大方廣佛華嚴經疏 26

English (machine translation) 26

Language: English

26.1

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

First, regarding the purpose of its occurrence: since the introductory section of the present assembly has already been manifested, the main body of teaching should appropriately be revealed. Furthermore, having already generally indicated the Buddha's wisdom upon which they rely, it next specifically reveals the stages of practice that rely upon it; therefore, it follows next.

26.4

Second, explaining the title: *hui* (迴) means to turn, and *xiang* (向) means to direct towards. Turning one's own myriad practices to direct them towards three loci is called *pariṇāmanā* (迴向). Although different, *pariṇāmanā* has ten kinds; however, the specific names of the ten will be explained in the text proper of this section. The common designation of *pariṇāmanā* will now be clarified again. According to the realm directed toward, the meanings are manifold; comprehensively gathering them through their meanings, they do not go beyond three loci: namely, sentient beings, bodhi, and the limit of reality (bhūta-koṭi). The former two both accord with marks; the limit of reality is transcendence of marks. Unfolding the three into ten: First, turning oneself toward others. The first pariṇāmanā states: 'If one has roots of goodness but does not wish to benefit all sentient beings, it is not called pariṇāmanā.' Second, turning the few toward the many. A lower passage states: 'Although the roots of goodness are few, universally gathering sentient beings, with a joyful mind one makes vast pariṇāmanā.' It also states: 'In accordance with any single root of goodness, universally taking sentient beings as its objective referent—only this is called pariṇāmanā.' Third, turning one's own causal practices toward others' causal practices. The third pariṇāmanā states: 'After the bodhisattva has dedicated all roots of goodness to the Buddhas, he again immediately dedicates these roots of goodness to all bodhisattvas, saying: "May those whose vows are unfulfilled be caused to attain the fulfillment of their vows; may those whose minds are not yet purified be caused to attain purity."' Fourth, turning cause toward fruit. This again has two types: (1) Directing toward one's own fruit. A lower passage states: 'Cultivating all roots of goodness, because of dedicating them toward anuttara-bodhi.' The *Saṃdhinirmocana*, *Yogācāra*, Liang translation of the *Mahāyānasaṃgraha*, and others largely agree with this explanation. (2) Dedicating toward the fruit of others. The third pariṇāmanā states: 'May, by the roots of goodness I have now planted, the bliss of all Buddhas be caused to become ever more surpassing.' Fifth, turning the inferior toward the superior. This means rejoicing in the merit of ordinary beings and the two vehicles, and dedicating it toward unsurpassed bodhi. Sixth, turning inferential knowledge toward direct realization; scriptural passages [showing this] are more than one. Seventh, turning phenomena toward noumenon; hence 'indestructible pariṇāmanā'. It says that according with all dharmatā, dedicating to enter the unconditioned dharma, one accomplishes that which is to be done through pariṇāmanā. The sixth pariṇāmanā states: 'Forever leaving behind points of reliance and reaching the other shore—hence it is called pariṇāmanā. Forever severing all that is made and reaching the other shore—hence it is called pariṇāmanā.' Eighth, turning differentiated practice toward practice of perfect interpenetration, as extensively explained in the ninth pariṇāmanā. Ninth, turning the worldly toward the supramundane. A lower passage states: 'All roots of goodness completely accord with supramundane dharmas, teaching and maturing all sentient beings, the mind constantly dedicating toward the supramundane path.' The sixth pariṇāmanā states: 'Forever transcending all skandhas and reaching the other shore—hence it is called pariṇāmanā,' and so forth. Tenth, turning the phenomena that accord with noumenon toward the phenomena accomplished by noumenon, as extensively explained in the eighth pariṇāmanā. Among the ten meanings above, the first three are all pariṇāmanā toward sentient beings; the next three are all pariṇāmanā toward bodhi; the next two are pariṇāmanā toward the limit of reality; the latter two meanings apply across both the fruit and the limit of reality. If taken generally as 'Ten Dedications', it is a compound interpreted with a numerical modifier (digu). If based on the Sanskrit text and the Jin translation, both say 'Bodhisattva Vajradhvaja's Chapter on the Ten Dedications', then both person and Dharma are adduced together: either the Dharma of the person, or the person of the Dharma, or the person possessing the Dharma—it admits of both interpretations.

26.5

Third, the central theme and purport: taking the boundless ocean of practice that accords with inexhaustible great vows as the central theme, and accomplishing the virtues and functions of Samantabhadra's dharmadhātu as the purport.

26.6

Fourth, explaining the text: the text has ten sections: 1. the Section on Samādhi; 2. the Section on Empowerment; 3. the Section on Arising; 4. the Section on the Fundamental; 5. the Section on the Exposition; 6. the Section on Auspicious Responses; 7. the Section on Concluding and Extending; 8. the Section on Verification; 9. the Section on Praising in Verse and Exhorting Cultivation; 10. the Section on Assessing Merits. In the first, the entry by Vajradhvaja is because he is the head of the assembly, and to express the meaning of taking refuge, rising exalted, and so forth; hence he is not spoken of under a different name. 'Relying on the Buddha's spiritual power' makes clear the conditions for entering concentration. 'Entered the Bodhisattva's Light of Wisdom Samādhi' clarifies the name of what is entered; to differentiate it from the concentration of the fruit [stage], it therefore says 'Bodhisattva'. 'Wisdom' is the essence itself, namely fundamental wisdom. 'Light' has three meanings: first, it is the anterior sign of realized wisdom, like the samādhi of attaining clarity and so forth, this being in terms of assigning his station to the culmination of the worthy; second, the light is the function of fundamental wisdom, because it counters ignorance, like the Great Vehicle radiance samādhi and so forth; third, the light is subsequently attained [wisdom], because it clearly perceives objective referents. The two wisdoms unobstructed brilliantly illuminate the dharmadhātu; this explains it in terms of Vajradhvaja's own essence.

