大方廣佛華嚴經疏 38

English (machine translation) 38

Language: English

38.1

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

In the fourth major section, 'The Fruit Thereof', it encompasses inexhaustible practices, leaving behind hindrances to accomplish virtues throughout the entire realm of sentient beings for their benefit and joy. The fruits are of two kinds: first, the fruit of leaving behind hindrances, which arises from guarding against afflictions; second, the fruit of accomplishing virtues, which arises from guarding against the Lesser Vehicle. Within the former there are again two: first, the fruit of estrangement from the arising of afflictive defilements, which leaves behind the hindrance of afflictions; second, the fruit of estrangement from the arising of karmic defilements, which leaves behind the hindrance of karma. Both speak of 'arising' (or 'raw') because afflictive defilements and the like are like raw food, and now this is the beginning of the transmundane [stages] according to the assigned station, capable of leaving behind that rawness. Now, regarding the first, leaving behind delusion, it first cites what is to be left behind, and later, beginning from 'in such...', concludes the capability of leaving [them] behind. Within what is to be left behind, the grasping that arises, appearing and disappearing, is its general mark; the rest are specific [marks]. In the general, grasping is the conceit of understanding the Dharma in the preceding stage. The treatise states that 'I know and greatly know': 'I know' means grasping that oneself is capable of knowing; 'greatly know' means grasping the great Dharma that is known. 'Appearing and disappearing' is the conceit of absorption in the preceding stage. 'Appearing' means the arising of samādhi, referring to cultivating and giving rise to that concentration. 'Disappearing' means the cessation of samādhi, referring to what is eliminated by concentration. Here one conceptualizes, 'I am capable of cultivating this concentration, and this concentration is what is cultivated by me.' Therefore the treatise says, 'I cultivate, and what is cultivated by me.' The general sentence has been explained. Specifically, there are five kinds: first, the root; second, arising; third, practice; fourth, guarding; fifth, fault. The root refers to all [views] from the view of selfhood up to the aggregates, realms, and sense fields, wherein the view of selfhood is the general, and the self and so forth are the specific. Within the specific, the four including the self and person are the conceit of the self of persons; the three consisting of the aggregates, realms, and sense fields are the conceit of the self of phenomena. That it is called 'the root' has two meanings: first, because this self is the root of the two conceits of understanding the Dharma and absorption; second, the view of selfhood is again the root of the two kinds of self and the sixty-two views. There is this distinction. Here, as for the view of selfhood, if according to the actual station, in accordance with the Cheng weishi lun, this stage severs the innate view of selfhood and the faults arising from it in the sixth consciousness, because it is cured through attaining the transmundane factors of the path, since that which arises from discrimination is severed in the first stage; for this reason, the Yogācārabhūmi calls it 'subtle satkāya-dṛṣṭi'. If according to the assigned station, in accordance with the Renwang jing, the fourth stage is designated the station of the srotaāpanna, because it is assigned as the head of the transmundane, thus it also severs the discriminative view of selfhood. Second, 'thought' clarifies arising, meaning that through improper thought one gives rise to conceit. Third, 'investigation' clarifies practice, meaning that the mental operation toward conditions mostly contemplates what is attained, whether Dharma or concentration, seeking superior marks to make them known to others. Fourth, the three phrases from 'for the sake of remedying' downward clarify guarding: 'remedying' means repeatedly contemplating, cultivating, and remedying what is seen; 'what belongs to me' means giving rise to the notion of 'mine', taking those superior marks as belonging to oneself; 'property' means enjoying and guarding it like one who keeps possessions. With the above three matters, one protects what one has attained. Fifth, 'abodes of attachment' clarifies the faults, meaning that the mind firmly abides in the two matters of the Dharma and concentration. Among the five, the first three are the expedients that give rise to conceit, and the latter two assist the mind of conceit. The above general and revealed marks are precisely what arises. Later, in concluding the leaving behind [thereof], because one attains the correct and auxiliary expedients of the factors of the path, there is none that is not left behind. Second, beginning from 'this bodhisattva...', it clarifies leaving behind karmic defilement. The above cultivation of the factors of the path directly leaves behind afflictions; once afflictions are gone, karma also ceases along with them, eliminating unwholesome karma and cultivating wholesome karma. In the text, it first eliminates evil and later advances in good. Evil should not be committed for two reasons: first, that which the Buddha does not praise—out of reverence for the Buddha one does not do it; second, that which is defiled by afflictions—out of fear of a bad reputation one does not do it, for a bad reputation opposes the path of benefiting sentient beings. Advancing in good has two reasons, which can be understood conversely to this. Furthermore, not doing what is defiled by afflictions differs from the karma of ordinary beings; performing karma compliant with the bodhisattva path differs from the two vehicles.

