大方廣佛華嚴經疏 23

English (machine translation) 23

Language: English

23.1

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

The seventh, the practice of non-attachment: its essence is skillful means (upāya). Relying on the two skillful means, by virtue of dedicating [merits] (pariṇāmanā) one does not abide in saṃsāra, and by virtue of rescuing [beings] one does not abide in nirvāṇa. Because neither is abided in, it is named 'non-attachment.' The Benye also states that the latter four [practices] each possess three skillful means. As for the three: first, advancing toward the fruit; second, skillfully harmonizing existence and non-existence; third, neither renouncing nor grasping any dharma. The first is pariṇāmanā; through the second, skillfully harmonizing, one is then able to rescue [beings]; neither renouncing nor grasping has the same mark as prajñā. The Cheng weishi lun only explains the subsequently attained [wisdom], and therefore does not establish it; the Benye takes the primary and secondary into account differently, which does not prevent all three of this one practice from being skillful, so that both are free of attachment. Thus, compassion and wisdom being two yet not two, and the one mind being not two yet two, constitute non-attachment. Existence is illusory existence, and non-existence is true emptiness; illusory existence is not [real] existence, and precisely because it exists, it is true emptiness; true emptiness is not [mere] emptiness, and precisely because it is empty, it is illusory existence. Because these two are unobstructed, it is called 'skillful harmonization'; because they interpenetrate in this way, there is nothing attached to. Existence can give rise to function, and emptiness can be contemplated; therefore neither is renounced. If one grasps existence, one resembles ordinary beings; if one grasps non-existence, one resembles those who rush to realization; therefore neither is grasped. In the second part, explaining the marks, it is broadly divided into two: first, clarifying non-attachment in one's own share; second, clarifying non-attachment in superior progress. One's own share already contains what was explained before. The two and three skillful means are divided into three in the text: first, solely clarifying non-attachment in one's own practice; second, from 'Why is this?' downward, inquiring into and explaining the reason; third, from 'The bodhisattva thus' downward, analogously revealing the myriad practices. In the first of these, there are also two: first, clarifying non-attachment regarding pure objects; second, from 'seeing impure' downward, not disliking defiled objects. In the first part, there are three: 1. clarifying non-attachment regarding adornment of Buddha-lands; 2. from 'approaches' downward, non-attachment regarding the Triratna, within which, first, respectfully serving and making offerings to the Buddhas; next, from 'thus' downward, revealing the purpose of the offerings; and afterward, from 'in thought-moment after thought-moment' downward, specifically pointing out the marks of non-attachment, whose meaning encompasses non-attachment to both the Triratna and one's own cultivation, where saying 'thought-moment after thought-moment' reveals swiftness and multiplicity; 3. from 'this bodhisattva' downward, non-attachment over a long time. Second, clarifying not disliking defiled objects: it is only one phrase, because defilement is easily abandoned. In the second part, inquiring and explaining, the intent of the inquiry says: Delighting in the pure and abhorring the defiled is ordinary human nature; how can a bodhisattva neither dislike nor attach? The intent of the explanation says: Without relying on Buddha-wisdom, pure and defiled arise; if one contemplates in accordance with the Dharma, where can the two marks abide? Therefore it says, 'because of contemplating according to the dharmas of all Buddhas.' 'Buddha-dharmas' are precisely the Buddha-wisdom of the dharmadhātu. Third, analogously revealing the myriad practices: whether oneself or others, in all there is non-attachment; within this, the first phrase concludes what came before and introduces what follows; from 'teaching and transforming' downward, it extensively lists what is practiced. That which is called 'abodes of the Buddhas' refers to the holy, the divine, the brahma [abodes], and so on; the rest can all be understood. Second, from 'Bodhisattva-mahāsattvas' downward, non-attachment in superior progress: the text is divided into three: first, clarifying one's own practice; second, from 'having obtained the prediction' downward, benefiting others; third, from 'the bodhisattva thus contemplating the body' downward, concluding the consummation of practice. For the first, it is divided into two: first, repeating the previous share of one's own; afterward, from 'regarding the Buddha-dharma' downward, properly revealing superior progress, which has eleven phrases, the first being general and the rest specific. 'General' means thoroughly penetrating the dharmas of teaching, noumenon, practice, and fruit. In the specific: 1. penetrating the dharma of the fruit, namely the Buddha's bodhi; 2. penetrating the dharma of noumenon, namely realizing the vinaya of the Dharma. 'Vinaya' is a Sanskrit sound, in full vinaya, translated here as cessation (nirodha). If it receives its name from the Vinaya-piṭaka, its meaning encompasses taming and subjugation. Now speaking of 'dharma-cessation,' it extends to all four kinds of dharmas having the sense of cessation: namely, the teaching explains cessation; practice extinguishes defilements; the fruit realizes cessation; and noumenon is originally tranquil cessation. Since the rest of the three exist before and after in the present text, this cessation is precisely the cessation of noumenon. Furthermore, it corresponds to the meaning of realization; in the round and interpenetrating teaching, this admits realization. 3. Abiding in the Buddha's correct teaching, namely penetrating the dharma of the teaching and abiding as taught. 4. From 'cultivating bodhisattva practices' downward, all are dharmas of practice: three phrases for practice conforming to marks—'practice' is the myriad practices; 'mind' refers to the four immeasurables; 'liberations' are the various doors of liberation. The next two phrases are the dwelling places of signless practice, namely the previous teaching, noumenon, and fruit. What is practiced is the previous myriad practices and so forth, in all of which there is no defiled attachment. Because of this, one is able to purify the bodhisattva path and is worthy of receiving the prediction.

