大方廣佛華嚴經疏 28

English (machine translation) 28

Language: English

28.1

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

28.2

Chapter on the Ten Dedications (from the middle of Fascicle 25 through the end of Fascicle 33)

The sixth [is] the Dedication of Following and Making Firm All Roots of Goodness. Within the prose there are also two parts, namely, the station's practice and the station's fruition. Within the practice there are also three parts: citing the heading, explaining it, and concluding. Here, the first cites the name to introduce the inquiry, meaning that all phenomenal goods cultivated completely accord with and enter the firm dharmatā; hence the text below says: 'This is to follow reality and abide in the fundamental portion, termed entering all equal roots of goodness.' Entering is following. Equality is firmness, because the principle of equality cannot be destroyed. If one follows the equal principle, one follows all roots of goodness; hence the text below says: 'This is to follow the Buddha's abiding,' and so forth. Furthermore, the Benye [jing] says: 'Practicing phenomenal goodness and undefiled goodness without duality is called following and equalizing all roots of goodness.' This means not only that phenomena accord with noumenon, but that phenomena and noumenon mutually accord and receive the name of equality; only such equality is called firm. This establishes this name with reference to the roots of goodness dedicated and the reality-limit directed toward. It may also be called 'firm roots of goodness,' for firmness is itself roots of goodness. If one relates 'following' to 'firm roots of goodness,' it also has two senses, namely taking unobstructed roots of goodness as its nature.

28.4

Second, in the detailed explanation according to the inquiry, there are two parts: first, explaining the physical body on which practice relies; second, from 'endowed with' downward, giving rise to practice relying on that body. In the former there are also two: first, explaining the attainment of the station; next, revealing the possession of virtues. Here is the first. The body in which a bodhisattva practices giving adapts appropriately to all kinds [of beings], hence the word 'or' is used. But speaking specifically of kings is because, first, being a householder is the station of giving; second, [giving up] what is hard to give can be given, presenting the superior to urge on the inferior; and third, bodhisattvas often become kings. For the stations of a bodhisattva are only two: the first is the Dharma King, and the second is the human king; the Dharma King teaches and transforms, while the human king gathers and transforms; because having bodhisattva precepts makes one a king everywhere, issuing commands and decrees that none dare disobey, and because possessing the ability to give things fulfills what is sought. An 'emperor' (di) is a sovereign. A 'king' (wang) is a ruler. To 'preside over' (lin) is to govern. 'To rule' (yu) is also to be sovereign. Leading a state of a thousand chariots is called great; the text below says that becoming a cakravartin king from one continent upward can be called great. Second, in revealing the possession of virtues from 'awe-inspiring virtue' downward, there are two parts: first, the virtue of sovereign control; second, from 'the bodhisattva' downward, the virtue of an extraordinary direct retribution. In the first of these, there are twelve clauses: the first two clauses are general—if there is awe-inspiring majesty, inferiors will certainly fear it; if there is virtue, inferiors will certainly cherish it; hence his fame resounds. Next, the ten clauses from 'wherever' downward are specific. The first clause explains awe-inspiring majesty: an enemy across generations is called a grudge-foe (yuan), while the four foreign tribes possessing territory are called adversaries (di); because awe-inspiring majesty reaches them, adversaries submit and foes accord. Next, from 'issuing commands' downward, the aforementioned possessing virtue is explained: issuing decrees based on correctness makes them models for beings. Holding a single parasol and so forth additionally explains presiding over and ruling. The single parasol has three meanings: first, treating all beings impartially; second, equally teaching the ten good actions, as stated below in the giving of parasols: 'In order to cause sentient beings to obtain the parasol of sovereignty, able to maintain all wholesome dharmas'; third, the parasol of loving-kindness and compassion, as King Mahāprabha said: 'Like all bodhisattvas acting as a lofty parasol, their compassionate minds universally sheltering all sentient beings.' The silken sash free of defilement explains the meaning of emperor; being sovereign over phenomena explains the meaning of king. From 'not punishing' downward, both awe-inspiring majesty and virtue are revealed together, meaning not relying on the terror of executions and penalties, but merely causing [beings] to be moved by virtue and follow transformation; thus there is awe-inspiring majesty without ferocity. Furthermore, inflicting suffering is called corporal punishment (xing), and dispossessing is called a penalty (fa); leading them with virtue and righteousness such that none dare disobey means commoners are without punishments; regulating them with propriety and music such that none dare be disrespectful means grandees are without penalties. Next, from 'with the four means of embracing' downward, it reveals that this is a bodhisattva, distinguishing him from worldly kings. Becoming a cakravartin king concludes the possession of the station; providing universally for all concludes the possession of great wealth, which is the fruition of wealth and station.

28.5

Second, the virtue of an extraordinary direct retribution. The initial clause concludes the preceding and embraces giving rise to what follows. From 'having a great retinue' downward, seven kinds of fruitions are fully possessed: 1. the fruition of noble clan; 2. being free from all faults, neither haughty nor arrogant, speaking words that are sincere so that beholders never tire of him, possessing loving-kindness and wisdom so that people trust and follow him, which is the fruition of trustworthy speech; 3. from 'merit and virtue' downward reveals the fruition of great physical form; 4. obtaining the firm body of a Nārāyaṇa reveals the fruition of lifespan; 5. 'achieving great power' and so forth reveals the fruition of great power; 6. obtaining pure karma, which means obtaining great mindfulness and wisdom, fulfilling dhāraṇī, never forgetting past matters and perceiving things before they sprout, through which the aforementioned fame resounds throughout the world, which is the fruition of renown; 7. being free from all karmic obstacles reveals the fruition of human nature, because having obstacles of karmic retribution means not being a true man. Combining the above wealth and station, fully possessing the eight maturative fruits is superior birth; such sovereignty is birth with great power.

