大方廣佛華嚴經疏 43

English (machine translation) 43

Language: English

43.1

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

The Ninth Stage: Good Wisdom. As to why it comes next, the meaning in the *Yogācāra* is: previously, although in the abidance of signlessness one discarded effort and could also be sovereign regarding marks, one was not yet able to attain great sovereignty in expounding the Dharma with various names, multitudinous marks, differentiated etymologies, and all kinds of categories; in order to make this component complete, this [stage] comes next. As for "Good Wisdom," the *Mahāyānasaṃgraha* says: "Because of attaining the most supreme unobstructed wisdom." Asvabhāva's commentary explains: "It means attaining the most supreme four unobstructed knowledges; the wisdom of unobstructed knowledge is the most superior among all wisdoms; since wisdom (*jñāna*) is discernment (*prajñā*), it is called Good Wisdom." That is, the ten kinds of four unobstructed knowledges in the text below. The *Sūtrālaṃkāra* says: "In the nine stages, the four unobstructed wisdoms are the most superior. How are they superior? In a single kṣaṇa, when all humans and devas of the trichiliocosm, with different kinds, different voices, and different meanings, question this bodhisattva, he is able with a single voice to universally answer all questions and completely sever all doubts." This agrees with the text below. The *Suvarṇaprabhāsa* says: "Expounding the Dharma with sovereignty and without affliction or burden." As for the increasing wisdom being sovereign and unobstructed, this also reveals leaving behind obscurations to be called superior; the meaning in the *Saṃdhinirmocana* is also the same. In the "Chapter on Abidings" of the *Yogācāra*, the *Daśabhūmika-vibhāṣā*, the *Vijñaptimātratāsiddhi*, and so forth, the phrasing differs slightly, but the doctrinal intent is identical. In the *Benevolent Kings*, it is called "Light of Wisdom," an expression combining both dharma and simile. In the *Mahāprajñāpāramitopadeśa*, it is called "Good Marks," taking its name from what is understood. Though ability and object differ, all elucidate the wisdom of expounding the Dharma. As for the obscuration to be abandoned, one abandons the obscuration of not wishing to act in benefiting others, because one possesses the four analytical knowledges. The obscurations to the four unobstructed knowledges are divided into two kinds of delusion: the first three form one, named the delusion regarding sovereignty over immeasurable expounded dharmas, immeasurable names, phrases, and syllables, and the sequential wisdom, eloquence, and dhāraṇīs; meaning that the expounded dharmas are the meanings, the names, phrases, and syllables are the dharmas, and the sequential wisdom and eloquence are the etymological dhāraṇīs; delusion regarding sovereignty runs through the above three. The second is the delusion regarding sovereignty of eloquence, which is delusion regarding the fourth unobstructed knowledge. Therefore, the tathatā realized is called the support of sovereignty of wisdom; that is, once one realizes this tathatā, because one attains sovereignty regarding unobstructed knowledges, one accomplishes the practice of expounding the Dharma sovereignly with good understanding of dharma-vessels. The Liang translation of the treatise says: "Due to penetrating the above tathatā, one attains the fruit of the nirmāṇakāya." In the *Suvarṇaprabhāsa*, one attains the wisdom-treasury samādhi; all share the same meaning.

43.3

Next is the direct explanation of the text. Within the three sections, the first, the praise and request, has thirteen gāthās divided into three: the first two [gāthās] show that the Tathāgata manifests marks to expound the practice of effortless action (anābhoga-caryā); because unmoved movement is difficult to conceive, he specifically manifests this supernormal power here. The next ten gāthās offer individual praises. The final one gāthā concludes with the request. Within the individual praises there are also three: the first is an offering by a bodhisattva, the next is an offering by a celestial king, and the final eight are offerings and praises by celestial maidens. Within these [eight] there are two parts: the first is an offering, and the remaining seven are praises. Within the praises there are two parts: the first states the praise, and the latter six express the words [of praise]. Within these there are also two parts: the first two praise the bodhisattva, applying to the eighth ground and the master expounding the Dharma; the latter four jointly praise the beneficial transformation wrought through the three wheels of the Buddha and the bodhisattvas. Here it also mentions the illusory wisdom of the bodhisattva, and at the end concludes by stating that they have praised the Buddha. In the text it generally praises both the eighth and ninth grounds; as the moon universally appears, this was already present in the preceding ground. This is the station of the dharmabhāṇaka, who expounds the provisional and the real according to [beings'] capacities. Within the text there are three: first, one [gāthā shows that] the body has no mind yet responds universally; next, two [show that] the speech expounds according to capacities; finally, one uses a simile to conclude that the mind is constantly in accord with the center. Since it specifically states that with the supreme mind of wisdom he demonstrates the Tathāgata's teachings, the provisional and the real are clear. Therefore, the Yingluo jing speaks of ten kinds of good: the first nine, based on persons of the three vehicles, each bring about the three vehicles; the tenth is named the lineage of the Buddha Vehicle. This means that upon first hearing the Buddha Dharma one immediately arouses the Buddha mind, exclusively contemplates suchness to cultivate the Buddha's wisdom, is never entangled at heart by vows of compassion, and strictly never gives rise to the mental dispositions of the two vehicles. The ninth [ground] is entangled at heart by vows of compassion; therefore, here it speaks of loving-kindness, compassion, and delighting in bringing benefit. With such clear text, how could one not believe it?