23.3

Second, within benefiting others with great compassion, there are two: first, increasing great compassion; second, resolving in mind to rescue [beings]. In the first of these there are also two: first, contemplating those for whom one feels compassion; second, increasing compassion without attachment. In the first of these there are also two: first, contemplating their entry onto perilous paths due to confusion about the four truths; second, contemplating their entry onto perilous paths due to confusion about the ultimate truth. This is the first. The first two phrases indicate the time of giving rise to thought. From 'ordinary beings' downward, it analyzes the objects of contemplation, having thirteen phrases, the first general, the rest specific. In general, being confused about the four truths is called 'stupid delusion.' In the specific, the first five show confusion, and the last seven reveal faults. Among the first [five]: 1. not knowing the truth of suffering; 2. not seeing the faults of accumulation; 3. not having faith that nature is originally tranquil and ceased; 4 and 5. being unable to cultivate the path—first, understanding; second, practice. The latter seven reveal faults: 1. because of not seeing the faults of accumulation, being stubborn and dully grasping with greed, which is delusion and craving; 2. receiving the suffering of saṃsāra due to greed and craving. Next, the four phrases from 'not seeking to see' downward explain not cultivating the path: the first three lack conditions for the path; the fourth, due to lack of faith, is confused about the correct path and loses fundamental understanding, taking the false to be correct, which is called 'erring.' The last one: due to the previous lack of cultivation, entering perils and losing cessation. The above is entirely concerning ordinary beings. Second, from 'not respecting' downward, clarifying their entering perilous paths due to confusion about the ultimate truth, which applies to both ordinary beings and the Small Vehicle. The first two phrases are separation from superior conditions; the next two phrases lack superior causes; the three realms of existence and the emptiness of birth both become places of dwelling. Being terrified of the emptiness of dharmas means taking it to be annihilation; therefore, at the end of various assemblies of the Mahāprajñāpāramitā-sūtra, Subhūti (Shanxian), pitying sentient beings who fear and dread the emptiness of dharmas, raises the question: 'How can sentient beings be made to realize the emptiness of all dharmas?' The Buddha said: 'It is not that a dharma exists first and is afterward said to be non-existent. Since it did not exist first, it is also not non-existent afterward; its self-nature is constantly empty; do not give rise to panic and dread.' From 'distant from' downward reiterates and comments on the meaning above. Because of attaching to a dwelling place and fearing emptiness, they distance themselves from the correct and abide in the false, abandoning the level and entering the perilous; because of departing from superior conditions, they turn their backs on the Buddha and follow Māra, grasping at existence and refusing to let go. Māra delights in saṃsāra, while the Buddha abides in emptiness. Second, from 'the bodhisattva thus' downward, increasing the compassionate mind and concluding in non-attachment. Second, from 'the bodhisattva at that time' downward, resolving in mind to rescue [beings], following after them with a mind of great compassion for vast eons. The text is divided into two distinct parts: first, giving rise to practice; afterward, from 'and even' downward, revealing non-attachment. In the first there are also two: first, clarifying that the mind has no weariness, because through non-attachment great compassion is firm, and one does not grow weary and abandon [beings] because they are difficult to transform; afterward, from 'and further with' downward, clarifying that the mind is vast, meaning transforming many sentient beings in a space the size of a single hair-tip, and the dharmadhātu is entirely thus—this is vastness. Second, within revealing non-attachment, there are three: first, citing a few to illustrate many; next, from 'in each and every' downward, extensively revealing non-attachment; afterward, from 'Why is this?' downward, inquiring into and explaining the reason. As for the reason one does not attach, the subsequent explanation has two meanings: 1. giving rise to thoughts in accord with profound signlessness; 2. initiating preparatory application widely pervading empty space. In the first, signlessness is difficult to understand, so it is revealed by resorting to metaphors. However, these metaphors generally illustrate all dharmas, as in the root chapter below; now, for convenience of meaning, each cites one, thereby clarifying that all previously seen is signless. The first phrase generally contemplates the dharmadhātu of phenomena as arising from conditions like an illusion, devoid of real essence, and thus one does not attach. The remaining phrases are specific: 1. the Buddha appears according to capacity, like a shadow following a form, and also appearing in the water of the mind; 2. bodhisattva practices arise from conceptualization and thought, because one has not yet achieved great awakening; 3. [teachings are] sounds produced by conditions, spoken in response to an accordant resonance. In the remaining phrases, the sūtra text itself explains that 'all dharmas are like the true limit (bhūtakoṭi),' which is a general conclusion. Furthermore, earlier it was clarified that the dharmadhātu is like an illusion, which is essence following conditions; afterward it concludes that all dharmas are like the true limit, which is phenomena being identical to tranquility. Worldly people all say that the true limit is unchanging while saying that all dharmas are impermanent; using what they know to illustrate what they do not know, it therefore employs the word 'like.' The truth of noumenon is round and interpenetrating; the marks of the world are precisely eternally abiding. However, ancient masters used the latter seven metaphors to resolve doubts progressively. The first doubt says: 'Worldly illusory fire does not perform the function of burning; can the Buddha's appearing to benefit beings be the same as an illusion?' The explanation says: 'Like a shadow, it also has the meanings of responding to form, casting shade, and so forth; how could it be real?' Yet the dharmas and metaphors each have three meanings: 1. the meaning of being formed through conditions; 2. the meaning of lacking reality; 3. the meaning of having function. The intended point is the lack of reality, and thus there is no attachment. The second doubt says: 'If the Buddha is like a shadow, why does the bodhisattva give rise to practice to go and seek [him]? Since the cause is not false, how could the fruit not be real?' The explanation says: 'Like a dream. A dream also has three meanings: lacking essence, appearing real, and serving as a condition for waking, referring to running in a dream and being startled awake. The bodhisattva giving rise to practice is also like this: realizing noumenon, it is empty; because ignorance is not yet exhausted, it seems real and able to confer the fruit of Buddhahood; striving ceaselessly as a condition, one suddenly awakens, like crossing a river in a dream.' The third doubt says: 'If bodhisattva practices are like a dream, why does the sūtra say this is a bodhisattva practice and that is a two-vehicle practice?' The explanation says: 'Like an echo formed by conditions, it has no origin yet produces sound. The great and small holy teachings are also like this: the capacity and resonance have no origin, but are heard differently according to capacity.' The fourth doubt says: 'The fruit and practice may be so, but the world is not yet awakened; this should be real.' The explanation says: 'Like a transformation (nirmāṇa), sustained by mental karma and spiritual power, it lacks reality yet has function.' The fifth doubt says: 'If all are like transformations, why are there differentiated bodies?' The explanation says: 'Like an illusion.' The sixth doubt says: 'If bodies are like an illusion, why are there different kinds of karmic retribution?' The explanation says: 'Like the mind.' These two have the three meanings as stated before regarding the shadow. The seventh is a general conclusion, which can be understood. The above explanation by ancient masters was slightly supplemented and altered since the two sūtras differ slightly, yet their interpretation seems excessively far-fetched. Still, it is one approach. Second, from 'further making' downward, because of initiating preparatory application pervading empty space, one does not attach. First, it clarifies the vastness of places. Clearly penetrating thought-moment after thought-moment reveals the vastness of their understanding. Correct mindfulness being present before one is the cause of non-attachment. In the third part, concluding the consummation of practice, it is divided into three: first, concluding the consummation of one's own practice; second, from 'in order to transform' downward, concluding the consummation of practice benefiting others; third, from 'Why is this?' downward, inquiring and explaining, doubly concluding the consummation of both practices. In benefiting others, there are three: first, generally revealing teaching and transforming without weariness; next, from 'because of not being weary' downward, specifically pointing out the marks of non-weariness. Among them, 'provision' means following the different rituals of various regions; 'harmonization' means the coming together of good and bad conditions; the rest can be understood; afterward, from 'not causing' downward, concluding in non-attachment. The third, inquiring and explaining with the double conclusion, can be understood.

