大方廣佛華嚴經疏 46

English (machine translation) 46

Language: English

46.1

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

46.2

Chapter Twenty-Eight: The Ten Supernormal Powers (Entering the forty-fourth fascicle of the sūtra from here below)

First is the purpose of arrival: it is to answer the question about the ten supernormal powers in the second assembly, because two chapters explain the vastness of activity and function—previously samādhi, here supernormal powers, which is the sequence of meaning. It is also because relying on samādhi gives rise to supernormal powers.

46.4

Second, explaining the name: *tong* (powers) means *shentong* (supernormal powers); subtle functions that are difficult to fathom are called *shen* (spiritual/divine), and mastery without obstruction is called *tong* (penetration/powers). Subtle functions are boundless, and drawing upon ten reveals completeness. The Jin translation of the sūtra and the *Benye* both call them the 'ten clarities' (vidyā) because they illuminate thoroughly without remainder. However, powers (*tong*) and clarities (*ming*) differ in sūtras and treatises; hence the third fascicle of the *Dazhidulun* states: 'Directly knowing the past events of previous lives is a power; knowing past causes, conditions, and actions is a clarity,' and so forth. Now, according to this sūtra, supernormal power is thorough illumination, so it can also be called clarity, as extensively explained in the text. Thus the sūtra below states, 'It is not the realm of the supernormal powers and clarities of bodhisattvas.' The Jin translation aimed to follow the meaning, while the present translation strives not to deviate from the text.

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Third, central purpose: mastery of the functions of wisdom is the principle; universal gathering and conversion to fulfill equal enlightenment without fixed direction is the aim.

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Next is the direct explanation of the text. Broadly divided into four: 1. stating the number and announcing; 2. interrogating the number, listing, and explaining; 3. general praise of superior abilities; 4. concluding the number and differentiating the fruit. Now for the first. Speaking of ten: 1. knowledge of others' minds; 2. divine eye; 3. knowledge of past abodes in past kalpas; 4. exhausting the kalpas of the future; 5. unobstructed pure divine ear; 6. going to all Buddha-lands without physical entity or movement; 7. skillful discernment of all speech; 8. countless form-bodies; 9. wisdom of all dharmas; 10. entering the samādhi of cessation of all dharmas. These ten are all called powers of knowledge because they all take great wisdom as their essence. If explained according to characteristics, the first eight are wisdom of quantitative knowledge and the last two are wisdom of principle; based on reality, they are solely one unobstructed great wisdom. These ten also expand the six supernormal powers, as the divine eye, divine ear, spiritual base, and destruction of defilements are each split into two. The divine eye is split into two and four based on seeing the present and the future; the divine ear is split into five and seven based on sounds and speech, which is also based on hearing holy teachings and the languages of various categories; the spiritual base is split into six and eight based on activity and form-bodies; the destruction of defilements is split into nine and ten based on wisdom and samādhi; one and three are not split, so six become ten. However, the wisdom and functions of the six supernormal powers of the Hīnayāna have limits, and those of the Three Vehicles, while level and pervasive, are still not fully exhaustive; now the wisdom and functions of the ten supernormal powers of the Ekayāna are multilayered and completely pervasive across the dharmadhātu, just like Indra's net where thoughts and kalpas perfectly interpenetrate, thus even surpassing those clarities, not to mention ordinary supernormal powers. To reveal the perfect principle, they are expanded into ten supernormal powers.

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In the second, from 'which ones' down, interrogating the number, listing, and explaining: first generally interrogating, and later from 'disciple of the Buddha' down separately explaining the ten supernormal powers. This makes ten passages, and each passage has three parts, namely the topic, the explanation, and the conclusion.

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First is the initial [supernormal power]. The heading says 'the minds of others' because this wisdom takes the minds of others as its cognitive object. If termed directly by the cognitive object, it should be called 'the supernormal power of distinctions of mind,' because whether [mental] states or primary minds, it can know their manifold types; both designations are tatpuruṣa compounds. However, regarding wisdom cognizing the minds of others, various theories differ. Master Sthiramati states: 'The Buddha's wisdom cognizing the minds of others directly cognizes the actual basis (vastu); all others project reflections.' Master Dharmapāla holds that the Buddha also projects a reflection: if he were to cognize the actual basis, he would apprehend a dharma outside mind, which would destroy vijñapti-mātra; it is merely that it extremely resembles the actual basis, differing from that of an ordinary practitioner. According to the Vijñaptimātra school, Dharmapāla is correct. Yet viewed from the present sūtra, the former view is also not in error, because subsuming objects into mind does not destroy objects, and the obliteration of both subject and object does not obstruct their preservation. The ultimate truth of mind-only is neither one nor different: at the very moment one cognizes another, it is oneself. Because sentient beings' minds, which are identical with the Buddha's mind, are not the Buddha's mind identical with sentient beings' minds, they serve as the cognitive object; because the Buddha's mind, which is identical with sentient beings' minds, is not sentient beings' minds identical with the Buddha's mind, it serves as the cognizing subject. Being blended and fused in this way, they are neither one nor different. If there were sentient beings distinct and outside the Buddha, requiring further projection of reflections, that would conversely lose the true meaning of vijñapti-mātra. Second, from 'knows one [kṣetra]' onwards, is the explanation of the characteristics, within which there are two parts: first, knowing one kṣetra; second, from 'just as one [kṣetra]' onwards, using the few to analogize the many. In the former there are three parts: first, a general statement; next, from 'that is to say' onwards, the particulars; last, from 'in this way' onwards, the conclusion. Among the particulars, there are thirty classes of mind, lacking the third, indeterminate [minds], which is present in full in the Jin dynasty translation. Therein, the first ten broadly reveal them according to characteristics; the latter twenty minds specifically reveal them according to persons. In the former, the first two pertain to nature, broadly subsuming all minds; the next two pertain to practice, because of benefiting others alongside oneself versus solitary goodness; the next two pertain to karmic retribution, because devas are great and humans are small. The above four are purely wholesome. The next two pertain to compliance and opposition, where compliance pervades the three natures with wholesome [minds] being exclusively defiled, while opposition is exclusively wholesome and pervades both defiled and undefiled. In distinguishing them according to persons: the first six pertain to the vehicles, where the first three are fruitions and the latter three are causes, which correspond to the aforementioned minds opposing saṃsāra and minds of broad versus narrow scope; the next eight classes of beings pertain to categories, which correspond to the aforementioned minds complying with saṃsāra and great versus small minds. Hell beings and the like pertain to destinies, which also comply with saṃsāra and are unwholesome minds. The rest can all be understood.