43.4

Second is the section of the main exposition. It first explains the practices of the ground, where the text has four parts: 1. the consummation of the dharmabhāṇaka's skillful means, meaning that on this ground one can generate eloquence to expound the Dharma, hence it is called the ground of the dharmabhāṇaka, and because one establishes the name 'skillful means' for the practices leading toward the ground; 2. the consummation of wisdom, because one is endowed with the wisdom that can know phenomena; 3. the consummation of the practice of entering, because one comprehends the mental activities of the vessels who are to be transformed; 4. the consummation of expounding, because one accords with capacities to bestow [the teaching] correctly. Among these four, the first is the entering mind, and the rest are all the abiding mind. They also subsume the three stations, as will be understood below. However, on the eighth ground, one only purifies the Buddha lands and teaches and transforms sentient beings; on this ground, through the power of eloquence, one teaches and transforms sentient beings to consummate all marks, because one is able to teach and transform. 'All marks' means being endowed with the above four parts. Within the first part there are three: first, it recaps the preceding and introduces what follows, because previously one attained the wisdom of the two truths and so forth; next, from 'desiring further' downward, it directly shows the skillful means; third, from 'attaining entry' downward, it concludes the practices and enters the ground. Within the direct demonstration, the text has ten phrases, which do not deviate from the two benefits. The treatise says: 'Showing them through [groups of] one, one, five, and three phrases: the first phrase benefits others, and the next phrase benefits oneself, hence it says "one, one." The next five benefit others, and the last three benefit oneself, hence it says "five, three."' The word 'showing' applies to the above four sections. The first phrase is based on having the notion of liberation regarding formlessness, and for the sake of transforming sentient beings to benefit others, transforming them to cause them to attain Mahāparinirvāṇa; hence it says 'progressively superior.' The treatise master considered that the bodhisattva does not seek personal cessation, and therefore made this explanation. However, since the sūtra already says 'further seeking quiescent cessation,' what is the harm in seeking it for oneself? Because the seventh, eighth, and ninth grounds equally attain non-arising: on the eighth ground one attains forbearance, quiescent cessation appears before one, and one gives rise to cultivation based on admonition; here, seeking the superior grade is called 'progressively superior,' because functioning is itself quiescence, genuine liberation. If one accords with this meaning, the first two are personal benefit; it is also acceptable that all ten phrases apply to both benefits, without error in principle. For now we rely on the treatise's interpretation. 2. Based on having not yet attained ultimate personal benefit, one further cultivates the Tathāgata's wisdom. 3. Based on bodhisattvas whose faculties are mature, one transforms them into the Tathāgata's secrets, through the transforming benefit of the three secrets. 4. Based on sentient beings who practice with wrong mindfulness, one causes them to contemplate inconceivable wisdom so that they attain right mindfulness, meaning that by contemplating non-mindfulness they see the nature of wisdom. 5. Based on sentient beings who do not yet know the Dharma, one turns the wheel of Dharma to cause them to know it, because the gates of tranquil dhāraṇī and samādhi are what the expounding of the Dharma relies upon. 6. Based on sentient beings who take false refuge, one is endowed with vast supernormal powers to cause them to enter the true Dharma. 7. Based on sentient beings who have faith in rebirth in the heavens, one causes them to enter the Buddha's pure lands in different worlds. Among the above five: one lacks realization, two lack practice, and three lack understanding. Next, under 'two lack faith' down through the three of personal benefit: 8. entering is based on sambodhi, internally realizing the virtue of wisdom, hence one cultivates the powers and so forth; 9. is based on the benefactor virtue of externally transforming through turning the wheel of Dharma; 10. is based on the virtue of abandonment of non-abiding nirvāṇa.

43.5

Second, from 'Sons of the Buddha, when a bodhisattva abides on this' downward, is the consummation of wisdom. The two or three sections below subsume the abiding of the prince, because knowing the Dharma and knowing the faculties are both the standards and rules of the Dharma King, and so on. For now, following the text on the consummation of wisdom: first, one generally knows the three natures, meaning that pure and defiled are non-dual, and non-dual is the morally indeterminate; next, from 'defiled' (sāsrava) downward, they are successively distinguished. 1. Regarding pure dharmas, it distinguishes the defiled and undefiled (anāsrava), meaning that cultivating giving, morality, and so forth with a mind that grasps at marks is associated with defilement and called 'with outflows' (sāsrava), while 'without outflows' (anāsrava) is the opposite of this. 2. Regarding the undefiled, it distinguishes that prior to the path of seeing is called worldly, while from the path of seeing onward is called supramundane. 3. Based precisely on the different designations of the above two, worldly and supramundane, it is called conceivable; that which is identical to worldly and supramundane is called inconceivable. It can also be understood within the supramundane in terms of the two paths of teaching and realization. 4. Among those that are with outflows and conceivable, those that definitely can be realized and entered are called determinate; those moved by conditions are called indeterminate. It can also be that the Buddha-nature is definitely existent, while all other dharmas are entirely indeterminate; the determinate among the three groups of beings and so on will be explained below. 5. Summing up all the above wholesome qualities, it opens up the three vehicles—namely the truths, dependent origination, and the pāramitās—because they all pervade the above four. Only the fruit of buddhahood alone is exclusively undefiled and so forth, yet it belongs to the fruit of the Bodhisattva Vehicle. 6. Within the dharmas of the three vehicles, it demonstrates the conditioned and unconditioned, in accordance with progressive practice. This is the essence of the wholesome, hence it is explained last. That is, the truth of cessation, the nature of conditions, and the true reality of the other shore are all called unconditioned; the truth of the path and the wisdom of conditions that can realize and cultivate their arising are all called conditioned. Everything of the Tathāgata is unconditioned, because Buddha-wisdom being conditioned is not the ultimate exposition, and the Nirvāṇa [Sūtra] instructs one to conceal the marks of the conditioned. Noble ones of the three vehicles arouse practices based on this and based on these differences; hence it is called progressive practice.