28.6

Second, in giving rise to practice relying on the body, there are three parts: 1. explaining dedication according with characteristics; 2. explaining dedication free from characteristics; 3. explaining the name of dedication. The first is dedication toward bodhi and toward sentient beings; the next is dedication toward the reality-limit; the final section applies to both. Furthermore, the first is broad and great dedication, the next is extremely profound dedication, and the last combines the profound and the broad. In the dedication according with characteristics, there are three parts: first, generally listing the dedication of roots of goodness; second, from 'Disciple of the Buddha, the bodhisattva mahāsattva, according to what is given' downward, extensively displaying the dedication of roots of goodness based on the list; third, from 'Disciple of the Buddha, the bodhisattva mahāsattva, according to all sentient beings' downward, generally concluding the many gates of dedication of roots of goodness. In the first of these, there are also three parts: 1. listing the items given; 2. from 'wherein' downward, distinguishing the fields of giving; 3. from 'Disciple of the Buddha' downward, revealing the mind on which the practice relies. In the first of these, the first clause is general, and from 'or giving' downward is specific. Within the specifics, if counted toward the dedication below, there should be sixty items; if counted directly from the text, there are eighty items in all. First, from food and drink to couches and seats makes ten items, taking couches and seats together as one, because the text below gives seats separately. Next, from houses to parasols makes twenty. From umbrellas to topknots makes thirty; taking the royal throne as grave, to clarify that the giving of external wealth is concluded, it concludes by saying 'up to the royal throne'; the text below itself has the royal throne, while in the subsequent dedications there are none after this. Next, from eyes to feet makes forty; from blood to intestines makes fifty; from thick skin to rescuing another's injured body makes sixty; from showing the appearance of a Buddha to cities makes seventy; from villages to the end makes eighty. Although in rescuing prison inmates there are four items such as wives and so forth, it is merely a single practice of rescuing prisoners. Within these, the first twenty-seven items are the giving of external wealth. Next, rescuing prison inmates combines internal and external, substituting one's own life for the prisoner's. The twenty-nine items below exclusively explain internal wealth. In the various gates below, they either combine internal and external or are solely external, which can be understood from the sense. Furthermore, the first twenty-seven givings to those without joy constitute practices of loving-kindness; rescuing prisoners, substituting life, and so forth are practices of great compassion; the rest may apply to both practices; if determined generally, all combine both practices. Again, substituting life and rescuing injured male forms is the giving of fearlessness. Ceasing killing has two aspects: with respect to what is killed, it is the giving of fearlessness; with respect to the killer, causing them to maintain the five precepts is the giving of Dharma. Proclaiming the appearance of a Buddha is the giving of Dharma; the giving of wealth is obvious. Furthermore, since these are all Dharma gates, they all share in the three forms of giving. In the second part, on the fields of giving, 'giving equally to all' means not discriminating between the worthy and the foolish, and so on. 'Causing all to be fully satisfied' is according to what they seek. Third, in revealing the mind capable of giving and dedicating: looking backward it is the mind capable of giving, hence it says 'when giving in this way, he generates a mind of good gathering'; looking forward it is the mind capable of dedication, hence it says 'he generates a mind of good gathering.' All are dedicated, so within the various gates of dedication below, all are pervaded by this mind. Within the text there are two parts: first, a general explanation; next, from 'that is to say' downward, a specific display. What is gathered therein comprises five, comprehensively gathering the aforementioned giver, recipient, and given objects. Saying 'good gathering' explains the meaning of 'following.' That is to say, when this bodhisattva practices giving and dedication, his mind does not dwell on or attach to the five aggregates of self and other, and he does not let it scatter; hence it is called 'good gathering.' In this way, it corresponds with the reality-limit, and he is then able to follow firm roots of goodness. That is, by abandoning attachment, he follows the goodness of giving; by having no divergent seeking, he follows the goodness of morality; by being patient with profound principle, he follows the goodness of patience; by being free from form and characteristics, he follows the goodness of vigor; by not scattering, he follows the goodness of concentration; by understanding non-arising, he follows the goodness of wisdom. In this way, through following the reality-limit in everything, he spontaneously follows all goodness that accords with nature.