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Second is the divine eye. The heading says 'unobstructed' because seeing is sovereign. 'Pure' means free from hindrances. The divine eye is itself the supernormal power. Second, from 'sees immeasurable' onwards, is the explanation, divided into three parts: first, generally clarifying that the characteristics of many realms are distinct, whose wholesome and evil destinies unfold in succession as in the 'Chapter on Clarifying Inquiries'; next, from 'that is to say' onwards, specifically clarifying that the manifold categories are not single, each category having its prior offenses and so forth; third, from 'in such various ways' onwards, illuminating in full detail, where previously it merely observed their present marks, whereas here it illuminates their causes and conditions. The name of the ten clarities is established from this. Therein, first, the capacity to see is distinct; next, from 'according as' onwards, what is seen is fully detailed—stating 'according as' because what is known is not single; last, from 'all without exception' onwards, concludes its infallibility. The text can all be understood.

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Third is the supernormal power of past abodes. In the heading, matters that have passed away are called 'past abodes'; clearly remembering what occurred in the past is 'recollection.' That is, recollection of past abodes, the supernormal power of recollection of past abodes. Second, from 'capable of knowing' onwards, is the explanation of the characteristics, within which there are two parts: first, knowing mundane matters, within which is first a general statement, and from 'that is to say' onwards, the particulars; second, from 'again recollects the past' onwards, knowing Buddha matters. Therein are also two parts: first, indicating the vastness in terms of realms, knowing only their fruitions; second, from 'again recollects' onwards, indicating the vastness in terms of persons, concurrently knowing their causes, all because the bodhisattva has attained the eye of the nine periods of time, seeing them as if presently perceived. If this were not so, then if past dharmas did not pass away, they would not be called past, while if they had already passed away, there would be no dharma to be known. If it were merely that due to an impression appearing in the mind previously experienced one is said to recollect and know it, then one would only see one's own mind and not see that dharma. Furthermore, one should not be able to recollect or know matters never previously experienced. Again, one would only see the present and not the past, so how could it be called 'past abodes'? The rest of the text can be understood.

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Fourth is the supernormal power of knowing kalpas, which also takes its name from the objective realm. Second, from 'knows inexpressible' onwards, is the explanation of the characteristics, within which there are two parts: first, knowing mundane [kalpas]; second, from 'again knows' onwards, knowing Buddha [kalpas]. The former also has two parts: first, clarifying the kalpas that are relied upon. It merely utilizes manifold realms to reveal manifold kalpas, not that there are limits. Both this and the latter section exhaust the future, because what is known at this stage is identical to that of a Buddha. Next, from 'in each and every' onwards, reveals the matters that rely upon them, whose meaning is as analyzed in the 'Ten Stages.' However, in the Mahāyāna school, both the essence and function of dharmas of future times are entirely non-existent; how then can they be known now? According to the expedient teaching, one merely sees present causal seeds and knows the marks of future fruitions, not that one sees the essence of future dharmas. If according to the Ekayāna school, among the nine periods of time, the present within the future possesses both essence and function, and now one knows it in accordance with reality; yet it is not the present of the present, hence it is termed the future. If this existence were an intrinsic existence, it would be identical to the Hīnayāna. If it were existence through conditions, since the conditions have not yet occurred, how can it be said to exist? If viewed from the present time, both conditions and intrinsic nature are non-existent, because the future is definitely non-existent as the present. If viewed following future time, because it is the present of the future, it exists just as [the present] does now.