43.6

Third, from 'This bodhisattva, with such...' downward, explains the consummation of the practice of entering. Here there are three: 1. generally stating the topics; 2. from 'This bodhisattva truly knows...' downward, extensively explaining according to the topics; 3. from 'Sons of the Buddha, the bodhisattva complying with...' downward, summing up and securely abiding. Now, for the first, there are eleven thickets: 1. Sentient beings' minds are general; hence the treatise says, 'based on the shared,' because this is universally the shared basis for the ten defiled and pure below. The bodhisattva knows based on this, hence it is called 'based.' The meaning of 'based' below is to be judged accordingly. The remaining ten are particular, and do not go beyond the three afflictions. The treatise says: 'Based on affliction, karma, and birth; birth is the fruit of suffering.' This now corresponds to the ninth. In explaining the remaining seven, the treatise says: 'Based on shared defilement, defilement of affliction, purity, and so forth, based on determinate and indeterminate times.' That is, the following four—faculties and so forth—are alike karma, hence called 'shared.' Latent propensities (anuśaya) are the seeds of affliction and are called 'defilement,' because lying latent in the storehouse consciousness they cause the mind to be defiled. Taking birth is birth, as has been said before. The remaining two pervade all three, hence they do not go beyond the three. 2. How do they pervade? Latent impressions have no separate essence; they are the flavor of defilement, purity, and so forth. The three groups are merely determinate or indeterminate in terms of time. The treatise also separately explains the meaning of faculties, faith, disposition, and desires being mutually similar, saying: 'Moreover, they are determinate and indeterminate, according to the sequence of time, faculties, and so forth.' Faculties and so forth being similar to faith and so forth is because the sūtra text below uses faculties to illustrate the other three; hence it re-explains the meaning of mutual similarity here. It also must be in terms of time, hence it says 'moreover, they are determinate and indeterminate times.' In terms of what is time discussed? It is also in terms of the sequence of the four matters of faculties and so forth. What is the sequence? It means faculties and so forth are mutually similar. Similar to what? Namely to faith and so forth. Past habituation is called 'faculties'; confirming and holding is called 'understanding' (adhimukti); giving rise to understanding based on faculties is called 'sequence'; understanding must resemble faculties, hence called 'mutually similar.' Habitual understanding becomes 'disposition' (gotra); disposition must resemble understanding. Giving rise to desire based on disposition, desire again resembles disposition. If the mutual similarity is not yet mature, it is called indeterminate; when mature, it is called rightly determinate; there is no wrongly determinate at all. Time is based on faculties and so forth; the treatise translation calls understanding 'faith,' because it is faith and understanding. All ten are called 'thickets' because many is called a 'forest' (thicket), and difficult to know is called 'dense' (thicket). The sūtra used in the treatise has the word 'practice' for all ten thickets, referring to the meaning of not being true faith; hence they are called the thicket of mental activity and so forth. If mental activity is cut off, verified faith is completely luminous, not the practice of a thicket. However, most of these ten names are distinguished as in the 'Chapter on Arousing the Mind.' But latent impressions (vāsanā) universally contains two meanings: first, residual habituations; second, seed-perfuming, as will be distinguished below.

43.7

Second, the extensive explanation according to the topics is divided into nine sections, because understanding, disposition, and desire are combined as one pattern. Now, in the first, regarding the mind, there are three: the general, the particular, and the conclusion. In the particular, it briefly raises ten gates, subsuming them into eight, because the second and third, and the last two, are combined. 1. The mark of differentiation: because the six kinds of mind (citta), intellect (manas), and consciousness (vijñāna) are distinct. These eight, when perceiving objects, are allowed to arise simultaneously, hence called 'variously arising.' Moreover, 'variously arising' means that they must be accompanied by their co-arising factors; at the very least, there are still the five omnipresent mental factors. 2. From 'rapidly turning' downward, two phrases explain the activity-marks, because the four marks shift and flow. 'Rapid' is abiding, because the essence of abiding is light and precarious, quickly moving to change. 'Turning' is change; 'destruction' is cessation, and 'non-destruction' is arising. The sūtra used in the treatise has only one phrase, saying 'lightly turning, the marks of arising and non-arising,' and the treatise says, 'because of the activity of abiding, change, arising, and cessation.' 3. 'Having no physical form' is the mark of ultimate truth, contemplating that mind as divorced from mind. How is it divorced? That is, the body of the mind cannot be apprehended. 'Body' is essence, relying on the meaning of aggregation, which is identical to the mind's essence being divorced from thought in the Awakening of Faith. 4. 'Boundless' is the self-mark, according with and taking countless spheres of objects. Because the grasped objects differ, it is called 'self.' Among the above four marks, the first is what is marked, and the second is what marks; these two together are the marks of the mind. The third is the mind's empty nature; nature and mark differ, but combine as the mind's essence. The fourth is the mind's function. These four universally apply to both defilement and purity. The latter four explain the pure mind according with conditions: based on the fifth, according with the condition of affliction, it forms the sixth and seventh; according with the condition of karma and birth, it forms the eighth. That is, the fifth, 'purity,' is the mark of self-nature being undefiled, which is the non-empty nature relied upon by both the true and the false of self-realized noble wisdom; being defiled yet undefiled is called 'pure by self-nature.' The next two phrases below are being undefiled yet defiled: that is, 'with or without defilement' (mala) is identical to the marks of being identical with affliction or not identical with affliction, because while according with conditions there is defilement, the nature is constantly free from it. 7. 'Bound or unbound' is identical to the marks of being identical with latent affliction or not identical with latent affliction, the meaning of which is not different from the previous, differing only in seeds and manifest activity. 8. There are two phrases together called the causal mark, because one receives birth according to causes: bodhisattvas take birth through the power of illusory wisdom and vows, while other sentient beings take birth in various destinies according to karma.