38.3

Second, within the fruit of accomplishing virtues, there are four: first, the fruit of generating an exalted aspiration for superior merits; second, the fruit of giving rise to a mind of repaying kindness toward the revered ones who teach the Dharma; third, the fruit of bringing forth diligent vigor in their expedient practices; and fourth, the fruit of fulfilling the original mental realm of that exalted aspiration. Among these four fruits, the first three arise from what precedes, and the last one further arises from these three fruits. Within the former, the first two are fruits of guarding against a small mind, and the latter one is the fruit of guarding against small practice. In the former, the first fruit arises from the original aspiration to seek above and rescue below, and now, for the sake of beings, increasingly seeking above, hence it is called 'exalted'. In the text there are two parts: first, it reiterates the previously cultivated causes; later, beginning from 'thus attaining...', it reveals the fruits attained. Now, as for the first, it reiterates the general phrase from previously guarding against the Lesser Vehicle. 'In accordance with the expedient wisdom that arises' reiterates the previous non-abandonment of all sentient beings. Cultivating the factors of the path without abandoning sentient beings is possessing expedients, which is the discernment of the factors of the path. 'Cultivating the path and the auxiliaries to the path' refers to the previous 'cultivating such merits'. 'The path' is the realized wisdom of the fourth stage; 'the auxiliaries to the path' are the factors of bodhi. Second, revealing the fruits attained has ten phrases: the first is general, the rest are specific. The general says 'moistened' because of deep longing, affection, and reverence. That is, due to cultivating the two paths, one is naturally moistened, deeply longing for and revering what is above, and because one cultivates for beings, one's moistening reaches living beings, deeply cherishing them. In the specific nine phrases below, explaining that moistening has three kinds of excellence: first, 'a gentle and pliant mind' clarifies the excellence of joyful practice, meaning that realizing the Dharma refreshes the spirit. Second, 'pliant and compliant' means being harmonized, well-compliant, and unobstructed among conditions, which is the excellence of mastery in samādhi. The above two are the essence of the practice. Third, the seven phrases from 'beneficial' downward clarify the excellence of leaving behind faults through antidotes. This is the function of the practice. Therein, the first phrase is general: being without fault in benefiting others is 'beneficial'; being without fault in self-benefit is 'peace and joy'. The six phrases below are revealed specifically according to the faults. If one does not contrast them, it is difficult to reveal the virtue of innate purity. The six phrases are leaving behind six faults; in the sūtra they are all antidotes. First, a mind without defilement remedies the fault of seeking food for gain and the fault of jealousy for fame; second, it remedies the fault of [satisfaction with] minor desires and merits; third, it remedies the fault of not seeking superior wisdom. The above three are all for self-benefit. Fourth, it remedies the fault of indolence in not gathering sentient beings. The above four all leave behind faults arising from practice. The latter two leave behind faults arising from teaching: fifth, it remedies the fault of clinging to one's own views and not honoring superior teachings; sixth, it remedies the fault of abandoning what is foremost and not practicing in accordance with what is spoken. Practicing in accordance with what is spoken is foremost among hearing and thinking; now to abandon that foremost is why it is a fault. Furthermore, the above rescuing of sentient beings is the previous fruit of compassion; seeking extraordinary wisdom is the fruit of seeking above.

38.4

Second, beginning from 'this bodhisattva...', is the fruit of giving rise to a mind of repaying kindness toward the revered ones who teach the Dharma. That is, having heard the Dharma from the Buddha in the preceding stage, he is the revered one who teaches the Dharma. Now, giving rise to the mind to transmit the Dharma and cultivate practice is to repay the kindness of all Buddhas. Previously aspiring to the wisdom of all modes is because of knowing that the Buddha has kindness; therefore, now contemplating repayment is also the fruit of seeking above. In the text, it first explains specifically, and later concludes generally. Now, regarding the first, there are ten phrases: the first is general, the rest specific. The general says 'knowing kindness', meaning that only if one follows the teacher's instructions and practices the conduct of repaying kindness is it truly knowing kindness. In the specific, that practice has nine kinds, which are categorized and subsumed into seven: first, knowing to repay kindness means giving rise to a mind of repaying kindness relying on the revered one. The revered one is the Buddha; as he is the master of kindness, it is singularly named 'repaying kindness'. Second, there are two phrases: giving rise to a mind of repaying kindness relying on those of the same Dharma, which is called according with the intention of good friends of shared practice. Third, the two phrases 'straightforward' and 'gentle and pliant' mean giving rise to practice relying on the Dharma. That is, compliantly receiving instruction without violating the teacher's command is called 'straightforward'. Undertaking matters of cultivation and being able to endure when encountering suffering is called 'gentle and pliant'. Fourth, conduct without dense thickets means, in relying upon the use of clothing and food, not concealing one's own faults before the donors. Fifth, though truly possessing virtues, not being haughty. Sixth, readily accepting instructions, grasping the teacher's verbal expressions. Seventh, being unerring toward the teaching, grasping the teacher's intended meaning. Among the above seven classes, the first two rely on persons, the next three rely on practice, and the latter two rely on the teaching; though what they rely on differs, they are all equally repaying kindness. Second, beginning from 'this bodhisattva, thus...', is the general conclusion, meaning that the ten phrases do not go beyond these three: patience, which is an extremely harmonious and good mind, abiding together peacefully and happily; pliancy, which is straightforwardness; and gentleness and pliancy and quiescence, which generally conclude the remaining phrases. Third, beginning from 'thus patient, pliant...', is the fruit of bringing forth diligent vigor. It means practicing the conduct of twofold benefit diligently without indolence; cultivating diligence in the previous non-abandonment of sentient beings and guarding against small practice is called 'in expedient practice', which is precisely the mark of inexhaustible practice. In the text there are two parts: first, it reiterates the time of its attainment; later, beginning from 'attaining unceasing...', it directly reveals it. Therein are ten phrases: the first is general, the rest are specific. Specifically, there are nine meanings of unceasing: first, untainted, because that practice of vigor flows forth evenly. 'Tainted' means coexisting with indolence or coexisting with defilement; if defiled, it is attached and excessive; if indolent, it falls behind and is deficient, like the tightness or looseness of a lute's strings; if neither advancing [rashly] nor indolent, it is an even flow. Second, not regressing from one's own vehicle. The above two are for self-benefit. Third, giving rise to an expansive thought to benefit others. Fourth, making vows of benefit for boundless sentient beings, giving rise to the practice of gathering them in. The above two are for benefiting others. The above are all one's own portion; below are four of superior advancement. Fifth, 'blazing' means constantly striving for compliant practice, like a blazing fire advancing upward and impossible to extinguish; the commentary sūtra calls it 'radiance that also illuminates other stages'. Sixth, cultivation surpassing others. Seventh, not being destroyed by māras and delusions. The above three are for self-benefit. Eighth, gathering in sentient beings, which is benefiting others. The above eight are all practice; the last one is understanding. Ninth, severing doubts for oneself, deciding between right and wrong. Being able to subdue the words of others, as if with fearlessness. If one can possess these, it constitutes correct cultivation.

