大方廣佛華嚴經疏 32

English (machine translation) 32

Language: English

32.1

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

Sixth, from "At that time Vajragarbha Bodhisattva said..." downward is the section of requesting, which has three parts: first, having spoken, he remains silent; second, from "at this time" downward, the three parties make five requests; third, from "at that time Vajragarbha observed..." downward, he grants the extent of what will be explained. The reason he is silent is that when one is about to expound it, one must firmly maintain silence, wishing to cause the great assembly to thirst with yearning and request the explanation. The reason he waits for a request has, briefly, two senses: first, to increase the various bodhisattvas' respect and veneration for the Dharma; second, in the preceding foundational section, setting forth the stages and praising their excellence was to increase their joy, and [he now] wishes to cause correct understanding to arise within this request. How does understanding arise? Through the request, the reason for the silence can be explained, revealing that the essence of the stages is extremely profound and beyond words and thoughts, causing the assembly first to understand; later, when they hear the section of explanation, they will not grasp [it] merely according to the sounds, thereby departing from erroneous understanding. It is precisely due to this that there is the third part, showing the extent of what is to be explained. The initial silence can be understood. In the second part, the requests, the requests of the three parties are distinct, so it is divided into three sections: first, the request of Vimukticandra; second, the request of the great assembly; third, the request of the Tathāgata. The reason three parties are required is to reveal that the Dharma is profound and wondrous, so that hearing it, they understand. When the leader of the assembly praises and reveals [it], those appropriately receptive thirst with yearning, and the lord of transformation adds his encouragement, only then is the matter complete. The great Way excludes nothing, and the Dharma ought to be requested. To comply with the master of the request, this assembly is capable of hearing, so the words are not in vain. To accomplish [the purpose of] the requesters, the Tathāgata's mindful protection causes them to generate faith and acceptance, so the words have evidence. This is based on the cause of the request and the arising of the request; it is also the sequence. Furthermore, the Buddha's request is called empowerment: although the assembly has already requested, it must rely on the majesty and radiance of the host Buddha before one is capable of speaking. It is also called instruction: the Tathāgata instructs the explanation to show that Vajragarbha's explanation transmits the Buddha's teaching. Furthermore, the requests of the first two parties show that the Dharma of these stages is cultivated by practitioners; the request of the latter party shows that the Dharma of these stages is realized by the Buddha. The former two requests may be present in other sūtras; the latter request is absent from other sūtras. In the Lotus Sūtra, the three requests are by only one party, precisely because the Dharma of the stages is extremely profound and, lodged in the stations, difficult to explain. Furthermore, regarding the sequence of the three requests: first is Vimukticandra, because he is the leader of that assembly; if others questioned, it would be chaotic. Why did the great assembly not question chaotically? Because the assembly was subdued, and through the two preceding cessations and three requests, the assembly was modulated and tempered. Next, the assembly's request expresses sincere devotion, yet they did not vie to rise: following the ritual of the preceding request, they requested together in one voice, so it was also not chaotic. Finally, the principle of listening to the explanation was exhausted, so the Tathāgata encouraged the explanation. Now, within the first request by the leader of the assembly, there are three requests in all. The reason there are three is to accord with worldly etiquette: fewer would lack earnest gravity, while more would be cumbersome and chaotic; this attains the exact mean. Because there are three cessations, modulating the contemporary [assembly] and subduing their faculties. The other two parties assist and complete, each with only a single request. However, according to the three requests, it should be divided into three sections; if combined with the three cessations, it should be divided into six. But because the cessation of the initial remaining silent serves as the root for all five requests and cannot belong solely to the first, taking the cessations and requests together, there are tentatively five sections: 1. the request marveling at the silence and expressing doubt; 2. the cessation [stating that] the Dharma is profound and difficult to receive; 3. the request praising the assembly as capable of hearing; 4. the cessation [stating that] the incapable would be harmed—meaning that although there are capable ones, there are also incapable ones; 5. the request praising both persons and Dharma—meaning that even those incapable of hearing, because the Dharma is profound, will also receive the Buddha's protection, so he should firmly expound it for them; upon this, Vajragarbha's reasoning was exhausted, and he had no further refusal of the request.