28.7

Second, in extensively revealing [the dedication] in accordance with what was indexed, in rough terms, looking back at what preceded, there are briefly five differences: First, parasols and crowns exist before but not after, while houses exist after but not before; this is the difference in presence and absence. Second, previously one guided and transformed by means of the Dharma, whereas afterward one prohibits killing and causes [beings] to abide by the five precepts; this is the difference in names. Third, rendering service and making offerings: earlier they were combined and later separated; matters such as elephants and horses: earlier they were separated and later combined; this is the difference in separation and combination. Fourth, in the subsequent text, the tongue is placed after the teeth, the retinue is placed before the wife and children, the bones are placed beneath the intestines, and drink is placed after food; this is the difference in sequence. Fifth, the earlier is brief and the later is extensive; such instances in the text are more than one. In other respects, they are largely identical. However, the overarching categories number only sixty. Due to separation and combination, there are twelve sections where pairs are merged together: 1. elephants and horses; 2. banners and pennants; 3. precious crowns and bright pearls; 4. ears and noses; 5. teeth and incisors; 6. hands and feet; 7. marrow and flesh; 8. thick and thin skin; 9. fingers and toes; 10. male and female servants; 11. gardens and groves; 12. wives and children. There are also two sections each merging five matters: that is, 1. the four matters of intestines, kidneys, liver, and lungs, together with the large and small intestines, merged into one pariṇāmanā; 2. royal station, towns, villages, and palaces merged into one pariṇāmanā—hence the subsequent text says 'all items throughout the kingdom.' Thus these five matters make up a total of fourteen gates, merging twenty matters. Although two matters are omitted, two matters are added—namely, houses, and the separation of rendering service from making offerings and attending—so there are sixty gates. Formerly, Master Guangtong [Huiguang] used the subsequent overarching categories to synthesize what was listed in the previous index, also making only sixty, yielding one hundred and twenty gates; each having the ten virtues yields one thousand two hundred, which multiplied by the seven gifts yields eight thousand four hundred; with each endowed with the ten pariṇāmanās, this makes eighty-four thousand. As for the 'seven gifts,' in accordance with the marks there are six—meaning that the mind has three kinds, namely the three times, while joyful matters have three kinds, namely the three wheels; entering into noumenon has one, namely illuminating the emptiness of the three wheels. It also works if one multiplies them by the seven noble treasures: just as one practice of giving has eighty-four thousand, so every other single practice is likewise. The above is merely in terms of Dharma gates; it is not without reason. If one speaks of them in dispersed detail, the marks of practice are immeasurable: like the giving of material requisites, great assemblies, and so forth, they cannot be spoken of as single; therefore the next index says 'immeasurable and boundless,' and the overarching conclusion at the end says 'asaṃkhyeya objects.' In reality, they are all the great pratītyasamutpāda gates of the dharmadhātu, the unobstructed and sovereign practices of Samantabhadra. Thus, giving all that one possesses to a single field, it is so in all cases; at the locus of a single paramāṇu, giving to all sentient beings, it is so throughout the entire dharmadhātu; in a single kṣaṇa, this practice is accomplished all at once, and it is so exhaustively across past, future, and present. This single bodhisattva, whose body fills the dharmadhātu, completely gives rise to these practices, which nonetheless have pure and mixed [modes]. In the pure mode, in a single giving of eyes pervading the above times and places, one only sees the giving of eyes boundless throughout the ten directions, without beginning or end, while the other gates are like empty space. In the mixed mode, along with any single giving of eyes, all other gates are fully present, and the others are likewise; pure and mixed are unobstructed, overlapping and inexhaustible. Therefore one knows that sixty or eighty merely adduces the general outline. Within the text there are two parts: first, a general indication of the meaning that the practice of giving accomplishes immeasurable practices of pariṇāmanā, which has already been distinguished above. Second, from 'namely' onward, each is individually revealed. Within the sixty gates, each has four [parts]: 1. the practice of giving; 2. the practice of pariṇāmanā; 3. a dual conclusion of both practices; 4. that for the sake of which the pariṇāmanā is made. If the purpose is omitted, there are only three. One may also combine the latter two sections into a dual conclusion of the purpose; this outline should be kept in mind. Below there is extensive and brief [treatment], which should be recognized as one comes to the text. If all four sections are complete, before the gate there is mostly no structural division made.

28.8

Now, first, giving food: because food is the life of the world, relied upon equally by the noble and the base, it is elucidated first. The text has only three [parts]. First, it elucidates the practice of giving. Saying that their mind is pure means it is free from the faults of giving. That is, practicing giving without seeking fame, gain, karmic retribution, out of fear, or the like. 'Without craving or attachment' is non-craving intention. 'Without regret or stinginess' is non-miserly intention. Furthermore, at the time of giving there is no craving or attachment; after giving there is no regret or stinginess; whatever practice of giving is done is shared with sentient beings, encompassing both phenomena and noumenon; this is called 'complete.' This mind is at the beginning, and also runs through all the sections below. Second, from 'may all' onward, the practice of pariṇāmanā. However, what is aspired to is precisely for the sake of sentient beings to cause them to attain buddhahood, which is directing toward bodhi. The subsequent sections are all to be understood by this standard. Moreover, the Āgamas, the Vijñaptimātratā texts, and so forth state that worldly foods are of four kinds in total: 1. contact, 2. intention, 3. consciousness, and 4. morsel food. They state that supramundane foods are of five kinds: 1. dhyāna joy, 2. aspiration, 3. mindfulness, 4. liberation, and 5. Dharma joy. Here, the four are inverted to become the five: 1. Inverting intentional food to become wisdom food: this is mindfulness food, because mindfulness and wisdom are closely adjacent. 2. From 'without any craving' onward, inverting contact food to become Dharma joy: because contact sustains joy and so forth, it can serve the function of food. Aspiring merely to Dharma joy, its food of departure is precisely liberation food, since it completely transcends the four. 3. From 'filled with wisdom' onward, inverting consciousness food to become dhyāna joy: because dhyāna is unmoving, firmly abiding by the Dharma to induce the generation of merits, gathering kuśala-mūla to remove afflictions, and the purity of the two bodies, all of which can sustain like consciousness food. 4. From 'with compassion' onward, through the power of great compassion and vows, manifesting the receipt of morsel food. The present text says tuan (morsel), still following the old translation. Third, from 'this is' onward, a dual conclusion of both practices.

