大方廣佛華嚴經疏 35

English (machine translation) 35

Language: English

35.1

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

Third, within the superiority of the benefit of the fruit of receiving retribution, there are two parts: first, clarifying the fruit of being a householder; second, from 'if this bodhisattva wishes...' onward, the fruit of leaving home. Within the former, there are again two: first, the supreme physical body demonstrates the superiority of his retribution; second, from 'capable through great giving...' onward, clarifying the supreme fruit demonstrates the superiority of his practice. Now for the first: the king of Jambudvīpa is an iron-wheel-turning king. However, in the Yingluo jing and the Renwang jing, the four stations before the stages are already matched to the four wheels; now he only becomes an iron-wheel king on the first stage, which directly shows that all these are temporary allocations and must not be grasped rigidly. Constantly protecting the true Dharma should be a superiority of practice; why does the author of the Treatise assign it to the superiority of the body? There are two kinds of protecting the Dharma: 1. protecting the state's true dharma, which means bestowing reward and punishment appropriately; 2. protecting the Buddha's true Dharma, which means protecting teachings and principles by establishing [the good] and expelling [the bad]. The Treatise relies on the first meaning. Second, regarding the supreme fruit: giving rise to superior practices based on the preceding royal retribution is the fruit of the body. Within it are two: first, practice; second, aspiration. Within the former are also two: 1. great compassion benefiting others, meaning either giving or gathering. 2. From 'all such...' onward, not losing self-benefit: precisely when performing the deeds of benefiting others, he does not depart from recollecting the Buddha and so forth. That is, within deeds of benefiting others, by dedicating toward bodhi, accomplishing acts of great reverence, and not generating conceptual discrimination, he removes all false thoughts and harmonizes with the essence in accord with noumenon; hence it says 'does not depart.' There are eleven items to be recollected, which the Treatise divides into four: 1. The first three are the superior recollection of the Triratna, because they are above oneself and because one does not depart from the three wheels. Next, one is the recollection of those of identical Dharma. Next, three are recollections of merits: (1) bodhisattva practices of one's own body and other bodies, (2) the intrinsic essence of the practice of the pāramitās, (3) the progressive transcendence of the various stages. The last four are recollecting the Buddha with respect to the sought-after meaning, because the powers and the like are the true, ultimate meaning and what one seeks for oneself. Second, from 'further making...' onward, clarifying the aspirations has eleven phrases: the first seven are one's own virtues, and the last four are gathering and transforming [sentient beings]. Within the former, here it says 'distinguished,' whereas the Treatise Sūtra calls it 'great'; the rest of the names are all identical. 'Foremost' is solely general, meaning that the station of great bodhi is venerated and lofty. 'Wondrous' and the rest are solely particular. 'Superior' and 'great' are both general and particular. 'Foremost' has two kinds: 1. superior foremost, due to the merits of radiance; 2. distinguished foremost, because it is unique and without a second. 'Superior' is also of two kinds: 1. wondrous, due to the superiority of wisdom's mastery; 2. subtly wondrous, due to the superiority of mastery free from all afflictions. 'Distinguished' is also of two kinds: 1. highest, because nothing is equal to it; 2. unsurpassed, because nothing can surpass it. Among the last four, the first one concerns the teaching, meaning that a guide explains and properly speaks the Dharma and its meanings within the Āgamas; the remaining three show realization, a leader causing others to realize the meaning and extinguishing all afflictions. This concerns the virtue of severance. The last two concern wisdom, the former being cause and the latter fruit. A master teaches and causes them to enter the right path. The final phrase is teaching and transforming by means of great bodhi.

35.3

Second, within the fruit of leaving home, there are two: first, abandoning the world to leave home; second, from 'having left home...' onward, practicing to attain the superior karma of dhyāna. This has two [aspects]: 1. the superiority of samādhi, which is the essence of superior concentration; 2. the superiority of what is wrought by samādhi, meaning being able to see buddhas and so forth through samādhi. There are eleven phrases clarifying these two benefits, divided into three pairs. The first six phrases discuss the two benefits horizontally. The first two are self-benefit: 1. Seeing a hundred buddhas means [seeing] ten other-enjoyment bodies in each of the ten directions. The 'Station Chapter' of the Yogācāra[-bhūmi] states: 'able to see a hundred Tathāgatas in various lands.' The hundred is temporarily assigned to indicate the stage; in reality, it is as stated before, seeing many buddhas. 2. Knowing supernormal powers: the intent of the Treatise takes the bodhisattvas who expound the Dharma empowered by supernormal powers; upon these two objects, one cultivates wisdom. The next four are benefiting others: the first, for those with the capacity of faith, quakes lands and displays supernormal powers; the next three, for those with the capacity for awakening, goes to lands, sheds light, and properly confers the Dharma. Next, there are two phrases discussing the two benefits vertically: 1. gathering superior lives for oneself; the Yogācāra states: 'if one wishes to sustain life, one can abide for a hundred kalpas'; 2. the three clarities exhaustively illuminate, revealing good and evil to beings. The last three phrases form a pair clarifying the speed of the two benefits: 1. in order to increase one's own wisdom, contemplating various dharma-gates; 2. dividing one's body with speed to perform many benefits. Fourth, the fruit of aspiration and wisdom: due to having accumulated true aspirations for a long time and inwardly realizing through wisdom, the mastery of his manifestations is difficult to fathom, which shows that the number of a hundred used above to manifest the stage and its gradual differences is not fixedly so. Now his practice accords with the dharmadhātu and is the true virtue of perfect interpenetration; hence it says 'surpassing this.' At the end, the Treatise concludes by saying: 'Briefly speaking, the various stages each have the characteristics of cause, essence, and fruit,' because the characteristics, attainment, and fruit in this stage exemplify the subsequent nine stages. Cause is characteristics, essence is attainment, and the name of fruit does not differ. One should know that these three extend to the nine below; the reason it concludes here is to show that what was extensively spoken above does not exceed these.