43.8

Second, explaining the dense forest of afflictions (kleśa), there are also three parts. In the specific exposition, nine phrases are subsumed under three kinds of affairs, because the last seven are combined. First, the mark of entering afar, up to the peak of existence (bhavāgra)—this is explained in terms of the active functioning of the four entrenchments (vāsanā/āśraya). Reaching down to the vajra[-like concentration] is explained in terms of their seeds. "For long" means following [sentient beings] constantly since beginningless time. Second, giving rise [to further afflictions] boundlessly is the mark of being difficult to know. "Boundless" refers to cultivating immeasurable roots of goodness (kuśala-mūla). "Giving rise" means giving rise to delusion (klesha). Because delusion co-occurs with the good, it is difficult to know; these are precisely the afflictions numerous as the sands of the Ganges in the Śrīmālādevī-sūtra. The preceding passage explained vertical depth; this distinguishes horizontal breadth. Third, the seven phrases from "co-arising" onward are combined into the mark of defilement; that is, the three afflictive defilements (saṃkleśa), meaning that these afflictions also arise together with karma and rebirth. This is divided into three: The first three phrases explain the defilement of affliction in terms of its intrinsic nature. 1. "Co-arising and not departing" clarifies what is bound; this phrase generally clarifies the agent of binding and the object of binding. The object of binding is the deluded mind, meaning that delusion and the deluded mind mutually share in the same activity; hence it says "co-arising," and "arising" is just activity. However, apart from delusion it is not called a deluded mind, and apart from the mind, upon what would delusion rely to abide? Mutually relying upon each other is called "not departing." 2. "Latent and active as one meaning" explains by what one is bound: the proclivity (anuśaya) is the binder. The proclivity is the latent affliction (anuśaya), and active functioning is manifestation (paryavasthāna); through the proclivity, active functioning cannot achieve liberation, for the manifest and the seed share the single meaning of delusion. However, below it will be analyzed that the proclivity does not necessarily co-occur with active functioning, whereas here active functioning must rely upon the proclivity. Just as having a seed does not necessarily entail having a sprout, but having a sprout necessarily relies upon a seed; therefore, it is called "one meaning." 3. "Associated and unassociated with the mind" is the matter that is bound; the matter is the true mind. If it is defiled by delusion, it is called "associated"; this is bondage, not liberation. Because the nature of the mind is pure, it is called "unassociated," showing that liberation is possible. Second, the two phrases from "following the destinies" onward explain the defilement of affliction in terms of rebirth. The treatise states that this is because of the cause for the realm of the path of the arising of physical affairs: the accumulation and arising of bitter retributions is called the arising of physical affairs. The first phrase is the cause for the path, and the second phrase is the cause for the realm. Third, the two phrases from "craving and views" onward explain the defilement of affliction in terms of karma. The first phrase clarifies that among the three divisions, the cause of karma obstructs liberation. As for the three divisions: craving is the seeking of sensual pleasure through pursuing present retribution among those who pursue desires; view is the pursuit of false celibate practices; delusion is cultivating evil conduct through pursuing present retribution among those who pursue desires. Therefore, the treatise states: "Sentient beings without morality cultivate manifold evil deeds for the sake of slight present pleasure, which is the utmost foolishness." Conceit (māna) pervades the above three, but belongs mostly to views. The quest for existence is subsumed under the defilement of rebirth, and is thus omitted here. All three of the above obstruct liberation; their faults are difficult to eradicate, like an arrow entering wood, so that even when non-Buddhists attain the concentration of neither perception nor non-perception, it is still associated with view and conceit. The above is the treatise's meaning. One may also take craving and views as pervading the afflictions in the seven consciousnesses; hence it says "deeply entering." The following phrase clarifies that this delusion conforms to the bodily, verbal, and mental karma of the mundane world, continually being the cause of their arising. In the conclusion, the eighty-four thousand afflictions are explained in the "Chapter on the Minor Marks," and their characteristics are also found in the Bhadrakalpika-sūtra.