23.4

Eighth, the practice of that which is difficult to attain; its essence is vow. In explaining its characteristics, the text divides into two parts: first, explaining the practices of its own station, and second, explaining the practices of superior progress. However, these two practices each subsume the vows to seek [bodhi] above and convert [sentient beings] below, briefly omitting supernatural powers. Now, for the first part, it divides into four: first, explaining one's own practice; second, distinguishing benefiting others; third, jointly concluding that the two practices are unobstructed between movement and stillness; fourth, jointly negating the two practices, brushing away traces to enter the profound. In the first part, there are three subdivisions: 1. explaining the perfection of kuśala-mūla through cultivation; 2. revealing the active characteristics of the kuśala-mūla; 3. the benefits when the practices are perfected. Now for the first subdivision: this is that upon which the initiation of practice relies. 'Good' means according with principle and benefiting things; 'roots' means sovereign growth; attaining them in oneself is called 'perfection'. The text contains ten clauses: the first is general, and the rest are specific. The general contains the subsequent nine, receiving the name 'difficult to attain'. Second, from 'this bodhisattva' onward, revealing the active characteristics of the kuśala-mūla, there are also ten clauses, sequentially corresponding to the preceding. That is to say, because of obtaining the most supreme understanding, one receives the name 'difficult to attain', and so forth. Alternatively, having roots difficult to attain enables one to have supreme understanding. Also, using each subsequent practice to complete the ten preceding goods, each preceding good is equipped with the ten subsequent practices, clearly distinguished and paired. Third, from 'this bodhisattva' onward, the benefits when the practices are perfected. In the text, it first summarizes the preceding and then, from 'in thought after thought' onward, reveals the benefits. Therein, first are the self-benefits: being able to turn saṃsāra into the benefit of great wisdom, and not abandoning the great vow into the benefit of great compassion. From 'if there are' onward, it reveals the ability to benefit others: due to the preceding self-practice, this ability to benefit is perfected, which is truly benefiting others. Second, from 'this bodhisattva' onward, distinguishing the practice of benefiting others. The text divides into three parts, namely, doctrine, metaphor, and application. Now for the first. That is to say, having great wisdom, one understands that sentient beings are non-existent, and thus does not abide in saṃsāra; having great compassion, one does not abandon the realm of sentient beings, and thus does not abide in nirvāṇa. Great compassion and prajñā support each other, completing the path of non-abiding. Second, in the metaphor: the first clause is a metaphor for the person capable of transforming; the next three clauses are metaphors for the active characteristics of non-abiding through compassion and wisdom; the subsequent three clauses from 'and can' onward are metaphors for the function of non-abiding: the first two clauses directly symbolize the function, while the clause 'going back and forth without resting' concludes with the reason why they can ferry across. Third, in the application to doctrine, there are two parts: first, the direct application, and second, an interrogation and explanation. In the first part, all three sections are matched: saṃsāra corresponds to this shore, nirvāṇa corresponds to that shore; matching the midstream above also speaks of saṃsāra because after generating the aspiration [for bodhi] and before attaining Buddhahood, those of the ten stages and the three ranks of the worthy still reside in the two kinds of death; therefore the midstream is itself saṃsāra, hence it says 'the midstream of saṃsāra', not that between saṃsāra and nirvāṇa is called the midst of saṃsāra. The import of the text is obvious; the Jin translation missed the point and should not be extensively cited. Some consider the defilements to be the midstream, regarding being tossed and drowned, speaking from the cause. Some consider the noble and worthy ones to be the midstream, regarding the persons who undergo saṃsāra. Some consider the middle way to be the midstream, speaking in terms of contemplation practice, neither of which should be dwelled in. From 'peaceful' onward are the virtues of nirvāṇa: because it is permanent, it is peaceful; because it is blissful, it is fearless; because it is self, it is free of sorrow; because it is pure, it has no distress. From 'nor does...' onward, it extensively explains guiding compassion with wisdom, matching the earlier meaning of 'going back and forth without resting'. That is to say, because of not abiding and clinging, one goes back and forth ferrying across without resting. It also reveals the meaning in the doctrine of 'non-existence yet not abandoning'—meaning not only does one not abandon out of compassion, but also by understanding their non-existence, there is nothing that can be abandoned; thus, one ferries across all day long yet there is no ferrying across. The first clause explains generally; from 'not abandoning' onward is specific, having five pairs and ten clauses. First, the pair of one and many: both the already transformed and the not yet transformed contain the two senses of abandoning and clinging; reflect upon this. Second, the pair of increase and decrease: transforming them to attain the Path does not decrease the realm of sentient beings; those who do not follow the transformation do not increase the realm of sentient beings; this is viewed with respect to multiple persons. Third, viewing with respect to one person: the arising of the fruit is not birth; the exhaustion of delusion is not extinction. Fourth, considering emptiness to be exhaustion, considering existence to be increase. Fifth, one pair summarizing in conclusion: if the four pairs are not obliterated, they are all called 'two'; now, being without conceptual discrimination, one tallies with the fundamental non-duality. In the second part, the interrogation and explanation, there are two rounds: the first round directly investigates non-clinging; the second round reinvestigates the previous meaning. Now for the first: first, the intention of the question says: 'Visibly transforming sentient beings has increase and decrease, yet you say there is no clinging; what is the reason?' The explanation says: 'Because the bodhisattva deeply contemplates that the realm of sentient beings is identical to the dharmadhātu without increase, etc., there is therefore no clinging.' In the text, the first two clauses are general: the upper clause conveys the meaning of non-difference, hence saying 'as'; the lower clause conveys the meaning of mutual identity, hence saying 'non-dual'. Next, from 'within non-dual dharmas' onward, it specifically displays the marks of non-duality, which correspond to the text above. 