大方廣佛華嚴經疏 29

English (machine translation) 29

Language: English

29.1

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

Forty-six: Praising the Buddha's appearance in the world. As above, in the verses of the youth Mahātejonidhi, the voice announced, and so forth. In the initial practice of giving, this is the practice of Dharma-giving, within which there are three [parts]: 1. seeing the Buddha arise in the world; 2. from "with great" onward, benefiting sentient beings through Dharma-giving; 3. from "at that time" onward, concluding with the benefits accomplished. Within the second [part], there are four [benefits]: first, the benefit of causing them to hear the name and leave delusion; second, from "furthermore" onward, the benefit of seeing the body and giving rise to practice; third, from "furthermore for" onward, the benefit of praising what is rare and increasing reverence; fourth, from "furthermore in" onward, the benefit of progressively multiplying. The conclusion of benefits can be understood. The second [part], pariṇāmanā, can be understood.

29.3

Forty-seven: In the giving of the great earth, it is only spoken of in general terms. In the initial practice of giving, various fields are briefly listed, but in truth they encompass all. The phrase "other people" refers to those who possess material wealth, as they are neither [fields of] reverence nor compassion. "Bodhisattvas" applies broadly to all spiritual friends, the essential point being that they benefit oneself. Among them, stupas of the Buddha, bodhisattvas, spiritual friends, and parents are both fields of gratitude and fields of reverence; the Saṅgha and the two vehicles are both fields of virtue and fields of reverence; the poor and orphaned are both fields of compassion and fields of suffering. All these can produce merit, like fields in the world. If a field of reverence is sick, then it is both [a field of] reverence and compassion, thus forming four propositions. Therefore, the Mahāprajñāpāramitopadeśa, fascicle fourteen, says: "First, giving out of pity, namely to the poor, base, and animals. Second, giving out of reverence, namely to Buddhas and dharmakāya-bodhisattvas, etc. Third, giving out of pity and reverence, namely to the aged, sick, and poor arhats and pratyekabuddhas, etc. Synthesized, they become two, namely compassion and reverence. That which is neither reverence nor compassion is also subsumed under the field of compassion, because there is no virtue to revere." However, regarding these two fields, when one directs the mind with noumenon, they are equal without superiority or inferiority; hence the Vimalakīrti[-nirdeśa] says: "The lowliest beggar is no different from the Tathāgata's field of merit." Free from distinctions, it is equal to great compassion. If one discusses it purely in terms of the object, then reverence is strong and compassion is weak, because their gratitude is deep and their virtue is profound, as explained in the Sūtra on Weighing Merit. If viewed in terms of the mind, then the field of compassion is superior, as it directly induces compassion. Thus, with reverence the field is strong while the compassionate mind is weak; with compassion the field is weak while the compassionate mind is strong. Each has its own beauty, and both are fertile fields. If they are equally fields of reverence, gratitude surpasses virtue; hence the Sūtra on Weighing [Merit] says: "Making offerings to a hundred arhats is not as good as to one's parents who gave birth to one's body." The Āgamas state that making offerings to one's parents has merit equal to that of a bodhisattva bound to one last birth. If they are equally fields of gratitude, for a layperson the gratitude toward parents is greater, while for a renunciant the gratitude toward teachers and monks is greater, as spoken in the Śāriputra-paripṛcchā-sūtra. Or, in terms of giving birth to the physical body and giving birth to the dharmakāya, the superiority and inferiority may be understood. If they are equally fields of virtue, the specific is not as good as the universal; hence the Brahma Net Sūtra states: "Specially inviting five hundred arhat and bodhisattva monks is not as good as one ordinary monk in the monastic order's sequence." Moreover, because of differences in the master, the wealth, and the field, the retributions brought about differ in various ways in terms of superiority and inferiority; fearing prolixity, they are not recorded. Now, herein the bodhisattva's mind of giving has compassion and wisdom that are equal to empty space, phenomena and objects that exhaust the dharmadhātu, and the fields of giving, both ordinary and noble, that exhaust the ten directions; therefore, the three matters are empty in their nature, unfathomably deep; the three matters are distinctive and peerlessly superior; the three matters are vast and boundless without shore; the three matters are interpenetrating and unobstructed. In the second [part], the practice of pariṇāmanā: the first is the stage of the fruit, and the remaining nine are the stages of the cause, each having analogous meanings, which should be contemplated according to principle.

29.4

Forty-eight: Giving servants and attendants. A youthful and handsome one is called a page (tong), meant for attending and serving. One who performs chores is called a servant (pu), serving for manual labor. Yet, not releasing them to become free commoners but instead giving them to others so that they remain servants is because in the ocean of bodhisattva practices there is no good that is not cultivated; if one merely released them to become free, there would be a lack in three respects: 1. the ocean of practices would be incomplete; 2. the original vows of those servants would not be fulfilled; 3. the Buddha-fruit would lack this virtue of responding to capacities. The rest can be understood.

29.5

Forty-nine: Giving one's own body to serve and attend. In the second [part], the practice of pariṇāmanā, there are twenty vows: the first ten advance goodness, and the latter ten maintain and preserve.

