermanent cause, and having not yet attained the wisdom of the stages, it lacks the cause of the permanent fruit. Fourth, "cultivating while learning from the Buddhas of the three periods" is the practice without timidity. Not yet able to accord with noumenon to truly rescue and protect, it lacks the great practice. The rest is the same as in the previous assembly. Second, from "Sons of the Buddha, what are..." onward, distinguishing the characteristics of the practices, the text is divided into three: first, generally asking for their names; second, from "Sons of the Buddha" onward, setting forth the number and displaying their excellence, hence saying that the Buddhas of the three periods speak them alike; third, from "What are..." onward, asking about the number and listing the names, first asking, next listing, and lastly concluding. Within the list, although the names differ slightly from the Benye [jing], their meaning and import are largely the same. 1. Giving delights oneself and others, hence it is called "joyful". Explained in terms of the three kinds of giving, on the causal stage all are delighted; hence the sūtra below says, "in order to cause sentient beings to give rise to joy." If explained in terms of the fruit, through material wealth one attains abundance and fearlessness, with body and mind peaceful and at ease; through dharma-dāna one will attain the joy of the Dharma: all are the meaning of "joy". This is explained in terms of following marks. The Benye says: "Newly entering the emptiness of dharmas, not overthrown by the heterodox treatises of non-Buddhists; because one enters the correct station, it is called the practice of joy." This is explained in terms of transcending marks. 2. The three clusters of pure precepts also benefit oneself and others, hence it is called "beneficial". Or the latter subsumes the former. The Benye says: "Attaining the dharma of constantly transforming all sentient beings, because all benefit sentient beings." This is based solely on benefiting others. 3. Patience accords with beings and noumenon, hence it is called "non-opposition". That [text] says: attaining the patience with the true dharma, without self or what belongs to self, it is called "free from anger"; this is explained by the latter subsuming the former. The Jin [translation] calls it "free from resentment", which also subsumes the latter by the former. In truth, the two patiences accord with beings, while the patience of dharma accords with noumenon; following the former by means of the latter, all accord with phenomena and noumenon. 4. Exertion without indolence or retreat is called "unyielding", which also applies to the three kinds of exertion. That [text] says: constantly abiding in merit to manifest transformations of sentient beings, it is called "inexhaustible", meaning that if there were indolence or retreat, there would be an end. In the three diligences of the Mahāyānasaṃgraha, the three are named "without weakness", "without retreat", and "without being content with small gain", which is subsuming the former by the latter. 5. Using wisdom to support samādhi and abandoning sinking and agitation, it is called "free from confusion". That [text] says: at the time of death, the ghosts of ignorance do not confuse or muddy [the mind], and because one abides in right mindfulness, it is called "separated from confusion"; this follows merely one meaning, hence the sūtra below says, "dying here and being born there, the mind is free from confusion." 6. Wisdom can reveal and bring forth the truth of the three truths; because prajñā appears before one, it is called "well-manifesting". That [text] says: in life after life, constantly born in Buddha lands; this merely relies on attaining the retribution, meaning that being identical to emptiness it illumines existence and thus can manifest birth. 7. Not being attached to phenomena or noumenon, it is called "non-attachment". That [text] says: because [one realizes that] self, non-self, and even all dharmas are empty; this means engaging in existence without being confused about emptiness, meaning that within the self there is no self. If one is attached to neither self nor non-self, then one is blocked by neither, because one possesses the wisdom of skillful means of neither relinquishing nor grasping. 8. Because the great vow is venerable, and also because only by accomplishing the great practice can the vow be attained, it is called "difficult to attain". That [text] says: because one constantly reveres and accords with the Buddhas' teachings of the three periods, it is called "reverent practice". That explains it in terms of cultivating the mind; this explains it in terms of being hard to surpass. 9. Skillfully preaching the Dharma is called "the practice of good dharmas". That sūtra says: "Preaching the Dharma to instruct others, every movement becomes a norm for beings; because it is equal to the station of a dharmabhāṇaka on the ninth stage." 10. Words and actions not being false, it is called "true"; also because it accords with the two truths. Thus that sūtra says: "The two truths are neither suchness nor marks nor non-marks, hence it is called 'true'." The above interprets the names in terms of the ten pāramitās; each pāramitā has three [aspects], all seen in the first assembly.