'Without grasping or relying' explains 'without conceptual discrimination'. The rest of the text is obvious. This text is lucid and prominent, yet students of later generations merely claim that one portion of sentient beings does not attain Buddhahood, which is why it is called 'not decreasing the realm of sentient beings'—how profoundly lamentable! The second round of reinvestigation asks: 'Why is the realm of sentient beings identical to the dharmadhātu?' The explanation says: 'All dharmas are identical to the dharmadhātu; how could sentient beings alone not be identical?' Third, from 'the bodhisattva like this' onward, jointly concluding that the two practices are unobstructed between movement and stillness, also called 'the inexhaustible mind and practice', has doctrine, metaphor, and application. In the doctrine, there are ten clauses: the first two repeat the preceding to introduce what follows. Having entered deeply with skillful means, nature and marks are unobstructed. From 'dwelling in' onward, there are the remaining eight pairs, directly displaying the active characteristics: 1. regarding the body that initiates practice; 2. understanding the Dharma-medicine; 3. recognizing faculties and conditions; 4. roaming through Buddha-lands; 5. penetrating the Buddhadharma; 6. deeply tallying with the ineffable while not abandoning verbal expression; 7. without seeking and detached from desire, yet the myriad practices are thereby cultivated—the first seven explain the function identical to stillness; 8. the pair from 'always diligently' onward explains the stillness identical to function, and also comprehensively reveals the reason: by diligent cultivation, one engages with the provisional; by entering the dharmadhātu, one is always still. In the metaphor: wood symbolizes the dharmadhātu, fire symbolizes the perfected body and wisdom, the activity of fire symbolizes compassionate transformation, and the inexhaustible original fire not being extinguished symbolizes the body and wisdom being constantly profound and still. The application can be understood. Fourth, from 'not ultimate' onward, jointly negating the two practices, brushing away traces to enter the profound: however, the initial self-practice says one can turn saṃsāra without abandoning the great vow, which already possessed the dual practice of provisional and real, yet is considered to mostly clarify the great wisdom that illuminates the essence. Next, in benefiting others, since it says non-abiding ferrying across, then compassion and wisdom guide each other, yet it seems mostly to initiate functional great compassion. Next, using the wisdom that guides compassion to dispatch that mind of clinging, it again seems that the two mental practices of compassion and wisdom have a sequence. The third section distinguishes the dual practice of movement and stillness, where the principle is fully exhausted. Yet still fearing that beings might think the two matters are not interfused, this section clarifies that form and deprivation are both obliterated, and provisional and real have no resting place—how could it merely be the skillful practice of the bodhisattvas of the ten practices? It all the more displays the depth of Guṇaprabha's compassionate salvation. The text has five pairs and ten clauses. However, the dharmas negated are precisely the preceding two practices of the provisional and real. For example, 'ultimate' is the real, and 'not ultimate' is the provisional; now jointly negating them, because the real is identical to the provisional, it is 'not ultimate'; because the provisional is identical to the real, it is 'not non-ultimate'. Furthermore, merely saying 'not ultimate' does not mean there is 'non-ultimate', hence it is also negated. Thus, one borrows the provisional to discard the real, and once the real is gone, the provisional perishes; one borrows the real to break the provisional, and once the provisional perishes, the real is not established. Words are exhausted and thoughts terminated: what is real and what is provisional? The essence is fundamentally desolate and empty: what is wrong and what is right? Only in being desolate with nowhere to abide does the principle naturally and profoundly tally. Therefore, distinguishing the joint negation does not mean there is a joint negation to be established. However, joint negation is refutation, and joint affirmation is illumination; being illumination precisely within refutation, joint negation is itself dual practice; being refutation precisely within illumination, dual practice is itself dual discarding—summarizing the preceding sections, the principle reaches its culmination here. The subsequent clauses are all modeled on this. The second pair concerns those transformed: since subject and object grasp stillness, it is 'not grasping'; because one completely knows their mental practices, it is 'not non-grasping'. The third is regarding the place of transformation: not clinging to worlds, it is 'not relying'; relying on lands to manifest bodies, it is 'not non-relying'. It also concerns the wisdom of what is realized being non-discriminative and entering skillfully. The fourth is regarding the Dharma of transformation: deeply penetrating the meaning and principle, it is 'not worldly dharma'; according with worldly language, it is 'not Buddhadharma'. Fifth, realizing the limit of detachment from desire, one is 'not an ordinary person'; not severing bodhisattva practices, one has 'not attained the fruit'.