28.9

Second, in giving drink, there are also three parts: First, the practice of giving. Second, from 'by this' onward, the practice of pariṇāmanā. Within this, it first restates what precedes to introduce what follows. Later, from 'namely, wishing that all' onward, it separately reveals the marks of the vows; the subsequent sections all follow this pattern. Now, although distinct when compared to food, it does not depart from the five foods. Although distinct when compared to water, it largely shares the function of water. Therefore, the things aspired to are either inverted or direct, identical in substance or explained by similar category; they are not strictly fixed. Within the text: 1. just as drinking is without interruption, so it easily attains sufficiency. Drinking the Dharma with diligence, one quickly completes the Great Path. The rest can all be understood.

28.10

Third, giving flavors: the text has four parts, because the purpose is added. First, the practice of giving can be understood. Second, within the ten vows in the practice of pariṇāmanā from 'by this' onward: in the first vow, the Jin translation has the mark of obtaining the supreme taste, which is one of the thirty-two marks. The sūtras state that behind the Buddha's canine teeth there is a spring of amṛta; whatever food enters his mouth all turns into amṛta. In terms of the Dharma, this is also nirvāṇa, serving as the amṛta taste of deathlessness. The rest of the text is obvious.

28.11

Fourth, giving vehicles and carriages: divided into three parts: First, regarding the practice of giving, the meaning applies generally to horses and so forth, because the sixteenth separately treats giving carts. The ten vows of pariṇāmanā all pertain to substituting for travel on foot. The first alone is solely the fruition, while the rest encompass the cause. However, the essential nature of the vehicle applies generally to noumenon and wisdom, with names established according to their meaning: 1. its essential nature subsumes all; 2. it cannot be abolished or established; 3. it transcends the inferior; 4. it is without fault; 5. it does not pass through three asaṃkhyeya kalpas; 6. the ten powers universally convey; 7. it encompasses the five pāramitās and myriad practices; 8. it corresponds with the undefiled; 9. those who give rise to the mind to set out upon it are named bodhisattvas.

28.12

Fifth, regarding clothing: in the Yogācāra, giving clothing is able to induce exquisite physical complexion, because clothing fends off the cold and makes one's complexion sleek and radiant. When a person's new robe is completed and temporarily offered to the Buddha, they attain immeasurable merit. If a term has been agreed upon, and one takes it before the number of days is fulfilled, it constitutes taking the Buddha's property.

28.13

Sixth, giving flowers: the text has four parts. First, in the practice of giving, it first lists the items given. Later, from 'making offerings' onward, it elucidates the field of giving. Down to 'one's own body': the body is a field of merit, because it is a vessel of the Dharma, and one advances on the Path by relying on it; therefore, giving to one's own body is immeasurably superior to giving to non-Buddhists. Among the ten vows of pariṇāmanā, the first seven can be understood. 8. Red lotuses and the like, if they do not encounter the sunlight, will wither and die without doubt; a bodhisattva's practice must rely on wisdom. The ninth fascicle of the Nirvāṇa Sūtra says: 'Just as a lotus flower, when shone upon by the sun, never fails to blossom.' 9. The moon opening blue lotuses: the Buddha's wisdom shines upon practice. The twentieth fascicle of the Nirvāṇa Sūtra says: 'Just as the moonlight can cause all utpala flowers to blossom and be fresh and bright.' 10. Pertains to jeweled flowers. The latter two sections can be understood.

28.14

Seventh, giving garlands: stringing flowers into a loop to serve as head ornaments or to drape around the body. Before seeing them, one delights in looking forward to seeing them; upon seeing them, one cherishes and delights in them.

28.15

Eighth, regarding giving incense: by analogy with the paste incense below, the ten pāramitās and myriad practices are all incense. Here it speaks specifically of the precepts, because it inverts the foulness of breaking the precepts. There are twelve vows: the first is a general statement, and the next ten are separate explanations. A few are the same as the 'Ten Treasuries' chapter, while many are the same as the Mahāprajñāpāramitōpadeśa, differing according to what is appropriate. Simply explaining according to the text: 1. fully upholding the three clusters [of precepts]; 2. not being mixed with non-Buddhists; 3. having no tainted mind—in the Nirvāṇa Sūtra, even being tainted by the sound of bracelets and armlets is termed defiling the bodhisattva precepts; 4. not committing major infractions, because persons who commit major infractions mostly give rise to regret and remorse; 5. if there is an accidental violation, being deeply ashamed and remorseful—if one deliberately violates, repeatedly violates without giving rise to shame, is deeply attached to the violation, and views the violation as meritorious, it is termed an entanglement; 6 and 7. being associated with samādhi-accompanied [precepts], there is no heat of confusion, constantly upholding them as at the beginning; 8 and 9. being associated with path-accompanied [precepts], leaving behind the extremes of annihilation and permanence, accomplishing supramundane practice; 10. being far removed from the two vehicles and fully cultivating the ten pāramitās, only then is it named not violating the bodhisattva discipline, which is the precept praised by the wise. The final line concludes the cause to form the fruition, meaning one fifth.

28.16

Ninth, paste incense: the ten pāramitās all have the meaning of perfuming, inspiring, nourishing, and increasing the bodhicitta, warding off obscurations; all may be called incense.