26.7

Second, from 'having entered this' downwards is the Section on Empowerment, which has three parts: 1. generally revealing the empowerers; 2. discerning the purpose of the empowerment; 3. directly revealing the marks of empowerment. Now, the first has two: 1. clarifying the Buddhas' manifestation; 2. clarifying the praise of excellence. The first of these has five: 1. indicating the cause, namely, 'having entered this samādhi,' hence in the 'Ten Abodes' it says 'through the power of samādhi'; 2. from 'the ten directions' downwards, the proximity or distance of the Buddhas' arrival; 3. from 'there were ten' downwards, the quantity of the Buddhas, the above two showing that the station surpasses [previous] practices, hence it says 'a hundred thousand'; 4. from 'all identical' downwards, showing that the Buddhas' names are the same; 5. from 'and manifested' downwards, directly clarifying the arrival of the Buddhas. The rest is as explained before. 2. From 'all praised' downwards, clarifying the Buddhas' praise of excellence. Therein, first indicating the praise of excellence; next separately praising the attainment of concentration; finally revealing the cause of attaining concentration. First, separately revealing the five causes: (1) the spiritual power of the assistant Buddhas; (2) the past vows of the principal Buddha; (3) the present majesty of the principal Buddha; (4) the pure wisdom of the speaker; (5) the roots of goodness of the listeners. The Ten Abodes lacked the listeners' roots of goodness. The Ten Practices lacked the speaker's own power. Here both are complete; by principle they should be universally complete, but their omission [in earlier chapters] signifies that at the beginning of the Abodes there is self-awakening, in the Practices there is giving up oneself to benefit others, and now compassion embraces both self and other, both being unobstructed. The reason these five powers are required is that cause and fruit, principal and assistant, are all fully complete. That is, the cause of the Dharma being long-standing and the vows on the verge of transforming [beings], the principal and assistants add their majesty. If one is not a fit vessel, it is not transmitted, clarifying the cause from the principal's own power. If there is no resonance, there is no response, showing the cause from the assistants' roots of goodness. The rest of the correspondences are as in the Third Assembly. Finally, from 'enable you' downwards, it concludes the preceding and introduces the following.

26.8

Second, from 'in order to enable' downwards is discerning the purpose of the empowerment, which has twenty-two clauses, divided into two: the first twenty-one separately clarify the purposes, and the final one concludes what they belong to. In the former, the first ten indicate what is accomplished, and the latter eleven clarify what is enacted. This is also like the Ten Stages, where the first ten are self-benefit and the latter ten are benefiting others. In the former, the first nine are internal virtues; the latter one is external empowerment, meaning the attainment of the Buddha's protection and upholding of the faculties of faith and so forth. In the former, the first eight horizontally possess all virtues; the latter one vertically continues without interruption, because from what was previously accomplished, one clearly remembers and decisively resolves. In the former, the first seven are the essence of the Dharma; the latter one is the great function. 'The Buddha's spiritual power' is not the supernatural power of the sphere of psychic power, because in the 'Chapter on Leaving the World' the meanings of spiritual power and psychic power differ: psychic power means unobstructedness, and power means capability; psychic power mostly pertains to the external, while power mostly concerns the internal. Within the first seven, the first six are separately clarified, and the latter one is a general statement: namely, within one gate multiple gates are complete, universally gathering merit and wisdom layer upon layer inexhaustibly, hence called the 'universal-gate dharmadhātu'. Within the first six, the first five are what is possessed, and the latter one is freedom from faults, meaning that the possessed merit and wisdom do not correspond with the two obstructions and defilements. Within the first five, the first four are wisdom, and the latter one is merit. Within wisdom, the first three are one's own share, and the latter one is superior advancement, because of abiding in the Buddha's wisdom. Within one's own share, the first two are expounding the teaching, and the latter one is entering realization: namely, entering the marks of the dharmadhātu of pratītyasamutpāda is sovereign wisdom. Within the former, fearlessness means having no fear regarding conditions, and eloquence means speaking constantly without interruption. Up to this point, unfolding backwards has already explained what is accomplished. 2. From 'with immeasurable' downwards clarifies what is enacted. Therein, the first one is general, meaning expounding extensively. The latter ten are specific; therein, the first one concerns the Dharma; the next three concern the stations: (1) gathering those prior to the stages, (2) establishing those on the stages, (3) illuminating the Buddha fruit; the next three concern cultivation: (1) causing the development of the great vows of the ten dedications, (2) causing understanding of the limit of reality, (3) causing knowledge that pariṇāmanā is vast and equal to the dharmadhātu; the latter three concern persons: (1) according with faculties to bring about joy, (2) because of joy, training in the pariṇāmanā of the Buddhas of the three periods, (3) because of rescuing and protecting all sentient beings, not severing the lineage of the Buddhas. The final one which generally concludes what they belong to means that if one expounds the ten dedications, the aforementioned benefits are all accomplished; hence the purpose of empowerment is precisely the purpose of expounding. The perfect interpenetration of the six marks should be contemplated in accordance with principle. However, in terms of the progressive arrangement of practices, the Stages chapter concerns expounding the stages, while this is for pariṇāmanā, so it differs from what is below. Moreover, those meanings are all sequential, while here it is conversely the opposite.

