大方廣佛華嚴經疏 39

English (machine translation) 39

Language: English

39.7 — 4 parts

39.1

Composed by the Śramaṇa Chengguan of the Great Avataṃsaka Monastery on Mount Qingliang under the Tang

The Sixth [Ground], the Ground of Facing [Wisdom] (Abhimukhī). As for why it follows: the wisdom corresponding to the truths has already been explained; next, the wisdom corresponding to the cycling and cessation of dependent arising is explained, which corresponds to the stage of the pratyekabuddha; therefore, it follows next. Furthermore, on the Fourth Ground, one is transcendent of the worldly but cannot yet accord with the worldly; on the Fifth Ground, one can accord [with the worldly] but cannot yet shatter the views of defilement and purity. On this ground, one contemplates the dharmadhātu devoid of defilement and purity to shatter those views. Therefore, the Yogācārabhūmi states: "Although on the preceding ground one was able to renounce saṃsāra and nirvāṇa and direct one's mental application single-mindedly toward turning away from them, one was not yet able to realistically contemplate the cycling of saṃsāra; furthermore, because one frequently generated aversion toward it, one was not yet able to abide frequently in signless mental application. In order to bring this part to perfection, one vigorously cultivates it so that it is perfected; therefore, it follows next." As for the name "Facing [Wisdom]", the Mahāyānasūtrālaṃkāra states: "One does not abide in saṃsāra or nirvāṇa, because contemplative wisdom is made directly present." This is explained in terms of first abiding in the ground. Because on the preceding five grounds one practiced dual contemplation, it is now made directly present. The Daśabhūmika-vibhāṣā states: "Having subdued the works of Māra, the dharmas of the bodhisattva path are all directly present before one." This is also explained in terms of the beginning. The Yogācārabhūmi quotes the Saṃdhinirmocana: "Directly contemplating the cycling of all conditioned phenomena, and furthermore frequently cultivating signless mental application—only then does it become directly present; this refers to frequently cultivating signlessness." This is explained in terms of contemplating the ten equalities at the beginning of the ground. "Contemplating the cycling" is explained in terms of the middle of the ground, where only after having already entered the ground does one contemplate dependent arising. The Mahāyānasaṃgraha states: "Because through the wisdom of dependent arising, one is able to make prajñāpāramitā present before one." This explanation precisely accords with the present sūtra, being stated in terms of the middle of the ground. Asvabhāva's commentary states: "This means that on this ground one abides in the wisdom of dependent arising; through the power of this wisdom, non-conceptual wisdom is made directly present, realizing that all phenomena are neither defiled nor pure." The Vijñaptimātratāsiddhi agrees with the Mahāyānasaṃgraha. The original [sūtra] above states: "Prajñā with intervals becomes directly present"—this is to distinguish it from the subsequent grounds; therefore, the obstacles eliminated also include eliminating defilement and purity. The Vijñaptimātratāsiddhi terms it the "obstacle of the active manifestation of coarse marks," referring to a part of the innate [defilements] within the cognitive obstacles (jñeyāvaraṇa) that grasps at the active manifestation of coarse marks of defilement and purity. That obstacle impedes the path free from defilement and purity of the Sixth Ground; upon entering the Sixth Ground, one can permanently sever it by contemplating the ten equalities. Because of this, the Sixth Ground is said to sever two ignorances and their gross heaviness (dauṣṭhulya): first, the ignorance regarding the direct contemplation of the cycling of conditioned phenomena, which is here the grasping at the existence of defilement, because the cycling of conditioned phenomena is subsumed under the defiled aspect; second, the ignorance regarding the frequent active manifestation of marks, which is here grasping at the existence of pure marks, so that contemplation of marks is frequently active, and one is not yet able to abide for long periods in signless contemplation. The first ignorance is grasping at suffering and its origination; the second ignorance is grasping at cessation and the path. The original text calls it "subtle propensities of affliction": grasping at subtle defilement and purity is itself affliction; compared to the preceding grounds, it is called subtle, whereas the Vijñaptimātratāsiddhi, comparing it to the subsequent grounds, calls it coarse marks. By severing this ignorance, one then realizes the tathatā devoid of defilement and purity—meaning that this tathatā is originally devoid of defilement by nature, nor can it be said to become pure only afterward. The Mahāyānasaṃgraha calls it the dharmadhātu devoid of defilement and purity. Later, one accomplishes the practice of prajñā and also attains the fruit devoid of defilement and purity in the continuum of self and others; their principle is identical. Next, the actual explanation of the text also has three parts: first, the section of praise and request. The nine verses are divided into two: the first eight and a half verses are praise; the latter half verse is a request. Within the praise, there are two parts: first, one bodhisattva praises; the rest of the devas offer praise and offerings. Within that, there are three: first, one [verse by] the assembly of devas; next, one [verse by] the deva kings; finally, five and a half verses by the devīs. Within that, the first three lines are the compiler's narration, setting forth the praise of the Buddha's fruition; from "the Buddha's words" onward is the actual praise: this line praises the teaching; the next verse praises noumenon; the next three verses praise practice. Within that, the first verse is the unobstructed practice of compassion and wisdom; the latter two verses are the complete cultivation of the ten perfections. "Originally severed from all evils" means that viewing evil as something to be eliminated is not true observation of precepts; thoroughly realizing nature-emptiness is the perfection of prajñā; distinguishing phenomena is the perfection of expedient means; the power of wisdom refers to the two perfections [of power and jñāna], broadly aiding beings, conjoined with aspiration. The latter half-verse concludes with silence.