23.5

Second, from 'the bodhisattva, having accomplished...' onward, explaining the practices of superior progress. The text divides into two parts: first, explaining the practices of wisdom; second, from 'the bodhisattva like this' onward, distinguishing the practices of compassion. Now, the first part divides into two: first, reviewing the preceding practice of its own station; second, from 'does not speak of' onward, directly distinguishing the characteristics of the practice of superior progress, all entering the profound through phenomena. It divides into four: 1. generally explaining the detachment from marks and wordlessness; 2. interrogation and explanation to display joint negation. The intention of the explanation says: the reason for not speaking is, first, because there is no dharma that can be spoken of; second, from 'the bodhisattva with regard to such' onward, explaining the absence of a mind to speak, meaning not generating thoughts; third, from 'for what reason' onward, further explaining thoughtlessness: the reason there is no thought is that it tallies with the dharmadhātu, hence one does not speak of the śrāvaka dharmas, etc.; 4. hypothetical interrogation to display dual operation. The intention of the question says: 'Since there is no clinging, why cultivate further the practices of the two benefits?' The explanation says: 'Because nature and marks are jointly negated, one is able to operate both.' The text contains doctrine, metaphor, and application. In the doctrine, because all dharmas are non-dual, there is no speech and no clinging; because there is nothing that is not non-dual, it does not obstruct the arising of practice. Second, the metaphor can be understood. Third, in the application, all show that nature does not obstruct marks; therein are two parts: first, directly explaining; second, from 'universally giving' onward, distinguishing the completion of merit and establishment of virtue, for this is the mark of superior progress. The Jin translation has the words 'this bodhisattva' at the beginning of this. In the second part, distinguishing the practices of compassion, there are three subdivisions: 1. reviewing wisdom to reveal compassion. Compassion relies on wisdom to be deep, which is why it is reviewed first; 2. from 'with regard to the three evil' onward, directly revealing the marks of compassion; 3. from 'further makes this' onward, specifically speaking of transforming the evil. In revealing the marks of superior progress, there are three parts in the text: first, explaining that the evil are the objects of compassion; next, explaining that the good are not the domain of transformation; finally, an interrogation and explanation of the reason. Now for the first, the objects of compassion: first, explaining the delusions that contravene the teaching; next, from 'greedy attachment' onward, explaining that they fully possess defilements. Once the disease of delusion is deep, one then requires medical rescue. In the first part, those who do not recognize kindness and repay it will certainly lack reverence and support; when mutually reciprocating, they are difficult to rebuke; clinging to wrong views, they do not accept the correct teaching; being confused and inverted, what they comprehend is not true. Being foolish and without wisdom, when one speaks to them they do not understand; lacking faithful mind, they cut off aspirations; following evil companions, they will certainly distance themselves from good people; giving rise to all evil intellects, they have no way to attain correct understanding; therefore, they are difficult to transform. Second, from 'even if there are' onward, the good are not the domain of transformation, which can be understood. Third, in the interrogation and explanation, first is the question, next the explanation, and finally a further question and explanation. The intention of the first question says: 'In transforming sentient beings, the bodhisattva's principle should be equal; favoring the evil and abandoning the good, what is the reason?' Next, the explanation says: 'The bodhisattva toward beings has no definitive master of close and distant; focusing on those whose delusions are heavy, they are specifically the domain of transformation. Like a mother pitying a sick child, how is it not equal? Furthermore, if seeking fame and gain, one should transform those who know kindness; originally for the sake of purifying others, the principle dictates following the evil; if abandoning evil and pursuing good, one is held by Māra.' Third, the further question and explanation. The question says: 'Bodhisattvas and sentient beings fundamentally have no concern with each other; why rescue them with compassion for long kalpas without seeking anything?' The explanation says: 'All Buddhas and bodhisattvas naturally comply with this principle; if not so, they would not be called luminous guides.'