32.3

Regarding the first request, it is divided into two: first, explaining that the great assembly beholds the silence and generates doubt; second, from "Vimukticandra" downward, expressing the doubt to make the request. Now, the first. The words "by what cause and by what condition" are expressions of doubt and wonder: is it because the speaker is unable to speak? Or is it because the listeners are incapable of hearing? From "Vajragarbha" downward, the matter of doubt is brought forth. Second, expressing the doubt to make the request has two parts: first, recounting the cause of the request, meaning grasping the assembly's doubt; second, formally requesting through verses. The text has five verses, showing that speaker and listeners are without fault, and therefore it should be explained. It is thus divided into two: the first verse shows that the speaker is without fault, also dispelling the great assembly's doubt concerning "what cause"; the latter four verses show that the listeners are without fault, also dispelling the great assembly's doubt concerning "what condition." Although seeming like the first two, inquiring into the reason for the silence is to brush away the assembly's doubts; the latter three requesting the explanation is to fulfill the assembly's desire, which is merely an abridgment in the text. It is not that they do not mutually penetrate; hence we follow the previous classification. Now, the first: praising the speaker's pure awareness as being without fault. The first two words of the verse and the last three words of the verse combine into an inquiring statement, meaning that possessing the intermediate pure awareness without fault, why do you not explain? Although sacred virtues are many, praising pure awareness exclusively is because it is the cause of speaking. Awareness means vitarka and vicāra, through which verbal preparations can be made. Possessing both the antidote and what is to be cured, uttering speech without discursive thought, it is therefore called "pure awareness." A person of pure awareness is called a "purely aware person." These three words are general; the rest are particular. Specifically praising pure awareness has two superior capacities: first, subsuming the antidotes, meaning endowed with mindfulness and wisdom. Mindfulness means the four applications of mindfulness; wisdom means the wisdom of suchness. Second, freedom from faults, meaning the remaining ten words. The word "endowed" has two applications: in the first, because there is the antidote, what is to be cured does not arise. What is to be cured is twofold: first, mixed vitarka, meaning the ordinary person's search and scrutiny corresponding with the four inversions, which is the inversion of delusion regarding phenomena, with the four applications of mindfulness as its antidote; second, the cause of mixed vitarka, conceptualization and discrimination, meaning revolving in accordance with names and marks, which is the inversion of delusion regarding noumenon, with the wisdom of suchness as its antidote. The former is only for ordinary persons; the latter applies to both ordinary persons and followers of the Small [Vehicle]. Regarding freedom from faults, it is freedom from three kinds of faults: 1. because virtues such as non-anger are complete, one is free from the faults of stinginess and jealousy. Non-anger cures jealousy, and by extension includes non-attachment. Non-attachment cures stinginess; it does not extend to non-delusion, as non-delusion is already subsumed under the aforementioned mindfulness and wisdom. 2. Because he has previously explained the supreme and wondrous stages, he is free from the fault of negligence in explaining the Dharma. 3. Because he possesses the power of eloquence in joyful speech, he is free from the fault of disliking to speak. However, mindfulness and wisdom directly serve as antidotes to mixed vitarka and so on, and therefore receive the name of antidotes. But non-anger and the like are not originally intended to cure jealousy and the like; when one has these, spontaneously there are not those, so they are merely called "freedom from faults." Second, within praising the listeners as without fault, the four verses are divided into three: the first two praise the assembly of identical birth, the treatise stating: "Because of determination in the identical Dharma and because of desiring to hear." The next single verse praises the assembly of different birth, the treatise stating: "Furthermore, showing that the minds of the others are pure." The final single verse praises both, the treatise stating: "Furthermore, revealing that all in this assembly are capable of hearing the Dharma." Now, the first two verses: the former verse praises their faculties, hence saying "determined"; the latter verse praises their desire, hence saying "desiring to hear." If there is desire without faculties, although they hear, they do not understand; if there are faculties without desire, even if they hear, they do not accept; hence it is necessary to praise both. Now, first, "identical Dharma" means identical birth, distinguishing them from the subsequent different birth. "Determined" means the vessel of faculties, distinguishing them from the subsequent joy and desire. The first line is general; the treatise states: "'Determined' means because of clever and bright wisdom." Clever wisdom is the faculties: being clever, one can know the teaching; having wisdom, one can enter into realization. The next two lines are specific; the treatise states: "Determination has three kinds: 1. supreme determination, vowing for great bodhi, hence called vigorous; 2. determination of renowned fame, being well respected by others, hence called without timidity—because internally there is no timidity, externally great fame is manifested; 3. determination of assimilation, meaning the speaker well knows [them]; that is, when the sūtra explains the names of the stages, only because they are capable of being assimilated does he explain it for them." The lower line inquiring into the silence can be understood. In the latter verse praising desire, the first line is the desired Dharma; the next two lines directly explain having desire; the final line concludes the request. The treatise states: "Herein, if there is only determination in the āgama without determination in realization, or only non-manifest determination without manifest determination—such vessel of the Dharma being incomplete in determination, they cannot listen and accept. What is manifest is desire, because it is seen to arise at present; what is non-manifest is the faculties, because they are only implicitly present." The meaning here explains that having only faculties without desire, one is incapable of hearing the Dharma. Now the preceding verse has determined understanding in the teaching and determined realization in principle, possessing the two determinations, which are the non-manifest faculties. Further possessing the manifest desire of the present verse, with determination in teaching and realization, determination is then fully complete, and therefore they are capable of receiving it. "Their minds are without timidity": the treatise-sūtra says, "The Buddha's sons' wisdom is fearless"; fearlessness is precisely without timidity. The mind that accords with principle is called wisdom, yet wisdom has two kinds: first, realizing the Dharma, which belongs to the preceding faculties; second, receiving at present, which belongs to the present desire. Desire also requires wisdom; therefore, regarding joyful hearing, the mind is without timidity. Summing up the preceding two verses, faculties and desire are both complete; may you explain the wondrous meaning of the various stages. The second single verse praises the assembly of different birth. It merely says "the great gathering," and therefore praises both faculties and desire. The first line is general: because the mind is without defilement, it is called pure. The three lines are specific, specifically departing from six defilements: 1. the defilement of lack of desire, meaning lacking the mind to partake and gather, which is cured by departing from laxity; 2. the defilement of deportment, not being respectful and solemn, which is cured by dignified solemnity; 3. the defilement of the five hindrances, craving fame and the like, which is cured by cleanliness; 4. the defilement of divergent thoughts, meaning defilements of haughtiness and contempt, which are all called divergent thoughts, now cured by firm and unmoving practice; 5. the defilement of insufficient merit, where kuśala-mūla are slight, so within that explanation the mind does not abide joyfully, which is cured by possessing merit; 6. the defilement of folly, meaning being ignorant and unclear, which is cured by wisdom. The third single verse praises both assemblies, saying "all." Looking at one another is general. The treatise states: "'Mutually looking at one another' indicates being free from defilements." The rest are all specific. "All respectful," etc., free from the defilement of contempt. The latter half illustrates through metaphors that respect for the Dharma becomes ever deeper; how could there be defilements? The treatise-sūtra says: "Like bees desiring mature honey." An ancient commentary explains: with a unified mind heading toward realization, like bees [desiring] mature honey; with single-minded intent seeking the teaching, like the thirsty yearning for sweet dew. Now it merely says "mindful of honey," so both lines apply to both teaching and realization. However, bees being mindful of honey and the thirsty yearning for drink are metaphors for hoping for the joy of the Dharma; the flavor of liberation is further called fine honey, and again yearning for sweet dew. This reveals the wondrousness of the Dharma and the profound depth of their yearning thirst.