22.11

Fifth, the section of the exposition, from "Sons of the Buddha, what is..." onwards. The ten practices constitute ten sections, each having three parts: first, inquiring about the name; second, explaining the characteristics; third, concluding with the name. Now, as for the first, the Practice of Joy is the perfection of giving (dāna-pāramitā); the initial inquiry about the name has already been explained above. Second, explaining the characteristics from "Sons of the Buddha, this bodhisattva..." onwards divides into two: first, briefly discerning essence and characteristic; second, extensively revealing names and characteristics from "when cultivating this practice" onwards. Now, as for the first, according to the *Bodhisattvabhūmi* in the *Yogācārabhūmi*, each of the six perfections of a bodhisattva has nine gates: first, self-nature, which refers to the emergence of the essence of the practice; second, all-inclusive, which means being able to practice fully; third, difficult practice, which means distinctively revealing [difficulty] within it; fourth, all-gated, which refers to differentiations of practice; fifth, the good person, which refers to benefiting [others]; sixth, all kinds, which specifically subsumes the holy teaching; seventh, complying with requests, which refers to according with what is needed; eighth, granting happiness in two lifetimes, which refers to benefiting greatly in the present so as to cause attainment of vast peace and happiness in the future; ninth, pure, which refers to the superior transcendence of marks that accomplishes the pāramitā. The present text divides into three parts to subsume these nine: first, generally identifying the donor; second, being free from what is improper, from "his mind" onwards; third, revealing his intention, from "only for the sake of" onwards. Now, the first subsumes the preceding four as well as the sixth and seventh: first, the donor bestowing gifts reveals the self-nature of giving. Bestowal has two meanings: first, bestowal is simply giving; second, it refers to skillful bestowal that weighs whether it is appropriate or not. Being able to give whatever possessions one has subsumes the other five gates, namely: first, whether internal or external; second, whether difficult or easy; third, material goods, Dharma, and fearlessness; fourth, the gate of all kinds; fifth, giving according to requests. Second, being free from what is improper is pure giving. The text has five clauses to subsume ten meanings. The mind being equal has, in brief, four meanings: first, free of grasping, because of being free of erroneous views; second, not accumulating gifts, because of viewing gradual and sudden as equal; third, not being arrogant, but practicing humility and not competing with others, because of being free of pride; fourth, without favoritism or aversion, because of not taking sides. The statement "without regret or stinginess" has three meanings: first, not regressing, because of having no regret after giving; second, not inferior, because of not begrudging superior things; third, not stalling, because of not begrudging giving quickly. The statement "not looking for karmic reward" means not seeking a fruit of maturation. "Not seeking renown" means having nothing to rely upon. "Not coveting gain and offerings" means not expecting repayment of kindness. Third, revealing his intention has twelve clauses, subsuming the two gates above: the first eleven clauses explain the good person's giving, which has five marks: first, "only to rescue and protect," because of not harming; second, "to embrace," because of giving with one's own hands; third, "to benefit," because of according with the time. The above three benefit those below. Next, there are eight clauses explaining reaching upward, which do not go beyond two intentions: first, pure faith; second, respect. Among the eight: first, initiating practice and study; second, keeping in mind and not forgetting; third, cherishing and not abandoning; fourth, purifying its obstacles; fifth, further cultivating and expanding; sixth, sustaining without interruption; seventh, preventing its disappearance; eighth, expounding to show it to people. The subsequent "causing all sentient beings to leave suffering and attain bliss" concludes with compassion, which is happiness in the two lifetimes. The words "only for the sake of" above flow through all the subsequent clauses. Moreover, the rescue and protection above is the giving of fearlessness, embracing is material goods, and benefiting is the Dharma. Second, in extensively revealing names and characteristics, it broadens the aforementioned all-inclusive giving. It also possesses all kinds of giving, but lest it become verbose they are not mapped out. In the text there are two parts: first, the actual practice of material giving; second, the vowed practice of giving Dharma. Within material [giving] there are again two: first, conforming to marks; second, transcending marks. Within the former there are also two: first, explaining the practice of giving; second, the practice of pariṇāmanā. Within the former there are also two: first, wishing to receive superior rebirths to practice giving; second, manifesting bodies of different kinds to practice giving. Within the former, according to Asaṅga's commentary, there are six intentions: first, expedient; second, joyful; third, of grace; fourth, vast; fifth, excellent; sixth, pure; all are possessed