28.17

Tenth, in giving beds and seats: first, it raises the practice of giving, because below the eighteenth separately clarifies giving seats. The Jin translation rendered this as bed-matting, which is deeply fitting. In the practice of pariṇāmanā there are ten vows: 1. the Heaven of the Supreme Truth, because it is realized by great wisdom; 2. bodhicitta, which is what the worthy and noble rely upon; 3. nirvāṇa and liberation; 4. the śūraṅgama samādhi, called the ultimate tathatā; 5. the seat of the four dhyānas, capable of generating supernormal knowledges. The remaining six can be understood.

28.18

Eleventh, in houses: subsuming the abodes of all Buddhas, namely the noble, heavenly, and brahma [abodes], and so forth. Later saying 'not relinquishing the supreme abode of the Buddhas' means abiding in the room of great quiescence. The rest is inferred by analogy with phenomenal categories, which can be sought in the immaterial.

28.19

Twelfth, dwellings, meaning saṅghārāmas and the like.

28.20

Thirteenth, giving lamps: 1. Elucidating the practice of giving, wherein the items given are listed. Jeweled lamps are like luminous pearls and the like. Agarwood and sandalwood are mixed with ghee and oil. Boundless colors: burning lard yields a white color, burning lacquer yields a red color, burning oil yields a yellow color, burning sandalwood yields a green color, and so on in various ways. From 'such as these' onward, it clarifies the intention of giving. 2. From 'by this' onward, the practice of pariṇāmanā. Within this, it first directly reveals the vows of pariṇāmanā, and later distinguishes the intention of pariṇāmanā. In the former, there are ten vows; however, in accordance with the Yogācāra and 'Foremost of the Worthy' chapter, all clarify that giving lamps gains the retribution of pure eyes. The Sūtra on the Merits of Burning Lamps says that burning lamps as offerings is greatly able to eradicate sins and generate merit. It causes one to make the vow: 'One should take the great ocean as oil and Mount Sumeru as the wick, burning a great lamp radiance, making offerings ceaselessly across oceans of Buddha-fields.' There is also the vow that the lamp of Dharma gates takes the great vow as its wick, and so forth. In the vows of the present text, both physical and wisdom light are complete, all of which may be contemplated and deduced accordingly. Later, from 'the bodhisattva thus' onward, it reveals the intention of pariṇāmanā. 3. From 'this is' onward, a dual conclusion. 4. 'Thus' is that for the sake of which pariṇāmanā is made. The intention of pariṇāmanā should be fully present across the various texts, and being largely identical with that for which it is done, it is briefly omitted without explanation.

28.21

Fourteenth, regarding decoctions and medicines, there are three [parts]: First, the practice of giving presents the giving of medicine. As proximate retribution, one obtains a body free from disease, like Vakkula; as distant [fruition], one obtains a body like the Medicine King tree, and so forth, as explained under the ten great vows. Second is the practice of pariṇāmanā. When it speaks of 'never recurring,' the sūtra states: 'Treatments cured by worldly physicians may be healed but recur again; what is treated by the Tathāgata ultimately never recurs.' The rest can be known [from this]. Third, from 'the bodhisattva' onward, both [aspects] of what is intended by the two practices are distinguished. When it speaks of being 'unbreakable even by the adamantine encircling mountains,' this is as stated in the first among the ten dharmas of the mighty valor of the Great Nārāyaṇa Banner in the 'Chapter on the Inconceivable Dharmas.' The 'power of firm fulfillment' is also the seventh among the ten powers in that chapter, named the 'firm power.' 'Bliss that cannot be taken away' is because it is the eternal bliss. The 'sovereign, firm body' is the adamantine body. The adamantine is the reality of inner illumination, not merely a golden color, hence it is termed 'sovereign.'

28.22

Fifteenth, regarding the giving of utensils, the text has four [parts]. First, within the practice of giving there are three: 1. the objects given; 2. from 'or giving' onward, revealing the giving with respect to the field [of merit]—the noble saṅgha encompasses the three vehicles; 3. from 'in such ways' onward, perfecting the pāramitā. Second, from 'the bodhisattva' onward, it explains the ten vows of the practice of pariṇāmanā: 1. vast, 2. deep, 3. high, 4. firm, 5. supreme, 6. pure, 7. fruitional, 8. compassionate, 9. perfuming hearing and receiving the teaching, 10. being the leader who integrates the Dharma. However, upon giving a single utensil one immediately gives rise to many vows; it is not necessarily that a single utensil corresponds to only one vow. Third, the conclusion, and fourth, what is intended, can be known [accordingly] (From here onward enters Fascicle Twenty-Six).