38.5

Fourth, beginning from 'this bodhisattva...', is the fruit of fulfilling the original mental realm of that exalted aspiration. The mind of the factors of bodhi is the original mental realm; properly minding tathatā and cultivating the above factors of the path is called 'fulfilling', which is due to vigor. Therefore, Yogācārabhūmi fascicle 48, following upon the previous vigor, immediately says: 'By this cause and condition, all inclination, exalted inclination, and the realm-nature of resolute conviction are fulfilled.' Thus we know that this fruit arises from the preceding two fruits: inclination is the first fruit, and exalted inclination is the second fruit. The realm-nature of resolute conviction is this mental realm; by means of the third, vigor, the preceding two fruits are caused to increase, hence it says 'fulfilling'. In the text there are ten phrases: the first is general, the rest are specific. Specifically, there are nine kinds: first, not losing the profound mind, because that mind of the factors of the path increases in cultivation. This one is one's own portion; all below are superior advancements. Second, having clear discernment and decisive judgment regarding the superior realizations of the fifth stage and above. Third, precisely the cause of those superior realizations, meaning that the antidotal roots of goodness and remedying practices surpass the preceding, hence called 'increasing'. Fourth, eliminating the defilements of the hindrances of afflictions that are to be remedied. Fifth, severing the secret doubts in this stage, which are the cognitive hindrances. Subtle conceit regarding phenomena constitutes secret doubts; by lacking grasping, one can eliminate them. The above two eliminate internal hindrances. Sixth, clear and decisive when contacting objects. Seventh, refreshing the spirit through the samādhi of superior joyful practice. Eighth, relying on the Buddha's power above to transform sentient beings. Ninth, the treatise states: 'Relying on the mind of manifesting boundless samādhis, the cognitive hindrances are purified.' This eliminates the cognitive hindrances within concentration. If taken directly according to the sūtra text, it generally reveals that all original vows are accomplished.

38.6

Second, within the fruits of the station, there are also three parts: first, [the fruit of] pliancy, which contains four points: 1. the practice of pliancy; 2. from "Just as a mani [jewel]" onward, explaining the purification of wisdom regarding the teaching; 3. from "This bodhisattva" onward, the distinct practices and characteristics of the stage; 4. from "O sons of the Buddha" onward, concluding with a general summary of the characteristics of the stage. Within the first point there are three: 1. the conditions for tempering practice; 2. from "all revere" onward, explaining that which can temper practice; 3. from "furthermore" onward, explaining the purity that is tempered. Within the second of these, there are: 1. meritorious practices of making offerings to buddhas; 2. from "With this" onward, the great practice of pariṇāmanā; 3. from "with them" onward, the wisdom-practice of listening to the Dharma. In this, it first treats being a householder, and then from "furthermore" onward, leaving the household life. However, upon ascending the stages and above, one is endowed with the bodies of the ten dharmadhātus; whether leaving the household or remaining at home, how could either not be admissible? Nevertheless, following the import, they are concealed or manifested, present or absent, put forward or set aside. Because the first three stages are aligned with the mundane world, they still rely on worldly norms: in the first two stages, because one is a king of humans, [the household life] is present; in the third stage, because one is a king of devas, it is absent; from the fourth stage onward, it marks the head of the supramundane, so it is again stated as present, symbolizing the mind's leaving the household, and is therefore explained within the practice of pliancy. Wishing to accord with the celestial state, which lacks it, leaving the household is not expounded within the karmic retribution. From the sixth stage onward, symbolizing the realization of the equality of dharmas wherein there is neither leaving nor remaining, none [of those stages] mentions leaving the household. Within the third point, the purity tempered, there are the dharma, the metaphor, and the application. 'Gold ornaments' refers to taking the Āgama-gold of the third stage and fashioning it at present into the ornaments of the realized wisdom of this fourth stage. 'All other gold' refers to gold not yet fashioned into ornaments. Second, as for 'the purification of wisdom regarding the teaching', because this stage achieves the purity of realization, giving rise to function from essence, this passage is specifically included here. Previously, the teaching brought about realization, so gold was used as a metaphor for ornaments; now, from realization the teaching arises, so the mani jewel emitting light is used as a metaphor. The mani jewel is the essence of realized wisdom: being undefiled is called 'pure', its serene illumination is called 'light', and its perfection is called 'disk'; possessing these three meanings, it is called realized wisdom. That it is 'capable of emitting light' means emitting the light of the Āgamas. That is, by means of the wisdom of this level, one realizes and enters into the meanings of immeasurable doctrinal approaches. Thus, that which can illuminate, the light, is realized wisdom; the teachings that are illuminated serve as the sphere of wisdom. Realization can universally illuminate and manifest in the teaching, obtaining the light of the teaching; flame arises based on realization, hence the stage is named 'Blazing Wisdom'. From 'not other jewels' onward, its supremacy is revealed in contrast to the former. Being indestructible by wind and so forth demonstrates its firmness against external forces. The rest is all as previously explained.