39.3

Second, the actual exposition is also divided into two: first, the practice of the ground; second, the fruit of the ground. The former, like the preceding ground, also has three parts: 1. the antidote to superior conceit; 2. from "Sons of the Buddha, having contemplated thus..." onward, explaining the excellence of the practice of the non-abiding path; 3. from "Sons of the Buddha, with these ten kinds..." onward, explaining the excellence of that fruition. The first part is also the mind of entering, while the latter two are the mind of abiding. Within abiding, the former subsumes abiding in the correct mind, and the latter subsumes the active manifestation of good and the dedication of concordant roots of goodness, which will be understood when reaching the text. For now, we rely on the commentary [by Vasubandhu]. Although the three parts are the same, they become progressively superior. What are the marks of superiority? On the Fourth Ground, the antidotes to the conceit of self in sentient beings and the conceit of understanding phenomena are explained; on the Fifth Ground, the antidote to the conceit of the body's purity is explained; now, on the Sixth Ground, the antidote to the conceit of apprehending the marks of defilement and purity is explained. Because what is countered is progressively subtler, it is called superior. Since what is countered is subtler, the latter two also surpass the conceit of defilement and purity. Previously, contemplating the four truths, suffering and origination were called defilement, and cessation and the path were called purity; furthermore, the ten equalities in accordance with the path of tathatā were only spoken of in terms of purity. When the mark of defilement has not yet perished, having purity relative to defilement is also called apprehending purity. Now, by means of the ten dharmas of the equality of defilement and purity as the antidote, below, although dependent arising has defilement and purity when contemplated, because the realization of emptiness is profound, it is not called apprehending conceit. Now, in the first [part], the antidote to superior conceit, there are four sections: 1. reiterating the preceding and introducing the subsequent; 2. from "What are..." downward, interrogating and listing the ten minds; 3. from "The bodhisattva thus..." downward, concluding their functional capacity; 4. from "Attaining clarity and sharpness..." downward, distinguishing the measure of practice. In the listing, there are ten phrases: the first is general, the rest are specific. Regarding the general statement "all dharmas": the commentary says, "These are the twelve sense bases (āyatana); because among the three categories, the aggregates (skandha) do not subsume the unconditioned, whereas the sense bases and realms (dhātu) subsume them completely, and the sense bases come next after the aggregates. Furthermore, they are called 'doors of arising' (āyadvāra), which accords with the meaning of non-arising; hence, they are singled out." Regarding "signless": the commentary says, "Because they are signless by intrinsic nature (svabhāva)," meaning that the conditionally produced marks of the twelve sense bases have always been non-existent from the very beginning; it is not that they are made non-existent by analysis; hence, they are called "intrinsically non-existent." Therefore, the Yogācārabhūmi states: "Because of the equality of the intrinsically signless in the ultimate truth." It also agrees with the Vimalakīrtinirdeśa: "Not mindfulness of the internal or external, practicing in equality," and so forth. In the specific nine phrases, it clarifies that the nine kinds of marks are all intrinsically non-existent. Thus the commentary says: "There are nine kinds of antidotes to the discrimination of marks, meaning that the nine, such as essence and arising, are what is countered. The single word 'non-existent' refers to intrinsic non-existence, functioning as the antidote." The commentary applies the initial "intrinsically non-existent" throughout the nine phrases below, so it merely reveals the distinctions among the marks that are countered. 1. "Equal because devoid of essence": the commentary-sūtra reads "devoid of ideation" (asaṃjñā); the commentary says "the mark-ideation of the twelve sense bases," meaning that the internal six sense faculties apprehending the marks of the external six dusts are collectively named ideation, which is the very essence of the twelve sense bases. The present sūtra says "essence-ideation," because apprehending appearances constitutes essence; it is also intrinsically non-existent, hence the sūtra says "equal because devoid of essence." The following [phrases] are all modeled on this. The above dispatches the discriminative mind. 2. "Arising" refers to the active aspect of successive thoughts, meaning that the bitter fruits of the sense bases have false discrimination as their root. 3. "Completion" refers to the active aspect of successive arisings, meaning that arising is the bitter fruit, and cause arises from fruit; hence it is called "successive." The above two dispatch the defiled part of the dependent nature (paratantra); merely mentioning conditional production has already revealed the meanings of non-arising and non-self. 4. Dispatches the mark of purity, meaning originally pure by nature, not becoming pure only by extinguishing delusions; hence equal. 5. Dispatches the mark of discrimination, meaning the path can discriminate and select to extinguish delusions; if there is discrimination, there is proliferation (prapañca); now, there is originally no proliferation, hence no discrimination. The above two dispatch the pure part of the dependent nature. 6. Dispatches the marks of appearance and disappearance, meaning the nature of tathatā is submerged in delusion and appears when freed from defilement. Now, the essence of delusion is identical to the real, so there is nothing to abandon; the essence of the real is identical to emptiness, so there is nothing to grasp. 7. Dispatches the mark of defilement: by the above principle, defilement is fundamentally quiescent and is itself tathatā; there is no separate real. The above two dispatch the perfected nature (pariniṣpanna), which is the true nature of the twelve sense bases. 8. Dispatches the mark of the self not existing. This has two senses: first, analogous to the preceding explanation, meaning some cling and say, "Only the self does not exist, but phenomena are not non-existent." Therefore it says: phenomena like illusions and so forth, even if existent, are not real. Second, this phrase dispatches non-existence: because the above used non-existence to dispatch existence, fearing one would cling to non-existence, it therefore dispatches it, saying they are like illusions, dreams, and so forth. They merely lack reality, but are not completely non-existent; therefore, one should not grasp the mark of the self not existing. Although the metaphors vary, the general purport is not different. The eight metaphors can also be specifically correlated with the preceding general and specific eight phrases: like an illusion, because signless; like a dream, because ideations appear; fruit arising, like a shadow; cause completing, like an echo; originally pure, like the moon in the water, ungraspable; correct wisdom, because appearing only as mirror-like wisdom; a mirage, because it can neither be grasped nor abandoned; an apparition, because appearing without mind, constantly quiescent. 9. Dispatches the marks of completion and destruction: completion is existence; destruction is non-existence. Dependent arising is completion; lack of intrinsic nature is destruction. Conditionally produced is itself lacking intrinsic nature, so existence and non-existence are non-dual. Among the above nine phrases, the first seven use non-existence to dispatch existence; the next one uses metaphors to dispatch non-existence; the last one, through non-duality, dispatches both, thereby negating both and entering the middle. Furthermore, this non-duality does not destroy existence and non-existence: teaching emptiness dispatches grasping at existence; teaching existence dispatches confusion about emptiness. Existence is existence not different from emptiness; emptiness is emptiness not different from existence. There are no separate emptiness and existence that constitute a duality. This is the phrase dispatching both. Furthermore, since they are non-dual, nor do they destroy existence and non-existence: then existence not different from non-existence is existence that is non-existence; non-existence not different from existence is non-existence that is not non-existence; thus it also dispatches the negation of both. This is the severing of the four propositions, the hundred negations, and all views, serving as the cause for prajñā to become directly present.