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Fifth is the supernormal power of the divine ear. First, the heading omits 'supernormal power of wisdom.' If simply called 'divine ear,' it is named directly from its entity. If taking it as the 'unobstructed, pure divine ear,' it receives its title from its virtues and activities. Second, from 'perfect' onwards, is the explanation of the characteristics, within which there are three parts: first, generally revealing the sovereignty of virtues and activities; second, from 'O sons of the Buddha' onwards, specifically demonstrating the activities and functions in one direction; third, from 'just as in the eastern direction' onwards, citing one to exemplify the rest. Now, the initial nine phrases all distinguish virtues in terms of function, the preceding heading being the general phrase: 1. 'perfect,' because it can function interchangeably; 2. hearing pervasively across the ten directions and the nine periods of time; 3. receiving and comprehending all at once, penetrating to their source; 4. free from the two hindrances; 5. clearly understanding what is known; 6. conditions cannot obstruct it; 7. not like the provisional and lesser vehicles whose hearing has demarcations and does not exhaust the layers upon layers; 8. already realized; 9. completely sovereign in all regards, meaning that if it wishes to hear, even the subtle and distant cannot escape, and if it wishes not to hear, even the proximate and loud cannot disturb, hence called 'sovereign.' Second, specifically demonstrating the activities and functions in one direction has two parts: first, citing many Buddhas to show the breadth of hearing; second, from 'these Buddhas' onwards, revealing the hearing and retentive recollection. Therein are two: first, hearing and retaining the doctrinal teachings, which can be understood as explained; second, from 'moreover, in' onwards, revealing the perfection of retention, which is the mark of the capacity to retain. Therein are two: first, citing what is retained—the preceding text generally showed the Dharma taught by the Buddhas, while this now distinguishes the variations in what was taught; second, from 'in that' onwards, distinguishing the marks of the capacity to retain and concurrently clarifying transforming others. The rest of the text can be understood.

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Sixth is the supernormal power of wisdom devoid of substantial nature. In the initial heading there are fourteen designations: the first one is general and pervades all, namely 'devoid of substantial nature,' while the rest are all particular. Among the particulars: 1. effortless functioning; 2. equality identical with noumenon; 3. ability to be pervasive; 4. measure difficult to know; 5. not meaning arising function based on an essence; 6. manifesting merely in accordance with a thought; 7. currently having functioning; 8. unmoving from the original location; 9. actions necessarily ultimate; 10. functioning without interruption and never severing the Buddha seed; 11. others cannot destroy it; 12. able to generate roots of goodness; 13. going to wherever directed. Among these thirteen, the first, second, fifth, and eighth are the meaning of being devoid of substantial nature, while the rest are the meaning of supernormal power; because these two are unobstructed, it receives this name. Second, from 'this bodhisattva' onwards, is the explanation of the characteristics, within which are three parts: 1. clarifying vastness, meaning that hearing the names of Buddhas of many kṣetras, one immediately sees one's body in those many kṣetras; 2. from 'those worlds' onwards, clarifying the meanings of immeasurable, non-arising, and the like, meaning that again hearing Buddha names from those Buddhas, one goes to pay homage, serve, and receive the Path without attachment; 3. from 'passing through such' onwards, clarifying the meaning of uninterruptedness, meaning that through many periods of time, essence and function are unobstructed.

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In the seventh, the supernormal power of skillfully discerning words and sounds: first, the heading is named from what is comprehended, established as a tatpuruṣa compound; if named from what is uttered, it is a karmadhāraya compound throughout. Second, from 'knows inexpressible' onwards, is the explanation of the characteristics, within which are two parts: first, knowing words, which has a heading, an enumeration, and a conclusion; second, from 'this bodhisattva' onwards, clarifying the uttering of words, meaning uttering words in accordance with different inclinations. There are doctrine, simile, and application; the text can all be understood.

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Eighth is the supernormal power of wisdom of the adornment of the physical body. Named from what is manifested, it is established as a bahuvrīhi compound. Second, from 'knows all' onwards, is the explanation of the characteristics, within which are three parts: first, knowing formlessness, because form is itself emptiness; second, from 'the bodhisattva thus' onwards, clarifying the ability to manifest form, because emptiness is itself form; third, from 'O sons of the Buddha' onwards, jointly clarifying formlessness and manifesting form, since what is done does not obstruct compassion. Now first, because of comprehending that the dharmadhātu has no fixed or real form, its entire entity is emptiness, not an annihilatory emptiness. In emptiness there is no form, yet it does not obstruct form; because both preservation and annihilation, concealment and manifestation, are entirely sovereign, one is only then able to manifest manifold forms in accordance with inclinations; hence this is clarified first. Therein are six phrases: the first generally knows that the nature of form is free from marks, nor is there any dharma that constitutes emptiness; the remaining five specifically clarify what marks it is free from: 1. free from differentiated marks, because coarse, subtle, long, short, and the like are identical in the single unproduced essence; 2. manifold disparate marks, because they are false; 3. immeasurable, numerous marks, because it is free [from them]; further, having neither large nor small, because it transcends measures; 4. merely erroneous discriminations, because they are impossible to find; both views of form and emptiness are grasping through sentiment, and views of being identical or not identical are severed; the above pervades both shape and color; 5. free from color marks, because they exist dependent on shape. In the second part, the ability to manifest form, first concludes the preceding and introduces [the next], because form that is identical with emptiness constitutes wondrous form. Furthermore, the non-duality of emptiness and form accomplishes the aforementioned true emptiness; being dual while non-dual manifests this wondrous form; the fusion and identity of form and emptiness constitutes the true dharmadhātu; through inexhaustible pratītyasamutpāda, the one manifests the many. Later, from 'that is to say' onwards, specifically reveals the distinctions, having one hundred and three kinds; they are either named from marks of form or designated from virtuous functions, which may be deduced by thought. However, all are forms that accord with the dharmadhātu, unlike changing and obstructing [matter], with names of forms established merely in accordance with what is manifested. Third, in jointly clarifying what is done: first concludes the preceding; later, from 'causing those being transformed' onwards, reveals what is done, having ten phrases, which can all be understood.