below. Within it there are four: first, wishing to possess conditions for giving, which is the intention of expedients because of intending first, and is also broadening the aforementioned being a great donor; second, being able to seek what is difficult to seek, from "even if" onwards; third, explaining being able to give what is difficult to give, from "at that time the bodhisattva" onwards, where presenting the difficult illustrates the easy, so that one gives immediately without delay; fourth, explaining having no defiance against anyone, from "thus" onwards, having three intentions: the first is the vast intention, because of being able to practice broadly; second, from "only further" onwards is the joyful intention; third, from "forming such a thought" onwards is the intention of grace. From "I should now" onwards is the compliant mind. Second, from "again making" onwards explains manifesting bodies of different kinds and practicing giving. Dedicating present good deeds of giving to receive bodies in the future, because compassion is profound, is also a vast mind. Second, from "with this" onwards is the practice of pariṇāmanā. First, expecting the great fruit for oneself is also a vast intention; later, wishing for the field of giving also to attain both fruits is the excellent intention. Second, from "the bodhisattva thus" onwards explains giving that transcends marks, which is the pure intention. Conforming to marks and transcending marks must be simultaneous in practice, yet speech cannot express both together; hence they are divided into earlier and later. One should apply transcendence of marks individually throughout the preceding, as in the *Mahāprajñāpāramitā-sūtra*; not wishing for verbose text, they are combined in one place. The overall structure earlier and later may be understood by analogy to this. The text divides into three: first, the contemplation of the emptiness of persons; next, the contemplation of the emptiness of dharmas; later, the benefit of the two contemplations, which is the accomplishment of the wisdom that has gone to the other shore. Now, this is the first. "Thus benefiting sentient beings" resumes the preceding practical actions. When wishing to show true benefiting, there is no idea of a self and so forth. The dharmas negated are, in brief, ten clauses. "Self" refers to an agent of control, the provisional individual of the aggregates. Hence, the *Mahāprajñāpāramitā-śāstra*, fascicle thirty-five, states: "within the five aggregates, the mind of self and what belongs to a self arises." The *Yogācārabhūmi* largely agrees with this explanation. This clause is the general; it is merely one self, with distinct names established below according to circumstances. However, through deluded ignorance of the true nature of dependent origination, one presumes there is a self that is identical to or distinct from the aggregates. Once emptiness of nature is comprehended, deluded thoughts are silenced; hence it says "no [self]". As for contemplating individually the reason for their absence, it is explained as in the second samādhi of the "Chapter on the Ten Concentrations". Second, "sentient being" (sattva), because the *Mahāprajñāpāramitā-śāstra* states: "arising within the harmony of the five aggregates." The *Yogācārabhūmi* calls it "sentient being", meaning the noble ones truly understand that there is only this dharma and nothing else. Third, "conscious entity" (saṃjñin): both the *Mahāprajñāpāramitā-śāstra* and *Yogācārabhūmi* call it "generator" (jīva/janaka), meaning one presumes there is a self or person who can produce all affairs, like a father giving birth to a son. "Entity" (bhāva) refers to the generated births in various destinies. Fourth, "living soul" (jīva), meaning accomplished in the life-faculty. The *Yogācārabhūmi* states: "living and persisting manifest through the harmony of lifespan." Fifth, "manifold": the *Mahāprajñāpāramitā-śāstra* calls it "multitude" (nānātva), meaning the various causes and conditions such as aggregates, realms, and entrances are manifold dharmas. In the new translations it is called "ordinary person" (pṛthagjana), because of being able to receive births in different destinies. Sixth, "pudgala": here translated as "frequent grasper of destinies." The *Yogācārabhūmi* states: "presuming there is a self or person who repeatedly goes to grasp various destinies without satiety." This name, according to the singular, refers to one person; if according to the plural to call many persons, then it is said pudgalāḥ. Seventh, "person" (manuṣya): a designation having spirit, distinguished from earth and wood. The *Mahāprajñāpāramitā-śāstra* states: "because of practicing human ways." The *Mahāprajñāpāramitā* calls it "puruṣa", which the *Yogācārabhūmi* explains as: "because of being able to perform all human functions." Eighth, "māṇava": here translated as "youthful scholar." It means presuming there is a self or person who is a young student. This name, according to the singular, addresses only one person; if addressing many persons, it is addressed in the plural, which should be māṇavakāḥ. Ninth, "agent" (kāraka), because of performing various karmas. The *Mahāprajñāpāramitā-śāstra* states: "because hands and feet can perform actions." Tenth, "experiencer" (vedaka), because the *Mahāprajñāpāramitā-śāstra* states: "presuming that in a future life one experiences the retributive fruits of offenses and blessings." In the thirty-fourth [fascicle] of the *Mahāprajñāpāramitā*, the second [fascicle] of the *Pañcaviṃśati*, and the *Vajracchedikā*, the counts have additions and subtractions, and the names are slightly different, but the general meaning is not disparate. The chapters on "Dedication" and "Ten Concentrations" should be harmonized and explained according to this. Second, from "only contemplating" onwards explains the contemplation of the emptiness of dharmas. Since the bodhisattva has understood the emptiness of dharmas, how could there be a self? Thus, what was called emptiness of persons above is not like the emptiness of persons and existence of dharmas of the two vehicles; therefore, this directly says only contemplating the dharmadhātu as empty, and so forth. Dharmadhātu and the realm of sentient beings are generally raised; the essence of dharmas contemplated does not go beyond these two. The bodhisattva comprehends them as ultimately without distinction: horizontally boundless, because of equaling empty space; vertically without limit, because of being free of beginning and end. "Empty dharmas" means both of these are empty. "Empty" is also a general term. How is it known to be empty? It has only names and lacks real existence. Devoid of what existence? First, externally lacking specific and universal characteristics; second, internally lacking the essence of conditioned and unconditioned; third, lacking a place of abiding, meaning not abiding in the interior, exterior, intermediate, or in being; fourth, lacking mutual dependence between the two dharmas, as existence departing does not leave behind emptiness; fifth, lacking the efficacy of activity; therefore it has no existence. Because it has no existence, it is empty; because it is empty, the realm of sentient beings is itself the dharmadhātu. Third, from "making this" onwards is the benefit of the contemplation. The nine clauses all saying "does not see" is because of plumbing the dharmatā and reaching the other shore. The first three are simply the three wheels. The field of merit is that which giving generates. Karma is stated in terms of completing causes to incur future fruits: what is attained is the fruit (phala), and what requites the cause is retribution (vipāka). The habituated cause continues habituation from before; the habituated fruit is attained afterward. Habituated cause and habituated fruit are generally called cause, being able to bring on future retribution; this retribution repays the cause, and this fruit extends to what is obtained in the present. Furthermore, retribution refers to the defiled, and fruit refers to the undefiled; both are future fruits, differing by defiled and undefiled. Small giving yields small fruit; great giving yields great fruit. Second, the vowed practice of giving Dharma is divided into two: first, contemplating the object of compassion as the reason for raising vows; second, from "I should study thoroughly" onwards, raising vows to benefit. The indestructible dharmatā is the steadfast cause; tranquility and happiness are the steadfast fruit.

22.12

Second, the Practice of Benefiting. Within the explanation of characteristics, first briefly and then extensively, both reveal the three collections [of precepts] subsuming the ninefold morality. Now, as for the first, the brief [explanation] has three parts: first, explaining the characteristics of upholding; next, revealing freedom from faults; later, revealing the intent of upholding. Now, as for the first: the first clause is general, encompassing all three collections, which is the self-nature of the precepts; from "regarding forms, sounds" onwards, it distinctively explains the meaning of purity. When the ground of mind is unattached, that is the true meaning of the vinaya. Also expounding it for sentient beings is the precept of benefiting sentient beings. Second, from "not seeking" onwards reveals freedom from faults. It also means having no reliance upon fruits, revealing the meaning of purity. Third, from "only firmly upholding" onwards reveals the intent of upholding precepts. The first clause is general: firmly upholding to the end of one's life. From "forming such a thought" onwards, one uses a vow to constrain oneself and fulfill the aforementioned firmness, meaning that all gain, offerings, and reverence, or rival doctrines, cannot be subdued by root and secondary afflictions. All evils ceased and the Buddha's true Dharma attained is true wholesome practice. Entanglements refer to the eight entanglements: lack of shame, lack of conscience, restlessness, regret, torpor, sleep, stinginess, and jealousy. The first two obstruct precepts, directly obstructing the rules of conduct; the next two obstruct śamatha; the next two obstruct vipaśyanā; the last two obstruct equanimity, which obstructs the wholesome dharmas of benefiting. In cultivation with marks, they entangle body and mind, which is why they are specifically mentioned. Alternatively, ten entanglements are spoken of, adding anger and concealment, because they are heavy obstacles when one is accused. These are secondary afflictions. Bonds refer to the four bonds: desire, ill will, attachment to rules and vows, and view of a self. When greed for gain is frustrated, burning vexation gives rise to anger; when life-threatening danger confronts celibacy, reviling arises; reviling leads to attachment to rules, and the self becomes turbid and confused. Neither violating nor upholding is true equality.