38.7

Third, the reiterative verses consist of seventeen verses, divided into three parts: first, twelve verses versifying the practices of the station; next, four verses [versifying] the fruits of the station; and last, one verse revealing the name and concluding the explanation. In the first part, there are four points: first, one verse on the share of the cause of increase; next, two verses on the share of purification; third, four verses versifying the share of the increase of cultivation, in which the first two verses versify protection against afflictions and the latter two verses versify protection against the Small Vehicle; fourth, five verses versifying the fruit of the increase of cultivation. The rest can all be known [from the text].

38.8

Fifth, the Stage Difficult to Conquer (Sudurjayā). The reason it follows [the fourth stage] comprises, in brief, four meanings: 1. In terms of aligning stations. The fourth, fifth, and sixth stages are aligned with the supramundane: the previous stage is aligned with the first fruit [stream-enterer], and this one is aligned with the arhat, following the order of meaning. Although there are four fruits, taking the beginning and the end subsumes the intermediate ones. This relies on the fundamental treatise (*Daśabhūmika-vibhāṣā* / *śāstra*) in terms of the marks of the practices contemplated. Since the sixth stage contemplates pratītyasamutpāda and is aligned with the pratyekabuddha, only two stages are aligned with the śrāvaka. The lower fascicle of the *Benevolent Kings Sūtra* and the upper fascicle of the *Yingluo jing* correlate the stations according to persons: because the seventh stage has not yet separated from fragmental [birth and death], the fourth, fifth, sixth, and seventh are aligned with the śrāvaka. 2. The previous stage explained the wisdom associated with the factors of awakening; here, the wisdom associated with the truths is distinguished. 3. The previous stage attained the supramundane but was not yet able to accord with the mundane; here, one can gather and transform [beings] through the five fields of knowledge (*pañca-vidyā*); hence, it is explained next. 4. The previous stage attained the thirty-seven factors of bodhi; here, the bodhi gathered by skillful means is distinguished. These latter three meanings derive from the *Yogācārabhūmi*. As for 'difficult to conquer', the *Saṃdhinirmocana* says: 'Because the cultivation of those factors of bodhi through skillful means is exceedingly arduous, it is named "Extremely Difficult to Conquer".' This is said in terms of the beginning; hence, in the initial section, the sūtra states: 'Because of well cultivating the factors of bodhi,' and so on. The *Mahāyānasaṃgraha* says: 'Because the wisdom of ultimate truth and worldly wisdom contradict each other, uniting these difficult-to-unite [wisdoms] so that they correspond [makes it difficult to conquer].' *Vijñaptimātratā* agrees with this, and Vasubandhu explains: 'In this stage, the wisdom knowing the ultimate truth is non-conceptual, while the wisdom knowing worldly crafts and sciences is conceptual; these two contradict each other and should be cultivated to unite; being able to unite what is difficult to unite so that they correspond is why it is named "Extremely Difficult to Conquer".' This applies across the beginning, middle, and end. The *Yogācārabhūmi* says: 'Now in this stage, it reveals that the bodhisattva's definitive, wondrous wisdom regarding all the noble truths is exceedingly difficult to surpass; hence it is named the Stage Difficult to Conquer.' This pertains solely to the middle of the stage. The *Mahāyānasūtrālaṃkāra* says: 'In this fifth stage there are two kinds of difficulties: 1. the difficulty of exhorting and transforming without vexation; 2. the difficulty of taking rebirth not according to one's own desires without vexation. The bodhisattva of this stage can overcome these two difficulties, conquering what is difficult.' This is said mostly in terms of the completion of the stage. The *Prakaraṇāryavācā* says: 'Realizing the exceedingly pure, subtle wisdom of the knowable objects that take the truths as cognitive object, accomplishing what is exceedingly difficult to accomplish, and dwelling neither in saṃsāra nor in the tranquil noble path is named "Extremely Difficult to Conquer".' This largely agrees with the fundamental section. The sūtras and treatises above mostly mention the dharmas that are difficult to conquer, but what is it that is unable to conquer them? The *Daśabhūmika-śāstra* says: 'Accomplished through the power of merit, none of the māras can destroy it.' This reveals supremacy in contrast to persons, and also includes the māra of afflictive defilements. Thus, though the words of the various sūtras and treatises differ, their intention is identical: all distinguish the non-obstruction of the real and conventional. If based on the actual stations, according to the *Benevolent Kings Sūtra*, the bodhisattva of the first stage as a king of the four heavenly kings already dual-illuminates the path of the equality of the two truths. Now, in terms of aligned stations, the previous stage was aligned with the supramundane, and only here does one turn back to enter [the world]; hence it is called non-obstructed. Therefore, in this stage, the obstruction of the parinirvāṇa of the lower vehicles is severed: that is, in the previous fourth stage, having transcended the world, one felt aversion toward the suffering of birth and death and took joy in proceeding toward nirvāṇa, which obstructs the fifth stage. Now, entering the path of the non-differentiation of the real and conventional, one is able to sever it. This severing of fondness and aversion is precisely [the severing of] the two kinds of delusion. Through this, one realizes the tathatā of undifferentiated class, partly because birth-and-death and nirvāṇa are both equal. The practices accomplished are also of two kinds: namely, the practice of the higher wisdom of the truths, and the practice of teaching and transforming [beings] in the five fields of knowledge. Because these two are unobstructed, one obtains the fruit of the undifferentiated dharmakāya; all these meanings and intentions accord with one another.