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Ninth is the abhijñā of the knowledge of all dharmas. First, its name is indicated: it receives its designation from the dharmas, ultimate and conventional, that are known. Second, from “knows all” onward, the characteristics are explained. Within this there are two parts: first, explaining the knowledge of dharmas, which is the internal realization of phenomena and noumenon; next, from “this bodhisattva” onward, explaining the exposition of the Dharma, which is the external benefiting of sentient beings. This is also: the former explains being continually noumenon while immediate to phenomena, and the latter explains being constantly phenomena while immediate to noumenon, because function and quiescence, quiescence and function, are unobstructed. As for the first, there are again two parts: first, revealing the real in terms of transcendence of speech; second, from “without self” onward, revealing the real in terms of the two emptinesses. The first three phrases exclusively reveal the real: first, because names lack the efficacy of grasping things; second, because what is produced by conditions lacks intrinsic nature; third, because the essence is devoid of coming and going. Below, there are three pairs that reveal the real by contrast. However, there are three senses in explaining these three pairs: 1. In terms of solely revealing the real, they are empty because they are mutually dependent; different characteristics are mutually non-existent, and so it says “not different.” To negate difference it says “not different,” yet neither is non-difference to be found, so it says “not not different.” 2. In terms of doubly revealing the essence, the not-different characteristics are not not-different. 3. In terms of doubly negating mutual identity: being the nature, it is not different; the nature is identical to characteristics, so it is not not-different. Furthermore, characteristics are not characteristics, hence not different; the nature is not nature, hence not not-different. Therefore, one departs from the two extremes and does not abide in the middle way. The lower two pairs should be understood by analogy. In the second part, revealing [the real] in terms of the two emptinesses, the first three pairs likewise exclusively reveal the real. “Incomparable” means that there is no ‘mine’ to be compared and contrasted with ‘self.’ The remaining two can be understood. From “without reality” onward also admits of three interpretations, which may be known by analogy with the previous ones. To explain it tentatively in terms of revealing the real: first, both the empty and the real are revealed through conditions. Second, because the dharmatā cannot be juxtaposed with the real, it is one characteristic; the one is also not one, hence without characteristic; existence and non-existence are both dharmas, and because they are mutually dependent, they do not exist. Dharmas and non-dharmas are mere provisional designations; when sought in terms of reality, that which remedies and that which is remedied are without exception doubly quiescent. The rest are all modeled on this. In the second part, expounding the Dharma to benefit externally, there are three parts: 1. Restating the preceding to establish wisdom, as the basis upon which function arises; 2. From “does not abandon” onward, directly explaining the exposition of the Dharma; 3. From “although knowing the true mark” onward, the non-obstruction of quiescence and function. Within this there are three parts: first, quiescence does not obstruct function; next, from “although there is speech” onward, function does not obstruct quiescence; finally, from “in non-duality” onward, quiescence and function are non-dual.

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Tenth is the abhijñā of the knowledge of the concentration of cessation (nirodha-samāpatti). Within this there are three parts: first, indicating the name. Saying “all dharmas are extinguished” means that the dharmas of the five categories are all quiescently extinguished in their very essence. This is cessation in terms of noumenon, unlike other traditions' concentration of cessation which only explains cessation in terms of phenomena—only extinguishing the mental factors of the sixth and seventh consciousnesses, not extinguishing the eighth, and so forth. Merely having cessation of phenomena, they cannot function while remaining in concentration; having realized cessation in terms of noumenon, concentration and distraction are unobstructed. Because it is noumenon while immediate to phenomena, it does not obstruct cessation; because it is phenomena while immediate to noumenon, it does not obstruct function. Thus the text says: “Although entering it moment to moment, they do not abandon the bodhisattva path,” and so forth. Nor is it that the mind is in concentration while the body initiates function; nor does it solely explain the double transcendence of concentration and distraction; it is simply because noumenon and phenomena are unobstructed. As the seventh stage above says: “Although practicing the limit of reality, they do not realize it; they are able to enter moment to moment and also arise moment to moment.” And the Vimalakīrti-nirdeśa says: “Without arising from the concentration of cessation, one manifests all deportments.” All have this meaning. Since phenomena and noumenon are not one, it is the supernatural power of the extinction of all dharmas; since they are not different, extinction is identical to supernatural power—both interpretations apply. Second, from “moment to moment” onward, the characteristics are explained. Within this are two parts: first, explaining the sovereignty of essence and function while immediate to concentration; second, from “when this bodhisattva abides in samādhi” onward, explaining sovereignty over the duration of entering concentration. The former also has two parts: first, indicating entry into concentration; second, from “nor do they regress” onward, explaining that it does not obstruct function. In this, the first two phrases are general: what has not yet been done is not regressed from, and what is currently done is not abandoned—directly setting aside cessation of phenomena to reveal true cessation. The remaining phrases explain individually, and the text is clear and understandable. The second part explains sovereignty over the duration of entering concentration, having three parts: 1. Length or brevity follows the mind; 2. From “when the bodhisattva enters this” onward, the deportment does not err; 3. From “although regarding existence and non-existence” onward, it does not obstruct the arising of function, with concentration and distraction proceeding together. In this, first is the doctrine, then the similes. Light and shadows manifest everywhere, serene and without mind; following the vessel's waxing or waning, their essence has no coming or going. Third, from “this is” onward, concludes the name.