23.6

Ninth is the Practice of Good Dharmas, whose essence is the perfection of power (bala-pāramitā). Dividing the text, there are three parts: first, explaining the name; second, explaining the characteristics; third, concluding praise. As for the first, the *Vijñaptimātratā* states that there are two powers: 1. the power of reflective discernment; 2. the power of cultivation. The *Benye* states that there are three powers: 1. the power of karmically-resultant supernormal faculties; 2. the power of supernormal faculties developed through cultivation; 3. the power of supernormal faculties of transformation. The *Vijñaptimātratā* treats them in terms of cultivation, while the *Benye* treats them in terms of function, each raising one side. When one preaches the Dharma for beings according to their capacities through the former two powers, this constitutes the good dharmas of the two karmas of speech and mind. Possessing the three powers of the *Benye* constitutes the good dharmas of the two karmas of body and mind, because the supernormal faculties cultivated through concentration are indeed the karma of the mind. According to the Liang translation of the *Mahāyānasaṃgraha*, through the power of reflective discernment, one can subdue all obstacles that are the antidotes to correct practice and so forth, preventing them from arising; through the power of cultivation, one can make all good practices solid and definitive. Since it says "all good practices," these two powers thus pervade the good of all three karmas. This station is broadly equivalent to the Ninth Stage: it is the station of the dharmabhāṇaka, because they skillfully preach the Dharma. In explaining the characteristics, there are two parts: first, the practice proper to one's own level; second, the practice of advancing beyond. However, both of these two passages possess the two powers, as will be understood when we reach the text. They also possess the three powers, meaning that skillfully knowing faculties and conditions, with a single voice they universally respond, achieving the meaning of the ten bodies, which encompasses the three supernormal faculties. In the first part on the practice proper to one's own level, first there is a general explanation, and then a specific presentation. In the former, becoming a cooling pool of Dharma is the thematic heading. The expression contains both doctrine and simile, meaning that like the Anavatapta Lake, it is pure and free of turbidity. The next two lines explain the preceding line: just as the pool contains the waters of virtue, it therefore says that one upholds the true Dharma. The lower line states that with the four kinds of eloquence one brings forth vows, wisdom, and so forth, benefiting sentient beings continuously without end, ultimately entering the ocean of all-knowledge, which is called not severing the lineage of the Buddha. This is like that great pool flowing forth four rivers, which flow continuously into the ocean. Second, from "obtaining pure..." onward, there is a specific presentation. The text is divided into two: first, extensively explaining the upholding of the true Dharma; second, from "this bodhisattva's great compassion..." onward, extensively explaining not severing the lineage of the Buddha. Now, this is the first. Endowed with the ten dhāraṇīs—this is the meaning of "upholding." The ten dhāraṇīs are the essence, and the ten eloquences are the function. The first line is general: stilling obstacles and discerning dharmas is called "pure light." The remaining nine are specific: the first four are precisely the four kinds of eloquence, the four dhāraṇīs being the waters of virtue in the pool, and the four eloquences being the four mouths of the pool; the fifth is eloquence empowered by external power, where the water of wisdom irrigates the mind so that it accords with capacities and brings joy, this being the condition for obtaining eloquence; the sixth is the eloquence of internal power personally verified, meaning that the Path accords with the inner mind and light penetrates outside, this being the cause of obtaining eloquence; the seventh is eloquence in the same class of sounds, which pertains to conforming to capacities; the eighth is eloquence of glossing and explaining, which pertains to exhausting dharmas. While the former four eloquences only explained generic terms, phrases, and sentences, this explains thoroughly plumbing their source. "Body of meaning" (arthakāya) corresponds to "body of names" (nāmakāya), because it is that which is expressed by names; its essence is the domain of names, and "meaning" is the meaning of the domain, because the Sanskrit says "obtaining various kinds of bodies of names." The ninth generally reveals that profound and vast retention and eloquence are boundless: whirling from existence into emptiness, whirling from emptiness into existence, and so on; hence they are without boundary. That they are all called "inexhaustible" is because they correspond to the dharmadhātu. Second, in extensively explaining the aforementioned non-severance of the lineage of the Buddha, the text has three divisions: first, generally explaining the three karmas benefiting sentient beings; second, from "even if..." onward, positing a profound and superior hypothesis; third, from "because of obtaining all..." onward, generally explaining the reason. The former two contain the four rivers; now, the first is the river of great compassion. Great compassion being solid designates its essence. Compassion succeeds to the lineage of the Buddha, and is therefore explained first. Universally gathering sentient beings correctly explains "not severing." From "in a three-thousand..." onward, it shows the characteristics of this gathering. Second, positing a profound and superior hypothesis has three aspects within it, which constitute three rivers: 1. Severing doubts in a great assembly, which explains the accomplishment of questions and answers. Abiding in many great assemblies, they suddenly comprehend and suddenly respond; because they are endowed with the perfections, this is the river of pāramitās. 2. From "furthermore..." onward, subtle severing of doubts. The former directly explained being able to answer diverse questions in a great assembly; here it says that in a single tip of a hair there are an inexpressible [number]. As in the previous great assembly, diverse questions over many kalpas can be answered in a single thought-moment, without fear of the great assembly, without dread of the text or meaning, with decisive selection displaying ever greater superiority. This is the power of samādhi, which is the river of samādhi. Hence a later sūtra says: "A bodhisattva abiding in this samādhi can see in each and every hair-pore of his own body inexpressible, inexpressible Buddha-kṣetras, as many Tathāgatas as paramāṇus, and also see the lands, bodhimaṇḍas, and assemblies of those Buddhas listening to the Dharma..." and so forth, down to: "Those sentient beings are also without narrow constriction. Why is this? Because they have entered the realm of inconceivable samādhi." That passage pertained to listening to the Dharma, while this pertains to answering questions; this constitutes the difference, while the remaining meanings are broadly the same. This pertains to the station of Samantabhadra in the Perfect Teaching; therefore one has this mastery prior to the stages, a function that cannot be obtained within the Three Vehicles. 3. From "and makes this thought..." onward, pervasive severing of doubts. The above, citing many assemblies at the tip of a hair, still had a measure; here it explains that all assemblies each have many words, and he can answer them all; thus it is the river of vow-wisdom. Vow and wisdom mutually guiding, compassionate rescue never ceases; therefore it says "makes this thought." In the text, it first displays many assemblies; and from "even if..." onward, it further displays many words. Third, as for generally explaining the reason: why one obtains these four rivers of vast benefit, four causes are briefly cited. These four causes may either, through one cause, accomplish the previous four rivers, or through four causes, accomplish one of the rivers: 1. due to the external empowerment of other Buddhas; 2. due to one's own treasury being free of obstruction; 3. due to the illuminated dharmas being complete; 4. due to the illuminating wisdom being equipped. Or each may be correlated: 1. due to the empowerment of the compassion of identical essence; 2. due to seeing the nature of mind; 3. due to the perfections being complete; 4. due to the two wisdoms being fulfilled.