32.4

Second, under [the line], "At that time, Great Wisdom...", is the cessation [caused by] the Dharma being deep and difficult to receive. Within the text there are two parts: first is the narration of the intent, and then the gāthās reply to what came before.

In [the phrase], "causing the assembly to rejoice," this is the general character of the reply. That is to say, the gāthās were originally spoken to eliminate the previous doubt and affliction and cause their minds to attain joy. The reply has two [aspects]: first, being competent to reply, because he himself possesses great wisdom; second, replying without trepidation, because he does not fear that the great assembly would be incapable [of receiving it]. The Treatise states: "These two demonstrate that oneself and others are free of fault." Therefore, the meaning of the later gāthās explains that the Dharma is difficult to preach, not that he himself lacks wisdom and is unable to preach it. It merely says that it is difficult to hear, not rebuking the great assembly as being entirely incapable of hearing it.

Among the gāthās, the five gāthās are divided into four [sections]:
First, the initial two verses explain that the Dharma is difficult to preach, which dispels the previous doubt of "for what reason" (nāma-hetu) and establishes that he possesses wisdom above.
Next, one verse reveals that the Dharma is difficult to hear, which dispels the previous doubt of "through what condition" (pratyaya) and establishes his prior fearlessness.
Third, one verse uses an analogy for the difficulty of preaching and hearing.
Fourth, the final verse adduces the difficulty to conclude with remaining silent.

In the first [section], there are two parts: the preceding verse reveals the Dharma that is difficult to preach, and the subsequent verse clarifies the reason why it is difficult to preach.

Now, the first. The word "difficult" at the end of the verse is precisely the general characteristic, meaning that it is difficult to obtain. The reason why it is difficult to obtain is clarified in the subsequent verse.
This difficulty is of two kinds: first, the most difficult, because its essence transcends names and marks, hence the sūtra says "foremost"; second, unprecedentedly difficult, because it is absent in phenomenal marks, hence the sūtra says "rare". The above two clarify the characteristics of difficulty.
What is the essence of this difficult Dharma? It is precisely the first two lines of the verse. "Bodhisattva conduct" is supramundane wisdom; that is, the path of realization (adhigama-mārga). The realizing mind engages with its sphere, hence it is named "conduct stage". "Matters" refers to the phenomenal practices of the ten stages, which are the path of teaching (deśanā-mārga), because their marks have distinctions. "Supreme" generally speaks of the excellence of the above two. "The root of all Buddhas" explains why the above wisdom of realization receives the name of bodhisattva conduct. Conduct has the meaning of cause. Being awakened to the Buddha's wisdom is why one is called a Buddha; now, this wisdom of realization also awakens to the Buddha's wisdom, and therefore serves as their root. Root is cause.
Where do this teaching and realization constitute a difficulty? That is, in revealing and analytically explaining them: because the path of realization extinguishes the mind, it is difficult to reveal; and because the path of teaching relies on realization, it is also difficult to analyze.

32.5

Second, as for explaining the reason why it is difficult: the reason why those aforementioned matters of bodhisattva conduct are difficult is that they abide in subtle, wondrous, and profound meaning. Hence the Treatise states: "The meaning of the matters of those bodhisattva practices abides so that it cannot be spoken thus."

In the verse, the first two lines contrast with the inferior to reveal the profundity; the next line approaches the superior to show its wondrousness; the final line adduces that hearing causes delusion to show that it is difficult to preach.
Therein, "difficult" is the general characteristic. Why is it difficult? Because it is difficult to obtain and difficult to realize.
Being difficult to obtain has four [aspects]:
1. It is subtle and difficult to obtain, revealing that it is not the sphere of wisdom born of hearing.
2. It is difficult to see and difficult to obtain, as it also cannot be seen by the mind's eye of wisdom born of thinking.
3. It is free from thought and difficult to obtain, as it is also not the sphere of mundane wisdom born of cultivation. This is because the wisdom of the stages is true cultivation, not the sphere of cultivation conditioned by mental discrimination prior to the stages.
4. It transcends the mental ground and is difficult to obtain. Not only is it not the sphere of [the stages] prior to the grounds, but it is also not the sphere of the wisdom of the path of cultivation (bhāvanā-mārga) attained through the maturation of birth upon entering the stages and above. That is, the ripening consciousness arisen through change is called "maturation of birth"; being able immediately upon birth to know impermanence and so forth is called "the wisdom of the path of cultivation well-attained". Because it is not wisdom that directly illumines reality, it also cannot fathom the wisdom of the stages. Knowing impermanence and so forth without having forgotten mind and object is called the "mental ground", because up through the seventh stage, exiting contemplation is still permissible. Moreover, this "wisdom of the path of cultivation well-attained" is precisely the preparatory and subsequent wisdoms, not the fundamental [wisdom]; hence it is excluded. Therefore, the fifty-fifth [fascicle] of the Yogācārabhūmi states that within the station of the path of cultivation, there is a supramundane path of abandonment and a mundane-supramundane path of abandonment. Since it extends to the mundane, it is not its sphere.