39.4

Third, concluding the practice and entering the ground. The text has five phrases: 1. reiterating the ten equal dharmas contemplated previously; 2. "intrinsically pure": remaining far removed from the defilement of the conceit of defilement and purity of the preceding ground; 3. according with the ten equal dharmas of tathatā; 4. not conflicting with what is contemplated by means of a non-conceptual mind; 5. through the preceding four, being able to enter the Sixth Ground.

39.5

Under the fourth [part], determining the scope of practice, there are two clauses: obtaining clear and keen acquiescence reveals superiority over the preceding [stages]; not having yet attained non-arising reveals inferiority compared to those that follow. In the Renwang jing it is explained that there are five acquiescences: suppressing, faithful, compliant, non-arising, and quiescent. Each of the first four has lower, intermediate, and upper grades. The three grades of suppressing acquiescence are attained before the stages; the nine stages are correlated in order with the next three acquiescences; the tenth stage and the Buddha attain quiescent acquiescence. If, as in the Yingluo [jing], equal awakening is opened out, then it also possesses three grades. Now, the fourth, fifth, and sixth [stages] all attain compliant acquiescence; this [sixth stage] corresponds to the upper grade, counteracting subtle conceit, and is therefore called 'clear and keen.' 'Compliant' means being compliant toward the subsequent acquiescence in non-arising. However, in terms of actual stations, non-arising is attained right at the first stage. Now, in terms of the imputed stations, it corresponds to the seventh, eighth, and ninth. Why is there this difference in the imputed stations? If we take non-arising in terms of the principle of emptiness and selflessness, then the first stage's realization of suchness is why it is called 'attained.' That it is not attained here is due to four meanings: First, in terms of the shallow and deep aspects of the principle of emptiness. The first stage contemplates the fictitious unreality of phenomena, dismantling inherent nature to reveal emptiness, which is merely termed 'selflessness'; now, in this stage, one dismantles marks and inclines toward quiescence, which is merely termed 'equality.' If it is evaluated in terms of realizing reality, reflecting back on primordial eternal quiescence wherein no marks can arise—this principle being progressively deeper—it is attained only at the seventh stage; if evaluated in terms of tallying with the fundamental eternal quiescence, this principle being the most sublime, it is attained after the tenth stage. Second, making distinctions according to practice. Prior to the sixth stage, various practices are gradually generated, namely, vows first, morality next, and so on; hence they are termed 'arising.' From the seventh stage onward, in thought-moment after thought-moment, all practices are generated suddenly; hence it is called 'non-arising.' Third, in terms of the two phenomena of emptiness and existence. Prior to the sixth stage, emptiness and existence arise intermittently, which is termed 'arising'; from the seventh stage onward, quiescence and function proceed together, and hence it is called 'non-arising.' Fourth, making distinctions according to cultivation. When practice and cultivation are not yet fully matured, it is called 'arising'; when practice and cultivation are completely mature, it is called 'non-arising.' This being so, non-arising has not yet been attained up through the seventh stage; hence the sūtra clarifies non-arising only with respect to the eighth stage.