26.9

Third, from 'Son of the Buddha' downwards directly reveals the marks of empowerment. Therein are three: 1. the action of speech exhorting exposition to increase eloquence; 2. the action of mind secretly empowering to enhance wisdom; 3. the action of body rubbing the crown to augment majesty. Now, the first is verbal empowerment, following the flow of the words. The text has ten clauses, the first general, the rest specific. The general clause says that expounding this Dharma has two kinds of power: first, other-power, as the sūtra states 'attaining the Buddha's protective mindfulness', which is also called the power of the fruit, and also called the power of the sovereign condition (adhipati-pratyaya); second, self-power, namely the eight clauses below, which is also called the power of the causal station, and also the power of direct causes and conditions (hetu-pratyaya). Therefore, this Dharma requires the blending and integration of self and other, cause and fruit, intimate and distant, before it can be attained. Some say: among the eight of self-power, the first three clarify the power of the pure dharmas with activity. The first is general, meaning that since one already abides in the Buddha's family, by principle one ought to proclaim the Dharma to carry out the family's enterprise. The two below are specific: 1. increasing untainted merit; 2. entering the wisdom of dhāraṇī; therefore one is in the Buddha's family. The next two clauses are the power of the pure dharmas without activity: 1. freedom from the hindrances to be purified, meaning having no two obstructions; 2. attaining the purified wisdom, meaning universally illuminating phenomena and noumenon. The latter three reveal the power of bodily purity, namely the three kinds of exhaustion: 1. exhaustion distinct from the two vehicles, meaning gathering both compassion and wisdom, leaving behind the fault of abandoning compassion to enter tranquility; 2. the bodhisattva's exhaustion, meaning leaving behind mind, thought, and consciousness, relying solely on the sphere of the great wisdom dharmakāya; 3. the Buddha's exhaustion, because unobstructed wisdom is the Buddha's Dharma. This is prior to the stages. The reason there are three exhaustions is: 1. because of the perfect interpenetration of the Samantabhadra station of the Perfect Teaching; 2. because in terms of Vajradhvaja's internal virtues, the station is already ultimate. Furthermore, in the purpose of empowerment above, the Abodes and Practices had only ten clauses, and in the direct verbal empowerment there was only one clause; here both exceed the previous ones, showing that the station has advanced and borders on the Stages, thus largely agreeing with the *Daśabhūmika Sūtra*. 2. From 'at that time' downwards, within the mental empowerment there are two: first, directly clarifying the marks of empowerment; second, from 'why' downwards, explaining the reason for the special empowerment. In the former are ten clauses, the first general, the rest specific. However, these ten clauses largely agree with the *Daśabhūmika Sūtra*, only the fifth and sixth being transposed, the rest following its sequence. In the latter specific clauses: 1. unattached eloquence, expounding the Dharma without interruption, having no impediment; 2. capable eloquence, because completely pure capable wisdom has four kinds, namely conditions, dharmas, activity, and accomplishment, hence it says 'discriminating phrases and meanings'; 3. spontaneous eloquence, expounding without awaiting sequential words, expressions uninterrupted, everywhere following one's will without forgetting names or meanings, hence it says 'unobstructed light of Dharma', for if forgetting did not follow one's will, there would be obstruction; 4. is the fifth, unmixed eloquence: the three kinds of identical wisdom constantly appearing before one because the body of wisdom equally knows the three marks, hence that text says 'giving wisdom that universally reaches all places'; 5. is the fourth, able-to-speak eloquence, because of possessing a pure voice; 6. teaching-producing eloquence, because quietude and contemplation flow together; 7. fearless eloquence, because wisdom cannot be destroyed, what fear could there be? Or six and seven are transposed, which should be considered; 8. is immeasurable eloquence, meaning wisdom in all dharmas, expounding in accordance with the six kinds of right view such as the sūtras; 9. is identical-transformation eloquence, attaining the fearless body and so forth of all Buddhas: three kinds of teaching and transforming according with those to be crossed over, displaying the supernatural transformations of the superior three actions. Next, explaining the special empowerment. From 'and at that time' downwards, the bodily empowerment, together with the third, from 'Vajradhvaja' downwards, the Section on Arising, are both as explained before and after.

26.10

Fourth, under "Addressing all the bodhisattvas," the text of the proper portion [of the chapter] is divided into two: first, an overall revelation of the essence and characteristics; later, under "O Sons of the Buddha, how many pariṇāmanās of bodhisattva-mahāsattvas are there?" a separate demonstration of the names and marks. As for the first, if taken directly according to the sūtra text, it should be divided into three parts. The first line generally indicates that the essence of the vow is inconceivable. Seeking is called a "vow," which fully gathers the deep and vast inconceivability of Samantabhadra's inexhaustible ocean of vows. Second, the passage from "pervading" onward reveals the characteristics of this inconceivability: because its essence fills the dharmadhātu, it is inconceivable; because its function rescues and protects everywhere, it is called "great." Furthermore, in terms of essence, its depth is inconceivable; in terms of function, its breadth is inconceivable. Again, the non-obstruction of depth and breadth is called "inconceivable." Moreover, essence, mark, and function all three fill the dharmadhātu, and wherever they pervade, there is none who is not rescued and protected; truly it is inconceivable. Third, from "that is to say" onward, it explains the completion of this inconceivability, because their practice is identical with that of the Buddhas. Yet, considering the chapter as a whole, each and every [aspect] is inconceivable. To point out its characteristics individually, ten kinds are briefly set forth: (1) depth of essence, (2) breadth of function—as already distinguished above; (3) inexhaustible subsumption of virtues, (4) bringing forth myriad practices, (5) being indestructible by others—these three are subsumed under "pervading the dharmadhātu"; (6) not acting for oneself in any way, (7) enduring suffering without weariness, (8) not turning back even when repaid with ingratitude, (9) facing adversity and compliance in diverse ways, (10) exhausting the bounds of the future—these five are subsumed under "capable of rescuing and protecting universally." Each and every one of these ten phrases transcends words and thoughts, all being inconceivable; hence they gather the preceding and following. There are three kinds of essence: (1) the supportive essence, which is the samādhi of wisdom-light; (2) strictly identified, it is the aforementioned great vow; (3) generally comprehending, it extends to six factors: first, concentration; second, wisdom; third, vows; fourth, compassion; fifth, the supportive dharmadhātu; and sixth, the operation of superknowledges and wisdom. Thus it takes the inconceivable liberation as its essential nature, while perfect interpenetration and non-obstruction is the essence of pariṇāmanā. If following the treatise's approach, the first line is likewise general and the following three lines are specific: (1) "pervading the dharmadhātu" is the superior vow, because it is the root of all Buddhas; (2) "rescuing all universally" is the great vow, because it accords with bringing benefit; (3) "the so-called emulation of the Buddhas' pariṇāmanā" is the undaunted vow, because it determinately enters the great vows of the Buddhas, and also because [the bodhisattva] has not yet entered the stages. There are no vows of observing marks or of reality, because great compassion is augmented, adding to the benefits of the great vows of the prior practices and abodes. Whereas in the abodes and practices there are causes for [bringing about] impermanent and beloved fruits, here these are absent, because since great compassion is augmented, [the bodhisattva] only vows to rescue and protect, without desiring to seek for himself the fruit of bodhi.