35.4

Second, the geyas. Forty-six and a half verses are divided into two distinct parts: first, directly versifying what precedes; second, concluding the exposition in two [verses]. Within the former, there are four parts: the first eleven verses versify the section on the initial dwelling, wherein are four: the first verse and a half versify 'relying on what body'; the next four and a half verses versify 'for what purpose'; the next two verses versify 'by what cause'; the last three verses versify 'having what characteristics.' The second, five verses, versifies the section on explaining the name: the first two and a half verses versify the characteristics of joy; the remaining versify the causes of joy. Therein, first, half a verse versifies recollecting what will be obtained, and the subsequent two verses versify recollecting what is currently obtained. Third, there are six verses that versify the section on securely dwelling in the stage: the first five lines versify the accomplishment of faith; the next seven lines versify the accomplishment of practice; the last three verses versify the accomplishment of pariṇāmanā. Fourth, from 'constantly arising...' onward, twenty-two and a half verses versify the section on evaluating superiority, wherein are three: the first six and a half verses versify the evaluation of aspiration; the next six verses, the evaluation of practice; the last ten verses, the evaluation of fruit. Therein, the first two [versify] the fruit of compliance; the next two, the fruit of setting forth; the next five and a half verses, the fruit of receiving retribution; the final half verse, the fruit of aspiration and wisdom. The concluding exposition may be understood. The First Stage is finished (from here onward one enters the thirty-fifth roll of the sūtra).

35.5

Second, the Ground of Freedom from Defilement (Vimalā-bhūmi). As for why it follows next, the treatise says: "Having thus realized the correct station, relying upon the cause of the supramundane path—pure morality—the second bodhisattva Ground of Freedom from Defilement is explained." "Correct station" refers to the path of seeing on the first ground, which is supramundane; relying on this, one cultivates the three trainings, and because morality comes first of all, it is set forth next. Although on the preceding ground one realized reality and possessed morality, one was not yet able to be without inadvertent transgressions. Furthermore, explaining the doctrinal meaning according to the ten pāramitās, the preceding was giving and this is morality, so it is clarified next. For the eight grounds below, the rationale of their sequence may be understood in accordance with the order of the ten pāramitās by analogy with this. Regarding "free from defilement," Maitreya says: "Because one is extremely far removed from the defilement of transgressing the precepts." This means that innate morality is accomplished, not like the first ground where one protects the precepts through deliberative discrimination. The Vijñaptimātratā[-siddhi] also says: "Possessing pure śīla, because one is far removed from the defilement of subtle inadvertent infractions and afflictions." Although the Daśabhūmika-vibhāṣā says, "Practicing the path of the ten wholesome courses of action and being free from all defilements," this is also no different from morality; the Yogācārabhūmi also terms it the "abode of higher morality." On this ground, one abandons the hindrance of wrong conduct and realizes supreme tathatā; both are explained in terms of morality. The "hindrance of wrong conduct" refers to a portion of the innate [defilement] within the cognitive hindrances and the inadvertent infractions of the three karmas produced by it, which can hinder the second ground; because of this, the second ground is said to abandon two kinds of ignorance and their coarseness: first, the ignorance of subtle inadvertent infractions, which is the aforementioned innate portion that can give rise to karma; second, the ignorance of various karmic destinies, which refers to the inadvertent infractions of the three karmas produced by the former. "Supreme" means that this tathatā possesses boundless virtues and is the most supreme among all dharmas. This also occurs because reversing the fault of breaking precepts becomes boundless virtues; hence it accomplishes moral conduct and attains the result of supreme, peerless bodhi—both are lodged in morality to reveal the distinctive marks of this ground. Although the texts of the sūtra and the treatise differ, their overarching purport is not distinct.

35.6

Next is the direct explanation of the text. The text is divided into three sections: first, the section of praise and request; second, the section of the direct teaching; third, the section of the reiterative verses (geya). As for the first, the five verses are divided into two: the first three celebrate hearing [the teaching of] the first ground; the latter two request the explanation of the second ground. In the first part, the first two [verses] contain the sūtra compiler's narrative of the celebration and joy of their three karmas; the last one gives voice to praise. However, this rejoicing at hearing [the teaching] also pertains to the preceding ground; yet because it receives what came before and requests what follows, it is entirely judged as belonging to the latter. In the latter two [verses], the first is also the narrative, and the second is the request.