38.9

Next, directly explaining the text, which also has three parts: within the section of praise and request, there are nine and a half verses, divided into two: first, eight and a half verses of offerings and praise; and last, one verse of requesting the teaching. In the former, there are three parts: first, one [verse] of bodhisattvas offering and praising; next, one of the host of deva kings; the rest are all devīs. Within this, there are three points: first, one verse sets forth [the theme]; next, four and a half verses praise [the Buddha]. Therein, the first two verses extol sympathetic resonance. They both speak of 'long', because the Buddha's response depends on the capacity [of beings], and the capacity is rarely present. 'The great ocean moves' means moving the ocean of the Buddha's wisdom to dry up the ocean of suffering. The latter two and a half verses praise the possession of virtues: the first verse [praises] the possession of wisdom and abandonment; the next half [praises] the possession of grace. The last verse possesses all three virtues; therefore [the Buddha] is worthy of offerings. Third, one verse concludes the praise and makes the request, all of which can be known [from the text].

38.10

Second, within the section of direct exposition, it first explains the practices of the station, and then distinguishes the fruits of the station. In the former, the treatise divides it into three: 1. the antidote to superior conceit; 2. from 'O sons of the Buddha, a bodhisattva-mahāsattva truly knows' onward, the excellence of the practice of the non-abiding path; 3. from 'O sons of the Buddha, a bodhisattva-mahāsattva dwelling in this' onward, explaining the excellence of that fruit. The first is the path of preparatory application, as well as the uninterrupted path upon first dwelling in the stage; the second is the path of liberation while properly dwelling in the stage; the last is the path of superior progress at the stage's fulfillment. In the first, regarding 'superior conceit', there are two kinds of conceit: 1. conceit concerning other stages, meaning that in the fourth stage one attains supramundane wisdom and grasps its superior marks, which is called superior conceit; now, ten kinds of pure mind serve as its antidote. 2. Conceit concerning one's own stage, meaning that toward these ten minds one seeks after superior marks, which turns into conceit; because according with the path of suchness [is the antidote], both are generally called superior conceit; hence this single section contains two paths. The treatise says: 'As for the antidote to superior conceit, the ten minds of equal, deep purity are that which can cure [the first kind] in the preceding passage.' It also says: 'The mind of non-retrogression in unified mindfulness is that which can cure [the second kind] in the latter passage.' 'Unified mindfulness' refers to the concluding general line of the latter, because according with suchness is of a single mindfulness with suchness. 'Non-retrogression' refers to the final line of the latter section; it briefly cites the beginning and end to encompass the middle. The previous stage cured the conceit of understanding dharmas; this stage cures the conceit of conceptualizing the purity of the body. What is cured differs, not confusing this with the previous stage. 'Purity of the body' means having attained supramundane wisdom, the body is not defiled. Within the text there are two: first, curing the conceit concerning other stages; then, from 'O sons of the Buddha, a bodhisattva-mahāsattva dwelling in this' onward, curing the conceit concerning one's own stage. In the former, there are three points: 1. concluding the preceding and introducing what follows; 2. raising the inquiry and directly revealing [the minds]; 3. concluding with the ability to enter the stage. First, 'equality' has two meanings: 1. according with noumenon; 2. the pure dharmas of cause and effect. That all thousands of sages follow the same rule is called 'the deeply pure mind', which is the contemplative understanding of this stage. Hence the treatise says: 'Because within equality, the mind attains purity.' How does this differ from the contemplation of the ten equal dharmas in the subsequent stage? There are three differences: 1. this stage cures the previous arising of conceit regarding purity, so it specifically explains the equality of pure dharmas; the subsequent stage, in contrast to this, relies on the real to enter the conventional, universally contemplating all defiled and pure dharmas as equal. 2. Here, it cites the equal noumenon to reveal the purity of mind; the subsequent stage cites contemplation to enter the equal noumenon. 3. Here, it encompasses the equality of both noumenon and phenomena; the subsequent stage exclusively relies on noumenon to fuse the two truths. These are all instances of turning away from marks and relinquishing what came before, becoming gradually superior stage by stage. Second, within the direct exposition of the ten minds, there are two parts: the first three explain the dharmas of all buddhas. The treatise states that the 'powers and so forth of the three periods of time' refers to the ten powers and so forth of the fruit station. The latter seven explain according with the dharmas of all buddhas, because the causal practices of the two benefits accord with and accomplish the fruit. Within these, the first six are for self-benefit, and the last one is for benefiting others. In the former, they are combined into the three trainings: the first is morality, the next is concentration, and the remaining four are wisdom. Analyzed, they form the seven purities: 1. purity of morality; 2. purity of concentration; 3. purity of view; 4. purity of crossing over doubt—because view and doubt mutually illuminate each other, the sūtra combines them into a single line to make ten; 5. purity of knowledge and vision regarding path and non-path. These first five purities share the same names in both the Great and Small Vehicles. In the Small Vehicle, 6. is named purity of practice; 7. is named purity of the abandonment through practice, because within that school one proceeds toward complete extinction. Now, in the Mahāyāna, the sixth is named abandonment through practice; the sūtra speaks of 'knowledge and vision in practice', briefly omitting the word 'abandonment'. The seventh is named the supreme purity of reflecting upon the factors of bodhi, because based on abandonment through practice, one gives rise to superior aspiration. In terms of stations, the first two are before the path of seeing: because one is newly turning away from worldly faults, it is appropriate to use morality to guard against them; wishing to generate true wisdom, one must in principle practice concentration; however, not yet having conformed to noumenon, they are judged as belonging to the mundane. The next three are on the path of seeing, because on the path of seeing one severs the view of self-existence (*satkāya-dṛṣṭi*), severs doubt, and severs grasping at rules and rituals (*śīlavrata-parāmarśa*). Grasping at rules and rituals is the non-path; knowing that uncontaminated wisdom is the true path. When entering the path of seeing, all ten fetters (*saṃyojana*) are severed together; that only three are specifically mentioned is because the *Nirvāṇa Sūtra* states that these three are weighty. Furthermore, among the ten fetters, the five views and doubt only obstruct the path of seeing, while the remaining four pertain to both seeing and cultivation; hence they are omitted. Within the six, three are fundamental and three are derivative; it specifically mentions the fundamental ones: extreme view derives from the view of self-existence, wrong view derives from doubt, and view-grasping derives from grasping at rules and rituals. Severing the three fetters, the three derivatives are also severed; hence only three purities are established. The above five are identical in both Great and Small [Vehicles]. In the Small Vehicle, purity of practice is on the path of cultivation, because one initiates the practice of abandonment; abandonment through practice is on the path of no-learning, because based on practice one realizes abandonment. In the Mahāyāna, the latter two are both on the path of cultivation: severing obstructions and accomplishing virtues, there are thus two. The practices are in reality simultaneous; but if divided by station, up to the seventh stage is abandonment through practice, because on the path of cultivation one severs the fetters; from the eighth stage onward, entering into the Dharma-stream and according with bodhi, it is named reflecting on the supreme. The rest of the text is easy to understand.