29.6

Fifty: Hearing the Dharma with joy and relinquishing one's body to make offerings to the Buddha. In the initial practice of giving, these are the two offerings of material goods and the Dharma. Within the text there are three [parts]: first, indicating the essence of the practice; second, from "rejoicing" onward, distinctively showing the aspects of the practice, first the practice of benefiting oneself, and later, from "being able to use such" onward, the practice of benefiting others; third, from "O sons of the Buddha" onward, concluding the practice and its accomplished benefits.

29.7

Fifty-one: Universally giving one's body to all sentient beings. In the practice of giving, both phenomenal giving and Dharma-giving are also complete: first, presenting in general; next, from "bodhisattva" onward, explaining distinctively. If explained in terms of phenomena, one's body becomes the radiance of the sun and moon, or rivers, ponds, wells, and springs to give to beings, because one has attained mastery over the bodies of the three kinds of worlds. If explained in terms of Dharma-giving, it is the lamp of Dharma shining, the sun of Dharma benefiting, and so forth. In the text, it refers either to Dharma or to phenomena, but in truth its meaning encompasses both. In the second [part], the practice of pariṇāmanā, the practice of giving above was using one's body to approach sentient beings, etc.; inversely, one vows that sentient beings will use their bodies to draw near to the Buddha, etc., which may be contemplated according to the meaning.

29.8

Fifty-two: Giving one's body to serve and attend the Buddhas. In the initial practice of giving, there is also bodily attendance and mental attendance. In the second [part], the practice of pariṇāmanā, vows are also established based on the two kinds of attendance.

29.9

Fifty-three: Giving all possessions of the kingdom up to the royal throne. In the initial practice of giving, first one clarifies phenomenal relinquishment; next, from "toward all" onward, one clarifies mental relinquishment. Mastery is the general, and the ten lines below are the specific. Abandoning ten thousand chariots right now as if taking off a pair of worn-out sandals—what fetter could there be? The remaining meanings are seen in the 'Chapter on the Ten Treasuries'.

29.10

Fifty-four: Giving the royal capital city can be understood.

29.11

Fifty-five: Giving the inner palace dependents. In the initial practice of giving, there are two [parts]: 1. women who are beautiful and endowed with virtues; 2. from "yet toward" onward, clarifying that the mind of giving is pure. Second, from "at that time the bodhisattva" onward, clarifying the practice of pariṇāmanā, the text is divided into two: first, the intention of pariṇāmanā; second, directly manifesting pariṇāmanā. Now for the first: as traversing the matters is approaching its end, the momentum of the text expands somewhat. This single passage connects what comes before and after. However, in the Jin sūtra, the two characters for pariṇāmanā (huixiang) are both at the beginning of the sentence, which means the intention of dedicating toward bodhi. In the present sūtra, they are at the end of the sentence, which means the intention of dedication. However, the intention of pariṇāmanā and that for the sake of which one dedicates are broadly the same with minor differences. What is the minor difference? Because there is this intention, one therefore dedicates; now, dedicating is in order to accomplish this. Moreover, the intention mostly applies generally to all practices, while that for the sake of which is specific to the practice of giving. As for being broadly the same, it is because the intention is for this sake. Regarding the text, there are also two [parts]: first, directly manifesting the intention of pariṇāmanā, the text having ten lines; second, from "O sons of the Buddha" onward, reiterating the previous intention, desiring to carry out the dedication. The first line points generally to the intention above, hence it says "abiding in such dharmas." From "born in the family of the Tathāgatas" onward, it reiterates in reverse order from the end, also having ten lines: 1. reiterating entering the Buddha family; 2. superior causes, which are supramundane goodness; the next five can be understood; 8. skillfulness means exchanging the fragile for the firm; 9. cultivation means obtaining the joy of Dharma; 10. constantly gathering wholesome roots in order to cause transcendence. The literary style of the Western Regions often resumes previous statements in reverse like this. Second, from "at that time the bodhisattva" onward, directly clarifying pariṇāmanā, there are ten vows, each vow being endowed with the previous ten intentions. All ten vows speak of samādhi because the pliancy of dhyāna makes body and mind soft and supple, just like those women; hence Sudhana's verse says: "The maiden of absorption constantly serves and attends." The third, conclusion, and fourth, that for the sake of which, can both be understood.

29.12

Fifty-six: Giving away one's wife and children, combining the two matters into a single vow. In the first part, the practice of giving, there are two: first, setting forth the heading and citing precedents. 'Sudāna' means 'Virtuous Love' or 'Fond Love' here; the story is as in that sūtra. King Vicitrābharaṇa is as explained in the Sūtrālaṃkāra-śāstra. Further, as the Bodhisattvapūrvapraṇidhāna-sūtra explains, Prince Sarvadatta gave away his two children, and so forth. Second, from 'The bodhisattva at that time' onward clarifies the mind capable of giving. Within this, first is the basis of one's own share. Next, from 'Bodhisattva-mahāsattva' onward is what is aimed at in superior progress: first concluding the preceding and generating what follows; next, from 'observing himself' onward, he contemplates that his own body is impermanent, how much more so his wife and children; finally, from 'and furthermore' onward, he cultivates the firm dharmas of the two benefits. Second, from 'O sons of the Buddha' onward clarifies the practice of pariṇāmanā, containing eleven vows: the first one relies on the mind of giving, wishing to make it universal; the next two establish vows based on the wife; the next three and the final one establish vows based on the children, generating the thought of oneself, because they are like one's own flesh and bone, etc. The rest are established as vows generally relying on all three above. However, as to whether the recipients and the given are illusory transformations or real, four propositions are formed: 1. The beggar is a transformation and the given is real, as the Damamūka-nidāna-sūtra explains that Vaiśravaṇa transformed into a yakṣa to beg the king for his children, etc., which was to break the bodhisattva's attachment. 2. The beggar is real and the given is a transformation, as the Mahāyānasaṃgraha explains that King Viśvantara relinquishing his children to a brāhmaṇa was an illusory transformation free from affliction, because the bodhisattva by skillful means fulfilled the beggar's intent. 3. Both are transformations, alerting sentient beings from the side. 4. Both are real, which again has two kinds: first, beginners: when about to give, they question repeatedly beforehand, so Yogācārabhūmi fascicle 39 states: 'When giving away wife and children, one must first explain and cause them to rejoice, never forcing or coercing them into worry and distress. When beggars come, though explaining with right words, one does not give to enemies,' etc. Second, those whose faculties are ripe: the persons given mostly share the same vows with the bodhisattva, mutually serving as host and companion; now being about to give them away fulfills their original prayer, hence the sūtra below says: 'In every birth where giving is practiced, may they always be given by me.'