26.11

Second, the separate demonstration of the names and marks is divided into four parts: (1) raising the names and inquiring about the number; (2) from "O Sons of the Buddha" onward, indicating the number and revealing its supremacy, because it is spoken in unison by all Buddhas; (3) under "What are they?" inquiring about the number and enumerating the names; (4) from "O Sons of the Buddha, these are" onward, concluding the number and citing verification. Within the third, there is first the inquiry and then the enumeration. The meaning of the ten pariṇāmanās is briefly distinguished by five gates: (1) explaining the names, (2) the doctrinal characteristics, (3) the essential nature, (4) establishing the positions, and (5) the differences among the methods of practice.

26.12

Within the first [gate], first is the general name, which has already appeared at the beginning of the chapter; later are the specific names, which shall now be briefly explained. To distinguish them comprehensively, there are two senses: (1) The two words "pariṇāmanā" (dedication) both refer to the vow that dedicates, while names such as "rescuing and protecting" all refer to the practices dedicated; hence they all receive their designations as tatpuruṣa compounds. (2) Names such as "rescuing and protecting" are all specific marks of pariṇāmanā, while the two words "pariṇāmanā" are the common name for the specific marks. Looking at the names in relation to each other, "rescuing and protecting" is itself pariṇāmanā. If distinguished from one another, it is the pariṇāmanā of rescuing and protecting, not the indestructible pariṇāmanā, thus also functioning as tatpuruṣa. According to contextual convenience, it must not be narrowly fixed. First, regarding "rescuing and protecting, etc.": broad salvation through great compassion is called "rescuing and protecting all sentient beings"; non-attachment through great wisdom is called "departing from the marks of sentient beings"—this is the vast, non-erroneous mind. Pariṇāmanā is the practice, meaning that by means of roots of goodness, one dedicates them to accomplish the practice of rescuing beings and departing from marks; hence it is called pariṇāmanā, taking its name from that toward which it is directed. Therefore the text below states: "May these roots of goodness universally benefit all sentient beings." One clearly knows that rescuing and protecting is not that which is dedicated; rather, it takes the ten pāramitās as that which is dedicated. Furthermore, if one were to take only the departure from the marks of sentient beings as that which is able to dedicate, then there would be no following of marks within pariṇāmanā. Those about to fall are protected, and those who have already fallen are rescued; rescuing enables them to escape suffering, and protecting enables them to cease evil—all these one vows to accomplish through roots of goodness. Second, obtaining indestructible faith in the Triratna and so forth, one takes these roots of goodness and dedicates them. Third, emulating the dedications performed by the Buddhas of the three periods of time is called "equaling all Buddhas." Fourth, the bodhisattva causes his roots of goodness to reach all places. Fifth, through dedication, one is able to accomplish an inexhaustible treasury of merit. Sixth, practicing goodness in accord with noumenon, noumenon and phenomena are non-contradictory, entering into equality. Seventh, with an equal mind through roots of goodness, one accords with and benefits sentient beings. Eighth, roots of goodness accord with tathatā to accomplish pariṇāmanā. Ninth, neither bound by marks nor attached to views, one's function is sovereign; hence it is called "liberation," as in the inconceivable liberation and so forth. Tenth, giving rise to function in accordance with the nature, meaning that one dedicates the roots of goodness of the dharmadhātu toward the dharmadhātu. As we come to the respective passages of text, this will be further disclosed.