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Main section three: from “O sons of the Buddha, the bodhisattvas…” onward, generally praises superior abilities. Within this are two parts: 1. Contrasting the inferior to reveal the superior, because the inferior cannot fathom them; 2. From “except only” onward, revealing the superior by means of the superior, meaning that only Buddhas and their equals can fathom them.

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Main section four: from “O sons of the Buddha, these are…” onward, concludes the enumeration and distinguishes the fruition. The text is clear and understandable.

46.20

Chapter Twenty-Nine: The Ten Forbearances

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First, the reason for its coming: it is to answer the question on the ten crowns of Universal Radiance; the meaning is as explained previously. The preceding two [chapters] have already explained that supernatural powers and concentrations have vast functions; now this chapter distinguishes the profound depth of their wisdom, and therefore it comes next.

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Second, explaining the name: “forbearance” (kṣānti) means patient understanding and affirmation, which is wisdom’s illumination and contemplative penetration; ten are manifested by relying on the round [teaching].

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Third, the central theme and purport: profound wisdom-practice is the theme; attaining the unobstructed and inexhaustible Buddha-fruition is the purport. However, as for this practice of forbearance, in terms of stages it is the final mind of equal enlightenment, to sever subtle ignorance. If in terms of perfect interpenetration, it actually pervades the five stations, yet by relying on the ultimate it is explained that its essence is just wisdom. Unlike other traditions where forbearance is the cause and wisdom is the fruition, although it is a single wisdom, it is explained differently according to meaning, varying across the two, three, four, five, and other teachings; now this round teaching therefore speaks of ten forbearances.

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Fourth, directly explaining the text. The text has prose and verses. In the former there are four parts: 1. Adducing the number to praise superiority; 2. Listing the names to reveal essentials; 3. Extensively explaining according to the names; 4. Generally concluding their names.

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First, it begins by adducing the number; then from “if one attains” onward, it praises superiority. Reaching the unobstructed stage is the cause-fulfillment of one's own lot. Unobstructedness in the Buddhadharma is the fruition-fullness of superior progress.

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Second, in “what are the ten?” listing the names to reveal essentials, first the number is queried, next the names are listed, and finally the essentials are revealed. Among the names, the first three are in terms of dharmas, and the latter seven are based on similes. Among the three: the first is in terms of the teaching, meaning forbearance toward the teaching’s sound—taking its name from the object: the forbearance of sounds and voices. The next is in terms of practice: because it accords with all dharmas, accord is itself forbearance. As for the third, the forbearance of the non-arising of dharmas (anutpattika-dharma-kṣānti): if in terms of forbearing the principle of non-arising, it is the forbearance of non-arising (genitive compound); if in terms of non-arising wisdom and the non-arising of afflictions, non-arising is itself forbearance (appositional compound)—both interpretations apply. Moreover, regarding these three forbearances, if explained generally, the former two are both preparatory practices for the forbearance of non-arising, according with and tending toward non-arising, and only the latter directly accords. If in terms of the present stage, the three forbearances are distinctly differentiated, because it should not be that only at this stage does one have the accordant forbearance of non-arising. “Accord” here only accords with noumenon; it is not the accordant forbearance [of the three forbearances]. If so, how does it differ from non-arising? The accordant forbearance [here] generally accords with phenomena and noumenon, hence it is unlike non-arising. The sūtra says: “Knowing in accord that dharmas exist,” and so forth. Furthermore, relying on the five forbearances, this stage corresponds to quiescent cessation; now the meaning is explained in terms of three forbearances, so it corresponds to non-arising, as stated in the Bodhisattvabhūmi. In the latter seven, explained in terms of similes, all are genitive compounds, meaning the forbearance that is like an illusion, and so forth. Preceptor Guangtong said: “Four similes are used for the sound: lightning and transformation illustrate accordant forbearance, and space illustrates non-arising; lightning is what is now the shadow simile. Furthermore, illusion means having no mark of arising; mirage means objects have no mark of objects; dream means knowing has no mark of knowing; echo means hearing has no mark of hearing; lightning means abiding has no mark of abiding. Now since it says ‘shadow,’ it should be that manifesting has no mark of manifesting. Transformation means existing has no mark of existing. Space means conditioned activity has no mark of conditioned activity. Thus the illustrative simile is restricted to one characteristic, while the illustrated meaning extends to many dharmas.” Although not in the text, it has no error in principle. Furthermore, past masters said: contemplating consciousness is like an illusion; perception is like a mirage; feeling is like a dream; sound is like an echo; formations are like lightning; form is like a transformation. Because of generally contemplating all aggregates, realms, and bases as ultimately empty, it is like empty space. This explanation accords with the verses of the later assembly, and so now the shadow simile also illustrates formations. If relying on the Mahāyānasaṃgraha, the eight similes of the fifth chapter all illustrate the dependent nature (paratantra-svabhāva); however, they are all to dispel doubts: because the doubts differ, the things illustrated also differ. 1. Outsiders, hearing that the characteristics of the dependent nature are only existent through false discrimination and are not true reality, then give rise to doubt, saying: ‘If there is no true reality, how can there be spheres of experience that are traversed?’ Therefore it says ‘like an illusion,’ meaning that an illusion creates cognitive objects; how could the six sense-bases be real? 2. They doubt: ‘If there is no reality, how is there the operation of mind and mental factors?’ Therefore it says ‘like a mirage,’ flickering and moving, not water yet resembling water, so that the mind operates falsely. 3. They doubt: ‘If there is no reality, how is there pleasant and unpleasant experience?’ Therefore it says ‘like a dream,’ where there are really no men or women, yet there is pleasant and unpleasant experience; it is also like this when awake. 4. They doubt: ‘If there is no reality, how is there conceptual proliferation and speech?’ Therefore it says ‘like an echo,’ where there is really no sound, yet the listener considers it to exist. 5. They doubt: ‘If there is no reality, how are there good and bad karma and results?’ Therefore it says ‘like a shadow,’ meaning like a mirror image, hence also not real. 6. They doubt: ‘If there is no reality, why do bodhisattvas perform deeds of benefit and joy?’ Therefore it says ‘like a transformation,’ meaning a conjurer, though knowing it is not real, performs transformed deeds; the bodhisattva is also like this. However, that treatise lacks the simile of space, and the shadow simile is a mirror image; there is further the simile of reflected light and shadow, illustrating that the various consciousnesses are unreal. There is also the simile of the water-moon, illustrating that the spheres of the concentration stage are unreal. The present sūtra, because their doctrinal categories are the same, combines them under ‘shadow,’ as will be known when reaching the text. Master Huiyuan, seeing that it lacked space, took the space simile to illustrate unconditioned dharmas. This is not without reason, yet it contradicts the sūtra below, which says: ‘Because sentient beings and all dharmas are all like space.’ If so, how to explain the simile of space? It means that although that doubt was dispelled, one still considers dharmas to have unreal marks; therefore it says ‘like space,’ ultimately without anything. The remaining meanings are extensively as explained in the Mahāyānasaṃgraha and special treatises. The nine similes of the Diamond Prajñā also all illustrate the conditioned; in the Pañcaviṃśatisāhasrikā-prajñāpāramitā and the Mahāprajñāpāramitopadeśa, the ten similes generally illustrate all things, and the Laṅkāvatāra is also general. The prose of the present sūtra mostly agrees with the general [application] above, whereas what the verses illustrate also has restrictions, because revealing the meaning has no fixed method. The listing of names has been explained. From “these ten kinds” onward reveals the essentials; because they are essential, they are explained together.