Since it is not the sphere of these four minds, whose sphere is it? It is precisely the sphere of the Buddha's wisdom. What is this wisdom? It sees the true meaning. "Giving birth" has two meanings: first, it produces that Buddha wisdom; second, it transcends birth, being uncontaminated. The final line stating the reason why it is difficult to preach means that listeners, grasping according to what they hear, all become deluded.

32.6

Second, regarding the one verse revealing that it is difficult to hear: the Treatise states, "Having already explained that it is difficult to preach, it further reveals that it is difficult to hear. However, the verse adduces those possessing virtue who are capable of hearing, conversely revealing that it is difficult to hear, while also desiring to cause people to learn to be able to hear." Therein, three lines adduce virtue, and the final line concludes that one is able to hear.

In the first part, the first line is general, meaning that one who maintains a mind for hearing the Dharma as firm as a vajra will then be able to hear it. The following two lines are specific. Firmness is of two kinds:
1. The firmness of decisive faith: this is the second line. If one lacks this firmness, one cannot enter the Dharma of other portions.
2. The firmness of realization and attainment: this is the third line. If one lacks the firmness of realization, one cannot enter the Dharma of one's own portion.

What is the characteristic of deep faith? It means that regarding the Buddha's wisdom, even if the wisdom of one's mind does not reach it, deferentially inferring that the Buddha's wisdom is not one's own realm is the characteristic of deep faith. This is precisely the wisdom of deferential inference among the three kinds of correct wisdom in the Śrīmālādevī-sūtra. What is it that is believed? It is the supreme wisdom of the Buddha, because the wisdom of these stages matches the Buddha's wisdom above. The Buddha's wisdom has two [aspects]: first, the wisdom of bodhi, which is the Dharma of realization of one's own practice, boundless in accordance with the nature; second, the expedient wisdom of transforming sentient beings, which is the teaching of benefiting others, concealing and revealing variously according to capacity. These are precisely the Buddhas' wisdom and the gateway of wisdom in the Lotus Sūtra. One is able to have faith in both of these profound [aspects].

What is the firmness of realization? This also has two [aspects]: first, knowing is the subject that realizes; second, the mental ground is the object realized. The word "selflessness" applies to both the realizing subject and the realized object. The mental ground is the true principle of the two emptinesses; the matter upon which it relies is the mark of consciousness-only. The Treatise states: "The retribution in the three realms experienced according to the mind"—this is the ripening consciousness (vipāka-vijñāna). Furthermore, all spheres traversed according to the mind are also called the mental ground; this refers to the previous seven evolving consciousnesses, as well as the internal and external objective spheres of the perceived division common to the eight consciousnesses. Truly knowing the twofold emptiness of self and dharmas with respect to these two classes establishes the wisdom of selflessness.
The lower line concludes it: having already known the meaning of being difficult to hear, only by possessing the above two firmnesses in this way can one hear the aforementioned subtle and supreme wisdom.

32.7

Third, in the one verse using an analogy for the difficulty of preaching and hearing, the first half is the analogy, and the second half is the application to the Dharma. The intent of the analogy here does not take space alone, because space without a painted place does not serve as an analogy. Nor does it take the painting alone, because a painting on a wall is not brought as an analogy. It specifically takes a painting in space. The analogy of the wind is likewise. Therein, the dependent wind and painting serve as analogies for the scripture (āgama), and the relied-upon space serves as an analogy for the wisdom of realization. However, the wind and painting in space cannot be said to be non-existent, because if they depend on a tree or a wall, they can be seen. Nor can they be said to be existent, because relying on space, they do not abide. Being neither existent nor non-existent, they are inexpressible; this is precisely the meaning of the text.

The Treatise has three sections: first, explaining the characteristics of the analogy; next, explaining the characteristics of the application; and finally, distinguishing the differences in the analogy.
Within the first, there are three [parts]: first, separately explaining the two analogies to clarify non-existence; next, jointly explaining the two analogies to clarify non-non-existence; third, jointly concluding both analogies to establish the meaning of being inexpressible.

In the former, the analogy of the painting has two [points]:
1. Directly revealing the characteristic of the analogy, saying: "This verse indicates that just as a painted color in space is like [that on] a wall"—meaning that the color painted in this space is no different from the color painted on a wall, hence it says "like a wall". If so, why is it not seen?
2. Revealing its non-existence: the Treatise states, "Because it does not abide therein, it cannot be seen." That is to say, a painting on a wall has a wall upon which it can abide, and therefore it can be seen; a painting in space has nothing to rely on and abide upon, and therefore it cannot be seen.
Below, the analogy of the wind also has two sections: first, saying "like wind in space, like tree leaves"—this directly reveals the characteristic of the analogy; second, saying "because it does not abide therein, it cannot be seen"—this reveals its non-existence. That is to say, wind on tree leaves has leaves to rely on, and therefore it can be seen; wind in space has nothing to rely on and abide upon, and therefore cannot be seen.