26.13

Second, regarding the revelation of the doctrinal characteristics: first specific, then general. Within the specific, the first seven are practices that follow phenomena, and the last three are practices that accord with noumenon. Within the first [group], the first one demonstrates the root of practice through compassion and wisdom being non-abiding; the next four demonstrate the marks of practice, within which (1) the mind giving rise to practice is firm, (2) breadth is distinguished in reference to the Buddhas, (3) pervasiveness is revealed in reference to dharmas, and (4) multiplicity is revealed in reference to virtues. The next two are the completion of practice: (1) completion of the practice of wisdom, (2) completion of the practice of compassion. Within the last three: (1) directly harmonizing with noumenon reveals the depth and breadth of the essence; (2) relying on the essence to give rise to boundless great function; (3) revealing the unobstructed, perfect, clear sovereignty of essence and function. Second, to discuss them generally: within each and every one there are three kinds of pariṇāmanā, namely dedicating roots of goodness toward sentient beings, toward bodhi, and toward the actual limit (bhūtakoṭi). These three each have two meanings, thus constituting pariṇāmanā: (1) Because a bodhisattva's roots of goodness are necessarily accomplished through sentient beings and belong to the share of sentient beings, they are directed back toward them. They are accomplished through the other two, being the outflow of the other two. Because they belong to the share of bodhi and eliminate [obscurations] in accordance with reality, they naturally are directed toward them. (2) Whenever one is a bodhisattva, one must deliver sentient beings; otherwise, one would be identical to the two vehicles. One must seek unsurpassed bodhi, as this is the family custom; otherwise, one would be identical to ordinary beings and the small [vehicle]. One must realize the actual limit, because one turns away from ignorance and illuminates the two kinds of emptiness. As to why three are necessarily required, the meanings are indeed boundless; ten senses are briefly set forth: namely, relying on the three dharmas, eradicating the three paths, purifying the three clusters of precepts, revealing the three Buddha-natures, accomplishing the Triratna, joining the three bodies, possessing the three virtues, attaining the three bodhis, realizing the three nirvāṇas, and abiding peacefully in the three kinds of secret treasuries. (1) Relying on the three dharmas: true nature, contemplative illumination, and supporting aid; these are the essence, mark, and function of the Awakening of Faith: the actual limit relies on essence, bodhi relies on marks, and sentient beings rely on function. (2) Eradicating the three paths: only by seeing the actual limit of suffering can one eradicate suffering; illuminating the emptiness of afflictions, one immediately attains bodhi; one turns fettering karma into karma that benefits beings. (3) Purifying the three clusters [of precepts]: through directing toward the actual limit, moral discipline is free from faults; through directing toward bodhi, one broadly gathers all good [dharmas]; directing toward sentient beings is the gathering of sentient beings. (4) Revealing the three Buddha-natures: the actual limit is the primary cause, bodhi is the revealing cause, and directing toward sentient beings is the contributing cause. (5) Accomplishing the Triratna: the actual limit accomplishes the Dharma, bodhi accomplishes the Buddha, and directing toward those sentient beings accomplishes the Saṅgha of identical essence. (6) Joining the three bodies: the dharmakāya, sambhogakāya, and nirmāṇakāya. (7) Possessing the three virtues: severance, wisdom, and benevolence. (8) Attaining the three bodhis: reality bodhi, real wisdom bodhi, and expedient bodhi, because of demonstrating the attainment of Buddhahood beneath the bodhi tree. (9) Realizing the three nirvāṇas: naturally pure nirvāṇa, completely pure nirvāṇa, and expediently pure nirvāṇa—meaning the fuel is exhausted and the fire extinguished. If relying on the Daśabhūmika-śāstra, there are only the former two, for how could the realization of the ultimate truth differ from the demonstrated extinction? Bodhi is also like this. The above four correspond respectively to dedication toward the actual limit, bodhi, and sentient beings, which may be understood by intention. (10) Abiding peacefully in the three kinds of secret treasuries: by directing toward the actual limit, one abides in the dharmakāya, for the Buddha takes the Dharma as his body, pure as space; by directing toward bodhi, one can accomplish prajñā, for bodhi's luminous mirror resides in ultimate illumination; by directing toward sentient beings, one can accomplish liberation, for being oneself free from entanglement, one causes others to be liberated. Manifesting in response to capacities, it is also unobstructed liberation. Through these ten senses, the three pariṇāmanās are established. If establishing the three kinds of bodhicitta, they also rely on these ten. Moreover, within these ten, taking one as primary, they are causally interdependent in turn. Furthermore, these three accomplish two practices: directing toward reality is self-benefit, directing toward sentient beings is benefiting others, and bodhi extends to both. Furthermore, directing toward reality protects against afflictions, directing toward sentient beings protects against the Small Vehicle, and bodhi extends to both protections. Furthermore, to accomplish compassion and wisdom, wisdom illuminates both noumenon and phenomena; hence there are three. Also, whichever one of compassion and wisdom is raised, it also possesses these three. The three within compassion: causing those sentient beings to know their actual limit, and together realize bodhi. The three within wisdom: illuminating the marks of beings as exhausted, which is identical with the actual limit, realizing bodhi. Furthermore, these three must assist one another; one possesses the three before that single one is accomplished: (1) To realize the actual limit, one dedicates toward sentient beings, because transforming sentient beings accomplishes one's self-benefit, severing obstacles to realize reality; one also dedicates toward bodhi to swiftly realize bodhi, because having all-knowledge and severing the two obstacles exhausts reality. (2) To rescue sentient beings, one dedicates toward the actual limit to swiftly realize the actual limit, because only when sovereign over delusions can one transform [others]; hence the Vimalakīrti says: "If one is oneself bound, to be able to untie the bonds of others is impossible." One also dedicates toward bodhi to swiftly realize bodhi, because only then can one broadly benefit [others]; the Daśabhūmika Sūtra says: "Wishing to deliver sentient beings, one does not depart from unobstructed liberating wisdom." (3) To attain bodhi, one dedicates toward sentient beings, because without transforming sentient beings one does not realize the fruit; one also dedicates toward the actual limit, for without realizing the actual limit how could one attain bodhi? Thus these three matters mutually assist and establish one another. Not only do the three matters mutually assist each other, but each single matter fully gathers the virtues and functions of the dharmadhātu, entering into non-obstruction; only then is it named the true dedication toward the three matters.

26.14

Third, regarding the essential nature, there are the general and the specific. The general is as spoken before, referring to the great vows and so forth. The specific is in the expounding portion, revealed according to each station.

26.15

Fourth, regarding determining the station: in terms of the five [stages], such as provisions, the various explanations are not uniform. One says: This station of pariṇāmanā is the end of the stage of provisions for cultivating the aids to liberation (mokṣabhāgīya) of the Great Vehicle; for from the ten faiths onwards all belong to provisions, and after the ten pariṇāmanās the preparatory applications (prayoga) are separately posited. The Mahāyānasūtrālaṃkāra says: Practice fulfills one asaṃkhyeya [kalpa] to nurture faith and make it supreme, and with supremacy one cultivates the aids to penetration (nirvedhabhāgīya) kuśala-mūlas. Furthermore, the ninth [fascicle] of the Cheng weishi lun says: "After the provisions of merit and wisdom aiding liberation during the first immeasurable eon are fulfilled, in order to enter the path of seeing and abide in the nature of consciousness-only, one further cultivates the preparatory applications." Fascicle eleven of the Samuccaya also shares this explanation. Some say: These ten pariṇāmanās are the stage of preparatory application. Here there are also two explanations. One says: Within the four aids to discernment, they comprise the latter two: namely, the ten understandings are warmth, the ten practices are summit, the first nine pariṇāmanās are forbearance, and the tenth pariṇāmanā is the worldly supreme dharma. The Cheng weishi lun says: "These four kuśala-mūlas are also subsumed under the stage of resolute conduct." Although this text is not explicit as evidence, the Tripiṭaka Master Xuanzang intended this interpretation. Another says: Among the four preparatory applications, they are subsumed under the worldly supreme [dharma]. Thus Paramārtha's translation of the Mahāyānasaṃgraha says: "Just as prior to the path of the srotāpanna there are four skillful means, so too for the bodhisattva there are four skillful means, namely the forty minds." If one relies on this interpretation, there are no five stations, because the forty minds prior to the stages are all preparatory applications. The rest, regarding the four stations, the thirteen abidings, and so forth, are fully explained as in the "Ten Abidings Chapter." The above mostly belong to the elementary gate of the Great Vehicle, leading and receiving the two vehicles and drafting the establishment of their four kuśala-mūlas. Some say: The three sages are collectively the skillful means for approaching the noble, not distinguishing near or far between provisions and preparatory applications. This relies on the definitive final teaching. Some say: All stations of practice are utterly inexpressible. This is said in terms of suddenly revealing the true nature. If one relies on our present text, in a single station all stations are suddenly subsumed without obstructing before and after; yet where a station is fulfilled, the cause is precisely rounded and complete. This is said in terms of the perfect teaching. However, when interpenetrated with the preceding teachings, it should form four propositions: 1. purely in terms of marks, like the preceding various teachings; 2. purely in terms of its own essence, like the preceding sudden teaching; 3. bringing the essence along with the marks; 4. using the nature to interpenetrate marks—these two precisely correspond to the present text. That is to say, because nature accords with marks, the nature is undifferentiated while the stations are clearly distinct; because nature interpenetrates marks, marks are not destroyed while remaining constantly identical. Below, within each and every station, all stations are contained; it does not merely interpenetrate the causes, but constantly interpenetrates the fruits as well. Only the cause that interpenetrates the fruits is the true cause.