35.7

In the second section, the direct teaching, it first clarifies the characteristics of the ground and later reveals the fruits of the ground. In the former, there are two parts: 1. the purity of initiation, which is the mind that enters [the ground]; 2. from "Disciples of the Buddha, when a bodhisattva abides in the [Ground of] Freedom from Defilement" onward, the purity of its intrinsic nature, which is the mind that abides on the ground. When the three groups [of pure precepts] are free of error, which constitutes the correct practice within the ground, it is called the purity of intrinsic nature. The straightforward mind directing oneself toward that is called the purity of initiation. Now, in the first, the initiation, there are three parts: first, concluding the preceding and marking what follows; next, from "What are [the ten]?" onward, interrogating and enumerating the ten names; and finally, from "The bodhisattva with these [ten minds]" onward, concluding the practice and entering the station. In the first part: it states "deep mind" because it deeply accords with noumenon and phenomena; the text of the treatise calls it "straightforward mind." Moreover, in the enumeration below, the collective phrase is likewise called "straightforward mind," by which one clearly knows that "deep" and "straightforward" have one single meaning under different names. When the treatise mentions the ten kinds of straightforward mind, they are the straightforward mind based on pure morality, in which innate morality is accomplished, naturally acting in accordance with what ought to be done. This means that in the purity of initiation, upholding [the precepts] in accordance with noumenon and phenomena is the straightforward mind of pure morality, which causes the accomplishment of innate morality within the purity of intrinsic nature. However, innate morality has two aspects: first, it becomes innate through long accumulation; second, within the nature of tathatā there is no defilement of broken precepts. Now, upholding in accord with suchness enables the innate [morality] to be accomplished; hence it is called "accomplishment." In the second part, the interrogation and enumeration, ten clauses are listed, the first being general and the rest specific. As for the general term "straightforward mind," the Yogācārabhūmi says: "Toward all teachers, seniors, and fields of merit, one does not engage in a deceptive intention." This is a separate explanation based on phenomenal marks. Now, in order to accord with the Ekayāna meaning of pratītyasamutpāda, the treatise master divides it into general and specific. Since the specific all constitute the general, the general is made to possess the specific meanings, and thus he does not separately explain the general phrase. Among the specific: the first four pertain to moral discipline (saṃvara-śīla), the next three to gathering wholesome dharmas (kuśaladharma-saṃgrāhaka-śīla), and the last two to benefiting sentient beings (sattvārthakriyā-śīla). First is the compliant straightforward mind, because one upholds the precepts with an attitude of mutual delight and joy. Therefore, the Yogācārabhūmi says: "Toward fellow-Dharma bodhisattvas, one is patient, gentle, and easy to dwell with." Second is capable: having sovereign power, being naturally good at upholding the precepts, afflictions and māra-affairs cannot shake one; because one can uphold what is difficult to uphold, one would rather perish than violate them, like [the monk who protected] the goose-swallowed pearl or [those tied with] grass. Third is guarding the sense faculties and not inadvertently transgressing the precepts, like an excellent and intelligent horse naturally subdued in its temperament, because one deeply sees the faults in all conditioned phenomena. Fourth is tranquil: the treatise says, "Because of being subdued and gentle without giving rise to pride," which resembles not being haughty. What was upheld in the first three was the tranquility of phenomena; the Yogācārabhūmi says "deeply seeing the superior benefit in great nirvāṇa," which is tranquility in accordance with noumenon. Fifth is purely wholesome: purely cultivating the wondrously wholesome dharmas of the factors of bodhi, able to endure all torments, like genuine gold. Sixth is unmixed: the treatise says, "Not conceiving contentment with the virtues obtained, relying on pure morality to further seek superior morality, delighting in tranquility." This means that although one obtains the wondrously wholesome [qualities] of the previous clause, not being content means one is not mixed with indolence; delighting in tranquility means one is not mixed with worldly turmoil; when body and mind are both tranquil, this is superior morality. Seventh: all worldly power and influence one casts aside without looking back, not like Nanda upholding the precepts for the sake of desire. Eighth: vast compassion for sentient beings, not severing the vow to remain in existence, which constitutes vastness. Ninth: great wisdom follows existence without being defiled, and is therefore able to accomplish all benefit and welfare for sentient beings. Third, concluding the practice and entering the station: because the aforementioned ten minds achieve the highest grade of utmost perfection, one enters into this abode of morality.