39.6

In the second [major section], explaining the superiority of the practice of the non-abiding path, there are three parts: first, revealing the mind and its object in general; second, from 'he has this thought' onward, clarifying the characteristics of contemplation in detail; third, from 'O sons of the Buddha, the bodhisattva ... such ten kinds' onward, concluding by establishing the designations of the contemplation. Now, regarding the first part, there are two aspects: first, 'having contemplated thus' concludes what came before. The reason for concluding it is that through the preceding contemplation and compliance, one is able to arrive at the non-abiding path. Next, from 'further with' onward, it directly reveals [the path]. The passage has four clauses: the first three determine the contemplating mind, and the latter one marks the contemplated object. The first three are all compassion, and the latter one is wisdom; because these guide each other, it is called 'non-abiding.' Hence the commentary concludes: 'Because one abides neither in saṃsāra nor in nirvāṇa.' Now, within the first three, contemplating conditions on behalf of sentient beings is collectively termed 'great compassion'; because the contemplations differ, three distinctions are made: First, 'foremost' means the beginning: because one first gives rise to great compassion and then contemplates conditions. Hence the commentary states: 'Because one does not abandon the past, present, and future, being gathered and elevated by great compassion.' For although it shares with the contemplation of omniscient wisdom the contemplation of the transmigration through the three time periods and renunciation of the conditioned, yet by taking great compassion as foremost, it surpasses the two vehicles. Second, 'predominant': the commentary states, 'Because wisdom is purified with respect to all phenomena.' This means that through contemplation with the wisdom of the aspects of the path, one does not merely contemplate the three time periods, but completely understands all phenomena; hence it says 'with respect to all phenomena, using this to guide what came before so that compassion becomes predominant.' Later, the sūtra states: 'Great compassion grows ever stronger.' Third, 'fulfillment': the commentary states, 'Because of the contemplation of the gathering of all kinds of subtle causes and conditions.' This means that through all-aspect wisdom, one fully illumines without omission; hence it is called 'subtle.' These three compassions form a progression, each subsequent one becoming deeper as wisdom becomes superior. According to the extant text of the commentary, the first explains both compassion and wisdom together, both guarding against afflictions and the small vehicle; the later ones speak only of wisdom, the sense being that they merely guard against afflictions. Since all three are called compassion, the following three contemplations both guard against ordinary beings and the small [vehicle], both encompass the two benefits, and both abide in neither [saṃsāra nor nirvāṇa]. The final clause marks the contemplated object: the prior ceases and the subsequent arises, defilement arising and purity ceasing.