23.7

Second, from "O Son of the Buddha, this bodhisattva..." onward, explains the practice of advancing beyond, which also constitutes the characteristics of the aforementioned four rivers. The text is divided into two: first, restating the accomplishment of the practice proper to one's own level; second, from "can himself..." onward, directly revealing the advancing beyond. The text is divided into four: 1. explaining the meaning of the four rivers' purity; 2. from "just as in this..." onward, explaining the meaning of the four rivers entering the ocean without anything being able to obstruct them, because they transform beings in many realms without obstruction; 3. from "O Son of the Buddha..." onward, explaining the meaning of these four rivers circumambulating the pool; 4. from "the bodhisattva accomplishes..." onward, explaining the meaning of entering the ocean across accumulated kalpas without weariness. In the third, circumambulating, it means accomplishing the bodily, verbal, and mental karma that accords [with wisdom], with wisdom as the forerunner, because the bodily, verbal, and mental karma flows from the four directions into the ocean of wisdom. According is precisely the meaning of circumambulating. In the text there are two parts: first, a general indication; second, from "namely..." onward, listing and explaining. In all of them, the upper line indicates the name, and the lower line explains the characteristics. Categorizing these ten bodies produces five pairs: 1. the pair of verifying cessation and manifesting birth; 2. the pair of neither arising nor ceasing; 3. the pair of neither real nor unreal; 4. the pair of neither changing nor perishing; 5. the pair of having a single mark and having no marks. Summarizing these five pairs does not go beyond essence and function: within each and every pair, essence and function are correlated and explained. The first pair is the self-essence of essence and function; the second pair is the marks of essence and function; the third pair is the power of essence and function; the fourth pair is the nature of essence and function; the fifth pair is the virtue of essence and function. Now, as for the first: noumenon being entirely verified is called "entering the boundless dharmadhātu"; the world being entirely transcended is called "non-destiny." In the explanation below, it only explains "non-destiny": meaning that if one enters the dharmadhātu, one necessarily ceases the worldly; if one ceases the worldly, one immediately enters the dharmadhātu; the indication and the explanation mutually complete each other, this being the self-essence of essence. Second, function being entirely pervasive, one enters the boundless dharmadhātu; taking birth according to species, it therefore says "the various destinies." The "entering" mentioned here is the entering of responsive arrival, different from the entering of verified entry above. The explanatory text can be known; this is the self-essence of function. In the second pair, first, the unborn body is the aforementioned body of responsive application, born yet unborn. Saying that it "abides in the equal dharma of non-arising" has two meanings: 1. giving rise to function based on essence, because function does not depart from essence; 2. essence and function are equal and unborn; this is the mark of function. Next, the unceasing body is the aforementioned cessation of essence transcending words: 1. because cessation reveals noumenon, and noumenon is non-ceasing; 2. the noumenon of tranquil cessation transcends the mark of cessation. This is the mark of essence. Therefore, the aforementioned body whose essence ceases and manifests birth precisely takes non-arising and non-ceasing as its marks. In the third pair, what power does essence have? It attains the real noumenon, departing from the reality of conventional truth. What power does function have? It manifests in accordance with response, not being the same as dust. In the fourth pair, what does function take as its nature? It responds in accord with the flow without changing. What does essence take as its nature? It is identical to the dharmadhātu without perishing. In the fifth pair, what virtue does essence have? In the past it has no beginning, in the future it has no end, and in the present it does not exist; hence the speech of the three times is cut off. What virtue does function have? Its essence is without marks, yet it can illuminate the marks of dharmas. These ten bodies do not depart from essence and function: function has the meaning of an assemblage; essence possessing what is supported and being that which supports—both obtain the name of "body." Outside of essence there is no function, function is precisely essence; outside of function there is no essence, essence is precisely function. Essence is dharmatā; function is wisdom's response. The two being non-dual, noumenon and wisdom are perfectly interpenetrating, being solely a single body of the unobstructed dharmadhātu; manifesting as ten according to marks to symbolize inexhaustibility, the perfect interpenetration of the Ekayāna can be like this prior to the stages. There are further meanings, as explained in the "Ten Stages" and the "Leaving the World" chapters. This briefly presents the body of accomplishment and accordance; mentioning "body" also encompasses speech and mind. The fourth reveals non-weariness: meaning that the four rivers enter the ocean across accumulated kalpas without weariness. The bodhisattva is also like this: through the practice and vows of Samantabhadra, exhausting kalpas of the future, cultivating bodhisattva practice and entering the ocean of the Tathāgata without giving rise to weariness; therefore it extensively reveals being a refuge and rescue for sentient beings, and so forth. In the text, it first restates the previously accomplished bodies as the foundation for benefiting others; and from "becoming for all..." onward, directly reveals accomplishing benefit. The specific phrases number ten, which can be seen in the text. The "Ten Stages" also explains them; here we briefly state their essentials. Conventional [truth] must be detailed and shown, hence it is called a "lamp." Ultimate [truth] is merely lofty and bright, hence it is called a "torch." The extremely profound is the non-duality of subject and object. Just as light merges with space to become illumination and brightness, it is merely differentiated in terms of revealing virtues upon entering the stages.

23.8

Third, from "O Son of the Buddha..." onward, concludes with praise. Dividing it into two: first, concluding the name; second, from "a bodhisattva abiding..." onward, praising superiority because it exhausts the source of dharmas. Since the cooling pool of Dharma is precisely the essence of the practice, both the opening indication and the conclusion cite it; the middle presentation constitutes its characteristics.