35.8

Second, within the purity of intrinsic nature, the three groups of pure precepts are clarified, which are divided into three: first, the purity of discipline (saṃvara-śīla)—the treatise calls it the purity of relinquishment, meaning relinquishing killing and so forth, which is explained in terms of the ongoing precepts, and is also called the purity of correct reception, which is explained in terms of the initial reception; second, the precepts of gathering wholesome dharmas; third, the precepts of gathering sentient beings. These three groups of precepts encompass the preceding three stations: the first encompasses the ground-remedying abode; the next encompasses the practice of beneficial action, because one contemplates those sentient beings falling into evil destinies and so forth; the last encompasses the indestructible pariṇāmanā, meaning having wisdom and vows, and being indestructible regarding the Dharma-jewel and so on. Discipline applies to both cessation and action; gathering wholesome dharmas is explained solely in terms of wholesome conduct. The first two apply to self-benefit; the latter is solely in terms of benefiting others. Furthermore, although there are wholesome actions within the first discipline, not practicing giving, patience, and so forth is not a fault; therefore, within gathering the wholesome, there is nothing that is not practiced. If so, since the first two in the present sūtra both involve abstaining from killing and so forth, how are their two characteristics distinguished? Ancient explanations have two meanings: 1. Distinguished by aspects of the same entity: explained from the aspect of abandoning faults, it is called discipline; conforming to principle and capable of benefiting, it is judged as gathering the wholesome. 2. Mutual completion through implicit and explicit aspects: within discipline there are cessation and action; relinquishing cause and relinquishing fruit are its practices of cessation, while relinquishing through antidotes is its practice of action—raising action to assist cessation is termed discipline. Within the precepts of gathering the wholesome there are also cessation and action; using cessation to assist action is termed gathering the wholesome. Now here is an additional explanation: here it refers solely to self-cultivated correct practice, whereas below in gathering the wholesome it also leads others to cultivate, thereby gathering the wholesomeness of dual benefit and the wholesomeness of compassion and wisdom. Moreover, this is solely the wholesomeness of one's own portion, whereas below in gathering the wholesome one cultivates the superior wholesomeness of the Buddha—how could they be the same? Now, the first, discipline, is divided into three: first, marking the basis, which refers to the Ground of Freedom from Defilement, because morality is predominant; second, from "In nature, of oneself..." onward, directly revealing the characteristics of the precepts; third, from "Disciples of the Buddha, in this manner..." onward, concluding its predominance. In the second, there are the ten wholesome courses of action, which make up ten sections. Now first, abstaining from killing is divided into two: first, a general explanation; second, from "Not keeping [weapons]" onward, a specific exposition. In the first part: in nature, of oneself, one is far removed. The text belongs to killing living beings, but its meaning covers the remaining nine below, meaning that by one's own nature one accomplishes the ten wholesome courses of action, which is innate morality. However, relinquishment has three kinds: 1. bound by vows, which refers to ordinary beings; 2. by skillful means, which refers to the two vehicles; 3. by intrinsic nature, which refers to bodhisattvas, who, deeply realizing the true nature, are intrinsically without defilement. Yet, although bodhisattvas together cultivate intrinsic nature, there are further four kinds: 1. abandoning manifest activity, which refers to before the grounds; 2. eradicating seeds, which is the first ground; 3. eradicating inadvertent infractions; and 4. revealing natural purity—these two correspond to this ground. However, natural purity is difficult to demonstrate, so it is lodged in the elimination of killing and so forth to reveal that purity; this is common to other teachings. If based on this sūtra, the essence of the ground is exalted and distinct, and lodging it reveals the superiority of the ground; how could each station prior to the grounds be deep, while only now upon reaching the grounds does one practice the ten wholesome actions? In the second part, the specific exposition, there are three kinds of relinquishment: 1. relinquishing the causes, meaning relinquishing the causes and conditions of killing; 2. from "Toward all [beings]" onward, relinquishing through antidotes, meaning relinquishing the methods of killing; 3. from "This bodhisattva..." onward, relinquishing in fruit and action, which is relinquishing the karma of killing. In the first, relinquishing causes, there are again two kinds: first, relinquishing the cause of receiving and keeping [weapons], meaning not keeping swords and staffs. Although this is a condition, following general usage it is called a cause; these two are briefly raised, and other mantras, poisons, and so forth are all this cause. Second, from "Not harboring [enmity]" onward clarifies relinquishing the cause of arousal; this is the direct cause, and the causes are the three poisons. Not harboring resentment clarifies relinquishing the cause of hatred—even if one's father is killed or mother harmed, one still does not retaliate. Next, from "Possessing shame" onward clarifies relinquishing the cause of greed. Greed has two kinds: first, greed for wealth and gain, for which one creates all kinds of evil karma, even to the loss of life without shame or remorse in one's mind; now having shame and remorse, one is able to relinquish it. Second, greed for sentient beings, capturing, rearing, and caging them, causing them to suffer afflictions; now possessing the benevolence of pity and taking oneself as an analogy, one is able to relinquish it. However, the delusion that gives rise to killing is necessarily wrong view; wrong view is difficult to dispel, and cannot be relinquished without an antidote, which is why the treatise master clarifies the relinquishment of delusion within the antidotes, so it is omitted here. In the second, relinquishing through antidotes, there are also two kinds: first, generating a mind of benefit, which is the cause of giving sentient beings the two kinds of happiness, mundane and supramundane; second, generating a mind of loving-kindness, meaning mindfully wishing sentient beings to obtain the fruits of human, heavenly, and nirvāṇa realms. Once one seeks without distortion regarding such causes and fruits, one is free from the foolish mind that gives rise to the causes of killing, such as killing living beings for sacrificial offerings. Here, loving-kindness and benefit, in terms of being capable of acting as antidotes, are termed relinquishment; they are not like the preceding and following causes of killing and fruits of killing, which are that which is relinquished. If so, previously there was benevolence and empathy which caused one to abandon the cause of giving rise to greed; how could the benevolent and empathetic mind not be an antidote? The former referred to inherently possessing benevolence and so forth so that greed and the like do not arise, not to generating a mind of benevolence and empathy; here it refers to generating a mind of loving-kindness and benefit toward beings as the antidote, so they are not the same. Third, relinquishing in fruit and action: gathering causes to accomplish killing is called karma, which is the fruit; now, not directly killing is called relinquishing the fruit. In this there are also two: 1. subtle, meaning the mental thought of harming; 2. coarse, meaning bodily actions of harming. The present sūtra uses the subtle to illustrate the coarse. In the coarse, the accomplishment of killing has five causes and conditions: 1. body, meaning toward another, for the other is the entity that is killed, hence called "body"; this excludes one's own body; 2. object/matter, meaning a sentient being; this excludes insentient things; 3. perception, meaning giving rise to the perception of a sentient being, which excludes perceiving it as tile, wood, and so forth; 4. mental action, meaning deliberately with grave intention; grave intention is volition (cetanā), hence called "action," which excludes inadvertent error; 5. entity/substance, meaning bodily action inflicting harm, terminating life, falling into the final culmination—this is the very karma of killing, hence called "entity," which excludes the prior four as preliminary expedients. In the Samuccaya and Yogācārabhūmi, the conditions all number five, but they combine the first two into object/matter and additionally add affliction. Here, because affliction is the aforementioned cause of arousal, it is not reiterated. Furthermore, the lightness or gravity of object and perception is not entirely essential here, so it is omitted without explanation.