46.27

Main section three: from “O sons of the Buddha, what is…” onward, extensively explains according to the names, which forms ten sections. The first seven all have three parts: namely, the query, the explanation of meaning, and the concluding of the name.

46.28

In the explanation of the first forbearance, there are eleven phrases: the first generally adduces what is heard, namely, dharmas such as the three non-natures; the rest reveal the capacity to hear and enter the Dharma: hearing of marklessness, one is not startled, because one understands that the imaginary (parikalpita) is completely non-existent; hearing of non-arising, one is not terrified, because one understands that the dependent (paratantra) definitely has no arising; hearing of non-nature, one is not afraid, because one understands that tathatā has the nature of non-nature. Another interpretation: regarding the dharma of true emptiness, when hearing it one is not startled or transfixed; when contemplating it, fear does not continue; when cultivating it, one is not decisively afraid. Furthermore: hearing that existence has nothing belonging to it, one is not startled; hearing that emptiness has nothing belonging to it, one is not terrified; hearing that both of these have nothing belonging to them, one is not afraid. All are as explained in the various Prajñā treatises. Deep faith is the beginning of the wisdom of hearing. Awakening and understanding is the end of the wisdom of hearing, because initial faith leads after a long time to understanding. Fondness and joy is the beginning of the wisdom of contemplation, because one is fond of the Dharma and delights in contemplation. Tending toward is its end, because contemplating for a long time one tends toward cultivation. Concentrated mindfulness is the beginning of the wisdom of cultivation, because one initiates preparatory application. Cultivation is its end, directly explaining undertaking cultivation until reaching the root of concentration. Abiding peacefully means giving rise to wisdom based on concentration, corresponding with the realization of the principle. This is fully detailed in the Bodhisattvabhūmi of the Yogācārabhūmi.

46.29

Regarding the second, the conforming tolerance (anulomikī kṣānti), the explanation contains four layers of calming and insight (śamatha-vipaśyanā): First, initial cultivation of calming and insight, meaning that calming concentrates upon a single object while insight observes phenomena and noumenon. Second, gradual calming and insight, meaning that calming rests upon phenomenal objects in accordance with their noumenon, which is called being 'equal and uncontradicted'; insight thoroughly penetrates phenomena and noumenon, which is called 'conforming and fully knowing,' as the verse states: 'When phenomena exist, one also conforms and knows; when phenomena do not exist, one also conforms and knows.' Third, mature calming and insight, meaning that calming prevents delusions from arising, which is called 'causing the mind to be pure'; insight penetrates the preceding objects, which constitutes 'correctly abiding and cultivating.' Fourth, unified calming and insight: quiescence merging with the objective realm of noumenon is called 'entering'; wisdom becoming manifest in the mind is why it says 'accomplished.' The above four all involve the concurrent practice of calming and insight; only thus is it true conforming tolerance.