23.9

Tenth, the practice of truth. As before, the text has three parts. First, inquiring into the name: as explained in the fundamental section, its essence is the perfection of wisdom (prajñāpāramitā). Now I shall briefly explain further: if discussed in terms of the two wisdoms, receiving and enjoying the bliss of Dharma and bringing sentient beings to maturation—both preaching according as one practices and practicing according as one preaches—this is precisely "truth". The Benye jing has three: first, signless wisdom, which is receiving and enjoying the bliss of Dharma; second, the wisdom of all modes; third, transformational wisdom; both [the latter two] bring sentient beings to maturation. Below, the text states, "entering into the true mark of all samādhis", which is the wisdom of receiving and enjoying the bliss of Dharma. "Knowing the various conceptions of sentient beings, and so forth", is bringing sentient beings to maturation. "Knowing the wisdom of the ten powers" is [the wisdom of] all modes. "Not clinging to any worldly understandings; sentient beings are boundless", is signless wisdom. "I carry out good transformations and manifest the Tathāgata's sovereign spiritual superknowledges", is transformational wisdom. In explaining the marks, the text is divided into three distinct parts: first, generally revealing the name and essence; second, specifically revealing the marks of the practice; third, concluding with the benefits of abiding in the practice. As for the first: the first phrase generally presents [it], and then from "as one preaches" below, it explains it. It means that words and deeds accord with each other; therefore, it is called sincere and genuine. Sincere, real, precise, and verified: this is the meaning of "truth". This has two meanings: first, in terms of past vows to resolutely cultivate both self-benefit and other-benefit to completion. Now, as one spoke in the past, one is resolutely able to practice it; and also, according as one thus practices, one speaks it for the sake of others. Therefore, the text below states: "If I were to attain [awakening] first, that would violate my original vow", and so forth. Second, in terms of presently cultivating the two practices of self and others: just as one expounds, one is resolutely able to practice, not merely counting another's treasures; hence it is said, "practicing according as one preaches". Also, just as what one has realized, one proclaims and demonstrates to others, not obscuring what one knows; this is called "preaching according as one practices". Second, from "This bodhisattva learns from the [buddhas of] the three times" below, specifically revealing the marks of the practice. The text is divided into two parts: first, setting forth the headings; later, specifically explaining them according to the headings. As for the first: the text has five clauses: first, expounding the Dharma in accordance with reality, because of the lion's roar; second, deeply abiding in the real mark, because of tallying with the single nature; third, the roots of goodness of the two benefits, because of being equal to the buddhas; fourth, attaining practice according as one preaches, because of being identical to the original vow; fifth, learning the Buddha's ten powers, because wisdom is already perfected. Second, from "This bodhisattva accomplishes" below, specifically explaining them according to the headings. Explaining them in reverse order from the end, it is divided into five sections: First, explaining the accomplishment of wisdom. In the text there are three [parts]: first, revealing the ten powers accomplished—saying "timely and untimely" refers to the times of defilement and purity being different, and the times of converting and not converting being distinct; next, from "and yet does not abandon" below, attaining the fruit without abandoning the cause; later, from "Why is this?" below, inquiring into and explaining the reason. Since the ten powers are the wisdom for converting sentient beings, one must attain them; since one causes living beings to be purified, one must not abandon causal practice. Second, from "This bodhisattva further gives rise to" below, explaining attaining the non-dual words of the buddhas of the three times. In the text there are three [parts]: first, contrarily citing the violation of the vow to admonish oneself that it is inappropriate; next, from "For this reason" below, explaining in conformity [with the vows] that one must put others first and oneself second; later, from "Why is this?" below, inquiring into and explaining the reason. The inquiry has two meanings: first, why is violating the vow inappropriate? Second, why must one put others first and oneself second? Explaining these two inquiries is divided into two distinct parts: first, explaining the former inquiry, saying: because of having promised beforehand, if one does not give, one violates one's former vow. Without being asked, one insisted on promising; how could not giving now be appropriate? Later, from "For this reason" below, explaining the second inquiry: the path of the bodhisattva must put others first and oneself second; if not, how could one be called the most supreme? The text has six clauses, which explain themselves in each clause, not requiring lengthy elaboration. Third, from "This bodhisattva-mahāsattva does not abandon" below, explaining being identical to the roots of goodness of the buddhas, because original vows and wisdom are all ultimate. In the text there are two [parts]: first, setting forth the complete fulfillment of virtues; second, from "In all" below, specifically revealing the marks of identity: first, identity in the wisdom of mental karma; second, from "In thought after thought" below, identity in the spiritual superknowledges of bodily karma. Fourth, from "This bodhisattva manifests immeasurable bodies" below, explaining entering the buddha-gotra. Herein are two [parts]: first, clarifying entry in terms of the body: entering the world without reliance; moreover, in the body manifesting lands, all attaining the fusion of natures. Second, from "This bodhisattva knows sentient beings" below, entering the gotra through wisdom. Herein are two: first, entering the gotra of compassion, because of knowing faculties and converting skillfully; second, from "Contemplating all bodhisattvas" below, entering the gotra of wisdom, because of fathoming the real mark. Therefore, the concluding clause says, "abiding in the ground of the single nature without duality"; using this nature of wisdom to guide the previous nature of compassion to form the non-abiding path—this is the Tathāgata's non-dual nature. In the text, first, gathering conditions to enter reality; next, from "attains the meaning-body" below, comprehending marks based on reality; later, from "wisdom is most supreme" below, the non-duality of nature and marks. The text has three clauses: the first clause, in terms of wisdom, illuminates both nature and marks; the next clause, in terms of samādhi, accords movement and stillness with the true; the last clause explains the completion, all due to abiding in the non-dual nature. Fifth, from "The bodhisattva-mahāsattva, with all" below, explaining learning the truthful words of the buddhas of the three times. In the text there are two [parts]: first, reviewing the preceding to initiate the following: sentient beings cling to duality and cannot roam in both compassion and wisdom simultaneously; the bodhisattva, being identical to stillness, cultivates compassion and therefore attains non-duality. Later, from "attaining the Buddha's ten powers" below, fulfilling the fruit and giving rise to function to reveal the marks of truthful speech, because of being able to roar the lion's roar and turn the wheel of Dharma. It concludes by saying that knowing the source of the real mark is truly truthful speech. In the text, it is largely the same as the ten stages fathoming what the buddhas have attained, because in the teaching of perfect interpenetration, the fruit is fulfilled at every station. Fathoming the real mark of phenomena means that such nature, marks, essence, power, and so forth are all exhausted to their source. The remaining clauses are understood easily. Third, from "The bodhisattva abiding in this" below: concluding with the benefits of the accomplishment of practice.

First 9 of 14 passages. Read on

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大方廣佛華嚴經疏 — Classical Chinese