35.9

Second, abstaining from theft also has a general initial phrase. Damaging property against reason and taking what is not given is termed theft. Under the particulars, there are likewise three aspects: first, abandoning the cause; second, under "toward others," abandoning through the antidote; and third, under "if an object," abandoning in fruition and act. In the cause, "stopping" means few desires, and "sufficient" means being content with what one has; feeling stopping and contentment toward what is one's own, there is no cause for theft. Yet stopping and contentment have two senses: first, inner stopping and contentment, which abandons the arising cause. Like an honorable person of integrity, even dying of thirst, they will not drink from the Stealing Spring. Second, on this stage one possesses inexhaustible wealth, and thus abandons the cause of receiving and accumulating. In killing, accumulating instruments of slaughter constitutes the cause; in sexual misconduct and theft, taking wives and property to be insufficient constitutes the cause. Second, in abandoning through the antidote, by giving rise to a mind of compassion and using oneself as an analogy, one will give up one's own resources to settle others—how could one ever violate and damage others? Yet "others" has two senses: first, other persons; second, other lifetimes; by not stealing, one does not damage future means of living. Third, in abandoning in fruition and act, there are also coarse and subtle: not taking grass and leaves is subtle; other means of living are coarse. Moreover, the text generally comprises five conditions: first, body—meaning if the object belongs to another; this excludes oneself, and being the substance of another's object, it is called the body. Second, matter—the sūtra lacks this phrase, while the Śāstra Sūtra says the matter used by another. Third, conception—meaning giving rise to the conception of another's object. Fourth, action—meaning going against the mind of never stealing. Fifth, substance—meaning lifting it away from its original place. From "even down to" onward, the subtle is used to illustrate the coarse. Killing and sexual misconduct form karma in relation to another's principal retribution, and thus coarse and subtle are distinguished by body and mind; though the precept against stealing applies to both dependent and principal [retributions], it is only framed in terms of damaging property, so coarse and subtle are discussed solely with respect to external objects. Furthermore, killing has many categories, and only [killing] humans constitutes a grave offense, so the complete conditions are spoken of only within the coarse; theft is easily committed, so the complete conditions are explained generally—whether coarse or subtle, both constitute the substance of theft.

35.10

Third, abstaining from sexual misconduct. Deviating from propriety is termed perverse (xie); defiled passion is termed misconduct (yin). Under the particulars, there are likewise three: first, abandoning the cause—meaning being content with one's own wife. This also has two senses: first, inner contentment, abandoning the arising cause; second, being satisfied with the beauty of one's own wife, abandoning the cause of receiving and accumulating. Thus both the Jin translation and the Śāstra Sūtra say "satisfied with the beauty of one's own wife." Being satisfied with one's wife is because, in temporary retribution as a wheel-turning king, one's outward marks are the same as the worldly, and so one is permitted to show this possession. Contentment pertains to the mind, and also does not impede pure conduct (brahmacarya). Second, abandoning through the antidote—meaning not seeking another's wife, because one's present pure conduct is pure. Not seeking future beauty in a wife, another's wife goes without saying. Third, under "toward another's wife," explaining abandonment in fruition and act, there are also coarse and subtle: subtle pertains to the arising of the thought, and coarse pertains to engaging in the act. The text is divided into two: first, citing perverse objects; second, from "does not even" onward, using the subtle to illustrate the coarse. In the first, perverse objects are of three kinds: first, improper; second, inappropriate time; third, inappropriate place. The one kind, inappropriate place, is in the subsequent illustration. In the first, improper, "women protected by another" is the general phrase. Protection is of two kinds: first, exclusive protection—meaning another's wives and concubines, protected only by the husband. Second, shared protection—meaning relatives and matchmakers' betrothals; relatives means parents, and clan means the lineage; meaning when both parents have died, they are protected by the six relations, and when the husband has died, protected by sons and the like; matchmakers' betrothals means having already received formal gifts. Second, inappropriate time means protected by dharma. Yet dharma is of two kinds: first, the king's law; second, the Buddha-Dharma. Buddha-Dharma means at the time of cultivating pure conduct (brahmacarya); this again has two: first, partial, meaning the eight precepts; second, complete, meaning the fully ordained precepts and so forth. Yet regarding this inappropriate time, according to the fifteenth fascicle of the Dazhidulun and various treatises, its characteristics are broadly treated; the intent of what is listed here lies in not giving rise to a defiled mind, and therefore the details regarding one's own wife are not elaborated. Second, in using the subtle to illustrate the coarse, there are two tiers of illustration: first, using the defiled mind to illustrate engaging in the act along the proper path; second, using the defiled mind and the proper path to illustrate the improper path. The improper path is the aforementioned inappropriate place; one should also use humans to illustrate other categories, because what comes later is coarser and viler than what comes before. Because there is no mistaken conception or doubt regarding the object of sexual misconduct, the Śāstra Master does not frame this in terms of complete conditions. The sūtra text does not speak of forming the conception of another woman; when spoken in terms of sexual misconduct, there are also conception and doubt, but to reveal that even toward the proper object of one's own wife there is definitely no violation, it is not spoken of.