26.16

Fifth, regarding the distinctions of the dharmas of practice: practices differ according to the stations, and there are also differences in perfect interpenetration and provisionally assigned dharmas. If matched against the preceding teachings, they also form four propositions, which should be known by analogy with the stations. Some match the ten pariṇāmanās with the ten pāramitās, taking their names according to the predominant one. Although what is dedicated at each and every station possesses all pāramitās, subsuming them by name also has principle.

26.17

Fourth, concluding the enumeration and adducing evidence, can be known.

26.18

Fifth, the section of the exposition begins with "Sons of the Buddha, what is...". The exposition of the ten pariṇāmanās constitutes ten sections. In each section, there is first prose and then verses. In the prose there are two parts each: first the practice of the station, and second the fruit of the station. Where it is incomplete, this will be understood when reaching the text. Within the practice of the station, there are three parts each: first, reciting the name and raising the inquiry; second, explaining extensively according to the inquiry; third, concluding the name based on the explanation. This can be seen in the text. Now the first pariṇāmanā lacks the fruit of the station in its text. Within the practice of the station, as for reciting the name first, it is fully as in the basic section. Furthermore, the Benye [jing] says: "Constantly with a mind free of marks, one constantly travels the six destinies and enters fruitional retribution, receiving all sensations without receiving them, dedicating, exchanging, and transforming; hence it is called 'rescuing and protecting'", and so forth. In the second part, the extensive explanation, there are two: first, clarifying the kuśala-mūlas to be dedicated; second, from "when cultivating kuśala-mūlas" onward, directly clarifying the pariṇāmanā. Now the first: ancient masters called this the essence of practice. If conforming to the preceding name, rescuing and protecting sentient beings is compassion, while being free from the marks of sentient beings is wisdom; thus compassion and wisdom constitute the essence of its practice. Because this is the first practice, the overall essence is taken as the specific essence. If it is because one wishes to dedicate that one cultivates all kuśala-mūlas, then those kuśala-mūlas can also be called the essence. The ancient meaning relies on this. In the second part, directly clarifying the pariṇāmanā, there are two: first, clarifying pariṇāmanā conforming to marks; second, from "I should be like the sun" onward, clarifying pariṇāmanā free from marks. The former is dedicating toward sentient beings and toward bodhi, explaining rescuing and protecting sentient beings; the latter is dedicating toward the actual limit, explaining being free from the marks of sentient beings. In the former there are two: first, explaining generally, causing living beings to leave suffering and reach ultimate bodhi, which mutually clarifies benevolence, compassion, and the two pariṇāmanās; second, from "bodhisattva mahāsattva" onward, the specific elucidation, which is divided into four: 1. rescuing and protecting by benefiting and gladdening; 2. from "Sons of the Buddha, when the bodhisattva is among non-relatives and non-friends" onward, rescuing and protecting when enduring afflictions; 3. from "Sons of the Buddha, when the bodhisattva sees sentient beings" onward, rescuing and protecting by taking on suffering in their place; 4. from "Sons of the Buddha, when the bodhisattva rightly dedicates with all kuśala-mūlas" onward, rescuing and protecting by pulling them far out. In the first there are three: 1. general statement; 2. from "I shall" onward, specific elucidation; 3. from "Sons of the Buddha" onward, general conclusion. Now the first: the Jin [translation] lacks the words "bodhisattva" and so forth, but has the phrase "further conceived this thought", which all the more reveals that he had already dedicated previously. In the specific elucidation, the text has ten clauses: first, leaving behind the fruit of suffering; second, leaving behind the cause of suffering; third, applying to both cause and fruit, because within the five fears the three paths are contained. The above three apply to both the shallow and the deep; the latter seven are solely in terms of the ultimate. Fourth, attaining bodhi; fifth, attaining nirvāṇa; sixth, extinguishing the source of afflictions, which is fundamental non-enlightenment—if this is extinguished, it is like the great brightness of the heavens; seventh, extinguishing the darkness of the cognizable, hence saying that all ignorance is precisely being unenlightened when coming into contact with phenomena—if this is extinguished, it is like a person holding a torch and illuminating everything in detail; eighth, causing them to attain liberation, for the Nirvāṇa [Sūtra] says that serene purity is true liberation, and having escaped deep darkness it is therefore called a lamp; ninth, causing them to realize the dharmakāya, hence called the true Dharma; tenth, causing them to accomplish prajñā, the wisdom free from the two obstructions, which is also the wisdom unobstructed in the provisional and the real. In the third, the conclusion, because the preceding ten clauses apply to the shallow and the deep, it causes them ultimately to attain the one great matter.