43.9

Third, explaining karma, there are also three parts. In the specific exposition, ten phrases constitute nine kinds of distinction, because the last two are combined. First, the distinction of the causes of the paths: generally speaking, the three natures are the leading causes for the six destinies, while the impelling causes are only good and evil, each having three grades. The second ground has already explained that completing karma (paripūraka-karma) pervades the three natures, and the perfuming of verbal expression (nāma-vāsanā) also pervades the three natures, being accepted as causal seeds. Furthermore, fascicle 17 of the Abhidharmakośa contrasts causes of the three natures with five kinds of fruits, for indeterminate karma can also bring about fruits. The treatise master generally takes the three as causes of the paths; or, since it does not bring about maturation (vipāka), the treatise master's words are general while the intent is specific. Second, "having manifestation" and so on is the distinction of intrinsic nature. However, the treatise's version of the sūtra renders this phrase as "the marks of what is done and what is not done," so that volition (cetanā) is entirely taken as its intrinsic nature. The treatise states: "There are two kinds: 1. At the time of deliberation, this resides in the mental ground, being solely the single volition of contemplation, explaining the meaning of 'not done.' 2. At the time of performing karma, explaining the word 'done' in the sūtra, there is decisive volition; when in body and speech, it is exclusively the volition of initiating action." The Vijñaptimātratāsiddhi states: "Volition that moves the body is called bodily karma; volition that initiates speech is called verbal karma." Yet now, since it says "having manifestation," it means both manifest and unmanifest karma pervade all three types of karma: as for manifest, all three are volition; as for unmanifest, it is neither mind nor form (citta-viprayukta-saṃskāra), or some say it is subsumed under form, the meaning of which is as explained elsewhere. Third, "co-arising and not departing from the mind" is the distinction of expedient means, meaning co-arising with the mind, perfuming the mind without producing a different fruit. This means that this karmic volition co-arises with the simultaneously arising mental consciousness; once arisen in accordance with goodness or evil, it perfumes the fundamental consciousness (ālaya-vijñāna) into seeds of nominal designation and so forth. Because the seed resembles the perfuming agent, it is said "not producing a different fruit," which is the meaning of "not departing." Fourth, "by intrinsic nature of cause" and so on is the distinction of the exhausted accumulation of fruits: because beginningless karmic causes are conditioned (saṃskṛta), their intrinsic nature perishes in a kṣaṇa, hence it says "exhausted." This shows impermanence; yet being able to sustain until the fruit, its function does not perish, hence it says "the accumulation of fruits is not lost," which shows non-annihilation. Although the prior thought-moment ceases, the subsequent thought-moment continuously endures, hence it says "sequential." It is also that the cause is suddenly perfumed, while the fruit is sequential, like the five [links] beginning with consciousness. Fifth, having retribution and having no retribution: the treatise says, "the distinction of having experienced the fruit and not yet having experienced the fruit. Karma of retribution in a past life that is already experienced in the present is called having retribution; retribution in a future life that is not yet experienced is called having no retribution, not that it is entirely non-existent." There is another principle: karma that has already been repented is conceded to have no retribution; having retribution is self-evident. Sixth, manifold retributions such as dark-dark [karma]: the distinction of opposition, meaning four karmas contrast with one another to form distinctions: the first two are the contrast between dark and white, and the last two are the contrast between defiled and undefiled (āsrava and anāsrava). "Dark-dark" refers to the first of the four, whose cause and fruit are both evil. Furthermore, both cause and fruit are associated with ignorance (avidyā); this is the karma of the three wretched paths. "And so on" equates to the remaining three: second is called white-white karma, whose cause and fruit are both good, and both are associated with the illumination of wisdom; this is the good karma of the form realm. Third is dark-white karma, which is good karma of the desire realm; because good and evil are mixed in the cause, the received retributions are also a mixture of desirable and undesirable. Fourth is neither-dark-nor-white karma, referring to undefiled karmas; because they have no maturation, in contrast to the above two karmas of dark and white, the name of "double negation" is established. As for the mark of "manifold retributions," the above three possess retributions; hence the treatise states: "because the accumulation of karma is accomplished." According to the intent of the Abhidharmakośa, dark-white karma is spoken of in terms of continuity (saṃtāna), since no single karma and no single maturation is both dark and white, as they are mutually contradictory. "Continuity" means either that the mental intention is dark while the expedient means is white, such as performing respectful deeds to deceive another; or that the mental intention is white while the expedient means is dark, such as speaking harsh words out of pity for a disciple. Deducing from reason, performing respectful deeds with a deceitful mind can also be simultaneous. The rest is detailed in the eighth fascicle of the Abhidharmasamuccaya-vyākhyā and the sixteenth fascicle of the Abhidharmakośa. Seventh, "immeasurable like fields" is the distinction of causes and conditions. The consciousness-seed is the cause, and the karmic field is the condition; according to differences such as the high or low quality of the field, the seeds also develop many distinctions. The treatise's version of the sūtra says: "the mark of the immeasurable field of karma." Eighth, the distinction between ordinary persons and sages: this is the distinction of what is accumulated and what is not yet accumulated; the supramundane is not yet accumulated, while the mundane is already accumulated. Ninth, the two phrases [forming the distinction] of certainty and uncertainty. The first phrase clarifies the certainty and uncertainty of the three periods of retribution: what is performed in the present and receives retribution in the present is called present retribution (dṛṣṭa-dharma-vedanīya); what is performed in the present and obtains retribution in the immediately following life is called retribution upon rebirth (upapadya-vedanīya); what is performed in the present and only obtains retribution from the third life onward is called retribution in a subsequent life (aparaparyāya-vedanīya). Within these three, each has certainty and uncertainty: in the first two, the time is certain, while the retribution may be certain or uncertain; in the last one, both time and retribution may be certain or uncertain. The tenth phrase clarifies certainty and uncertainty regarding vehicle and non-vehicle. "Vehicle" refers to the three vehicles: cultivating solely the karma of one's own vehicle is called certain; cultivating this vehicle for a time and then cultivating that vehicle is called uncertain. "Non-vehicle" refers to the mundane world, because it lacks the meaning of conveying outward. Those who are certain are difficult to liberate, while those who are uncertain are easy to liberate. In the conclusion, it also mentions eighty-four thousand: since the causes of delusion are such, the karma produced is likewise. The various gates of faculties and so forth all amount to eighty-four thousand; reversing this reveals the gates of perfections (pāramitā), the gates of samādhi, and so forth.