35.11

Fourth, abstaining from false speech. Violating what one conceives and going against one's own mind is termed false. Under the particulars, it is divided into two: first, abandoning through the antidote; second, from "even down to" onward, abandoning in fruition and act. Now, the first, the antidote, is itself abandoning the cause. Why is the cause not explained separately? Because of two senses. First, because of the absence of external objects: meaning there are no external objects such as knives, staves, wives, and wealth, and thus there is no cause of receiving and accumulating. Second, because of the absence of a distinct cause: meaning merely using deception of others, the intending thought is itself the cause of false speech, and there is no separate greed and so forth to serve as a distinct cause. A distinct cause is an arising cause; therefore, abandoning that deceiving mind itself constitutes true speech, and true speech is precisely the antidote to the deceiving mind. Hence abandoning through the antidote is itself abandoning the cause, unlike the three [actions] of the body. The three bodily actions each possess the three abandonments; the four vocal actions have only two, and the three mental actions have only one. In the text, to speak of "true speech" is because it conforms to the mental conception; meaning even if one genuinely did not see, yet the mind conceives seeing and one says one saw, this is also called true speech. "Genuine speech" means thoroughly and well reflecting in accord with the reality of the matter, meaning that because thought and the matter are similar, one speaks to match it. If one only matches the matter but does not match the mind, it is also called false speech; hence "well reflecting" is added. Speaking of "timely speech," the treatise says: "Speaking knowing the time, without giving rise to matters of decline and affliction for one's own body or another's body." Meaning although the mind and the matter are real, yet altering the time of seeing might cause decline and affliction to oneself or another. Now the bodhisattva, seeing in the morning, says morning; seeing in the evening, says evening; hence it is called knowing the time. The Jin sūtra calls it "conforming," which also carries the meaning of following the time. Second, in abandoning in fruition and act, the subtle is also used to illustrate the coarse: [falsehood] in a dream is subtle, and an intentional violation is coarse. Here, "concealing words" refers to what the Śāstra Sūtra calls not giving rise to concealing views or withstanding views. The Vibhāṣā says: "False speech that conceals the appearance is called concealing view; false speech that conceals the mind is called withstanding view." Meaning having actually seen the matter, the mind conceives seeing it, but says one did not see it; this is concealing the appearance of the matter one saw, and is the opposite of genuine speech. If one did not actually see it, but a conception of seeing arises in the mind, and one deceitfully says one did not see it, though true to the matter, it contradicts what was seen; this is called withstanding view, because one withstands and rejects what one saw; this is the opposite of true speech. Seeing with the eye in a dream is only a vision of cognitive awareness.

35.12

Fifth, speech that does not alienate is called abstaining from malicious speech. When the matter of malicious speech is accomplished, it can bring about alienation. Under the particulars, there are also two: first, abandoning through the antidote; second, from "not broken" onward, abandoning in fruition and act. Abandoning through the antidote refers to non-disruptive conduct, which pertains solely to the mind. Abandoning in fruition and act applies to both mind and matter, which is the distinction. First, as for the mind: meaning one who repeats tales must keep evil words in mind, desiring to cause disruption, only then accomplishing alienation; hence the text says having no alienating mind, and the Śāstra Sūtra says having no disruptive mind or for the sake of disrupting them, and so forth. And the treatise speaks of two kinds, clarifying mental acceptance. Keeping in mind means feigning intimacy and friendship, like a jackal feigning intimacy with a lion and the like. Furthermore, turning intimacy into estrangement is called alienation; turning old friends into enemies is called affliction. Second, in abandoning in fruition and act, the distinction has three aspects: body, mind, and karma each have two meanings. The two meanings of bodily disruption: already disrupted and not yet disrupted are the substance of alienation, and so are called the body. Second, from "not rejoicing" onward explains the two meanings of mental disruption: first, rejoicing in another's [disruption]; second, one's own mind taking pleasure in it. Third, from "not making" onward explains the two meanings of karmic disruption, whether subtle or coarse. The subtle is having real evil words; the coarse is unreal fabrication. Actively transmitting alienating words is therefore called karma. The bodhisattva now abandons both, and so all say "not."