39.7.1

Second, clarifying the characteristics of contemplation in detail: this is the contemplation of pratītyasamutpāda. Now, the profound meaning of pratītyasamutpāda is the core teaching of Buddhism, and according to the gradations of vehicles and wisdom, there are multiple kinds, shallow and deep. Nāgārjuna said: 'Causes and conditions are of two kinds: first, internal; second, external. The external are water, earth, grain, sprouts, and the like; the internal are the twelve links of causes and conditions.' Now we directly determine the internal. However, the external is transformed by the internal, the fundamental and derivative subsuming each other; that is, it entirely encompasses the one great pratītyasamutpāda of the dharmadhātu, defilement and purity interpenetrating, with more than one doctrinal approach, as will be briefly shown below. In the present sūtra text, ten tiers are briefly shown, thoroughly investigating essence and marks to reveal their inexhaustibility, not merely being correlated with stages in common with the two vehicles. Regarding the ten tiers: first, the continuity of the branches of existence; second, subsumption into one mind; third, mutual assistance of one's own karma; fourth, not abandoning one another; fifth, the uninterruptedness of the three paths; sixth, the transmigration through the three boundaries; seventh, the accumulation and generation of the three sufferings; eighth, the arising and ceasing of causes and conditions; ninth, the fetters of arising and ceasing; tenth, compliance with the exhaustion of nonexistence. Each has a reverse and direct order, thus making twenty. Hence it concludes below: 'contemplating thus in reverse and direct order'—'reverse' means the cessation of conditions, and 'direct' means the arising of conditions; this takes the reverse and direct flow of saṃsāra to be the reverse and direct orders. If we follow the fourth fascicle of the Abhidharma-samuccaya-vyākhyā, the reverse and direct orders here are there named defilement and purity; within defilement and purity there are each reverse and direct orders, thus making forty, as will be explained below. Now, for the sake of simplicity, the sūtra omits them, having only twenty tiers. The author of the commentary further uses the three gates of compassionate contemplation above to explain these ten tiers, which makes sixty. Ancient masters, additionally taking the three empties in the fruit section to contemplate them, arrived at one hundred and eighty tiers of contemplation of pratītyasamutpāda. Regarding the three contemplations in the commentary: first, the contemplation of the differentiation of marks and truths; second, the contemplation of compliance through great compassion; third, the contemplation of all-aspect wisdom. The first merely contemplates that in the two truths the conditioned has no self; this is the contemplation with great compassion as foremost. The second is compassion increasing in accordance with beings; this is the contemplation of great compassion as predominant. The third is the contemplation that exhaustively and thoroughly investigates the various gates of the nature and marks of causes and conditions; this is the contemplation of the fulfillment of great compassion. The first one below corresponds to the omniscient wisdom of the two vehicles; the next one reveals the bodhisattva's own wisdom of the aspects of the path; the last one above corresponds to the all-aspect wisdom of all buddhas. Hence the Nirvāṇa [Sūtra] says: 'Contemplating the twelve links of causes and conditions with lower wisdom, one attains śrāvaka bodhi; contemplating with intermediate wisdom, one attains pratyekabuddha bodhi; contemplating with superior wisdom, one attains bodhisattva bodhi; contemplating with supreme wisdom, one attains buddha bodhi.' The first two bodhis are the meaning of the first contemplation; the remaining two each correspond to one, as can be known. Previously, in terms of [working] on behalf of beings, all three were called compassion; now, in terms of the contemplating mind, all three are wisdom contemplations. Thus we know that in each of the three clauses, compassion and wisdom guide each other; harmonizing these three contemplations rests solely in the one mind, and profound prajñā manifests from this. However, although the three contemplations of the commentary explain the sūtra throughout, their expansion and contraction with respect to the ten gates are unequal. The first, the contemplation of omniscient wisdom, subsumes the sūtra's ten gates into three sections overall: first, the differentiation of marks in establishing and answering, which subsumes the first of the ten gates; second, the differentiation of ultimate truth, which subsumes half of the second gate; third, the differentiation of conventional truth, which subsumes the remaining eight and a half gates. The reason for dividing it into three is that the first reveals that the false self does not exist, and the latter two reveal that the ultimate and conventional are not non-existent: the ultimate determines the nature of conditions, and the conventional clarifies the marks of conditions, so that the doctrinal meaning is fully complete. The second, the contemplation of compliance through great compassion, divides the ten into four: first, contemplating the delusion and inversion of sentient beings, which subsumes the first of the ten gates; second, seeking liberation in other places, which subsumes