Second, jointly explaining the two analogies to differentiate non-non-existence: saying "these active agents are not such that these two things do not exist in space"—the intent of this treatise is to clarify that it is merely because there is nothing to rely upon that they cannot be seen, not that the essence of the wind blowing and the painting being made is entirely non-existent.

Third, concluding the meaning of inexpressibility, saying: "The matter of this place of space cannot be expressed." "Place" refers to the place of empty space, which is the space upon which the wind and painting rely. "The matter of empty space" refers to the marks of the wind and painting in space. Due to the former meaning, it cannot be said to exist; due to the latter meaning, it cannot be said to be non-existent. Therefore, with respect to this empty space and the matter of painting and matter of wind, their locations cannot be expressed.

32.8

Second, in explaining the application of the analogy, it applies to the above three sections in sequence, yet applies them jointly.
First, the Treatise states: "This painting and wind are like preaching." This applies to the characteristics of the analogy above.
Next, the Treatise states: "Because they lack intrinsic nature, they cannot be seen; because they do not abide, and because they are adventitious." This applies to the non-existence above. That is, using non-intrinsic nature to apply to non-abiding above. "Because they are adventitious" brings out the reason why names lack nature and do not abide: names are guests to reality, hence they have nowhere to abide and lack intrinsic nature.
Second, applying to the prior non-non-existence, it states: "It is not that there is no such verbal expression therein."
Third, applying to the prior conclusion of inexpressibility, it states: "Thus, the verbal expressions of the Buddha's wisdom revealing the superior distinctions and analyses of the stages are difficult to see." "The Buddha's wisdom" is the object analyzed, applying to the place of space above. From "verbal expressions revealing" downward is the analyzing subject, applying to the matters in space above. Subordinating the expression to the intended meaning, it is also difficult to see, applying to the inexpressible place above.
Now, the "Buddha's wisdom" of the Treatise is precisely the "Muni's wisdom" of the present sūtra. Muni here translates as "silent", because the characteristic of wisdom is identical to the nature of wisdom. This is the wisdom of the stages, yet it is called the Buddha's wisdom because they lack two different essences. Alternatively, it was simply that the translator, seeing the word Muni, took it to refer to Śākyamuni.

32.9

Third, regarding distinguishing the differences in the analogy: two analogies are adduced because the purports of the analogies are distinct. The Treatise states: "The painting is an analogy for names, words, and phrases being preached in reliance on marks." That is, a painting has shapes and marks, like the twists and turns of names and phrases, which can reveal the marks of the stages. "The wind is an analogy for sounds; sounds lack twists and turns, like the mark of the wind." Since the nominal and the real differ, both are adduced. Furthermore, the nominal and the real rely upon each other, and neither can be lacking; hence it states: "Moreover, the speaker speaks by means of these two matters, and the listener hears by means of these two matters." Therefore, two analogies are adduced to jointly illustrate speaking and hearing.

If one takes the two analogies to illustrate what is expressed, there are still two tiers:
1. The reason why the wind and painting illustrate that the marks of the stages are invisible is that they are identical to the wisdom of the stages, just as the wind and painting merge with space.
2. Taking the wind and painting to further illustrate the wisdom of the stages: the reason why the wisdom of the stages is inexpressible is that it is identical to the portion of the fruit, transcending the marks of verbal expression, just as the wind and painting merge with space.
If one subordinates the fruit to the cause, then it can also be preached; if one subordinates wisdom to marks, the stages have distinctions; if one subordinates the intended meaning to the expression, it can be heard and preached. This is hearing and preaching without hearing and preaching.

32.10

Fourth, regarding the one verse adducing the difficulty to conclude with remaining silent: if, based on the above meaning, one preaches by means of two matters and hears by means of two matters, then it can be preached and heard. It is merely difficult to see; why then does he not preach? Therefore, there is this verse. Its meaning says: preaching and hearing are fundamentally for the sake of realizing and seeing; if it is difficult to see, what benefit is there in preaching it? What is more, it is compounded by being difficult to believe, and therefore I remain silent.

The first line is the Dharma that is realized and seen.
The next line is the difficulty of realization: being the most difficult among difficulties, it says "supreme".
The next line is the difficulty of belief: not being the realization and faith prior to the stages, it says "the world".
The above three lines adduce the difficulties, and the final line concludes with remaining silent.