38.11

Second, explaining the practice of conforming to the path of tathatā. Moreover, in accord with the sūtra's meaning, the preceding explained the entering mind, and from here onward it explains the abiding mind. This should be divided into three parts: this [section] subsumes the abiding endowed with skillful means, where cultivating the ten minds has the meaning of skillful means, and being non-retrogressing is the meaning of abiding; second, the superiority of the practice of the non-abiding path subsumes practice free from delusion and confusion, because purity of wisdom and so forth are free from delusion and confusion; third, the superiority of its result subsumes the inexhaustible store of merit, because dedicating subsumes merit inexhaustibly. For now, following the treatise, this explains the practice of conforming to the path of tathatā. Within this are three parts: first, marking the stage and position, in order to show that by conforming to tathatā one has entered the fifth stage; next, from 'with good…' onward, generally displaying [it]; later, from 'power of vows…' onward, distinguishing it in detail. The four phrases in the general display all refer to directly cultivating the various practices, and thus are collectively called 'conforming to tathatā'. That is to say, the first two phrases are what is remedied—namely, cultivating the factors of bodhi in the fourth stage, wherein by the previous ten minds one can thoroughly purify and attain entry into the fifth stage. Craving superior marks with regard to this pure mind is again arrogance, and because this arrogance is implicit outside the text, the latter two phrases serve as the remedy. The first phrase, further seeking the superiority of the practice of the non-abiding path, serves as the remedy. That is, not abiding in the pure mind while giving rise to the various practices remedies the arrogance of abiding in purity. The latter phrase means that although one gives rise to the various practices, one does not regress from or lose the previously attained profound, pure mind of equality; thus one can accord with tathatā, for equality is itself tathatā. In the subsequent detailed explanation, it shows that the aforementioned practice of conforming to tathatā has eight kinds; the sūtra has nine phrases, the first seven being one each, and the last two forming one. Among the eight, the first two are minds that initiate practice: first, the vow for one's own benefit, which is cultivating bodhicitta; second, compassion for benefiting others, which is the untiring mind. The latter six are practices: third, obtaining the power of kuśala-mūla; fourth, not abandoning manifold practices; fifth, skillful cultivation; sixth, illuminating what is increasingly higher due to insatiability; seventh, obtaining superior power from others; eighth, personally obtaining superior power. This has two phrases: the first phrase possesses the mindfulness of the three wisdoms, which is the wisdom of hearing and contemplation, namely the wisdom of cultivation; the latter phrase is the consummation of progressive advance. Among the above six practices, the first three are one's own portion and the latter three are progressive advance, each having a beginning, middle, and end; reflect upon this.