the second gate; third, seeking liberation through divergent paths, which subsumes the next four gates; fourth, seeking a divergent liberation, which subsumes the final four gates. Among these four contemplations, the first reveals faults with respect to sentiments, and the latter three distinguish errors with respect to doctrines. Within these: the second is the principle upon which one relies—mistaking what is not the correct principle, and designating the self one grasps as 'other places'; the third is the practice and doctrine upon which one relies—pointing out its doctrine as not [correct], clarifying the errors in its practice; the last clarifies the fruit one seeks, which is not [correct], because one wishes to abandon suffering by means of suffering. The third, the contemplation of all-aspect wisdom, subsumes the ten into nine: first, the contemplation of the differentiation of defilement and purity, which subsumes the first half-gate; second, the contemplation of reliance, which subsumes the latter half of the first gate and the second gate; third, the contemplation of skillful means; fourth, the contemplation of the marks of causes and conditions; fifth, the contemplation of entering truth; sixth, the contemplation of reliance on the faithful entry into efficacy and inefficacy; seventh, the contemplation of faithful entry into conceit and non-conceit—the above five gates each subsuming one gate in order; eighth, the contemplation of beginninglessness, which subsumes the eighth and ninth gates; ninth, the contemplation of manifoldness, which subsumes the tenth gate. The differences in explaining these marks will be known when we come to the text. However, all three contemplations encompass both benefits. If distinguished according to their marks: the contemplation of marks and truths is self-benefit; next, the contemplation of great compassion clarifies benefiting others; all-aspect wisdom encompasses both benefits. Distinctions within this are also different: the first five are self-benefit, the next two are benefiting others, and the last two are the maturation of both benefits. Among the first five: the first two encompass defilement and purity—one shows the marks of defilement and purity, and two shows the reliance of defilement and purity; the latter three contemplate only defilement, wherein the first two establish defiled phenomena—one, the causes of defiled phenomena, and two, the conditions of defiled phenomena—and the last contemplates faults with respect to defilement. Among the next two that benefit others: the first transforms ordinary beings, and the latter transforms the small [vehicle]. Among the last two, the maturation of both benefits: the first, the contemplation of ultimate truth, sees that phenomena are conditionally accumulated and lack inherent nature, hence called 'beginningless'; the latter, the contemplation of conventional truth, merely turns in accordance with conditions, hence called 'manifold.' Having understood the general meaning, we next directly explain the text. Following the ten sections of the sūtra, they are all explained in order using the three contemplations of the commentary, there being no other principle. In the ten sections of the sūtra, the first five use 'sons of the Buddha,' the next three use 'furthermore,' and the last two use the character 'moreover' as a distinction, with only the first gate having a 'son of the Buddha' in the middle. Now, in the first gate, the continuity of the branches of existence, we first rely on the contemplation of the differentiation of marks and truths. Within the three sections, corresponding to the three words 'establishing,' 'answering,' and 'marks,' it is divided into three. First, down to 'there is no place of arising,' determining selflessness is what the commentary explains as 'establishing'—meaning that by citing both understanding and delusion, it explains and establishes selflessness, so that one knows that the accumulation of conditions is merely a false self. Second, from 'he further has this thought' onward, inverted delusion giving rise to conditions is what the commentary explains as 'answering'—meaning that it resolves the difficulty to communicate the meaning of selflessness. Third, after 'sons of the Buddha,' straying from truth to give rise to delusion and the sequence of conditional marks is what the commentary explains as 'marks.' These three, when viewed against the ten gates, all reveal that the false self does not exist. Viewing the three against one another, they combine into two: the first two reveal the causes and conditions of arising, clarifying that conditions have no self; the latter one clarifies the sequence of the arising of conditions, showing that conditions have marks. The sūtra, based on this meaning, adds a 'son of the Buddha' in the middle, each possessing defilement and purity. Now, regarding the first, 'establishing': about to contemplate pratītyasamutpāda, it first explains and establishes selflessness, determining the primary doctrine so as to run through all the rest, thereby revealing that all ten gates establish selflessness; this directly shatters the dormant propensity of grasping at a self. In the text there are two clauses. First, stating that beings receiving birth in the world is entirely due to attachment to a self, it reversely cites the deluded sentiment to clarify that the self is contrary to principle, being nothing other than suffering and its accumulation.