32.11

Third, Vimukticandra praises the assembly as capable of hearing, and makes the request. Having already praised them previously, the reason he praises them again here is that, upon hearing the statement above that realization and faith are difficult to attain, he shows that this assembly possesses both faith and realization, and has the capability. First is the prose, followed by the verses. The former divides into two: first, an account of the request; second, from 'O sons of the Buddha' onward, the formal voicing of the request. Within this are three parts: first, stating the assembly's gathering; second, from 'wholesomely purified' onward, praising the assembly as endowed with virtues; third, from 'It is well' onward, concluding the request. In the second part there are ten phrases, the first general and the remainder specific. The general one refers to 'wholesomely purified deep mind', being free of the faults of teaching and realization, hence called 'wholesomely purified'. The deep mind has two aspects: first, fully cultivating all wholesome practices, which corresponds to the purification of teaching below; second, corresponding with the noumenon, which corresponds to the purification of realization below. Among the nine specific phrases below, the first five concern the purification of the āgama (teaching), and the latter four concern the purification of realization; that is, practicing in accordance with the teaching is called the purification of the āgama, while giving rise to practice by realizing the noumenon is called the purification of realization. Teaching applies prior to the stages, whereas realization applies solely upon the stages. Now, regarding the first five: (1) 'wholesome and clean thoughts' is the purification of aspiration—depending on the āgama kept in mind, one attains skillful remembrance and mindful awareness; that is, attaining the skillful means of not grasping at the marks of thoughts is called 'wholesome and clean'. (2) 'Wholesomely cultivating practices' is the purification of seeking—because with the three karmas reverent and compliant, one undertakes the practice of seeking the Dharma. (3) 'Wholesomely gathering auxiliary factors to the path' is the purification of innate endowment—vowing to attain superior and supreme rebirths in states that benefit sentient beings, so that upon birth one immediately attains superior mindfulness of compassion and wisdom, thereby aiding the correct path. (4) 'Wholesomely capable' and so forth is the purification of receiving and upholding—drawing near to many Buddhas with the intent of hearing much and retaining it in memory. (5) 'Accomplishing roots of goodness' is the purification of practice—in order to seek the true realization of the Dharma on the stages, one practices the roots of goodness devoid of attachment, such as few desires and dhūta austerities. Regarding the latter four of the purification of realization: (1) 'forsaking folly and confusion' is attaining pure direct knowledge due to wholesome certainty. That is, within the path of true seeing one attains non-conceptual wisdom, which, not being inferential knowledge, is called direct knowledge; within the path of provisional seeing, one uses subsequently attained wisdom to scrutinize both noumenon and wisdom, hence one is definitively free from confusion. Or, it may apply to both within the path of provisional seeing; it is also called direct realization. Because within the path of true seeing the noumenon is determined without doubt and ignorance is fully shattered, it is said to 'forsake folly and confusion'. (2) 'Having no defilement' is the purification of non-occurrence—because throughout the path of cultivation all afflictions do not occur. From after the path of provisional seeing up to the vajropama-unhindered path is all the path of cultivation; continuously practicing non-conceptual wisdom is therefore called the path of cultivation, which extinguishes the two gross heavinesses and prevents both from occurring. In contrast to the initial severing of the cognizable [obscurations] in the path of seeing, this is termed 'defilement'. The tenth fascicle of the *Cheng weishi lun* says: 'The seeds to be severed through cultivation among the affliction-obscurations are all abruptly severed when the vajropama concentration becomes present. The active manifestations of that obscuration are gradually subdued prior to the stages; from the first stage onward, they can be abruptly and completely subdued so that they never arise, just like an arhat, through the power of deliberate intent; across the seven stages, although they temporarily arise, this does not constitute a fault; from the eighth stage onward, they absolutely never arise,' and so forth. Affliction is defilement; non-occurrence is 'having no'. However, it is not that confusion is not severed in the path of seeing, but the seeing of the noumenon is predominant; in the station of the path of cultivation, deliberate re-investigation and removal of obscurations is paramount, hence it is specifically spoken of here. (3) 'Deep mind of faith and understanding' is the purification of insatiability—not delighting in the Hīnayāna, but only with a deep mind aspiring to the superior virtues of the Buddha, with faith and understanding firmly determined. (4) From 'In the Buddha-Dharma' onward is the purification of not following other teachings—because on the path leading to the fulfillment of the bodhisattva stages, one practices autonomously and correctly. This concludes the praise of virtues.

32.12

Third, the concluding request is self-evident.

32.13

Second, within the verses, the first verse directly raises the Dharma to make the request, not versifying the preceding prose: the first half raises the Dharma to request the preaching, while the second half reveals that preaching has benefit. The second verse versifies the preceding request and is self-evident.

32.14

Fourth, from 'At that time' onward, he desists because some are incapable and harm would ensue. Within this are two parts: first, within the prose, there are also two parts: first, he acknowledges what was praised previously; contrasting it with the harm below, he says 'although'. Second, from 'Yet there are' onward, he brings up the harm that counters the request. Within this are two parts: first, he adduces the harm—persons of inferior understanding encompass ordinary beings and followers of the Small Vehicle, who are all vessels confused about the Dharma. Those who mostly give rise to doubts are contrary to correct practice due to the meaning of wavering. As for confusion, their minds are confused regarding the noumenon, able to destroy wholesome dharmas and distance them from wholesome dharmas; this clarifies present harm. From 'in the long night' onward, he clarifies their future harm. Second, from 'I, out of pity' onward, he concludes with silence, declining the request.

32.15

Within the verses there are also two: the first verse versifies the preceding section—purity makes clear that there is faith, and the remainder indicates that there is realization; 'like a mountain and like an ocean' doubly metaphors teaching and realization. The second verse versifies the subsequent section—because of grasping at marks, they merely rely on consciousness and cannot rely on wisdom.