26.19

In the second, rescuing and protecting when enduring afflictions, there are two: first, clarifying the marks of enduring afflictions; second, from "Sons of the Buddha, the bodhisattva mahāsattva, by means of all Buddha-dharmas" onward, clarifying the marks of pariṇāmanā. In the former there are also two: first, the dharma; second, the analogies. In the dharma, there are statement, inquiry, and explanation, which can be known. In the latter, the analogies, there are two analogies: first, the analogy of the great ocean not changing, which illustrates not changing one's fundamental mind when encountering evil conditions. The ocean illustrates the bodhisattva, because of his vast capacity. The numerous poisons illustrate evil sentient beings. Not changing illustrates that the bodhisattva is not disordered. Second, the analogy of the sun-disc shining everywhere, which illustrates not ceasing benefit when encountering evil. Within it there are three: first, the analogy; second, the application; third, inquiry and explanation. In the analogy there are briefly two: first, the sun-disc possessing virtues; second, not ceasing when encountering conditions. There are eleven evil conditions, and in the application they are completely applied. First, the application of possessing virtues: it adduces its ten virtues to match the sun, implicitly revealing that the sun also possesses ten virtues: 1. the disc of merit is already rounded; 2. the function of wisdom is deep, vast, and difficult to fathom; 3. right mindfulness travels through space without high or low; 4. the wind of compassion operates without retreating or tiring; 5. the rounded disc of merit and wisdom reveals and illuminates empty dharmas; 6. it universally illuminates the mountains and valleys of the three vehicles without partiality; 7. it causes the eyes to behold the ten thousand images and understand the meaning of the real and conventional; 8. it causes those abiding in their own vehicle's karma to accomplish it through wisdom; 9. it constantly acts for benefit, day and night without rest; 10. towards those without capacity and born blind, it also does not speak of abandoning them. Later, from "not because sentient beings" onward, it applies not being obstructed by adverse conditions, in which there are four, completely applying the eleven matters with "not because". The first "not because" broadly applies to being born blind: first directly applying, then from "only by means of" onward applying conversely. Thus the "Arising Chapter" says: "Lacking faith and lacking understanding, violating precepts and violating views", and so forth, are all called born blind. If applied specifically: being vile and evil matches being born blind; wrong views match the city of the gandharvas, because it makes people falsely deem it real; wrath and turbidity match the asura's hand—the sun is Śakra's vanguard, and because of his wrath he obscures and obstructs it; next, not knowing reflection matches the Jambū tree's lofty cliffs and deep valleys; next, from "not because the ordinary and foolish" onward matches the previous dust, mist, smoke, and clouds, because they can pervade space, just as those ordinary and foolish dwell in the same place; later, from "not because sentient beings frequently give rise to" onward matches the previous change of seasons, referring to frequently giving rise to faults and delusions, suddenly good and suddenly evil, like the day, night, yin, and yang losing their measure, and so forth. Third, in the inquiry and explanation from "why is this" onward, the inquiry first means: Why does one not weary of and abandon the evil? The explanation means: Because compassion and wisdom are equal. In the text there are two: first, the analogy; second, the application. In the application there are two: first, a general application; second, from "not only" onward, a specific application. In this there are two: first, matching the sun with great compassion, evil being its sphere of activity. Originally for the sake of all, how could one selectively pick out evil people? As the sun benefits universally, would it discard withered wood? Second, from "like this" onward, matching the sun with wisdom, because it illuminates both the good and the evil equally.

26.20

Second, clarifying the marks of pariṇāmanā, within which there are two: first, discerning the mind of pariṇāmanā; second, from "Sons of the Buddha" onward, discerning the vows of pariṇāmanā. In the former, because one practices pariṇāmanā relying on the mind of compassion and wisdom, within it there are two: first, the objective sphere being vast, upwardly equal to the Buddha's mind, taking the dharmas of the causes and fruits of perfect enlightenment as the objective sphere. Being roundly luminous and precious, it is therefore called a jewel. Second, from "The bodhisattva like this" onward, compassion accomplishing benefit and joy, which is the mind downwardly saving beings. In this, it first recites the preceding to initiate; later it generates two kinds of mind: 1. towards upwardly equaling the Buddha, one attains pure faith; 2. downwardly sharing the same body of great compassion with sentient beings. Because one relies on these two, one accomplishes the ten minds, such as the profoundly deep mind: 1. because of tallying with noumenon; 2. because of rejoicing for oneself and rejoicing for others; 3. because of leaving faults behind; 4. because of transcending the two vehicles; 5. because of corresponding to the joy of meditative concentration; the remaining five can be known. From "Universally for..." onward, it concludes its function. Because the mind conforms to the mouth, it is called true and real.

26.21

Second, directly discerning the vows of pariṇāmanā. In the text there are two: first, vowing to cause sentient beings to become vessels of the Dharma; second, from "further made..." onward, causing them to attain the fulfillment of the Dharma. Within this there are four: 1. generally raising encountering conditions and attaining the Dharma; 2. from "at the places of all Buddhas" onward, accomplishing the fulfillment of the virtues of one's own lot—the seven riches being the first seven of the ten treasuries; 3. from "constantly following at the places of all Buddhas" onward, the perfection of virtues of superior advancement; 4. from "causing all..." onward, clarifying attaining the fulfillment of fruits: first stating the Buddha's joy, and the lower two lines explaining it. Thus the third pariṇāmanā briefly clarifies ten kinds of joy, namely the joy of the inconceivable dwelling place of the Buddha, and so forth. Furthermore, the "Inconceivable Dharmas Chapter" briefly clarifies ten kinds of immeasurable abidings, namely constantly abiding in great compassion, and so forth.