38.12

Second, regarding the superiority of the practice of the non-abiding path, there are two kinds of contemplation: first, the superiority of purity of wisdom regarding knowable phenomena; second, from 'Sons of the Buddha, having attained such truths…' onward, the superiority of diligent skillful means in benefiting sentient beings. The first is for one's own benefit, guarding against afflictive practices, and therefore one does not abide in the worldly; the latter is for benefiting others, guarding against the practices of the Small Vehicle, and therefore one does not abide in nirvāṇa. Mutually guiding each other at the same time, this is called the non-abiding path. Now, the first, the superiority of wisdom, is divided into two: first, explaining the distinction among the real phenomena of the four truths; later, from 'skillfully knowing the conventional…' onward, further explaining the distinctions in converting sentient beings through ten approaches of contemplation based on these four [truths]. These are ten kinds of contemplation of the four truths, not contemplating fourteen truths. Thus the 'Stage Chapter' of the Yogācārabhūmi says: 'At this stage, one knows the four noble truths in accordance with reality through ten aspects.' Now, regarding the first, speaking of 'real phenomena': whether Buddhas appear or do not appear, the essence of the two truths of suffering and origination is the contaminated cause and effect of false imagination; the essence of the two truths of cessation and the path is the supramundane, pure cause and effect. This is explained according to the meaning of truth as real. If explained according to exact examination: without a Buddha, the first two cannot be known as this suffering and this origination; how then could there be the cause and effect of the latter two, cessation and the path? The rest is as in the main chapter. Regarding the subsequent ten contemplations, four portals are briefly introduced: First, the establishment: the meaning of the four truths contains the dharmadhātu, and the bodhisattva illuminates it exhaustively without remainder; since different explanations according to wisdom are difficult to exhaust, ten are briefly cited to illuminate the inexhaustible. However, all ten are the bodhisattva's own wisdom; since the marks of wisdom are difficult to clarify, the treatise explains their differences in terms of converting sentient beings, and this is collectively named 'purity of wisdom regarding knowable phenomena'. Second, explaining opening and merging: these ten are collectively just a single distinction in converting sentient beings; if divided into two according to the great or small of those converted, the first nine convert the small and the last one converts the great. If divided into three according to what arises through conversion: the first five generate understanding, the next four give rise to practice, and the last one brings about realization. Differentiated into seven according to different persons: the first is for those whose faculties are not yet mature, up to the seventh for those of the Great Vehicle who can be converted, as should be known when reaching the text. Third, clarifying the common and specific in relation to real phenomena: looking at these ten in relation to the preceding four truths, the first five are common contemplations of the four truths: first, conventional [truth] contemplates the marks of the phenomena of the four truths; second, contemplating their emptiness of nature; third, commonly contemplating the non-obstruction of nature and marks; fourth, contemplating that nature and marks are each distinct; fifth, contemplating the formation through pratītyasamutpāda of these four. The next four specifically contemplate the four truths: the sixth, seventh, eighth, and ninth contemplate suffering, origination, cessation, and the path, respectively. The last one contemplates only cessation and the path, as the cause of the bodhisattva stages for realizing the Buddha's wisdom. Master Yuan's latter five also commonly contemplate the four truths: being deluded about the four truths constitutes suffering and origination; awakening to their four truths accomplishes cessation and the path; and the last one exhaustively realizes the real nature of pratītyasamutpāda of the four truths—the pure dharmadhātu—to accomplish the path of the Great Vehicle. There is also this principle. Fourth, directly explaining the text: the text is divided into two: first, listing the ten names; later, from 'This bodhisattva…' onward, explaining them in sequence. There are briefly two interpretations: first, relying on the Yogācārabhūmi; second, relying on the root treatise [Daśabhūmika-śāstra]. First, the ten phrases of the Yogācārabhūmi do not make the textual phrasing explicit and are abbreviated, lacking in the meaning explained. Its tenth, knowing the bodhisattva stages, also has ten phrases, and the text has three sections: the first three are called 'spoken for this', meaning they are what it is for: first, relying on awakening others, one knows the conventional truth; second, relying on one's own internal wisdom, one knows the paramārtha-satya; third, relying on co-presence, one knows the truth of marks, meaning that self-mark is conventional and common mark is ultimate, and because their two essences are not separate, it is called co-presence. Next, where the present sūtra has two phrases, that [text] should have three called 'spoken from this', meaning spoken based on the teachings of the three piṭakas; hence it says that relying on sūtra, vinaya, and mātṛkā is called 'spoken from this'. In the sūtra, the distinction of stations should correspond to the vinaya, and knowing the aggregates, realms, and bases corresponds to the mātṛkā. Here, the tenth corresponds to the sūtra. Third, there are four phrases called 'spoken like this', meaning knowing distinctively according to the marks of the four truths: relying on the intrinsic nature of manifold present suffering, one knows the truth of phenomena; relying on the causal nature of the future arising of suffering, [the truth of origination]; relying on the nature of non-arising when causes are exhausted and that [suffering] is exhausted, [the truth of cessation]; and relying on the nature of the means for cultivating their abandonment, [the truth of the path]—which can be known in sequence. Second, according to the root treatise, the ten are subsumed into seven: First, for sentient beings whose faculties are not yet mature—meaning they are not yet capable of entering the Great [Vehicle]—speaking to them of the four truths, sixteen aspects, and so forth is called knowing conventional truth. This is the inner conventional of the third tier among the four tiers of two truths; unlike the Yogācārabhūmi, it does not encompass both great and small or mature and immature faculties. Second, for those whose faculties are mature and capable of entering the Great [Vehicle], speaking to them of the paramārtha-satya of the emptiness of phenomena. Third, for sentient beings who harbor doubt, knowing the truth of marks: when some hear the paramārtha-satya, they waver indecisively: if it is empty, then there is no cause and effect; if it exists, how can it be said to be empty? Now it clarifies that the conventional's self-mark is empty, and the common mark is co-present without conflict; thus it is called the truth of marks. Fourth, for sentient beings who hold mistaken interpretations and are confused about profound phenomena, knowing distinction: previously, grasping at two objects was called doubt; now, hearing of co-presence, they immediately suppose they are one, which is called mistaken interpretation. Now it clarifies that although their essence is not different, nature, marks, and stations are distinctly differentiated. Fifth, for sentient beings who have departed from right mindfulness, knowing the truth of establishment: having heard of distinction, they suppose that all have [independent] entitative essence, which is called departing from right mindfulness. Now it clarifies that distinctions are merely formed through conditions and have no intrinsic nature; thus it is called establishment, displayed in accordance with words. The treatise text calls it 'the truth of nominal establishment'. Sixth, for sentient beings of right view, knowing the four truths of phenomena and so forth: being free from previous doubts and attachments, they are called having right view, and can be made to know suffering, abandon origination, realize cessation, and cultivate the path. Phenomena is the truth of suffering; arising is the cause of origination; non-arising is cessation; when causes perish it is called exhaustion, which is the knowledge of exhaustion. When future results do not arise, it is called non-arising, which is the knowledge of non-arising. In the explanation of the Small Vehicle, the perishing of present defilements is called exhaustion; those of sharp faculties are confident that those afflictions will never arise again, which is called non-arising. This exhaustion and non-arising is the essence of cessation; the knowledge of the aśaikṣa knows it in this way, with the aim of attaining cessation; hence it is the truth of cessation. Regarding the path being called non-dual: the treatise later re-explains this as 'a single practice', meaning knowing in accord with cessation is called a single practice. The preceding listing of the real phenomena of the four truths explained what is contemplated; the four truths here explain that one should contemplate in this manner. Seventh, for sentient beings of the Great Vehicle who can be converted, knowing from the bodhisattva stages up to the truth of the Tathāgata's wisdom: meaning for those already abiding in the Great Vehicle, converting them to make them advance. Speaking of 'sambodhi in all aspects': the Great Vehicle must skillfully know the five fields of knowledge; the bodhisattva stages are the cause. Speaking of 'successive continuation': like entering from the first stage into the second stage, up to entering from the tenth stage into the great result of the Buddha stage. The phrase 'through faith, understanding, and so forth' resolves an external doubt: from the sixth stage upward up to the Buddha's wisdom, which has not yet been realized and entered, how can they know it? Hence this explains: one knows through the power of the contemplative wisdom of the reflected image of faith and understanding, not through consummate realization; the reflected image of wisdom is contemplation of the mental image, because the fundamental essence has not yet been attained.