28.23

The sixteenth, the giving of chariots, has two parts: first, a general listing of the wealth and fields [of merit]; second, from "The Buddha's sons, the bodhisattva-mahāsattvas, with such…" onward, an individual elucidation according to the fields. The former contains three parts: first, a general heading of the items given. Second, from "respectfully giving to…" onward, an individual presentation of the fields of merit, within which the types are first distinguished, and then from "these people…" onward, the intent of their coming is revealed. "Coming due to causes and conditions" means that due to causes in the past, they ought to receive the gift. Third, from "The bodhisattva at that time…" onward, an individual listing of the items given, so as to explain the practice of giving. Question: The thirty-ninth fascicle of the Yogācārabhūmi states: "If sentient beings come asking for various gifts that can induce frivolous amusements or induce what is meaningless, one should not give them." Here, giving beautiful women—does that not conflict [with this]? Furthermore, it says: "When giving wife and children, one should not give them to enemies, evil people, yakṣas, rākṣasas, or those engaged in ferocious karma." Here it speaks of various fields of merit; can it be that they are all given [such]? Answer: The capacity [of giving] has two aspects: if one definitely knows they can cause harm and distress, not giving is blameless; if one does not know thoroughly, but merely generates a mind to benefit and bring peace, giving is likewise blameless. How much more so when the bodhisattva can know there is no defilement, and furthermore, women of the same practice will definitely not give rise to defilement in sentient beings, and moreover, because the women are able to transform them by means of the Dharma. Therefore, in the Mahāyānasaṃgraha: beneficial with defilement, non-beneficial without defilement, defiled without benefit—these three the bodhisattva does not practice; beneficial and without defilement, this the bodhisattva indeed practices. Second, an individual elucidation according to the fields. Grouped by the five types of fields, it is divided into five parts; each section's text is fully equipped with the four parts. Now, the first is giving to the Buddha. The practice of giving comes first, which can be understood. Within the practice of pariṇāmanā, there are twenty vows: the first ten establish vows with reference to the Buddha field that is given to; the latter ten establish vows with reference to the chariots given. Both are clear and understandable. Regarding merely speaking of cultivating the practice of peace and happiness, the "Chapter on the Practice of Peace and Happiness" in the Lotus Sūtra speaks of four practices of peace and happiness: First, the practice of ultimate emptiness. The sūtra names it the sphere of action and the sphere of close approach. Having entered into the noumenon and walked upon it, it is called the sphere of action. Hence the sūtra says: "Moreover, regarding phenomena, there is no sphere of action, yet one contemplates all phenomena as being in accordance with their true mark," and so forth. Although one has not yet entered into the noumenon, being able to distance oneself from all evils and draw near to it is called the sphere of close approach. Hence the sūtra says: "Not drawing close to kings, non-Buddhists, and the like," which is to distance oneself from evil. Contemplating all phenomena as empty is drawing near to the noumenon. Second is called the practice of having no faults in body and speech. Third is the practice of having no jealousy in the mind. Fourth is the practice of great kindness and compassion. It is detailed as explained there. However, "peace and happiness" broadly has two meanings: First, the fruit of nirvāṇa is called peace and happiness; this practice being able to lead to it is thus the practice of peace and happiness. Second, abiding in these four practices, the body is quiet and the spirit is settled; when the body is quiet and the spirit is settled, external suffering does not disturb, hence it is called peace and happiness. Furthermore, externalists with the view of eternalism suffer in both cause and effect; externalists with the view of annihilationism have pleasure in the cause and suffering in the effect; the two vehicles who analyze phenomena have suffering in the cause and pleasure in the effect; only the bodhisattva has pleasure in both cause and effect. Hence the Nirvāṇa [Sūtra] says: "Those of definitely painful practice are the common mortals; those of painful and pleasant practice are the śrāvakas and pratyekabuddhas; those of definitely pleasant practice are the Buddhas and bodhisattvas." Both cause and effect being pleasant is called the practice of peace and happiness. Third, in the concluding text, all the stūpas and temples after the Buddha's parinirvāṇa are added. Stūpas house relics; temples house images. As for "stūpa", properly it is said stūpa, here translated as high and prominent, also called the place of returning to the lineage. Saying "all" is because it is not restricted to Buddha stūpas. The Dīrgha Āgama speaks of four kinds of people for whom stūpas should be raised: first, Buddhas; second, pratyekabuddhas; third, arhats; fourth, cakravartins. The Dvādaśacaturnidāna-sūtra says: "Eight kinds of people should have stūpas raised: first, the Buddha, whose dew-basin has eight tiers or more; the remaining seven are bodhisattvas, pratyekabuddhas, the four fruits [of the śramaṇa], and cakravartins, successively decreasing by one tier, with the cakravartin having only one tier. Seeing a one-tiered stūpa, one should not pay homage, because he is not a noble person." The Mahāsāṃghika-vinaya says that ordinary monks are also permitted to have stūpas raised, yet are not allowed to install dew-basins and must have them placed in secluded spots; these refer to: first, a vinaya-holder; second, a dharmabhāṇaka; third, an administrator; fourth, one of distinguished virtue. Those who build stūpas today should examine this text carefully. Speaking broadly of raising stūpas, there are six intentions overall: first, to represent the superiority of the person; second, to cause pure faith to arise; third, to provide an object for the mind to focus upon; fourth, to cause making offerings to generate merit; fifth, to complete the practice of repaying kindness; sixth, to produce merit and extinguish sins. If one builds a Buddha stūpa, nearby it incurs brahma-merit, and far off it brings deliverance from saṃsāra. Hence the Anuttarāśraya-sūtra says that making offerings to the Buddha's relics even as small as a mustard seed will entirely enable one to ultimately transcend the suffering of saṃsāra. Second, in giving to bodhisattvas, there are twenty vows: the first ten produce corresponding vows with reference to the field given to; the latter ten produce corresponding vows with reference to the chariots given. Both are clear and understandable. Third, giving to the Saṃgha. First, within the practice of giving, ten minds of giving are revealed: first, wealth without holding anything back, fields without discrimination; second, comprehending whether things are permissible or not, because receiving and keeping what is impure should not be given; third, purifying the three wheels; fourth, according with the practice of dāna; fifth, because through the Buddha there is the Saṃgha, and the Buddha is difficult to encounter; sixth, because by relying on the Saṃgha one knows the Buddha; seventh, because by relying on the Saṃgha one knows the teaching; eighth, that one should admire and revere; ninth, not being restricted to a single monk; tenth, because the teaching speaks of the Saṃgha. Second, within the practice of pariṇāmanā, there are twenty vows; likewise, the first ten concern the field, and the latter ten concern the chariots. The thirteenth mentions "riding on the body of empty space," which corresponds to the function of having no chariot. Fourth, in giving to the two vehicles, there are also four parts. First, in the practice of giving, the statement "born from the power and influence of the Tathāgata" means that even if one is a pratyekabuddha, it is also due to having previously trained in the Buddhadharma, though later attaining the path in an era without a Buddha. The sixth and seventh overturn their three lifetimes and one hundred kalpas. Second, from "with this…" onward, within the practice of pariṇāmanā there are also twenty vows, mostly overturning the inferior to reveal the superior. The first ten mostly overturn the pratyekabuddha's delighting in solitary goodness and tranquility, and the like. Non-contention has two aspects: first, if someone dislikes my walking, I will stand continuously, and so forth. Second, contemplating conditions as lacking self-nature, so there is no discord. The latter ten overturn the śrāvaka. First, overturning that Hīnayāna is not the teaching that ultimately extinguishes sins: their violations of monastic discipline can possibly be repented and extinguished, but violating the four gravest prohibitions is irremediable. The supreme teaching of the Mahāyāna leaves nothing unextinguished. The Buddhanāma-sūtra says that hearing the Buddha's name once extinguishes the heavy sins of saṃsāra for immeasurable kalpas. The tenth fascicle of the Nirvāṇa [Sūtra] says: "If one violates the four prohibitions and commits the five heinous sins, or is possessed by evil demons and vicious malice, hearing this scripture, all evils will entirely dissolve." It also says: "That one who violates the four gravest prohibitions does not return to life is impossible." Texts like this exist everywhere, because of the power of the great scriptures never heard before. Second, although the śrāvaka has heard from the Buddha, they have not awakened to the profound noumenon. Third, because they cannot propagate it widely. Fourth, viewed from the perspective of the Mahāyāna, they are still deviant. For this reason, many places speak of ninety-five kinds, there being distinctly ninety-five kinds of non-Buddhist scriptures of deviant treatises. Here, speaking of ninety-six naturally has two meanings: First, according to the Sarvāstivāda-vinaya, each of the six non-Buddhist teachers had sixteen kinds of dharmas to study: one dharma they studied themselves, and the other fifteen were taught to fifteen disciples each; teachers and disciples taken together total ninety-six. Second, non-Buddhists are of two kinds: first, external non-Buddhists, which are outside the Buddhadharma. Second, internal non-Buddhists, who are further of three kinds: First, non-Buddhists affiliated with the Buddhadharma, originating from the Vātsīputrīyas and the Vaipulyakas, who, relying on their own cleverness, read the Buddha's sūtras and treatises and generated a single view; arising affiliated with the Buddhadharma, they thus obtain this name. The Vātsīputrīyas read the Śāriputrābhidharma and fabricated their own doctrine, claiming that the self exists outside the four alternatives, within a fifth, inexpressible storehouse. The Buddha declared that this person is not different from non-Buddhists. All treatises refute and reject this, calling it non-Buddhist. Furthermore, the Vaipulyaka practitioners, relying on their own cleverness, read the Buddha's ten metaphors and fabricated the doctrine that: unarisen and unceasing, like an illusion and like a transformation, emptiness and illusion are the ultimate doctrine. Nāgārjuna rebuked them, saying: "This is not the Buddhadharma; it was made by the Vaipulyakas, and is likewise the doctrine of deviant people." Second, studying the Buddhadharma to become a non-Buddhist: this refers to clinging to the Buddha's teachings and giving rise to defilements, unable to enter the noumenon. Hence the Mahāprajñāpāramitopadeśa says: "If one does not grasp the meaning of prajñā, entering the Abhidharma will cause one to fall into [the view of] existence," and so forth. Third, using the Mahāyāna to rebuke the Hīnayāna. Hence the first fascicle of the seven-fascicle Laṅkāvatāra says: "Mahāmati! What are the evil views of non-Buddhists? They do not know that sense objects are manifestations of the discrimination of their own minds, and seeing existence and non-existence in the ultimate truth, they produce verbal expressions." Also, the second fascicle says: "Furthermore, some say: seeing all phenomena as existing due to an agent is nirvāṇa. Mahāmati! They have no liberation, because they cannot see the selflessness of phenomena. This is the disposition of śrāvakas and non-Buddhists, who generate the notion of renunciation amidst what is not renunciation. One should diligently cultivate to abandon this evil view." All Mahāyāna texts scolding the two vehicles as identical to non-Buddhists does not mean stripping away the intent of expedient means. Now combining the latter three into a single class makes ninety-six. Relying on this meaning, one makes the vow to be forever free from them. In the seventh, "attaining seeing with one's eyes" means not seeing through hearing. The rest can be understood by analogy. Fifth, giving to various fields. First, within the practice of giving, because there are objects of compassion, words such as "bowing and kneeling" are added. Because there are inferior fields, wondrous objects are brought forth again; the lowest beggar is equal to the Tathāgata. "Splendid attire" refers to elaborate dark-and-yellow garments. Second, from "with this…" onward, the practice of pariṇāmanā also has twenty vows. Since the fields given to are not one, vows corresponding only to the chariot are produced. Therein are also included the women and others given; this can be inferred. The sixth mentions the "ten paths of emancipation," which are the ten stages, because by means of the practice of the ten pāramitās, one emerges from the ten heavy hindrances and departs from the ten coarse [states]. The seventh, "riding the vehicle of four wheels", is individually listed in the text. However, the sixth fascicle of the Sūtrālaṃkāra names them the four wheels of non-negligence. To first distinguish their characteristics, each is equipped with five kinds of causes and conditions: First, the wheel of dwelling in a good land is named by that [text] the wheel of an excellent land. The five conditions are: first, easily sought, meaning the four requisites are easy [to obtain]; second, a well-protecting king, being in accordance with the Dharma; third, a good location, being harmonious; fourth, good companions, sharing the same precepts and views; fifth, good tranquility, having no noisy clamor. Second, the wheel of relying on virtuous persons; its five conditions are: first, much hearing; second, seeing the truth; third, skillful speech; fourth, compassion, not coveting gain; fifth, non-regression, without weariness. Third, the wheel of gathering superior merit and virtue corresponds to the fourth there, named the wheel of prior merit: first, delightful, caused by dwelling in an excellent world; second, free from adversity, caused by meeting virtuous persons; third, free from illness; fourth, samādhi; fifth, wisdom—these three take the wheel of self-rectification as their cause. Fourth, giving rise to great vows corresponds to the third there, named the wheel of self-rectification, which the Satyasiddhi-śāstra thus calls the wheel of self-generating correct vows: first, wholesome conditions, taking the wondrous Dharma as condition; second, wholesome gathering, possessing merit and wisdom; third, wholesome cultivation of śamatha and vipaśyanā, cultivating the corresponding practices; fourth, wholesome exposition, without seeking gain; fifth, wholesome emergence of what one has, respectfully vowing to cultivate superior dharmas. However, the first two establish their names with respect to the fruit, and the latter two derive their names from the cause; although both apply to cause and fruit, they mutually imply and reveal each other. The first two are external conditions, and the latter two are internal causes: vows are the cause of wisdom, and merit is the cause of merit. For what reason do these four receive the name of "wheels"? According to the Satyasiddhi-śāstra, because these four wheels can crush the eight adversities. Namely, first, dwelling in a good place can eliminate five adversities, which are the three bad destinies, Uttarakuru, and the long-lived devas; next, relying on virtuous persons eliminates the adversity of being born before or after a Buddha; third, giving rise to great vows eliminates worldly intellect and clever eloquence; fourth, having planted roots of goodness in the past eliminates being blind, deaf, and mute. The first five are evil places, the sixth is an evil time, the seventh is an evil cause, and the eighth is an evil fruit. Having understood the four wheels, why are they collectively called a vehicle? The Yogācārabhūmi says that dwelling in a good land refers to attaining a human or deva body, emerging from all places of adversity, which serves as the body of the chariot. Second, due to gathering superior merit, all sense faculties are fully intact, like the chariot's hub, axle, casing, and linchpins, which can be lubricated with grease. Third, giving rise to great vows is like a fine ox pulling heavy loads to a distance. Fourth, relying on virtuous persons refers to Buddhas and bodhisattvas acting like a skilled driver. Through possessing these four, great nirvāṇa is achieved; hence it says "fulfilling and completing all pure brahma-practices," for when the cause is complete, the fruit must be attained. If in accordance with this sūtra, the land is the ocean of ten lands, the virtuous persons are the ten-bodied Tathāgatas, the superior merit is the merit and virtue arising from nature, and the great vows are Samantabhadra's ocean of vows, together constituting the inexhaustible chariot of the pratītyasamutpāda of the great dharmadhātu. The rest can all be understood.