22.13

Second, from "Sons of the Buddha! A bodhisattva like this…" onwards, the three collections [of precepts] are extensively elucidated. This is divided into three: first, the precept of restraint; second, the precept of embracing sentient beings; third, the precept of gathering wholesome dharmas. First, firm adherence without transgression is the first 'difficult to uphold.' In this section there are also two parts: first, the objective conditions that are difficult to endure are revealed—namely, that they are numerous and alluring, and when delusion is added to the mind, day after day for a long time, they are thus difficult. Later, from "At that time the bodhisattva…" onwards, one arouses contemplation as an antidote, which enables one to uphold what is difficult to uphold. As for "and even," the Large Sūtra says: "Greedy clinging to the five desires obstructs rebirth in heaven, how much more does it obstruct the supreme matters of bodhi!" Hence it says "and even." Second, from "Except only…" onwards is the precept of embracing sentient beings. Within this there are four parts: first, explaining how one may set aside transgressions to rescue beings—just as with Jīta and Mallikā, where it was only wine and only the precepts—so "except only for the sake of transforming" means one may walk in non-paths, while not abandoning the mind of wisdom means one thoroughly penetrates the Buddha-path. Second, from "Sons of the Buddha!" onwards, making light of one's own body to benefit beings is the second 'difficult to uphold,' because even to the point of giving up one's life, there is no violation. Third, from "A bodhisattva having attained for oneself…" onwards reveals the measure of one's adherence, which is the third 'difficult to uphold,' meaning that one constantly abides in right mindfulness without errors or lapses. This uses what is difficult to illustrate what is easy, and uses error to illustrate habitual tendency from the original nature. As for the 'measure': on the Abode of the Initial Arousing of the Mind, one clearly sees the nature of the mind and attains sambodhi; because one understands the non-arising of dharmas, one constantly sees the Buddha. Every object encountered is the Buddha—how could one allow the thought of desire to arise toward the Buddha? Fourth, from "At that time the bodhisattva…" onwards explains deeply arousing great compassion, which is the mark of a superior person. The text is divided into three: first, pitying beings who cling to desires; second, giving rise to the intention to encourage them to keep the precepts; third, questioning and explaining the reason. First, there are seven clauses. The first two are general: never failing to arise, these are thoughts throughout the long night. Below are the specifics: 1. longing for what has not yet been obtained; 2. heading toward what can be obtained; 3. greedily clinging to what has already been obtained; 4. definitely deeming it pure; 5. indulging without satiety; 6. being intoxicated and drowning; 7. drifting along with objects; 8. wanting to stop but being unable to. Second, from "I now…" onwards, one gives rise to the intention to encourage them to keep the precepts: first, encouraging others to uphold the precepts; next, from "abiding in pure precepts…" onwards, concurrently praising the merit of the precepts. Third, as for the questioning and explaining: great compassion benefits others, which is the bodhisattva's family business. Third, from "Having trained like this…" onwards explains the precept of gathering wholesome dharmas. The text is divided into two: first, explaining the present gathering within one's own stage; second, discerning the future gathering in superior progress. In the first part: although wholesome dharmas are numerous, they do not go beyond compassion and wisdom, so they are briefly cited in the text. Within this there are three parts: first, jointly introducing compassion and wisdom; second, from "Yet knowing…" onwards, jointly explaining the two marks; third, from "Those who understand like this…" onwards, jointly clarifying the two fruits. In the first, wisdom comes first, followed by compassion. Within wisdom, one first explains the departure from faults, namely leaving behind evil conduct and ignorance; later, from "with wisdom…" onwards, explains the perfection of virtue; from "for the sake of sentient beings…" onwards, this gathers compassion. Second, within jointly explaining the two marks, compassion and wisdom operate together. The text is divided into two: first, guiding compassion with wisdom, naturally perfecting right contemplation; second, from "all dharmas…" onwards, generally clarifying entry into dharmas and revealing the causes of their inverted views. In the first, there are four pairs: the first three consider the two in relation to one another; the last one examines them in their own nature. Among the first three pairs, the first two are 'not separate,' and the last one is 'not identical,' which reveals that sentient beings and inverted views are neither identical nor separate. Sentient beings are the persons capable