38.13

Second, within the superiority of diligent skillful means in benefiting sentient beings, there are two parts: first, generally giving rise to the contemplation of compassion; second, from 'Sons of the Buddha' onward, specifically giving rise to the contemplation of compassion. In the general part are three: first, concluding the preceding; next, from 'in accordance with reality' onward, contemplating faults; later, from 'the bodhisattva' onward, giving rise to compassion. In contemplating faults: first, clarifying that they are not real; later, from 'deceptive and delusive' onward, revealing the faults in relation to persons. Now, the first: the two words 'unreal and false' contemplate the internal five aggregates; that is, falsely imagining permanence and so forth do not resemble non-existence, and therefore are unreal. This clarifies that the grasped object is not real noumenon and is non-existent, unlike what exists in sentiment; thus it says 'do not resemble non-existence'. Constantly acting with the concept and arrogance of a self, they are false; this analyzes that the grasping [subject] is not real, reckoning what is non-existent as existent; permanence, bliss, self, and purity are all called the concept of a self, not merely the view of a self. Because the self is fundamental, it uniquely says 'the concept of a self'. The two words 'deceitful and counterfeit' contemplate the external six sense objects. Worldly phenomena entice and seize foolish commoners, and thus are deceitful; this reveals that the grasping [subject] is deluded about reality, meaning that through false grasping one makes those worldly phenomena conceal the unreal and simulate the real, causing them to greedily seize them. Worldly phenomena are completely destroyed, and thus are counterfeit; this clarifies that the grasped object is not real. Worldly phenomena in similar continuity appear to have benefit, yet in reality they quickly perish; lacking benefit, they are counterfeit. Later, revealing faults in relation to persons: the above two objects, the unreal and the counterfeit, attract the mind, and are collectively called deception. The two minds, false and deceitful, are deluded about objects, and both are called delusion. The treatise says: 'Marks of permanence and so forth do not exist; non-existent, they appear to exist.' The mind correctly grasping in unreal matters explains that unreality has the meaning of deception—meaning it causes the mind to grasp it as real, and thus it is deception. It also says: 'Due to the concept and arrogance of self, correctly grasping matters.' False matters are affliction: this explains that falsity has the meaning of delusion, because worldly benefits come to an end. Deceptive matters pull the mind: this explains that counterfeit has the meaning of deception, because worldly phenomena are enticed and seized by foolish commoners. Deceitful matters manifest marks: this explains that deceitfulness has the meaning of delusion; foolish commoners are precisely those who rely on that correct grasping and arrogance of self. Third, giving rise to kindness and compassion: out of pity, and because of compassion's superior benefit. Kindness is the superiority of practice in the non-abiding path, and therefore it says 'increasingly grow'. All are called 'great' because they surpass the previous stage. Speaking of 'radiance': because the wisdom of skillful means for rescuing sentient beings is perfected, radiance increasingly grows. Both apply to kindness and compassion, the text being complementary and elliptic. Transforming the previous kindness and pity so that one's share is equal to the Buddhas is called 'arising'.

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大方廣佛華嚴經疏 — Classical Chinese