35.13

Sixth, speech that is not coarse and vile is called abstaining from harsh speech. Under the particulars, it is divided into two: first, abandoning in fruition and act; second, from "constantly speaking" onward, abandoning through the antidote. Across the various karmas before and after, antidote relative to fruition and act is not in a fixed order; thus the antidote is shown first, and the fruit that can be abandoned comes later. Here, by individual contrast, the fruition and act are first cited to manifest abandonment all at once, and the antidote that can [remedy it] is explained later, sequentially reversing what came before; because the flow of the text is convenient, fruition and act are clarified first. Now, within fruition and act, the abandoned is listed first, and what can abandon it is explained later. First, there are seventeen terms, each phrase bearing one meaning, and the treatise's meaning explains them sequentially. There are two parts within this: the first four form one layer generally manifesting the essence and function of harsh speech; the latter thirteen phrases further manifest the first four. Now the first four phrases explain one another in sequence: the first one generally clarifies the essence of the speech. Next, why is it virulent? Because it is coarse, evil, intractable, and fierce. Why is it coarse and intractable? Because it causes suffering to others. How does it cause suffering to others? Because it makes others resentful and angry. These four phrases have one meaning with different names. In the subsequent further exposition, the first four phrases generally explain the prior four; therein, the first two clarify the time of the speech, meaning the prior four occur either face-to-face or not face-to-face; the latter two clarify that the prior speech's substance does not go beyond two kinds: first, base and evil, meaning impudent; second, vulgar and lowly, meaning always without instruction. The latter nine separately explain the aforementioned causing suffering to others and making them resentful as marks of harm. Therein are also two: the first two clarify that speaking the aforementioned coarse and base words violates the precepts for oneself. Why does it violate the precepts? Because it can cause suffering to others and make them resentful. How does it cause suffering? Because they do not like to hear it. How does it make them resentful? Because hearing it brings no joy. The remaining seven phrases clarify that giving rise to speech from one's own resentful and angry mind makes others violate the precepts, giving rise to anger and producing suffering. The initial resentful and angry speech is the essence of one's own angry speech; what follows can make others angry. Another's anger has two unbeneficial matters: first, the initial five phrases reverse joy and produce anger, meaning hearing without liking, like fire burning the mind, feeling unhappy when remembering it, thus giving rise to enmity and grudges. Fevers and vexations means causing the chest and mind to feel suffocated. Second, the final phrase opposes joy and brings about suffering, meaning that if one has an agreeable matter, one damages oneself and causes the other to be damaged, because of damaging the joy of mutual understanding. Later, from "such" onward clarifies what can abandon it, which is understandable. Second, in the antidote, there are ten kinds of speech, which reverse the previous phrases with a slight change of order. That is, moist speech reverses the two phrases of causing suffering to others and making them resentful; soft speech reverses poisonous, harmful, coarse, and intractable; present and not present have no separate substance and thus are not reversed. Pleasing speech reverses the aforementioned resentful and angry, meaning speaking from a harmonious and pleasing mind. Joyful to hear and delightful reverse not joyful and not delightful: previously speaking coarse and vile speech caused unpleasantness, whereas now speaking in accord with humans and devas produces delight. Furthermore, from "pleasing" onward, three phrases explain one another in sequence; well-entering people's minds reverses like fire burning, fevered mind, and enmity and grudges. Previously speech was uttered with an angry mind, and thus was like fire burning and so forth. Now, because the words accord with nirvāṇa, they cause [the speech] to well enter people's minds. Elegant and standard reverses the aforementioned base, evil, vulgar, and lowly: previously it was the crude tones of alleys and lanes, but now the words contain classics and histories, so they are loved and enjoyed. Delighting reverses unlovely and unenjoyable, because it produces samādhi. Exhilarating body and mind reverses ruining one's own body and another's body, because it produces intimacy and goodness.