29.13

Fifty-seven: Giving away houses and residences, which can be understood.

29.14

Fifty-eight: Giving away gardens, groves, and so forth. In the practice of giving, there are two: first, indicating the arising of thought; second, from 'O sons of the Buddha' onward, leaving faults and accomplishing virtues. The rest can be understood.

29.15

Fifty-nine: Arranging a great gathering of giving. In the first part, the practice of giving: first, a general indication; next, from 'all' onward, leaving faults and accomplishing virtues. Selecting firewood before cooking, filtering water before using it, and not begging forcibly is called not tormenting sentient beings. Nowadays many do the contrary—how could this achieve great benefit? Next, from 'opening and establishing' onward briefly reveals the ceremonial procedure. Next, from 'generating [the thought that it is] exceedingly hard to obtain' onward reveals that the mind upon which the giving relies accomplishes the pāramitā.

29.16

Sixty: Giving away material requisites. Because the specifically explained gates cannot be exhausted, at the end it explains all material requisites in general. The text has only two: first, the practice of giving; second, the practice of pariṇāmanā. Because it borders on the concluding summary at the end, it lacks the latter two. The first has four: 1. being free from faults at the time of giving; 2. from 'well reflecting' onward, discerning the basis of giving; 3. from 'according with all sentient beings' onward, directly clarifying the practice of giving; 4. from 'practicing this giving' onward, revealing the virtues accomplished. Second, from 'O sons of the Buddha' onward clarifies the practice of pariṇāmanā, within which are two: first, restating the preceding to introduce the following; next, from 'wishing that all' onward, directly revealing it. In the revelation are ten vows; as material requisites are manifold, the vows are also classified accordingly. 1. The vow to give washing requisites; 2. The vow to give sweeping and wiping requisites; the rest can be inferred accordingly. Furthermore, material requisites are explained collectively and vows are made collectively, not necessarily paired one by one. The above concludes the specific revelation of the pariṇāmanā of kuśala-mūla according to the headings.