28.24

Seventeen: On giving the two things of elephants and horses. Together there are ten vows: (1) like their nature being tame and docile; (2) like going wherever one wishes; (3) resembling their flourishing strength; (4) like striding ten thousand leagues; (5) like their pace being even and upright; (6) like that elephant-jewel; (7) resembling being like a lotus flower; (8) being as swift as the wind; (9) above it was said that docility universally displays an increase in merit, whereas here it says possessing the bodhisattva stages is called the most supreme taming of elephants and horses—each has the meaning of taming, and so they are divided into two vows; (10) resembling setting up a golden banner upon them.

28.25

Eighteen: In the pariṇāmanā of giving seats, the mention of the three kinds of worlds has the meaning as conventionally explained. Master Bian says: 'Before the stages is the world of aspiring joy; from the first stage to the seventh stage is called the world of effort; from the eighth stage to equal enlightenment is called the world of effortless ease.' Some say: According to the Western Regions' tradition, within the realm of sentient beings there are three worlds: (1) the subterranean world, of nāgas, asuras, and so forth; (2) the human world; (3) the celestial world. If one relies on the Mahāprajñāpāramitā-śāstra, the three worlds are simply sentient beings, the five aggregates, and the receptacle world as the three. In demonstrating preeminence among them, none of these senses is in error. The rest can all be understood.

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大方廣佛華嚴經疏 — Classical Chinese