43.10

Fourth, explaining the faculties (indriya), there are two parts: first specific, and then the conclusion. In the specific exposition, ten marks constitute nine distinctions, because the fifth and sixth are combined. First, the distinction of vessels of teaching: referring to the vessels to whom the Dharma is taught and imparted, for the five faculties of faith and so forth have lower, middling, and superior grades, which are also dull, middling, and sharp, meaning there are slowness and quickness, and lesser and greater capacity, in receiving the doctrine and principle. Second, the distinction of the transformation of faculties: the past and future are the earlier and later limits; the present is already fixed, and distinctions are discussed by looking at the two against each other. That is, the aforementioned superior, middling, and lower faculties transform in comparison among the three periods of time: if later they transform into middling or superior, the prior faculties are lower; if later they transform into lower, the prior faculties have increased—this is the meaning of distinction. If they do not transform, they are equal; this is non-distinction. Therefore, the treatise states: "Before and after faculties, the prior faculty is lower, increased, or equal." Third, the distinction of the three natures: this means that in terms of the faculties of the three vehicles—such as bodhisattvas—they are mutually contrasted as superior, middling, and lower, and thus differ; the first applies generally to the three vehicles. Fourth, the distinction of afflictive defilements: referring to the five feeling faculties (vedanendriya) such as joy and pleasure gaining predominance in accordance with afflictions such as greed. Fifth, the two marks [combining five and six] clarify the distinction of certainty and uncertainty. The first phrase on vehicle and non-vehicle is entirely explained in terms of maturity and immaturity. In the Great Vehicle, the mature are certain, and the immature are uncertain. In the Small Vehicle, the mature are uncertain, because they can turn toward the Great Vehicle; the immature are certain, because each attains liberation according to their own vehicle. As for the mundane non-vehicle, the mature are uncertain, because they can be transformed to enter the path; as for the immature, their retribution is already fixed, so one temporarily sets them aside—this is the pure equanimity of awaiting the proper time to transform them in the "Chapter on Leaving the World." The subsequent phrase on ripe and subdued is unequivocally certain. Sixth, "lightly transforming and decaying according to the net of faculties" is the distinction of following in accord. This knows that the eye and other faculties follow along with their spheres of perception (viṣaya) and attain predominance. Herein there are three kinds of following in accord: 1. Following in accord based on the body: the six sense-bases (āyatana) mutually bind one another successively, like a net trapping fish and birds so they cannot attain liberation; hence it is called "the net of faculties"; this operates upon internal spheres. 2. Following in accord with arising and perishing: their essence being conditioned, they do not abide long in arising, hence it says "lightly"; being easily subject to change and destruction, it says "transforming and decaying." 3. Following in accord with contemplative practice grasping marks: this operates upon external spheres; this is what the treatise's version of the sūtra calls grasping marks, which is missing in the present text, or is subsumed under the net of faculties. Seventh, the distinction of the purity of śrāvakas: their practice is predominant in comparison to ordinary persons, because the faculties of the two vehicles can be accomplished through the destruction of obstacles, so that afflictions cannot destroy them. Eighth, the distinction of the purity of bodhisattvas: this applies to the three kinds of retrogressing and non-retrogressing. Ninth, "following afar" and so on reveals the distinction of subsuming all faculties: the three undefiled faculties (anāsravendriya) generally subsume all faculties. As for the three: 1. Initial practice: the faculty of learning what is not yet known (anājñātamājñāsyāmīndriya). 2. Expedient means: the faculty of knowing (ājñendriya), being in the midst of the path of cultivation (bhāvanā-mārga), hence called expedient means. 3. Maturation of retribution: the faculty of having known (ājñātāvīndriya). The aforementioned [faculties of] faith and so on co-arise with the three undefiled faculties, but differ according to the three stations of superior and inferior; from beginning to end, it is called "following afar." These three faculties attain predominance in cultivating the nirvāṇa of the non-learner (aśaikṣa). Among the above nine: the first two concern faith and so on; the third, fifth, and seventh concern the three vehicles and pervade all faculties; the fourth concerns the five feelings; the sixth concerns the eye and so on; the ninth concerns the three undefiled faculties. Nineteen of the twenty-two faculties have already been clarified; the male, female, and life faculties are not worth distinguishing here; the rest is explained roughly in the "Chapter on Faculties" of the Abhidharmakośa. Since their fine divisions are immeasurable, it concludes by saying "even up to eighty-four thousand."

43.11

Fifth, drawing analogies to the three thickets, namely understanding, nature, and desire. These three correspond to and accord with the nature of the faculties, and by raising one corner, the other three can be inferred; hence, they are all briefly treated by analogy.