39.7.2

"If one is free from this clinging, there is no place of birth": this brings forward in proper sequence the understanding mind, clarifying that the noumenon is non-self, because it is the truths of cessation and the path. Straightforwardly following the sūtra text, the meaning of non-self is already established. When the commentary on the sūtra says "birth in a place where a body is received", it is because the habit-energy of self-grasping merely causes differentiation between self and other; hence the treatise says: "Whatever differences of birth and death there are among the five destinies. The differences among the five destinies are naturally brought about by karma alone." Furthermore, the treatise master inversely questions the deluded sentiments to demonstrate and establish non-self. First, he challenges clinging to a self, clarifying the fault that ordinary beings would have to be identical to noble ones. It says: "If in the ultimate truth there truly were the characteristic of a self"—this holds down the mind that clings to a self—"then this would be ultimate wisdom." This is an inverse concession, meaning that [such grasping would] accord with the knowledge of a real self. Next, it says: "They should not be born in places in the world where bodies are received." This properly questions based on reason, meaning: if the self were the noumenon of cessation and the clinging mind were the path, then ordinary beings ought to be identical to noble ones and attain nirvāṇa; why would they cling to a self and receive birth in the world? Here, a faulty argument should be formulated: "If in the ultimate truth there truly were a self, ordinary beings would be identical to noble ones" is the proposition; "Because there would be wisdom that realizes a real self in the ultimate truth" provides the reason; "Like noble ones whose rebirths are exhausted" is the positive example. This would mean that ordinary beings would be identical to noble ones. Once ordinary beings are identical to noble ones, there would be no ordinary beings—constituting yet another fault. Next, inversely questioning the subsequent sentence, he clarifies the fault that noble ones would have to be identical to ordinary beings, saying: "Furthermore, if in the ultimate truth there truly were the characteristic of a self, then if one were free from clinging to a self, one should constantly be born in the world, because [such freedom] would not accord with reality, would be identical to false attachment, and would not be ultimate wisdom." Here, a faulty argument should be formulated: "Because in reason there truly is a self, noble ones would be identical to ordinary beings" is the proposition; "Next, noble ones realize non-self, which contradicts reason and is inverted delusion, not noble wisdom" provides the reason; "Like all ordinary beings" is the positive example. This concludes the establishment of the fault that noble ones would be identical to ordinary beings. Once noble ones are identical to ordinary beings, there would be no noble ones—which is yet another fault. Therefore, the sūtra says: "If one is free from this clinging, there is no place of birth"; this inversely reveals that the deluded sentiment is definitively faulty. These two faults having been established, the principle of non-self can be clearly seen. Second, inverted delusions giving rise to conditions is explained in the treatise as a reply, because it answers a hidden objection from an opponent. There are two objections and two replies. First is the objection that challenges the noumenon based on clinging sentiments, replied to by showing that sentiments run contrary to correct noumenon. Second is the objection from "constantly seeking" onward, challenging reality based on characteristics, replied to by showing that characteristics do not rely on a self. Now, the first objection says: "If there truly is no self, why is there clinging to a self? Just as when there is no person in empty space, how could one imagine there to be a person? Since there is clinging to a self and not clinging to non-self, one clearly knows there is a self." The reply says: "Because of lack of wisdom, one clings to a self where there is no self; it is not because there is a self. Just as one with cataracts sees flowers in the sky—how could there be flowers in the sky?" The second objection says: "If there truly is no self, why does greedy clinging to a self serve as the sequential condition for receiving birth in the world? Clearly knowing there is a self, only then can there be sequential arising through conditions." The reply says: "Precisely because there is no self, one conceptualizes a self: delusion and craving are the root, and inverted delusions create karma down to old age and death; what need is there for a self?" Such is the precise intention of the reply. Regarding the text, it divides into three: first, it clarifies inverted delusions giving rise in forward order to defiled conditions; second, from "due to these causes and conditions" onward, correct wisdom contemplates in reverse order, concluding the reply on non-self; third, from "The bodhisattva thus…" onward, it concludes the contemplation with reference to the person. Now, the first. Although the twelve links are twelve distinct items without any gap, yet in various treatises they are mostly subsumed into four: first, the projecting links, meaning ignorance and formations, because they can project the seeds of the five results such as consciousness; second, the projected links, meaning the five such as consciousness, because they are projected by the preceding two links; third, the actualizing links, meaning craving, grasping, and existence, because they immediately actualize coming birth, old age, and death; fourth, the actualized links, which are birth, old age, and death, because they are immediately actualized by craving, grasping, and existence. This explains the difference between projection and actualization with reference to one layer of cause and effect across two lifetimes. If based on two layers of cause and effect across three lifetimes, then projection and actualization mutually interpenetrate. The present sūtra encompasses both. For now, following the twelve, the text is divided into five: first, up to "existence and non-existence" it explains the link of ignorance. Lack of wisdom is delusion; constantly seeking existence and non-existence is craving for existence. Yet, based on the three lifetimes, all defilements that have passed away are collectively called ignorance; this briefly brings up initiating and nourishing, because they are the root of the links of existence. If referring to two lifetimes, although all afflictions are capable of initiating and nourishing, at the stage of initiating karma the power of ignorance increases; hence it is called ignorance, taking solely that which can initiate and directly induce wholesome or unwholesome karma of future lifetimes as its essence. Hoping for permanence is "existence", because with regard to pleasurable matters of existence, one desires them to abide permanently. Seeking annihilation is "non-existence", because with regard to painful matters of existence, one wishes them to be cut off. Next, from "incorrect reflection" to "increase" clarifies the link of formations. The text has seven phrases: the first three are the faults of formations, the next three are the essence of formations, and the final one concludes their establishment. First, "incorrect reflection" is ignorance concurrent with formations. The Nirvāṇa [Sūtra] calls this the cause of ignorance, and it is also subsumed under ignorance. Stepping on the preceding to initiate the succeeding, cause and effect are thus mutually adduced. The next phrase reveals the fault with reference to the person, meaning that one who gives rise to false formations must be an ordinary being, taking ignorance as cause and creating karma out of seeking existence. Hence the first stage says: "Whatever karma is done is associated with inversion," which inversely indicates the superior meaning for bodhisattvas: although bodhisattvas act within existence and give rise to wholesome formations, with knowledge as their cause, not creating out of seeking existence, these are not called false formations. The following phrase reveals the fault with reference to the dharma; the treatise says: "It indicates improper practice regarding the place of liberation." Only if one walks the path of nirvāṇa is it the correct path. The next three phrases explain the essence and marks of formations, because through volition associated with the three karmas, one creates the three formations. Meaning, through the delusion of incomprehension regarding karmic ripening that contradicts correct faith and understanding, one gives rise to evil karma that induces the three wretched destinies, as well as painful karma of distinct retributions among humans and gods; these are all called unmeritorious formations. However, distinct [retributions] necessarily encompass the total; that which only induces distinct retributions is not the link of formations. Through the delusion of incomprehension regarding the real truth, not knowing that the three realms are entirely suffering and falsely deeming them pleasure, one gives rise to wholesome karma of the desire realm, called meritorious formations, and pure karma of the eight dhyānas, called immovable formations. The final phrase concludes the formation link, meaning that having acted without regret, they accumulate and increase, undergoing transition and flow. Next, from "in formations" onward clarifies the consciousness link, meaning that once formations have been initiated, because formations perfume the mind, they cause this fundamental consciousness to be able to bring about future birth, old age, and death; hence it is called a seed. If there were no perfuming by formations, it would never become a seed. Therefore it says "planting the mind-seed among formations," which is the five seeds such as the projected consciousness; they are accumulated by formations in a single instant, with no before or after. In terms of being the seed of the six internal bases of maturation, it is called the link of the six bases. Being the seeds of contact and feeling of maturation, they are called the links of contact and feeling. Excluding the seed of the fundamental consciousness, this is the essence of the consciousness link. And these three along with all other seeds of the maturation aggregates are all called the link of name-and-form; therefore there is no before or after.