29.17

Third, from 'O sons of the Buddha, bodhisattva-mahāsattvas, according with all sentient beings' onward concludes generally the multiple gates of pariṇāmanā of kuśala-mūla. Because the particulars cannot be exhausted, this general explanation is divided into two: first, concluding the kuśala-mūla, which is the preceding practice of giving; second, from 'O sons of the Buddha' onward, concluding the preceding pariṇāmanā. Now the first is divided into three: 1. Concluding the items given. This means that what the bodhisattva gives is not limited to sixty, hence equated with asaṃkhyeyas. 2. From 'in order to cause' onward concludes the purpose of giving. 3. From 'at that time, in the ten directions' onward concludes the mind capable of giving. The second contains two meanings: taking the beginning to run through the end is the purpose; practicing giving by relying on great compassion and so forth is the basis of giving. Purpose is comprehensive, being for oneself and others; the basis is that in which one's own mind abides. Yogācārabhūmi fascicle 39 states: 'Furthermore, bodhisattvas practice generosity toward enemies with the intention of loving-kindness; toward those who suffer, with the intention of compassion; toward the virtuous, with the intention of sympathetic joy; toward benefactors, relatives, friends, and those of like mind, with the intention of equanimity. One should know this is also called the bodhisattva practicing generosity with skillful wisdom.' In the text, the first phrase is general; next, from 'great compassion' onward specifically reveals the mark of non-interruption, meaning that practicing the myriad practices with the four immeasurable minds constitutes continuous non-interruption: first compassion, then loving-kindness without interruption. From 'all' onward clarifies his great equanimity; the latter section extensively clarifies great sympathetic joy. Furthermore, detachment from marks below is also great equanimity. Third, concluding the mind capable of giving, within which are four: 1. Generating joy toward manifold fields and leaving faults. 2. From 'at that time, all the beggars' onward clarifies that the more numerous the fields, the broader his joy. 3. From 'even if' onward, comparison reveals its vastness. It briefly cites the pleasures enjoyed by ten kings as falling short of the bodhisattva's joyful and happy mind. Among them, the form realm lacks Ābhāsvara; if relying on the Yingluo [sūtra], fascicle 15, the wheel-turning king is the king of the second dhyāna, corresponding to the thirteenth, and one should say the pleasure of ruling two thousand [worlds]. If ruling three thousand, it corresponds to the fourteenth wheel of luminous marks of awakening virtue, acting as king of the three realms, corresponding to an equal-awakening bodhisattva. Further, based on the ten great numbers, 'inconceivable' is followed by 'immeasurable'; the present text lacks this, so it seems the Sanskrit text omitted the second dhyāna. Above the fourth dhyāna, although the stage associated with neutral feeling has no retributive pleasure, it possesses meditative pleasure, for all dhyāna-samādhi possesses the pleasure of pliancy and delightful ease. Further, the five anāgāmins partially possess the pleasure of liberation. In the formless realm retribution is not manifested, hence it is not mentioned here. If relying on the Satyadvayāvatāra-śāstra, the bodhisattva's joy surpasses the worldly realm and the nirvāṇa of the two vehicles. Here it only surpasses the worldly realm, but the Śuddhāvāsa heavens combine with the pleasure of the two vehicles. 4. From 'bodhisattva-mahāsattva' onward concludes the breadth and depth of joy. What kind of bodhisattva generates joy upon seeing beggars? It means his practice of giving is ripe and obstacles to giving are eliminated. Regarding obstacles to giving, Yogācārabhūmi fascicle 39 states: 'Furthermore, bodhisattvas truly know the obstacles to giving and their antidotes. Obstacles to giving are four: 1. not having been habituated previously; 2. scarcity and lack of items to give; 3. clinging to superior, exquisite items; 4. seeking and relishing abundant material retribution in the future. What is the antidote? If there are currently items to give and beggars present themselves, but the mind to give does not arise, one should contemplate that this mind stems from past habituation. If one does not give now, in future lives one will certainly turn one's back on the practice of giving; hence one should vigorously reflect and practice generosity. 2. Contemplate the faults of past karma: presently undergoing the suffering of hunger, thirst, and deficiency, one should still forfeit one's body, how much more so when having some slight livelihood and yet not practicing giving! 3. One should contemplate that false pleasure can produce future suffering. 4. One should contemplate future retribution: this is wrong retribution, swiftly perishing and dispersing; seek great bodhi.' The second concludes the preceding pariṇāmanā. Pariṇāmanā according to meaning has already been provided above. Now merely concluding the purpose of its pariṇāmanā reveals that the preceding individual pariṇāmanās do not go beyond this, which can be understood.

29.18

The second major section: from 'O sons of the Buddha, when bodhisattva-mahāsattvas dedicate with such kuśala-mūla' onward is pariṇāmanā detached from marks, which is turning toward the true limit, practice conforming to nirvāṇa. This demonstrates the depth of practice; the preceding demonstrated the breadth of practice. Depth and breadth are simultaneous, though words cannot express them together. The text is divided into two: first, directly clarifying detachment from marks; next, from 'when the bodhisattva observes in this way' onward, not obstructing conformity to marks. In the former are three: first, a brief indication; second, from 'no sentient beings' onward, specific revelation; third, from 'for what reason' onward, questioning and explanation. Now in the first, liberation in three phrases is general: not clinging to liberation and not tied to bondage is true liberation. In the second, specific revelation, there are two: 1. internally cutting off ideation, hence neither bondage nor liberation; 2. from 'O sons of the Buddha' onward, touching objects and leaving defilement, hence neither bondage nor liberation. In the first are two: first, clarifying the cutting off of ideation; next, from 'in this way' onward, demonstrating the accomplishment of practice. In the former are also two: first, cutting off the ideation of self, which is only deluded clinging onto dharmas, fully as explained above; next, from 'having no idea of existence' onward, cutting off the ideation of dharmas. The preceding passage used dharmas to eliminate self; now it uses self to eliminate dharmas. Since there is no self, there is no belonging to self; hence dharmas and self are unobstructed. The text has six pairs: 1. not giving rise to the idea of increase or decrease regarding the dharma essence; 2. leaving the idea of the three times regarding the time of dharmas; 3. leaving the idea of transmigration regarding states; 4. leaving the idea of annihilation or permanence regarding the meaning of dharmas; 5. leaving the idea of resting place regarding reflected images; 6. discarding the idea of mind and non-mind regarding the basis of dharmas. From 'without knowing the reason' onward, the sūtra explains itself; now we briefly clarify: the first pair is general. 'Having no idea of existence' means existence is emptiness, and the two emptinesses are of one flavor, equal without difference. 'Having no idea of non-existence' has five meanings: 1. using phenomena to exemplify non-existence: if one does not even produce ideation toward existent dharmas right before one's eyes, how could one keep non-existent dharmas and non-existent things in mind? 2. marks have no coming or going: existence is fundamentally non-existent, not that existence leaves and non-existence arrives; by this very meaning there is nothing to be non-existent, hence no idea of non-existence. 3. existence is non-existence, which cannot be called existence, much less spoken of as non-existence, so the path of speech and thought is cut off. 4. provisionally using non-existence to discard existence does not mean possessing non-existence, so it is discarded again. 5. because this is the principle of the selflessness of dharmas, not annihilating non-existence, it certainly does not obstruct existence, hence no idea of non-existence. Therefore the explanation below says: 'neither existent nor non-existent.' Since existence and non-existence are both tranquil, how could 'both' and 'neither' find any footing? The remaining pairs are understood by analogy. The final pair is the general conclusion: the preceding ideas of existence, non-existence, and so forth are collectively named 'ideas'; cutting off all of them is called 'no ideation.' Provisionally using non-ideation to discard ideation does not mean possessing non-ideation, hence it is said to be 'not non-ideation.' The remaining meanings are understood by analogy. Second, demonstrating the accomplishment of practice: the text has five pairs. The first pair is general: by cutting off such ideation of self and dharmas, there is neither bondage nor liberation; meaning, because of non-ideation there is no bondage, and because of not non-ideation there is no liberation. The four pairs below are specific. The first pair speaks solely of bondage, differing only as cause and effect, due to having no agent and no experiencer. The next pair reveals both bondage and liberation: due to having no ideas of existence, non-existence, and so forth, it reveals that the preceding two karma types—with conceptual discrimination and without conceptual discrimination—are both severed. The next pair reveals that both types of karma actions are actions of volition, and subsequently actions having willed. The final pair also clarifies both bondage and liberation as the basis of volition: if the mental king has mind, there are waves of saṃsāra; if without mind, it is identical to non-Buddhists. Further, taking 'without mind' to be right still does not avoid existence, hence both are negated.