of giving rise to inverted views, which belongs to the defiled aspect of the other-dependent nature (paratantra-svabhāva); inverted views are the delusions that are produced, which is the imagined nature (parikalpita-svabhāva). The first pair explains that they are not separate: relying on the semblance, one grasps at the real, and therefore apart from beings there are no inverted views; relying on the grasping, the semblance arises, and therefore apart from inverted views there are no beings. The second pair explains that they do not exist within one another, re-explaining the previous meaning. Saying they are 'not separate' clarifies that cause and effect are mutually dependent and formed by conditions, not having a preexisting essence. When two things exist within one another, there is no fruit within the cause, so inside the inverted view there is no sentient being. If it necessarily existed, then the imagined would be the other-dependent. There is no cause within the fruit, so inside the sentient being there is no inverted view. If one required it to exist, there would be no sentient beings who are not inverted. The third pair explains that they are not identical, because this does not destroy the two marks of cause and effect, the grasper and the grasped imagined natures. From the preceding three pairs, one knows that beings and inverted views are neither one nor different, neither identical nor separate. The fourth pair examines them in their own nature. The inverted mind arises only by depending on objects, so it is not an internal dharma. If it were internal, it would exist without objects. Objects are posited by emotional conceptualization, so they are not external dharmas. If they were external, the wise would not be free from defilement regarding objects. Since it is neither internal nor external, how could it be in the middle? Thus one knows that mind and objects are fundamentally empty in their very essence; how could they be contrasted with each other? To clarify identical and separate: sentient beings are also like this; seeking them in the aggregates, they are non-existent, so they are not internal dharmas; apart from the aggregates they are also non-existent, so they are not external dharmas. Since they are neither internal nor external, they also completely transcend the middle; their original nature is fundamentally empty, so how could they give rise to inverted views? With what could they be contrasted to explain that they are not identical or separate? Having understood this, one is naturally free from inverted views oneself. Explaining this for beings, inverted delusions are naturally eliminated. Second, from "all [dharmas]…" onwards generally clarifies entry into dharmas and reveals the causes of their inverted views. That is, because of failing to comprehend that what is conditionally produced is not solid, one falsely gives rise to the imagined nature; hence it is said to 'delude and bewilder foolish persons.' In truth, foolish persons delude themselves, like monkeys grasping at the moon. Third, from "like this…" onwards jointly clarifies the two fruits. These are the fruits accomplished by the preceding compassion and wisdom, and also the precept of giving happiness in the two lives among the nine precepts. First in general, then in detail. In general, through understanding that all dharmas are unreal, illusory transformations, this is the awakening to all conditioned formations (saṃskāra). Fully understanding that the marks of formations are empty is called penetrating saṃsāra. Knowing that the essence of formations is quiescent is understanding nirvāṇa. When understanding reaches its culmination, one attains bodhi. From "attaining crossing over for oneself…" onwards, there are separately nine pairs: 1. crossing over suffering; 2. being freed from the origin of suffering, through penetrating saṃsāra; 3. harmonizing with the path; 4. silencing through cessation, through understanding nirvāṇa. The next four are the virtues of realizing the four noble truths, matching the above in order: namely, through severing suffering, one attains peace and joy, and so forth. The ninth is realizing the joy of the Buddha's bodhi. Second, from "Sons of the Buddha!" onwards concerns the superior progress that is to be gathered, in which there are twenty clauses. The first ten are endowed with superior virtues: 1. according with the Buddha; 2. leaving the world behind; 3. practicing the superior Dharma; 4. abiding in equal noumenon; 5. equal benevolence; 6. luminous wisdom; 7. leaving faults behind; 8. forgetting conditions; 9. relinquishing grasping; 10. entering nirvāṇa without severing afflictions. The latter ten abide in deep wisdom. The final clause is general, which is the Buddha's wisdom. The rest separately reveal the meaning of depth and breadth: 1. having nothing superior above; 2. unreachable by words; 3. free from dependence and attachment; 4. without fluctuation; 5. transcending measure and quantity; 6. without limits or boundaries; 7. without termination; 8. cutting off material forms and marks. Because of the above, it is deep.