46.30

Regarding the third, the tolerance of the unarisen dharmas (anutpattika-dharma-kṣānti), the explanation has two parts: first, an overarching explanation; then, from 'why' onward, an interrogation and explanation. Now for the first. If fully stated, one should interrogate about 'exhaustionless' and so forth; as these two [unarisen and unceasing] are the overarching principles, they are briefly indicated. The explanation contains them fully, which are all specific meanings of this. In the subsequent interrogation and explanation, the intent of the interrogation is twofold: First: 'How is it known that there is no arising or ceasing?' Second: 'Since it is called tolerance of unarisen dharmas, why does it further speak of not seeing the ceasing of dharmas?' In the explanation, the intent of the first interrogation is explained thus: True dharmas are fundamentally unarisen of themselves, while dharmas arising from conditions lack own-nature and thus are unarisen. Because they are unarisen, how could there be ceasing? This uses conditioned accumulation to explain unarisenness, and unarisenness to explain unceasingness. Here, conditioned accumulation is briefly omitted, but the verse fully contains it. How does unarisenness explain unceasingness? There are two meanings: First: If something originally arose, later it must be subject to ceasing; since fundamentally it did not arise, now it is unceasing. Second: Since it is precisely the condition's lack of own-nature that is called 'unarisen,' one does not wait for ceasing to be completed before it becomes non-existent; hence it next says 'unceasing.' These two are overarching; the rest can be patterned after them. Explaining the second interrogation's intent: The tolerance of the unarisen is not solely about being unarisen; all dharmas must be completely quiescent. Here, the name 'unarisen' is established based on the primary meaning; therefore, 'unceasing' and the rest establish the meaning of unarisen. If based on specific meanings, it could also be called 'tolerance of unceasingness' and so forth. Therefore, the *Sūtra on Entering the Seal of the Power of Faith* (*Śraddhābalādhānāvatāramudrā-sūtra*), in explaining that this tolerance can purify the initial Joyous Stage (pramuditā-bhūmi), says: 'First, it is called attaining the tolerance of the unarisen, also causing others to abide in it.' It also says: 'The tolerance of the unarisen means realizing quiescence and cessation. Second, attaining the tolerance of the unceasing, also causing others to abide in it.' It also says: 'The tolerance of the unceasing realizes the unarisen.' This text can serve as authority. Moreover, these various phrases each have two meanings: First, the preceding ones explain the succeeding ones, and the succeeding ones complete the preceding ones: because the preceding exist, the succeeding exist; because the preceding are absent, the succeeding are absent. Second, each and every phrase is contained within the phrase 'unarisen'; at the very moment of non-arising, all meanings are頓足 instantly complete, because noumenon is identical with phenomena and not annihilation, and wisdom is identical with noumenon and devoid of subject and object. However, the text's import is comprehensive, so it can be summarized into three explanations: 1. purely in terms of noumenon; 2. encompassing both noumenon and wisdom; 3. purely in terms of wisdom. Now for the first. How is it that because the preceding exist, the succeeding exist? That is: if an arisen dharma ceases, then ceasing entails ending; ending means it is a defiled dharma; defilement means that before and after are differentiated; differentiation means spatial locations are not identical; having locations means subject and object are not quiescent; not being quiescent means having desires; having desires means engaging in actions; actions mean making vows and seeking; vows mean the mind abides in the vowed-for affairs; abiding means there is going and coming. Now, because the preceding are absent, the succeeding are utterly quiescent; hence, the succeeding make manifest and establish the unarisen. This conforms to the prose. Second, regarding both noumenon and wisdom: the first two are overarching, encompassing both noumenon and wisdom; the next four reveal the non-arising of noumenon; the last six reveal the non-arising of wisdom. Hence the verse says: 'Their mind has no defilement or attachment,' and so forth. The union of noumenon and wisdom is called the tolerance of the unarisen. Third, purely in terms of wisdom: through understanding that what is from conditions is unarisen, wisdom does not arise; hence it is called 'unarisen.' The tolerance of the unarisen is serene and unchanging; hence it is called 'unceasing.' Because it is unceasing, its function has no interruption or exhaustion. Next, defiled thoughts are all cast off, constantly without difference, laterally without spatial location, illuminating yet constantly quiescent; encountering objects without defilement, though acting it is without contrived action, though compassionate it is without vows, dwelling in the world it is without abiding, equaling the dharmadhātu it is without going or coming—all of these use the preceding to explain the succeeding and the succeeding to complete the preceding. Words being silenced and conceptual thoughts severed, serenely quiescent yet illuminating: this is called the tolerance of the unarisen. If one only takes knowing the unarisen noumenon as the tolerance of the unarisen, it would not yet be sufficiently profound and abstruse.