29.19

Second, concerning 'encountering objects, departing from defilement, without bondage or release', the text is divided into three parts: first, explaining non-attachment; next, distinguishing non-bondage; and last, explaining non-release. When the mind is defiled by objects, it is called attachment; when the mind is entangled by objects, it is called bondage. The Laṅkāvatāra says: 'The mind is bound to objective realms; the perception of thoughts and consciousness moves along with them.' This is what is meant. When free from mind and objects, it is called release. Now, first, in non-attachment: first, it resumes what came before and introduces what follows, meaning that internally there are no conceptual thoughts, and when dedicating, the mind has no attachment to any objective realms. The text has sixteen phrases: the first ten phrases form five pairs, showing that the realms and bases are empty and thus not defiled by attachment. 'Internal' refers to the six sense bases, and 'external' refers to the six sense objects. The next pair, together with the preceding, constitutes the eighteen realms: the apprehending subject is consciousness, and the apprehended object extends to both internal and external. The pair of cause and effect refers to dharmas produced through the realms and bases as conditions. 'Dharma and non-dharma' generally manifest all phenomena, covering their three meanings: first, existence and non-existence; second, good and evil; and third, nature and marks, as already analyzed above. The final pair specifically speaks of the essence and marks of karma. The latter six phrases show non-attachment to the aggregates. In the Mahāprajñāpāramitā, contemplating form and the rest has three aspects: first, marks; second, arising and ceasing; third, non-arising and non-ceasing. Now, not being attached to the first two tallies with non-arising and non-ceasing. Not being attached to form refers to the mark of form, knowing that form is conditionally produced like a mass of foam. Not being attached to arising and ceasing means that arising comes from nowhere and ceasing goes nowhere. Thereby one enters the principle of non-arising and non-ceasing. The latter four aggregates differ only in their marks; the other two aspects are identical. Having already eliminated the three categories [of aggregates, bases, and realms], nothing is left behind. Second, from 'Disciples of the Buddha' onward, it explains non-bondage. Although bondage and attachment differ, their meaning does not go beyond the preceding. Third, from 'If one can' onward, it explains non-release. If there was originally no bondage, who would seek release? Departing from bondage to grasp release still does not escape bondage; therefore, this too is dispelled, dispelling it and dispelling it again until there is nothing left to dispel; unbound and without support, it spontaneously accords with the profound principle.

29.20

Third, in the question and explanation: first, the meaning of the question is: supposing I provisionally posit that the essential substance of dharmas is not non-existent, now that there is no thought or attachment, what is the reason for this? Next, the meaning of the explanation is: because the nature of phenomena is just so. The text is divided into two parts: first, generally revealing that the essential substance of dharmas is free from marks; next, from 'not one' onward, specifically showing what is departed from. Now, first, it first reveals the essential substance of dharmas: because it is unarisen, it cannot be grasped or attached to, which is the third meaning in the Prajñā[pāramitā], for seeking arising across the three times is ungraspable. Coming from non-existence into existence is called arising; what has already arisen and already exists cannot be called arising, just as what already exists in a mother is not called giving birth. What has not yet arisen and does not yet exist is also not called arising; if what has not yet arisen were called arising, the bodhi of sentient beings should be called arising, and all unarisen dharmas should all be called arising. Present dharmas do not abide for a single kṣaṇa; they constantly belong to the past or future; apart from the past and future, there is no distinct present. The principle of arising does not go beyond the three times; since the three times are non-existent, where could arising reside? Since there is no arising, there is also no ceasing; with neither arising nor ceasing, there is no objective realm to be grasped—unto what could one cling? Next, one might ask: arising is the mark of what can produce; it may be granted that analysis shows the marked to be non-existent, but how could the essential substance of dharmas not exist? Therefore it explains further: the self-character of all dharmas is like this, because apart from arising and ceasing, the essential substance of conditioned dharmas cannot be found; because what is produced from conditions has marks that are precisely non-marks; and because arising is precisely non-arising. This shows the emptiness of marks. Next, one might ask: dharmas are produced from conditions and their marks meet the eye, so why say they are non-existent? Therefore it explains further: because they are produced from conditions, they lack self-nature. This shows the emptiness of nature. Departing from self-nature and marks jointly concludes the two above. It also shows that dharmas are originally apart from them by themselves, not made to depart by analytical deduction. Second, as for specifically showing what is departed from: above it only said 'departing'; what marks are departed from? It means one, two, and so forth. The text has ten pairs: the first two are in terms of number; the next two are in terms of measure—viewed externally, discussing large and small; viewed internally, discussing broad and narrow; the next two are in terms of principle and wisdom—shallow and deep are in terms of phenomena and noumenon, while quiet contemplation speaks of consciousness and wisdom; the next two are in terms of teachings and dharmas—proper base and improper base form a pair contrasting false and correct teachings, while dharma and non-dharma form a pair contrasting good and evil; the last two are in terms of essence and marks: the first pair is in terms of essence, because the essence of form and mind cannot be found, and apart from form and mind, non-essential dharmas are also unobtainable. The latter pair is in terms of marks, for the marks of dharmas do not go beyond existence and non-existence. Supposing there is 'neither existence nor non-existence', if this exists, it does not go beyond existence; if this phrase does not exist, it does not go beyond non-existence. Merely dispelling existence and non-existence, the myriad dharmas become tranquil; because they are free from nature and marks, whatever dharma is encountered is negated.