32.16

Fifth, within the request doubly praising the persons and the Dharma, that he requests again is to show that their doubts and confusion must be severed—how could one avoid them? Avoiding them without preaching brings many faults. What kind of faults? Failing to achieve all Buddha-dharmas. In the text, first is prose, followed by verses. In the prose are three parts: first, setting forth the request; next, from 'Why is this?' onward, explaining the request; finally, from 'Therefore, O sons of the Buddha' onward, concluding the request. In the explanation are two: first, a direct inquiry and explanation; second, a further inquiry and explanation. In the former, the inquiry first means: Why will they receive the Buddha's protection and thus be able to believe? The explanation states: By the nature of the Dharma, they should receive protection, and because they receive protection, they will surely be able to believe and accept it. In the second, the further inquiry and explanation, there is first the inquiry, then the explanation. The intent of the inquiry is: Why is it that when expounding the ten stages, the Dharma should receive the Buddha's protection? The explanation below intends: The Tathāgata's preaching does not depart from teaching and realization, which are the most essential. Within the text are three parts: namely, the Dharma, the metaphor, and the application. In the Dharma, 'what is practiced initially' refers to practicing in accordance with the āgama. 'Accomplishing all Buddha-dharmas' refers to realized wisdom. This is the fourth reciprocal pairing of cultivation and accomplishment among the nine kinds of teaching and realization. In the second, the metaphor, the letters of the alphabet metaphorize the wisdom of the stages being the root of all dharmas. The treatise says: 'Writing refers to the marks of characters, like the character *sī* having the form of a lion, and so forth.' This means that writing records characters, but is not the actual essence of the characters. Regarding 'the form of a lion', it refers to the character resembling a crouching shape. Some say: it is because when calling a lion, it is *siṃha*; the character's pictographic form is said to resemble the head and tail of a lion, but it does not resemble it at all. As for 'character', the treatise says: '*a*, *ā*, and so forth,' which are the fourteen vowels that are the very essence of the characters; characters are phonemes. 'And so forth' includes the remaining twelve. However, of the fourteen vowels, two vowels do not enter the alphabet, namely the two characters *ṛ* and *ṝ*. 'Numbers' refers to names and phrases, both being counted entities. 'Meanings' refers to having names of two characters or multiple characters, which must use multiple characters to form a phrase; thus they are all counted. 'Speech' refers to spoken language. That all take the alphabet as their root clarifies that the branches rely on the root, metaphorizing that the fruit relies on the cause. That 'the alphabet is ultimate' clarifies that the root can encompass the branches, metaphorizing that the cause leaves nothing unencompassed. The above two explain in the forward order. 'Not the slightest part is separate from the alphabet' conversely confirms the above two. Regarding 'alphabet' (mātṛkā), it refers to the thirty-four characters such as *ka*, *kha*, and so forth; when the former twelve vowels enter these thirty-four characters, then within each character twelve characters are formed. Furthermore, there are conjuncts of two, three, up to six characters, combining consecutively to produce all characters; hence they are called 'mothers' (mātṛkā). The translated text of the treatise calls this the 'First Chapter', because among Sanskrit texts, the Siddham alphabet is at the very beginning. However, in the speech of the Five Indias, tones differ in lightness and heaviness, yet written on palm leaves, the forms of the letters are identical; the script of Brahmā has remained unchanged through thousands of ages, unlike the seal and clerical scripts of this land which change with the times; hence this serves as the mother and is also permanently standardized. In the third part, the application, first, the branches rely on the root is applied; second, 'the ten stages are ultimate' applies the cause leaving nothing unencompassed. Why are these two necessary? If one merely said it is the root, it might not be the branches—just as taking a hundred coins as capital may produce many goods and wealth. Here it clarifies that just as water is the root of the ocean, there is no ocean that is not water. Thus it says 'ultimate and not separate'. Moreover, as for being the root, not only is the cause the root of the fruit, but also the subsequent is the root of the antecedent, because prior to the stages one cultivates the āgama in anticipation of realization, and from the initial mind one contemplates suchness with wisdom. Third, the concluding request is self-evident. Question: If, according to the above meaning, the Buddhas have the power to make them believe, why is it that sentient beings now and in the future also have intentions of slandering that Dharma? Answer: There are two kinds of determinacy that cannot be augmented or overcome: first, determinacy of karmic retribution, because they committed determinate karma in past or present lives; second, determinacy of karmic action, because past evils perfume their minds and violent entanglements arise, making it difficult to instruct them. The former is like the Śākya clan; the latter is like Virūḍhaka.

32.17

In the verses, the first verse versifies the initial request, and the second verse versifies the explanation of the request, omitting the versification of the conclusion. In versifying the explanation, the prose passage on the Dharma has no mention of 'ultimate', whereas it is present in the metaphor; here, reversing the preceding, it wishes to show that both are fully present. Furthermore, in the Dharma it is clarified that the root can produce the branches, while in the application it is clarified that the branches rely on the root; both complement each other by implication.