43.12

Sixth, explaining latent afflictions (anuśaya). First in general, then in detail. In the general explanation, both the Jin [translation] and the treatise text call them 'envoys' (śīla/anuśaya). The treatise says 'following along,' because of the sense of pursuing and binding. Like an official envoy in the mundane world who pursues sentient beings and seizes the opportunity to bind them, such are latent afflictions. They lie dormant in the storehouse consciousness, pursuing and entangling. This refers exclusively to seeds, unlike the Hinayāna school. In detail, there are twelve phrases, which the treatise subsumes under two: the first six clarify where they pursue, and the latter six clarify in what manner they pursue. Now, as for the first, there are five: 1. Combining the first two phrases clarifies the locus in terms of the mind. The first phrase concerns pursuing in the mind of fruition, directly showing that they lie dormant in the storehouse consciousness, which is their place of long-settled sleep. And as for saying 'deep,' it is because they have existed since beginningless time, subtle and difficult to know. The lower phrase concerns pursuing in the non-fruition mind, namely the discrimination of the evolving consciousnesses. The functional consciousness arises without separating from present phenomena, so it is simply called 'mind,' which is the place of temporary turning. 2. 'Associated and unassociated' clarifies the locus in terms of the three realms. Because they are associated only with the mind of the corresponding realm and not associated with minds of other realms, the treatise says: 'Desire, form, and formless, or distinctions of superior, middling, and inferior. Because formless realm defilements are subtle, they are called inferior, etc. Although the nature of latent afflictions is entirely actualized, in accordance with their present defilements, there is also the sense of being unassociated.' 3. 'The aspect of following along for a long time' clarifies the locus in terms of the stages. The treatise says: 'Following along even up to the peak of existence.' However, the phrase 'peak of existence' generally has two meanings: first, reaching the peak of the vajra[-like samādhi]; second, reaching the peak of the three existences. Here, taking the meaning common to both Great and Small [Vehicles], it simply refers to the peak of existence. The treatise text only says 'entering far,' while the present text says 'for a long time,' which also means from beginningless time ascending to the summit of the ninth stage. 4. 'The aspect of being beginningless and uneradicable' clarifies the locus in terms of time. Since the locus is boundless, the time is also beginningless. Only wisdom can frighten the enemy-thieves of latent afflictions; since there has never yet been the wisdom of hearing, thinking, and cultivation, they cannot be eradicated. 5. 'With all meditative concentrations, etc.' clarifies the locus in terms of practice. Because the latent afflictions pursue them, mundane meditative concentrations and so forth cannot eradicate minds of attachment and views, and cannot accord with correct practice; hence, they are termed 'in conflict.' Therefore, the verse below says: 'Even when repelled by the realm of dhyāna, they still regress.' Next, from 'the three realms' onward clarifies in what manner they pursue, directly revealing the aspects of pursuit. It is due to these aspects that they are called latent afflictions. There are six of these: 1. Continuous pursuit in the superior three existences. The reason why the three existences are continuous in a similar succession is that these envoys act as bindings, just as one asleep in the mundane world cannot rise from bed. 2. Pursuit through distant time: namely, within the aforementioned beginningless time, causing the continuity of mind to manifest boundlessly, like the continuous dream-mind of one asleep in the mundane world. 3. 'Opening the gates of the sense-bases': pursuit of bodily arising, namely clarifying pursuit upon the aforesaid fruition and non-fruition minds of a single body, like seeing and hearing in a dream of one asleep in the mundane world. In this, there are two meanings: first, when the gates of the faculties such as the eye assemble and give rise to the six kinds of consciousness, the envoys arise together with them; hence it is said 'opening the gates,' which clarifies external pursuit of the expedient mind. Second, the treatise says: 'and due to the perfuming of the ālaya,' which clarifies internal perfuming of the mind of fruition. In the treatise text, below the word 'gate' there is also the word 'collection' (samudaya), which refers to the mind gathered and arisen from the ālaya. However, as it is the common support of all sense-bases, the present sūtra implicitly contains this meaning. 4. 'Solid and difficult to cure,' which is unreal pursuit, meaning that when cultivating dhyāna and so on, one does not attain a real antidote. Being unreal yet seemingly solid, it is like heavy sleep in the mundane world, where without a heavy strike or loud sound, there is no way to awaken. 5. 'Earthly abodes, etc.': subtle pursuit. This is because within the nine grounds of the peak of existence mentioned above, the defilement-body of the six entry-bases pursues. However, the nine grounds have two meanings: first, regarding the nine grounds of the three realms, although they are all actualized, because of their subtlety they are not known. The number of places of actualization is called 'non-actualization,' like one asleep in the mundane world thinking within a dream that he is awake. Second, taking the stage of Good Intelligence as the ninth stage, because they still exist in the tenth stage, they are called subtle. 'Non-actualization' refers to being partially severed in this stage. Hence the verse below says: 'Only when destroyed by the vajra path are they ultimately [exhausted].' 6. Pursuit departing from suffering: meaning that only the non-conceptual wisdom of the supramundane noble path can eradicate them, like sleep being touched. Seventh, in explaining the thicket of rebirth, there are ten phrases, first in general, then in detail. The treatise synthesizes them into eight: 1. Diverse bodies, meaning many forms and species. 2. Diverse karmic causes. 3. Diverse dwelling places. 4. The fourth and fifth phrases: diverse high and low forms and thoughts. 5. Diverse causes similar to external matter, referring to fields and so forth, taking external analogies. 6. Diverse individual entities: name-and-form arises together with consciousness, mutually dependent and unseparated, which is the entity of retribution. 7. Diverse root causes according with rebirth: ignorance and craving are the root, according with rebirth and seeking existence, causing existence to continue. 