29.21

Second, from 'When the bodhisattva observes thus' onward, concerning not obstructing conformity to marks: ordinary minds cling stubbornly, becoming obstructed upon encountering words; hearing of departing from marks, they think it contradicts the earlier statements about conforming to marks, losing the practice of karmic consequences and bodhi. Therefore, here the two passages are briefly brought together. Speaking of conforming to marks is said in accordance with conventional truth; speaking of departing from marks is said in accordance with the ultimate truth. 'The Buddhas rely on the two truths to preach the Dharma for sentient beings'—this is what is meant. However, the conventional is the conventional of the ultimate, so without destroying provisional names they speak of the true mark; hence it says that observing all dharmas, they are non-dharmas. The ultimate is the ultimate of the conventional, so without moving from the ultimate limit they establish all dharmas; hence it says that within verbal expression they make designations in accordance with the world. Non-dharmas are taken as dharmas; because of their establishment, they do not cut off the paths of karma, which does not destroy the worldly. From 'not relinquishing' onward, it does not destroy transmundane causes and effects. Next, from 'fully knowing' onward, it in turn explains 'observing all dharmas, they are non-dharmas'. First, it understands that the conventional is identical to the ultimate without destroying the conventional: dependent karmic conditions and the like are all like dreams and illusions; lacking reality, the conventional is identical to the ultimate; because the conventional is identical to the ultimate, causes and effects are not destroyed. Originally being truly ultimate of itself, it does not require destruction; this does not prevent knowing that the function of karma is vast. That is, although karma is like an illusion, a single thought of illusory evil sinks for long kalpas, while a single thought of illusory goodness ascends from afar to the Buddha-fruit; hence it is called vast. Next, from 'understanding that all' onward, it explains that understanding that the conventional is identical to the ultimate does not obstruct cultivating the ultimate. Even the unconditioned true path still requires cultivation; if one does not cultivate, one does not tally with the ultimate. How much more so when not destroying the conventional—how could there be no cultivation and realization? Conforming to marks and departing from marks should be understood by analogy to this. These two are non-obstructing, differing from the ordinary and the lesser vehicle.

29.22

The third major section, from 'Disciples of the Buddha, when this bodhisattva-mahāsattva abides in all' onward, explains the names of dedication. The text is divided into two parts: first, a general explanation; next, from 'for what reason' onward, a specific explanation. Now, first, abiding in all-knowledge is one's own roots of goodness, by which one can accomplish the various meanings below. From 'if a place' onward, it explains the meaning of equal conformity. In terms of confronting objects, the proper place is good, and the non-place is evil. In terms of one's own practice, the proper place is conforming to marks, and the non-place is departing from marks. Although proper place and non-place differ, both are dedicated toward the nature of wisdom. Dedicating in all places is the meaning of conforming to all roots of goodness. Dedicating toward the nature of wisdom is the meaning of dedication; being without regression is the meaning of solidity. Furthermore, dedication toward the nature of wisdom is also the meaning of solidity.