32.18

Second is the joint request by the great assembly. Above, the leader of the assembly requested the teaching, showing that the assembly was capable and desirous of hearing it. Now the great assembly displays its sincerity, stating of itself that it has the faculties and the aspiration. In the text, it first recounts the request, and afterward comes the verse request proper. Therein are two parts: first, four and a half verses praising the person's capability to make the request; second, one verse praising the Dharma's bringing about benefit to make the request. In the first part there are also two: the first two verses praise the speaker, and the rest praise the listeners. In the former, the first five lines praise the speaker's own accomplishment in teaching and realization, and the subsequent three lines praise the capacity to lead others to enter. In the former, the first four lines praise realization, and the subsequent one line praises the teaching. All the stations of practice accomplished in one's own sphere are collectively named "realization"; receiving above the Buddha's teaching and expounding it is called "āgama," which is the eighth gate among the nine kinds of teaching and realization. In this first part, "supreme" (shang) is general. Yet "general" has two senses: first, it is general to both teaching and realization; second, it exclusively reveals the power of realization and eloquence, being named "supreme" in contrast to the teaching. Praising the eloquence of realization here has three aspects: First, real wisdom is what eloquence relies upon; this is the first line of the sūtra. Being uncontaminated, it is stainless; surpassing the lesser [vehicles], it is called "wondrous." Second is the essence of eloquence; this is the second line, meaning the capability to discriminate boundless Dharma-meanings. Third is the fruit of eloquence; this is the lower two lines. Relying on the former to bring forth words with delight in speech, it is called "fruit." One is the accomplishment of words and meanings that express the profound purport; this is the lower line. Two is the accomplishment of smooth, supreme words and meanings; this is the line on proclaiming smoothly. Second, there is one line praising the āgama, meaning that by mindfully holding the teaching, one attains pure wisdom free from doubt, which is named "pure practice." As for the three lines praising the capacity to lead others to enter: the first line causes them to enter realization, meaning causing those who have already entered the stages to attain the Buddha's ten powers, and causing those who have not yet entered the stages to enter the stages; hence it says "amassing merits." Amassing merits is precisely the "pure mind" in the treatise sūtra; pure mind is the first stage, because it is accomplished through amassing merits. The latter two lines cause them to enter the āgama with eloquence, discriminatively expounding it, the intention being to cause them to receive and uphold the Dharma of the ten stages. Since the master of speech is internally endowed with the two powers and externally causes others to enter, why would he not speak? Second, there are two and a half verses praising the listeners, within which are two: the first verse praises the assembly's possession of faculties; the subsequent one and a half verses praise the assembly's possession of aspiration. In the first, because they possess the faculties they are capable of receiving teaching and realization: the first line has the antidotes, the next two lines are free from what is to be countered, and the lower line concludes the request. In concluding the request, "we only wish" (wei-yuan) is general. "We only wish" has two aspects: first, seeking the āgama; second, seeking correct realization. There are two false thoughts that make one incapable of hearing the teaching: first, the self; second, conceit. Due to conceit, one does not give rise to reverence toward the Dharma and the dharmabhāṇaka; concentration and morality serve as antidotes. That is, if there is concentration, the mind is subdued, so internally there is no conceit; morality means abiding well in deportment, so external marks are not manifested. There are two false thoughts that make one incapable of attaining realization: first, wrong views, because of inverted views; second, doubts, because one does not give rise to faith in the inconceivable. There are two antidotes whereby one can attain realization: first, realizing vision, because of well contemplating meaning—this is the sūtra's "amassing righteousness" (ji-zheng), meaning accumulating deep contemplation; second, a correct mind, because one is joyful with faithful mind. Second, praising their possession of aspiration reveals that the great assembly's seeking of the Dharma grows ever deeper. Therein, one verse illustrates through similes, and half a verse matches with the Dharma. First, there are four similes, illustrating four kinds of topical approaches, displaying their correct reception of the meaning he expounds: First, receiving and upholding, which refers to seeking the wisdom born of hearing. Upon first hearing they immediately receive it, receiving and upholding it as they hear it, just as water is drunk upon being obtained without chewing. Second, aiding power, which refers to seeking the wisdom born of reflection. Chewing the Dharma they have heard aids in accomplishing intellectual power, just as food is chewed to nourish physical strength. Third, distancing, which refers to seeking the wisdom born of cultivation. Relying on practice based on hearing and reflection, one can eliminate afflictions and habituations, just as taking good medicine eliminates disease through the working of the medicine. The above three are the three wisdoms. Fourth, comfortable practice, which refers to seeking the wisdom of realization, that is, the fruit of the three wisdoms. It is the place relied upon by the noble ones, practicing the enjoyment of happiness in the present Dharma. Like honey, which is relied upon by swarms of bees, it therefore speaks of "craving." In the subsequent matching with the Dharma, the seeker is purely Dharma, while what is sought still pertains to both Dharma and simile. A single "nectar" (amṛta) is used to combine the four similes, for nectar has four capacities: first, dispelling thirst; second, removing hunger; third, curing disease; fourth, bringing comfort. Second, there is one verse requesting by praising the benefits of the Dharma. Looking directly at the sūtra text, it seems to conclude the request, but now, relying on the treatise's analysis, it is said to praise the Dharma. "Excellent" (sādhu) is general, because it is fully endowed with excellence in the Dharma that is expounded. "Excellent" has three aspects: First, that which is relied upon, namely vast wisdom, because expounding the stages must rely on this wisdom. Second, its essence, which is the second line, directly expounding entry into the various stages, so that stage by stage it becomes increasingly supreme. Third, the fruits of the stages, which are the latter two lines, referring to being endowed with the ten powers and unobstructed Buddha bodhi. The practices are also the practices of the fruit, as expounded in the "Manifestation Chapter."

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大方廣佛華嚴經疏 — Classical Chinese