22.14

The third is the Practice of Non-Opposition, which is the perfections of forbearance (kṣānti-pāramitā). In explaining its characteristics, the text is divided into two: first, a brief delineation of the characteristics of the practice; second, the actual cultivation in confrontation with objects. The first has three parts: 1. cultivating the practice of forbearance, 2. leaving behind faults regarding forbearance, and 3. the intention in cultivating forbearance. As for the first: "constantly cultivating the Dharma of forbearance" indicates the category to which the practice belongs. The words "humble and deferential," etc., reveal the characteristics of forbearance. The text has ten phrases: the first generally reveals its intrinsic nature. Being humble and reverent, it shines; being lowly, it cannot be surpassed—just as the sea lies low and all rivers return to it; respecting and exalting others, how could one dare not be patient? The nine phrases from "not harming oneself" onward explain it separately. Broadly, there are three interpretations: first, in terms of the three poisons; second, with respect to the three karmas; third, according to the three kinds of forbearance. In the first interpretation, the first three remedy anger to practice forbearance, for anger must cause harm: 1. having no self-inflicted harm or injury before the objective realm; 2. possessing the power to harm others; 3. confronting each other with death, regardless of whether sequentially or simultaneously, merely taking both as harm. The next three remedy greed to accomplish forbearance; hence the Liang translation of the Mahāyānasaṃgraha says: "grasping (upādāna) is an alternative name for greedy attachment: 1. self-attachment to fame and gain; 2. causing others to grasp, or rejoicing in their grasping; 3. practicing both of the above." The final three remedy delusion to cultivate forbearance; due to delusion one clings: 1. clinging to one's own virtues and abilities—how could they defame me? 2. if that person is in the right, how could they humiliate me? 3. both being defiled can be understood. These nine are all faults, and the bodhisattva contemplates correctly, negating them with "not." The contemplation that serves as the antidote will be explained below. In the second interpretation, with respect to the three karmas: harm must be inflicted on the body, clinging must proceed from the mind, and praising oneself or others is termed grasping. If praising others in one's mind is still flattery, how much more so extolling oneself! Thus all are patiently endured. In the third interpretation, according to the three kinds of forbearance: harm is the harm from enemies; grasping is being unable to peacefully endure sufferings such as hunger and cold, falsely receiving and grasping; clinging is failing to see the truth of reality (tattva). Through seeing the truth of reality, all three kinds of forbearance are accomplished. Thus the Si yi [fantian suowen jing] says: "All phenomena perish moment by moment, their nature never abiding. Therein there is neither revilement nor respect. If one's limbs are severed joint by joint, one's mind remains constantly unmoving," etc. Furthermore, the above three are framed around the opposing, conforming, and neutral objective realms, thus forming the three poisons. The rest may be inferred accordingly. Second, "nor does one..." onward indicates leaving behind faults regarding forbearance: fame attracts the mediocre, and profit entices the inferior; the bodhisattva is a superior person and therefore does not greedily seek them. Third, "only making..." onward indicates the intention in cultivating forbearance: the reason one cultivates it is that one first endures oneself, and later explains it for sentient beings, causing them to cultivate the practice of forbearance, leave behind evil, and sever delusions—this is internal patient acceptance. When delusion vanishes and wisdom appears, one abides in the forbearance of dharmas (dharma-kṣānti). Once the dross and defilements of afflictions are removed, body and mind become pliant and gentle, capable of being vessels for the Dharma, like smelted gold. All of the above constitutes pure forbearance. Second, from "Disciples of the Buddha..." onward, cultivating forbearance in confrontation with objects extensively reveals the characteristics of the practice. The text is divided into two: first, clarifying the practice of cultivating forbearance; second, clarifying the intention in cultivating forbearance. The former has three parts: first, enduring harm from enemies; second, peacefully accepting suffering; third, carefully examining phenomena. As for the first, it is divided into two: first, displaying the objects difficult to endure; second, clarifying the practice of being able to endure—this is also forbearance difficult to practice. In the first part, there are three: first, verbal insult and humiliation inflicted on oneself. The Liang translation of the Mahāyānasaṃgraha, regarding enduring harm from enemies, also calls it forbearance of humiliation by others, briefly showing ten kinds: 1. violating taboos; 2. bad rules; 3. causing sorrow; 4. lacking elegance; 5. extremely vulgar; 6. expressing evil; 7. not entering the mind; 8. expressing obscenity; 9. extremely vile; 10. extremely coarse. From "with such words..." onward, it summarizes what was done: many people with many mouths, each with many evil words. Second, from "furthermore, these..." onward, bodily oppression and harm. The above two matters are extensive. Third, from "in this way passing through..." onward, it summarizes the long duration: these are called the objects difficult to endure. Second, from "when the bodhisattva encounters this..." onward clarifies the practice of being able to endure. First, it summarizes the