39.7.3

Because the causal stage is difficult to know, the five are explained as distinct only according to their states as they are about to arise; as the five are not separate from the mind, they are simply termed 'seeds of the mind'; and furthermore, the other four are hidden to speak in terms of the manifest. However, in the *Vijñaptimātratāsiddhi*, only the seeds of consciousness and so forth are taken as what is projected. Yet in the *Abhidharmasamuccaya*, this link of consciousness is said to extend to what can project, precisely because it takes karma-seeds as the link of consciousness, and seeds of consciousness are subsumed under the link of name-and-form. The *Pratītyasamutpāda-sūtra* says that it extends to both the projecting and the projected, because karma-seeds and consciousness-seeds are both called 'consciousness'; the seeds of consciousness are merely the basis of name-and-form and are not name-and-form itself, which differs from the *Abhidharmasamuccaya*. The meaning of the present sūtra agrees with what is said in the *Pratītyasamutpāda-sūtra*, taking both, and thus it mentions both volitional formations and consciousness together. The treatise says: 'Here, the arising seeds of the mind indicate the essential nature of birth and aging-and-death,' meaning that the two future results take these consciousness-seeds as their direct cause. Next, 'having defilements and having grasping' establishes the meaning of the above seeds: namely, nominal seeds such as volitional formations and consciousness all extend to the undefiled, but here they are associated with the three defilements and so are called 'factors of existence' (bhava-aṅga). As in the First Ground, the seeds of the mind are aroused through the four floods such as desire. 'Having defilements' is craving, and 'having grasping' is grasping; being moistened by craving and grasping, they can bring about future existence. Next, from 'again arising' downward, it explains the link of name-and-form. The first two lines contain two meanings: First, they establish the meaning of the seeds above; because birth-and-death arises, the mind receives the name 'seed'. Second, they generally indicate the subsequent meaning: because manifest names and so forth all generate aging-and-death, this is the same as the First Ground's 'again generating the sprout of suffering in the field of the three realms'. The specific explanation from 'that is to say' downward also has two meanings: First, generally regarding the twelve [links], from this point up to the arising of the sprout of name-and-form, consciousness gives rise to name-and-form. Second, to show that the preceding ten causes are already complete, it explains that the factor of existence gives rise to birth-and-death, with name-and-form at the beginning, expounding them in sequence. That is, due to the five preceding seeds of the mind and so forth having defilements and having grasping, being moistened by craving and grasping, they again give rise to future existence; this marks the factor of existence giving rise to the two results, and now specifically reveals the characteristics of the factor of existence. The *Vijñaptimātratāsiddhi* says: 'Craving and grasping together moisten the projecting karma-seeds and projected causes, which are then designated as "existence" (bhava), because both can immediately produce the result of future existence.' Fascicle 10 of the *Yogācārabhūmi* states only that karma-seeds are named 'existence', because these directly produce the fruition of vipāka, as explained in the subsequent section. Fascicle 38 further states that only the five beginning with consciousness are named 'existence', because they directly produce the future five beginning with consciousness. In fact, eight links in total collectively establish the name 'existence'; excluding only ignorance, or including existence, there are nine. The present sūtra further adds ignorance, so that together with the preceding ten causes, they jointly bring about the two results. If the twelve are taken as the two results of the previous life, then within a single life all twelve are complete. Now regarding the factor of existence, the text has six conditions: First, karma is the field, which is the seed of volitional formations, serving merely as an empowering condition (adhipati-pratyaya) with respect to the results produced. Second, consciousness is the seed, which is the five seeds of consciousness and so forth, acting as the direct cause for subsequent birth-and-death. Just as planting in the world depends on the richness or barrenness of the field, yet beans and wheat grow according to their own seeds. The treatise summarizes this: 'Following and grasping actions of demerit, merit, and so on, karma acts as the earth.' This precisely explains that by following craving, it grasps the preceding seeds of volitional formations and consciousness to form the factor of existence. Third, the dark obstruction of ignorance: the treatise master takes the ignorance from the preceding sūtra text, hence saying, 'Because of the previously explained darkness and obstruction of non-wisdom, shrouded by ignorance.' This is because, depending on its ability to initiate, it serves as a distant support, and it also cites the previous life to exemplify the present life. Following the meaning of the *Vijñaptimātratāsiddhi*, the ignorance that previously initiates karma is not the ignorance that shrouds karma. It is also subsumed under craving, being the delusion that is ignorant of external empowering results. Moreover, all afflictions are capable of moistening, because the ten causes are considered within the same life. Fourth, the water of craving serves as moisture: the treatise master points to the craving previously seeking existence and non-existence, which is citing an example, and is also the 'having defilements' previously indicated, because previously existence and craving were subsumed under ignorance. Fifth, the watering of conceit is the link of grasping, for it requires repeated watering before the sprout of existence can grow. Grasping at self-doctrines and so forth is conceit, because if one realizes selflessness, it might not arise. Sixth, the net of views increases, which is also the link of grasping, being subsumed under the grasping of views. With the view of self as the root, all views arise. Because it prevents undefiled dharmas from destroying them, it is called a 'net'. The treatise summarizes this: 'Living thus and giving rise to the mind thus,' which generally shows the arising of the sprout of name-and-form. Due to ignorance and craving, the aforementioned seeds of consciousness abide in the ground of karma, and the mind of name-and-form is born. Next, turning back to explain conceit, that sūtra says 'watered by the self-mind', and the treatise says, '"Self" and "what belongs to self" and the thought of self are conceit'; 'self' and 'what belongs to self' explains the word 'self', for one does not merely grasp a self, but also grasps actions and karma as being cultivated by the self. Next, 'the thought of self is conceit' explains the word 'mind'; 'mind' has the meaning of thought: based on the self, one gives rise to the thought of self to look down on others, so it is called 'conceit'. This is identical to the present sūtra. Next, explaining the net of views, it says 'I am born or not born'; 'born' is eternalism, and 'not born' is annihilationism. With annihilationism and eternalism as the root, the sixty-two views are fully present. The final sentence says: 'All such various views.' As in the First Ground, from ignorance at the beginning to the link of consciousness at the end, all are called false views. However, Master Yuangong and other virtuous masters all said that 'self and what belongs to self' means that at the time of taking rebirth, seeing one's own body is called 'self', and seeing the semen and blood of one's parents is called 'what belongs to self'. Furthermore, thinking of the parents as one's own husband and wife, when taking rebirth one competes with the parents for physical appearance, and thinking that one has won the contest, one then gives rise to a thought of superiority; hence it is called 'conceit'. 'My birth' means 'I am born only in this place, not anywhere else.' These all broadly take the craving for seeking birth in the intermediate state (antarābhava), which is logically without error. However, the above sentences all explain what can produce; the birth of the sprout of name-and-form is precisely the five results of the future retribution that are produced. The aggregates at the initial conception of life are the link of consciousness; now, because the preceding explanation of the seeds of consciousness hid the other four, the present explanation of the manifest omits the basis of the general retribution, wishing to reveal the meaning of the sequential mutual generation of consciousness and name-and-form. Furthermore, wishing to show that they pervade both seeds and manifests, there is hiding and revealing. However, name-and-form and the rest must have the fundamental consciousness on which they rely; hence the First Ground says: 'In the field of the three realms, the sprout of suffering is again generated, that is to say, co-arising with name-and-form.' The treatise says: 'Because it co-arises with the ālayavijñāna,' which is what the subsequent text calls 'co-arising with consciousness'. Next, from 'name-and-form increases' downward, it explains the eight links such as the six sense bases, as clarified in the subsequent section. However, this passage aims to answer the reason for taking rebirth, so it fully sets forth the distinctions between the hiding and revealing of the afflictions, and does not lie in revealing their characteristics. Revealing their characteristics lies in the subsequent section. Second, concluding with the response regarding selflessness in terms of the reverse contemplation: The first two lines explain selflessness in terms of arising: it is assembled only through ignorance and so forth, not through a self. Furthermore, the upper line excludes the absence of causes, while the lower line excludes heterodox causes. The latter two lines explain selflessness in terms of cessation.

First 9 of 16 passages. Read on

Linked texts (1)

大方廣佛華嚴經疏 — Classical Chinese