26.22

In the third section, saving and protecting by taking on suffering, the text has three parts: first, a general explanation of dedication by taking on suffering; second, from "He further has this thought: whatever I cultivate" onward, a specific explanation of the mind of dedication; third, from "Children of the Buddha, when the bodhisattva-mahāsattva dedicates all roots of goodness in this way, that is to say, in accordance with what is appropriate" onward, a concluding summary of the resulting benefits. The first part is divided into two: first, an explanation of saving from severe suffering first; second, from "The bodhisattva at that time has this thought" onward, the thought of universally saving from all sufferings. The first of these has two aspects: first, seeing suffering and giving rise to compassion, the mind remains steadfast and does not retreat. Steadfastness has seven marks: not abandoning what is practiced, not avoiding painful affairs, not being startled by sudden occurrences, not being terrified by delusion, not retreating from great compassion, not being daunted by abundant sufferings, and not tiring of prolonged sufferings. Second, from "Why is this?" onward, an inquiry followed by an explanation to establish it. The inquiry has two meanings. One says: sentient beings create suffering themselves; what does that have to do with the bodhisattva, that he should wish to take it on for them? The second says: intense suffering is difficult to endure; why does he not become weary of it? The meaning of the explanation is: because of his original vow to shoulder it. If one grows weary upon meeting suffering, how could one shoulder it? In the second part, the thought of universally saving from all sufferings, there are two points: first, saving from the eight sufferings, the eight difficulties, and other sufferings. Thus there are various statements: revolving in accordance with karma is the suffering of karmic bondage; wrong views without wisdom is the suffering of ignorance. From "I ought to" onward is the arising of the mind of rescue. Second, from "Moreover, all sentient beings" onward, saving from the suffering of confusion regarding the Four Truths. In this text there are two parts: first, mindfulness of the realm of suffering; second, from "The bodhisattva sees" onward, the direct arising of compassion to save them. In the first of these, first they do not know the truth of origination: that is, ignorance and craving are the root, which is the path of defilements. From "becoming attached to" onward explains their path of karma; because there is the creation of action, it is called attachment. Entering suffering in accordance with karma is like birds and beasts entering cages and snares on account of craving food. Cultivating demonic karma explains that there is evil karma. Merit and wisdom being utterly exhausted explains that there is no good karma. Next, constantly harboring doubt and perplexity, they lack the cause for the vision of the path of non-arising to extinguish it, and therefore they do not see peaceful and tranquil complete cessation, do not know the truth of the path of transcendence, and remain within the truth of suffering that is birth and death. In the second part, the arising of compassion to rescue them, giving rise to the mind of great compassion is in order to cause them to escape suffering and origination. The mind of great benefit is in order to cause them to attain the pure path and cessation. Therefore, he uses his roots of goodness to dedicate. As for the *Great Dedication Sūtra*, Xianshou says: "It is as explained in the Perfect Teaching, because it is the dedication of Samantabhadra." However, there is a *Great Dedication Sūtra* in the canon; this teaching is at the very beginning, so it should not refer to that. If it is an abbreviation made during compilation, then rationally that would be acceptable. The second part, specifically explaining the mind of dedication by taking on suffering, contains five "further thoughts." The first three explain the mind of taking on suffering, and the latter two explain the mind of dedication. The first part is divided into three: first, explaining universal salvation with single-minded devotion, without thoughts of self-interest; next, completely enduring all sufferings without a lax mind; third, resolutely protecting without a deceptive mind. The first text is self-evident. In the second, there are two aspects: first, the direct explanation, and second, an inquiry with an explanation. First, the direct explanation: "great abyss" refers to the abyss of Weiliu, which swallows sentient beings without a moment's cessation. In the inquiry and explanation, the meaning of the inquiry first says: Why should one solely endure all sufferings on behalf of sentient beings and further cultivate diligently? The explanation says: the suffering of one single body causes many to be liberated, and therefore he vows to endure it himself. This reveals the depth of his compassion. Question: The suffering of sentient beings is brought about by their own karma and transformed by their own minds; how can a bodhisattva take it on for them? Answer: Discussing taking on suffering generally, there are seven meanings: First, binding oneself through suffering to increase compassionate mindfulness. In fascicle forty-nine of the *Yogācāra[-bhūmi]*, it asks: "When a bodhisattva passes from the stage of conviction into the stage of pure superior aspiration, how does he transcend the evil destinies?" and so forth. This inquires how a bodhisattva personally frees himself from evil destinies. The extensive answer below means: the bodhisattva has already well-accumulated provisions in worldly pure dhyāna and cultivates compassion toward sentient beings with much suffering, without any other thoughts. Through this cultivation, he attains the aspiration of pity and the aspiration of compassion. In order to benefit sentient beings in the evil destinies, he vows to dwell in the evil destinies as if they were his own home. Even if remaining in the evil destinies allows him to realize bodhi, he can also endure it. To remove the suffering of beings, he vows to take it upon himself, causing their evil karma never to become manifest, and all good karma always to become manifest. By the power of this vow of compassion, all the crude heaviness of all defilements of the evil destinies are eliminated from his own basis, and he is able to enter the first stage. The explanation says: according to this, there is only the aspiration of the compassionate vow, but the body cannot take it on; by the certainty of compassion, he personally obtains superior benefits. Second, in terms of the bodhisattva originally enduring hardships to seek the Dharma for the benefit of beings, this is already termed taking it on; later, being able to serve as a dominant condition for beings is also called taking it upon oneself. Third, in terms of the bodhisattva retaining defilements to engage in identical actions and taking on a suffering body in existence, he expounds the Dharma for sentient beings so that they do not create the causes of suffering; when the cause is destroyed, the effect perishes, which is also termed taking it on. Fourth, if there are sentient beings who wish to create karma [leading to] the unmitigated hells or the like, and the bodhisattva attempts to dissuade them but they do not comply, he then terminates their lives, and the bodhisattva himself undergoes the painful retribution of the evil destinies, causing them to be spared the great suffering of the unmitigated hells—this is termed taking it on. This is based on the eleventh fascicle of the Liang *Mahāyānasaṃgraha*, and King Senya in the *Mahāparinirvāṇa-sūtra* also shares this meaning; it is not merely an aspiration. Fifth, because a bodhisattva, from his initial cultivation of right vows, endures suffering for beings, upon reaching the ultimate station his vows attain mastery; he always remains in the evil destinies to save and take on [suffering for] sentient beings, like the Bodhisattva Kṣitigarbha, the manifestation of King Alaṃkāra, and even becoming a great fish in times of famine—all belong to this category. Or he illuminates and touches them with light, or secretly assists them with supernatural powers; such deeds are manifold. Sixth, because this vow of the bodhisattva accords with tathatā, the suffering of those sentient beings is identical with the nature of tathatā; by means of the vow that is identical with tathatā, he secretly reaches the suffering that is identical with reality. Relying on this interpenetration, it is also termed taking it on. Seventh, because Samantabhadra takes the dharmadhātu as his body, and all sentient beings are the dharmadhātu, when sentient beings suffer, it is always the bodhisattva; therefore it is termed taking it on. Regarding the above seven meanings: the first is merely aspiration; the next two are merely in terms of being a dominant condition; the fourth and fifth genuinely involve physically taking it on; the sixth and seventh represent the interpenetration of noumenon and contemplation. Question: If based on the fourth and fifth meanings he should be able to take on [suffering] universally, why are there still sentient beings who suffer? Answer: There are three meanings here. First, because of having conditions or lacking conditions: if one has conditions with the bodhisattva, then it can be taken on. Second, because karma is either fixed or unfixed: unfixed karma can be taken on. Third, if undergoing suffering is beneficial, the bodhisattva causes them to undergo it, so that they can ultimately attain liberation from suffering. It is like parents teaching a child, handing them over to a strict teacher for discipline; such hidden benefits are not something ordinary people or followers of the small vehicle can understand.

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大方廣佛華嚴經疏 — Classical Chinese