29.23

Second, in the specific explanation, there are three parts: first, provisionally raising a question to explain the meaning of dedication; second, from 'Disciples of the Buddha' onward, explaining the meaning of conformity; third, again from 'Disciples of the Buddha', explaining the meaning of solidifying all roots of goodness. Now, the first: however, the designation of conforming to marks—cultivating all wholesome practices with a solid mind, all wishing that sentient beings turn toward the fruit of bodhi—is evident without being stated. But receiving the title through departing from marks cannot be understood without explanation, which is why it is singled out. Thus the question is raised: within the departure from marks, there is no distinction between subject and object; for what reason is it named dedication? Below, conformity and the like can be known by analogy to this. Ten meanings are briefly revealed; although it is a single departure from marks, it succeeds in becoming dedication: that is, if one can only depart from marks and accord with all-knowledge, one naturally crosses over the world and so forth to reach the other shore—how could this not be the meaning of dedication? First, passing beyond the eight worldly dharmas to reach the unmoving shore; second, crossing beyond self and what belongs to self to reach the shore of liberation; third, departing from applied and sustained thought to reach the shore of the ultimate limit; fourth, extinguishing all perceptions to reach the shore of real wisdom; fifth, departing from the root of afflictions to reach the shore with remainder; sixth, departing from the body that supports suffering to reach the shore without remainder; seventh, going beyond all karma to reach the shore of giving and the rest; eighth, escaping the three realms to reach the shore of non-abiding nirvāṇa; ninth, exhausting the defiled outpourings to reach the shore of the dharmakāya; tenth, going beyond the views of arising, abiding, and ceasing to reach the shore of the holy wisdom of self-realization. Second, explaining conformity: however, the two sections below also manifest the marks of benefit, while principally explaining the names. One should also ask: within the ultimate limit, who is the one that conforms? What is conformed to? Thus this explains: if one can only dedicate with such departure from marks, one naturally conforms to the Buddha-dharmas, wisdom, and so forth, because the Buddha-dharmas and the rest take reality as their essence. Third, explaining the solidification of all roots of goodness: it should also be questioned: the ultimate limit is not a mark—how is it called solid? The ultimate limit is without distinctions—how is it called 'all'? The meaning of this explanation is: only dedicating through such departure from marks is called solid, because whatever has marks can be destroyed. If one can only depart from marks, all goods are naturally accomplished, because all goods take the ultimate limit as their essence. Therein, first, not understanding that dharmas are markless is not called understanding. Second, the Buddha takes the Dharma as his body; the mind turning to the Dharma is serving the Buddha. Third, if one serves with the body, there is serving and not serving; if one serves the principle, then serving one is serving all, because the Buddha does not have two essences. Fourth, cultivating in accordance with principle is true offering. Fifth, marks are precisely non-marks and do not need to be destroyed. Sixth, non-existence is not markless and must not be violated. Seventh and eighth, defilement and purity both arise, without greed and without revulsion. Ninth, the world constantly abides and thus has not the least destruction; arising and ceasing according to conditions, it does not contravene causes and conditions. Tenth, only when probing this root and source is the power of Dharma complete; furthermore, because of non-obstruction it is called complete. Third, concluding the names based on the explanation, which can be understood.

29.24

The second major section, from 'When the bodhisattva-mahāsattva abides in this dedication' onward, explains the fruits of the station. Conforming and departing being non-dual, they bring about these ten fruits.

29.25

Second, the geyas. First, he states the causes and conditions, which have twelve phrases: the first phrase generally explains the deportment, and the last phrase generally clarifies that upon which [the practice] relies, both having been repeatedly explained above; the ten phrases in between distinctly reveal two meanings. The first two concern deportment: first, contemplating those who are reached; second, penetrating phenomena and noumenon. The word "contemplating" above applies to both the mind and the eyes. Next, he distinguishes that upon which [the practice] relies: the first relies on the root of wisdom [derived from] the teaching; the next three phrases rely on the vast mind. The first phrase is general: great compassion universally covering is the aforementioned vast mind, and causing the lineage of the buddhas to flourish is the aforementioned great mind. The next two phrases rely above on the virtues of the fruition: first, relying on the virtue of expounding; second, relying on the body of expounding. The next two rely on expedient wisdom, contemplating inclinations and contemplating suitability. The last phrase relies on the essence to activate the function. Next, directly presenting the verses: the forty-one verses are divided into three broad sections: the first five verses praise the body that serves as the basis for practice; next, from "food and drink" onward, thirty and a half verses praise generating practice on the basis of the body; next, from "in accordance with" onward, five and a half verses praise the meanings such as "in accordance with" within the explanation of the name, while additionally praising the fruition of the station. In the second [section], there are two parts: first, nineteen verses praise the dedication conforming to marks. Within this, the first verse presents [the topic], the last three verses conclude, and those in between all praise its broad manifestation. The two passages of presenting and manifesting are abbreviated and incomplete. Next, from "the bodhisattva contemplates" onward, eleven and a half verses praise the dedication that transcends marks, with the text divided into four distinct parts: first, five verses praise inwardly cutting off thoughts and concepts, within which the first phrase generally displays the power of contemplation, the next phrase [shows] the emptiness of persons, and the rest all [show] the emptiness of dharmas. As for "knowing that bodhi and so forth": the nature of bodhi is pure and does not obstruct relying on conditions; with pure dharmas as conditions, bodhi arises, and in arising it is devoid of nature and does not contradict the dharmadhātu—this is bodhi arising from the nature. If karma exists dependent on the body, it would not arise from the mind; if it abides in the mind, then whenever there is a mind there would be karma. Since it is granted that there can be mind without karma, karma arises conditionally from causes, so how could its nature truly exist? Second, from "the bodhisattva having arrived" onward, two verses praise encountering objects while being free from defilement. Because he has arrived at the shore of the unobtainable, he is without attachment. Third, there are two verses that praise the preceding questioning and explanation. Fourth, two and a half verses praise not obstructing conformity with marks. The rest can all be understood. (From here on down enters the twenty-ninth fascicle.)