8. The last two phrases: diverse accumulations of the truth of suffering, meaning that the different three seekings are all causes of accumulation, yet they only accumulate the fruits of suffering; hence it is called 'diverse.' The upper phrase reveals the two seekings of desire and existence: desire for reception is the seeking of desire, where craving and grasping pursue without cease; desire for rebirth is the seeking of existence, loving rebirth in the three existences to obtain an excellent body for oneself and further gather retinue. Saying 'beginningless attachment to pleasure' reveals the faults of the above two seekings. The lower phrase is the seeking of false brahmacarya: because the mind grasps and clings, not knowing the transmigration of the three realms, it covets the small, large, and immeasurable marks of the three realms, falsely deeming them nirvāṇa—such as patting the belly as the Way, or asserting non-perception or neither-perception nor non-perception to be nirvāṇa. Eighth, in explaining habit energy (vāsanā), it is also first general, then detailed. In general it says 'habit energy'; since it carries two meanings, it cannot be restricted to the remaining traces of arhats. Although it is labeled 'habit energy,' in the detailed section it always says 'perfuming' (vāsanā). 'Perfuming' means smoking and scorching, like external fragrance. 'Habit' means practicing and learning, which pertains only to sentient beings. Practice inevitably perfumes to form a propensity; hence it is called habit energy. It is the ālaya-consciousness that serves as the perfumed, because continuously abiding as of a single category and being morally indeterminate, it can receive perfuming. The former seven evolving consciousnesses serve as the perfuming agents, because through having arising and ceasing, their power is vigorous and has increase and decrease; the perfumer and the perfumed combine and harmonize, hence it is called perfuming. This is as explained in the Mahāyānasaṃgraha and the second fascicle of the Vijñaptimātratāsiddhi. If relying on the Awakening of Faith, Suchness can also perfume internally, and Buddhas, good friends, and the like serve as external perfuming; internal and external harmonize to form a propensity. In the former [treatises], although one hears teachings and the like, it is also because consciousness can receive them that consciousness is determined to be the perfuming agent. Here both are accommodated. Since the text includes the cause perfuming and granting the fruit, etc., we definitely know that perfuming seeds to form a propensity is its meaning. In the detailed explanation, there are ten kinds of distinctions: 1. The distinction of granting fruit in the present or non-present: namely, past causes of good and evil karma arising together with present fruits is called 'functioning,' while not arising together is called 'non-functioning.' Like a person who practiced giving, now obtaining a human body, who is also constantly fond of giving, etc.; this is the habit of the cause. 2. Perfuming according to destinies: the distinction of perfuming of the paths. Like coming from the heavens and still being fresh and pure today; the habit of the path is extensively explained as in the Sūtra of the Questions of the Ṛṣi of Great Splendour and Lamp-Light; this is the habit of the fruit. The above two both contrast the past to explain the present. 3. According with sentient beings' actions: the distinction of perfuming by associating with sentient beings. This is the habit of conditions; hence one should stay far from evil and close to good, being cautious about what one habits. This is why an ancient king did not establish stables at a monastery, but established them at a slaughterhouse. 4. According with karma, etc.: the distinction of perfuming of work and defilement. 'Work' explains the word 'karma' in the sūtra, meaning productive endeavors, distinguishing it from karmic causes. Like the son of a goldsmith, who should be taught mindfulness of breathing, and so forth. Defilement habits are like a person fond of sleep, where sleeping then multiplies, etc. 5. Good, unwholesome, etc.: the distinction of perfuming of wholesome karma and so forth. This karma is precisely the karmic cause; being of the three natures such as wholesome, with respect to future fruits it is called karma. Like one who has long practiced giving, whose mind of giving becomes increasingly dense, etc. The above three explain habit energy exclusively in terms of the present life. 6. According with entering the subsequent existence: the distinction of intermediate existence (antarābhava) perfuming. The intermediate existence is what follows the fundamental existence; like a practitioner of brahmacarya who, even upon reaching the intermediate existence, has no stained desire. 7. Sequence: the distinction of perfuming in sequence with granting fruits. Namely, cultivating wholesome and unwholesome karma, and receiving fruits sequentially in the states of subsequent existence among the various destinies. Habit also accords without error with the sequence of fruits. The above two explain perfuming by looking from the present toward the subsequent. 8. Continuous, etc.: the distinction of perfuming of the cause of dhyāna that departs from the world. Namely, uncontaminated concentrations are called dhyāna that departs from the world, and cultivating uncontaminated [qualities] is their cause. Because defilements have not been severed, although one cultivates the uncontaminated, one is also pulled by defilements and pursued by defilements; reaching the uncontaminated is called 'far-reaching practice,' and 'practice' also carries the meaning of 'entering.' 9. Real and unreal: the distinction of perfuming of liberation through practice of the identical Dharma versus external non-Buddhists. 'Identical Dharma' explains 'real,' meaning that the three vehicles share the identical Buddha-Dharma. 'Different from non-Buddhists' explains 'unreal,' being called different because it is outside the Buddha-Dharma. 'Practice' is the cause of the above two. 'Liberation' is the fruit of the above two. Each has its perfuming, being fond of practicing its original dharma. One who previously cultivated the Small Vehicle, although now studying the Great, will first manifest Small Vehicle habits; the rest can be understood by analogy. This explains both the heterodox and the orthodox. Stated in terms of cultivation and realization, it also contains the marks of the remaining habits of the three vehicles. 10. The distinction of vehicle perfuming: this applies solely to the orthodox, in terms of what is seen and heard. The Chapter on Peaceful Practices of the Lotus Sūtra enjoins not associating with the two vehicles, for fear that habits would form seeds. The ten kinds above: the first seven are in terms of time, looking mutually across the three times and the three existences, clarifying that habits pertain to both good and evil; the eighth clarifies evil pursuing the good; the latter two concern the diverse habit energies of persons. Being able to comprehend all of them causes one to achieve the Tathāgata's wisdom of habit energy that has no habit energy.

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大方廣佛華嚴經疏 — Classical Chinese