preceding to introduce the subsequent, meaning encountering the extreme sufferings mentioned before. Second, from "conceiving this thought..." onward directly reveals the characteristics of forbearance through the loss of one's own resolution. The text has ten phrases: the first hypothesizes that if one cannot endure, losing mindfulness and changing one's resolve, it is called agitation. The remaining nine clarify the losses: 1. not subduing anger; 2. not guarding the sense-doors; 3. being confused about the dharma-gate of forbearance; 4. not cultivating the practice of forbearance; 5. turning outward following the wind; 6. inner agitation arising; 7. not treasuring the roots of goodness; 8. not forgetting self and other. The above eight are self-harm; because of this, one cannot benefit others. Now, because one can endure, negating them with "not," they become eight practices, benefiting both self and others, and subduing both self and others. If one speaks of these superior benefits, it accomplishes the conduct of an excellent person. Second, from "at that time the bodhisattva..." onward, forbearance of peacefully accepting suffering. Although continuing the previous text, in meaning it corresponds to peaceful acceptance; hence, it cites past suffering to contrast with present suffering, seeking to accept it peacefully. The reason it cites this is: beginningless time shows that the past suffering was long in duration; various sufferings show that its instances were extensive. Although the matters were extensive and the time long, it was in vain and lacked the two benefits. Now the time is short and the suffering is little, yet it can accomplish the perfection of forbearance, benefiting oneself and benefiting others; how could one not endure it? Thus the Verses on Tempering say: "You have already passed through many kalpas in the evil destinies; undergoing useless suffering, you could still surpass it. Now practicing slight goodness, you attain bodhi; for such great benefit, you should not give way to retreat." From this, one repeatedly encourages and admonishes oneself, causing oneself to be pure and unagitated, joyful and free of sorrow. Subduing the obscuration of anger and guarding the sense-doors, this is abiding oneself in the Dharma of forbearance and causing sentient beings to have the same forbearance. Third, from "further again..." onward, forbearance of carefully examining phenomena. This also arises following the previous, hence it says "further again." Thus within one forbearance, three forbearances are fully present, showing they are not entirely distinct; therefore, they are fully clarified within a single objective realm. The text is divided into three: 1. accomplishing the forbearance of dharmas for oneself. The text has five phrases: the first phrase generally presents it; from "no self" onward, it explains and accomplishes the meaning of emptiness, explaining it through the four aspects of suffering, emptiness, impermanence, and no-self, in reverse order. Moreover, according to the Mahāyāna, suffering and joy, etc., are both dismissed: 1. both the self of persons and the self of dharmas are extinguished; 2. permanence and impermanence are unreal, existing only in mutual dependence; 3. emptiness and existence are both quiescent, hence it says "without duality"; 4. suffering and joy are both dismissed, saying "nothing exists." 2. From "all phenomena are empty..." onward, causing others to accomplish forbearance. Sentient beings are confused about emptiness, so one should expound it for them; these are all pure forbearance. 3. From "therefore..." onward, it concludes that the practice should be cultivated. Furthermore, in the Mahāyānasūtrālaṃkāra, through three reflections and five conceptions, one is able to endure: 1. reflecting that another's humiliation of me is my own karma; 2. reflecting that both that person and I are suffering of conditioned existence (saṃskāra-duḥkhatā); 3. reflecting that even a śrāvaka seeking self-benefit does not inflict suffering on others. These three texts are located in the forbearance of peaceful acceptance, because one reflects on past sufferings to regulate and gather both self and others. As for the five conceptions: 1. the conception of original kin, for since beginningless time sentient beings have all been relatives; 2. cultivating the conception of dharmas, because striking and scolding cannot be apprehended; 3. cultivating the conception of impermanence; 4. cultivating the conception of suffering; 5. cultivating the conception of gathering and accepting—these are included in this text, and can be considered in comparison with the above. Second, from "for the sake of compassionate mindfulness..." onward explains the intention in cultivating forbearance. The text has ten phrases, the meaning encompassing both general and specific. In general, all three forbearances are for these ten, which is evident in meaning. In specific, for the sake of the first five, one cultivates enduring harm from enemies: compassionate mindfulness is general; next, merely desiring to benefit others, not fearing that they will not benefit oneself. Since one originally wishes to bring peace to others, how could one retaliate? Pitying their drowning in inverted views, how could one harbor hatred? Through forbearance one tames conduct and gathers in all anger. The next one is the forbearance of peacefully accepting suffering, following sentient beings without fatigue or suffering. The next two phrases are for awakening self and other, cultivating the careful examination of phenomena. The final two apply generally to the preceding three. The statement above flows down to this point; these are the bliss of the two worlds among the nine.

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大方廣佛華嚴經疏 — Classical Chinese