35.14

Seventh: because the words and expressions are improper, it is called 'frivolous talk' (saṃbhinna-pralāpa). It is like patterned embroidery (qi); that it is abandoned on the whole is understood. Within the particular treatment, there are also two parts: first the antidotes, and afterwards the practice of the result. In the former part there are eight phrases. The first is general; hence the text concludes below, 'even in jest he constantly reflects and examines.' Therefore, the bodhisattva is ever joyful. 'Deliberating thrice before speaking,' there will be no distraction. Below, the seven phrases are particular. The single word 'timely' is both general and particular. As for the general, the above statement 'reflects and examines' means reflecting so as to accord with the proper time, hitting the mean between speaking and silence. What is the time? It means the time when there is no harm to either party and benefit is accomplished for both self and other. Thus the Treatise says: 'Skillfully knowing the time of speech, by relying on the words of both.' How many types of timely speech are there? Briefly spoken, there are three: First, speech at the time of teaching and transforming—meaning when seeing beings who are not good, exhorting and inspiring them to generate faith, causing them to abandon evil and approach goodness; this is the particular meaning of the word 'timely.' Next are two phrases on speech at the time of instructing—causing them to be mindful of truthful speech, because it is not inversed. This means that learning has an authoritative transmission as its root, instructing and teaching one another in turn. The subsequent two phrases explain why the above is not inversed: because the words contain meaning and accord with the Dharma of practice. The last three phrases are speech at the time of admonishing—causing them to practice. In the Bodhisattvabhūmi, admonition has five distinctions: 1. prohibiting, 2. permitting, 3. pointing out faults, 4. subduing, and 5. causing to rejoice. Here, three phrases subsume them: First, prohibiting those who have faults and permitting those who are faultless, so as to accord with reason. Second, when there is deficiency regarding prohibition and permission, pointing it out according to the Dharma, and for those who repeatedly transgress, subduing them and granting mindfulness; this is called 'skillful taming.' Third, praising those with actual virtue so as to make them rejoice; hence it says 'decisive.' Moreover, this single phrase generally concludes the above four, meaning that whether prohibiting or permitting, pointing out or subduing, all must be suited to the proper time. Second, in 'This bodhisattva...' below, which concerns abandonment through the practice of the result, it also takes the minor to illustrate the major.

35.15

Eighth: abandoning covetousness (abhidhyā). From here below, the three of the mind have only antidotes. Because covetousness and the like are the roots of the existence of karma and have nothing further upon which to rely, they are not practices of results; because they are not results, one cannot establish a different cause counter to them, and thus there is only one part. Now first, abandoning covetousness means abandoning the mind of seeking and desire. Within the particular treatment there are three parts: 1. the object, 2. the essence, and 3. the distinctions. In regard to 'others' wealth and possessions,' this is the object, because it is subsumed by others; this excludes one's own. Being subsumed by others has two aspects: 1. that which is currently subsumed and used by them oneself; 2. that which, although they are not present, one regards as being subsumed and protected by them. Second, 'articles of another's use' is the essence; that is, the essence of the covetable object. However, 'use' contains two meanings: 1. the objects of use, such as gold and the like; 2. the articles of sustenance and use, such as food, drink, and the like. Third, from 'does not give rise to covetousness' below, the distinctions are explained, properly revealing the antidotes. 1. The initial desire is called 'seeking,' which is the notion of another's possession. 2. Hoping to obtain it so that it belongs to oneself is the 'wish,' which is joyful desire. 3. Ultimately giving rise to the thought of seizing it is 'covetousness,' which constitutes the preliminary expedient and the culmination. Together with the preceding 'another's possession,' these are the five conditions. Therefore, within the three mental [karmas], the five conditions must be complete. If it lacks the culmination, it is merely called an affliction. Now, they are all abandoned by nature; hence the text negates them with 'not.'

35.16

Ninth: abandoning anger and harboring malice is called abandoning ill-will (vyāpāda). Within the particular treatment there are three parts: 1. specifically revealing the antidotes; 2. from 'forever abandons' below, generally revealing what is countered; 3. from 'always reflects' below, analogously extending the benefits of the antidotes. Now first, toward six kinds of sentient beings one gives rise to six kinds of antidotes, which the Treatise subsumes into five: 1. Toward enemies, generating loving-kindness (maitrī); this cures [the wish] to inflict suffering upon enemies. 2. Toward evildoers, generating a mind of benefit; this cures [their impending] peril and suffering. 3. Toward the impoverished and the suffering, generating the two minds of pity and joy; because these two minds have both general and particular aspects. In general they can be known, and so the Treatise combines them; in particular, one pities the impoverished and causes the distressed and suffering to have joy. 4. Toward happy sentient beings, generating a mind of soothing moistening, which the Treatise calls 'beneficial moistening'; this cures their defiled attachment which lacks beneficial moisture. 5. Toward those who generate bodhicitta, giving rise to a mind of embracing; embracing them so as to bring them to completion. Second, within generally abandoning the obstacles, there are also six obstacles which generally hinder the preceding six; they do not correspond one-to-one, hence it is called 'general.' Among these six, they are subsumed into three pairs: The first two contrast self with other, using them to distinguish enemy from kin: giving rise to enmity causes anger, and breaking kinship causes resentment; regarding enmity, whether not yet arisen or already arisen, one causes it to grow; regarding kin, whether not yet arisen or already arisen, one causes it not to grow. The next two are explained solely in terms of the growth of good and unwholesome dharmas within oneself: obstructing the good is called 'enmity,' and increasing evil is called 'harm'; both have the already arisen and the not yet arisen. The last two explain growth solely with respect to pleasant and unpleasant matters of others: envying superiority is called 'feverish distress,' meaning when seeing another's pleasant affairs; tormenting others is called 'vexation,' meaning when seeing another's unpleasant affairs; both have the already arisen, not yet arisen, and so forth. The Yogācārabhūmi says: 'The preliminary expedient and culmination of ill-will means that in matters of harm, one's mind is decisively set, which properly accomplishes the karma.' Now, none of these are practiced; hence it says above 'forever abandons.' Third, analogously extending the benefits of the antidotes means that toward those spoken of before, one also constantly contemplates loving protection.

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大方廣佛華嚴經疏 — Classical Chinese