29.26

Seventh, the dedication of equally conforming to all sentient beings. In the prose there are also two parts: first, the practice of the station; next, the fruition of the station. In the first part there are also three: now, the first is quoting the name and posing the question, meaning that through kuśala-mūla and an equal mind, one accords with and benefits [sentient beings]. "Equal" is equanimity, which applies to both the subject and the object. The sentient beings who are accorded with are equal in being markless; the mind of wisdom that accords with them shines with equanimity. This takes its name from dedication, as equality is itself conformity. The Benye [jing] says: "Because one contemplates good and bad parents as non-dual, of one characteristic and a unified characteristic, it is named the dedication of contemplating all sentient beings in conformity; the name lacks the word 'equal', yet explains the meaning of 'equal'." Some say: "Good and bad" are enemies and kin; both of these being equal gives rise to the dharmakāya, so both are called parents. It should be said that good parents are skillful means and prajñā. Bad parents are ignorance, greed, and craving. Not extinguishing ignorance and craving gives rise to illumination and liberation, hence they are without duality of marks. Wisdom tallying with non-duality is called a unified characteristic. It takes the kuśala-mūlas such as non-greed as its nature.

29.27

Second, from "O sons of the Buddha" onward, broadly explaining according to the questioning, within which there are two parts: first, clarifying the dedication; next, from "when the bodhisattva mahāsattva practices such a dedication" onward, distinguishing the benefits accomplished. In the first part there are also two: first, distinguishing the kuśala-mūla that is dedicated; next, from "the bodhisattva mahāsattva, with pure aspiration" onward, gathering them to make the dedication. In the former there are again two: first, directly cultivating kuśala-mūlas; next, from "the bodhisattva mahāsattva, regarding these roots of good" onward, accomplishing virtues through cultivation. It can also be said that the first is the essence of practice, and the latter clarifies the function of practice. In the former there are thirty-one phrases, divided into three sections: the first eleven phrases clarify the limits and scope of the kuśala-mūlas; the next ten, the conditions upon which the goods rely; the last ten, the essence and nature of the kuśala-mūlas. Now, each of the first eleven arises from the middle ten; each of the middle ten can generate the latter ten; and each of the latter ten can contain the first eleven. Each of the first eleven covers the latter twenty, which will be clear upon reflection. Now, the first eleven phrases are the ten of increasing enumeration. Within these, the first three are in terms of measure: for instance, giving with a small mind is called a small good, giving for the sake of bodhi is called great, and giving for the benefit of others is called broad. The remaining nine pāramitās can be understood by analogy. Moreover, giving generated from the realm of the Buddha has these [measures of] small and so forth, and that generated from the nine realms also has small and so forth. Just as this is true of giving, so it is of the other nine. Since these three are so, the next eight are known by analogy. The next three are in terms of kinds, meaning having many kinds, up to immeasurable, various different kinds. Before reaching the immeasurable, they can only be called "many"; compared among three to five, they are also called "various". The remaining five clarify "many" in terms of number, within which the last two also reveal what is profound and difficult to conceive, horizontally without measure. Second, within the middle ten phrases from "the realm of the Buddha" onward, the first five are objective realms as conditions: the first four are realms of wisdom, and the last one is a realm of compassion. The latter five are realms of engaging in cultivation: the first is the wisdom capable of cultivation; the next is the mind capable of cultivation; the next two are the objective realms contemplated; and the last is the dharma cultivated, seeing which one can arouse the ten pāramitās and so forth. Third, among the last ten from "diligently cultivating" onward, the first seven can be understood; the eighth is accumulating virtues through the mind of aspiration; the ninth is the bodily and verbal actions of practicing through the power of mindfulness and expounding the Dharma through the power of eloquence; the tenth is being able to nurture and protect through the sovereignty of wisdom. In the second part, accomplishing virtues through cultivation, there are two: first, quoting what has been cultivated; next, revealing the accomplished virtues. The first part has ten phrases: the first is general, the rest are specific. 1. Abiding in attention; 2. Entering through preparatory effort; 3. Gathering practice to belong to oneself; 4. Gradually accumulating to become much; 5. Depending on conditions to support and assist; 6. Illuminating its phenomena and noumenon; 7. Afflictive hindrances not arising—the above are self-cultivation; the last two are transforming and teaching [others]: 8. Disclosing and instructing; 9. Exhorting to practice as expounded. In cultivating any single good, these ten are present. Next, from "obtaining forbearance" onward directly reveals the accomplished virtues; the text is divided into two: first, accomplishing the virtues of benefiting oneself; next, from "for the sake of all sentient beings" onward, accomplishing the virtues of benefiting others. In the former, the ten pairs all contain cause and fruition: 1. Obtaining forbearance to put an end to evil; 2. Restraining the faculties to possess the precepts; 3. Leaving inversions to practice correctness; 4. Being supported from below while receiving from above; 5. Being protected by buddhas and increasing goods; 6. Abiding in vows to initiate karma; 7. Minds equal to all buddhas, practices proceeding to the bodhimaṇḍa; 8. Inwardly entering the buddha-powers, outwardly transcending the worldly in appearances; 9. Not delighting in future retributions and not coveting present pleasures; 10. Not clinging to conditioned practices while cultivating dedication. Although this contains the word "dedication", the meaning intends the goods that are dedicated. Among the ten, the first eight accomplish virtues, and the last two are free from faults; the ninth leaves behind the ordinary, and the tenth leaves behind the Hīnayāna. In the latter, benefiting others, it first generally clarifies that operating compassion and wisdom together is the ultimate path; from "regarding delusion" onward, it specifically reveals [it], all of which is also easy to understand. The single phrase from "constantly and diligently cultivating" downward generally concludes.

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大方廣佛華嚴經疏 — Classical Chinese