46.31

Fourth is the illusion-like forbearance (māyopama-kṣānti). In the explanation, there is first a brief [account] and then a detailed one. In the brief [account], there are two parts: first, understanding the marks of illusory conditions; second, from "this bodhisattva" onward, accomplishing the practice of forbearance. In the first part, there are three [aspects]: first, pointing to the phenomena as being identical to the simile; next, "arising from causes and conditions" reveals the source of the illusion, because what is conditionally produced is not real; finally, from "in a single phenomenon" onward, the illusory marks are made evident. First, "all phenomena" is precisely what is illustrated by the simile; the broad and narrow scopes of what is illustrated have already been seen in the preceding text. Here the intention is to elucidate the broad [scope], which extends across the conditioned and unconditioned. Thus the Large Prajñāpāramitā Sūtra states: "Even if there were a phenomenon surpassing nirvāṇa, I would also say it is like a dream, like an illusion." Although nirvāṇa is real, it is revealed through conditions and is taught to eliminate grasping minds. In the detailed [account], it says together that one understands the world to be like an illusion, which seems to refer to the conditioned; however, the worldly realm of phenomena also extends to the unconditioned, for being concealed by the conditioned, it is therefore called worldly. Thus it later states: "Bodhi and nirvāṇa are also not seen, because one understands equality." Within both the phenomena and the simile, five phenomena are individually distinguished, just as tying a cloth magically produces a horse: first, the cloth that is relied upon; second, the illusionist's incantation and technique; third, the illusory horse that is manifested; fourth, the birth of the horse is itself the death of the horse; fifth, the foolish and childish consider it to exist. First, the cloth illustrates the dharmatā; second, the technique illustrates the causes and conditions capable of producing [it], namely karma and afflictions, and so forth; third illustrates dependent phenomena (paratantra-dharma), namely sentient beings and so forth; fourth illustrates the lack of intrinsic nature in the dependent, which is precisely the consummate (pariniṣpanna); therefore the detailed exposition consistently says "not"; fifth illustrates grasping at persons and phenomena. Now the bodhisattva reverses this, and hence is said to "clearly understand." Now the sūtra states "arising from causes and conditions": what can produce is the second; what is produced is the third. Using the second as the cause makes one awaken to the third, accomplish the fourth, banish the fault of the fifth, and return to the first noumenon. Yet conditions also arise from conditions, so both condition and fruit are illusions. The Mūlamadhyamakakārikā states: "Just as an illusory phantom produces yet another phantom"—this is precisely its meaning. However, each of the above five meanings possesses existence and non-existence: first, the nature of the cloth exists, but its marks do not, because it is concealed by the horse; second, the function of the technique exists, but its essence does not, because, relying on the cloth, it has no separate essence; third, the marks of the horse exist, but reality does not, because it appears while having no reality; fourth, birth is non-existence, and death is existence, due to non-obstruction; fifth, it exists in conceptual feeling, but not in noumenon, being merely falsely seen. Moreover, each of the five contains a tetralemma (catuṣkoṭi), which can be understood upon reflection; yet all are endowed with virtues and are unlike the four slanders. If one weaves the various gates together into many tetralemmas, this can also be deduced upon reflection. Next, displaying the illusory marks is briefly given two explanations: first, in terms of mutual resemblance of marks, meaning that understanding one to be devoid of reality entails knowing that all are likewise, because all are based on conditions; hence it says "in one, understanding many," and so forth. Second, in terms of perfect interpenetration, there are further three meanings: first, following phenomena from the standpoint of noumenon, marks are explained; just as the cloth of the horse's head is not different from the cloth of the foot, explaining the head to be the foot, so one is many, and so on. The Wuxing jing states: "Lust is precisely the path, because of the nature of lust. All phenomena are lust, because of the reality of lust." Second, integrating phenomena through noumenon, the one and the many are mutually identical; just as the horse's head does not exist separately and takes the cloth as the head, because the essence of the cloth is perfectly interpenetrating, it causes the head to be the foot; hence it says "in one, understanding many," and so forth. Third, in terms of the power of mutual dependence in pratītyasamutpāda, the dharmadhātu is a single illusory net, causing the one and the many to be mutually identical, just as the power of the illusionist's technique causes the many to be one, and so on. The "Bhadraśrī Chapter" states: "Or manifesting a moment as a hundred years, and so forth, because the illusory phenomena are insubstantial and unobstructed." Since mutual identity is thus, mutual entry is also thus; entering means that in one there are many, and so on. As it is with different essences, so it is with the same essence. As it is with one gate, the other gates can be deduced by reflection. Second, within accomplishing the practice of forbearance, through knowing the illusion of phenomena, two kinds of practice are accomplished: first, the wisdom of forbearance appears before one, which is called "understanding equality"; second, illusory functioning is unobstructed, which is called "accomplishing supernormal transformations." What is equality? First, the equality of noumenon and phenomena: just as the cloth and horse are not two, form is emptiness, and so forth. Second, the equality of noumenon and noumenon: just as the head and foot are both cloth, and the cloth is without distinction, just as the sages are identical in tathatā. Third, the equality among phenomena: as explained earlier regarding one and many. Second, from "Just as" onward is the detailed [account], within which there are three parts: first, the simile; second, the correlation; third, accomplishing the practice of forbearance. In the first part, there are two: first, clarifying that nature is non-existent, which is the meaning of the emptiness of essence; hence it concludes that it is not any of the manifold objects; the negated phenomena may also correspond in sequence to the preceding sentient and insentient domains. Second, from "the manifold are not illusion" onward clarifies that their marks exist, which is the meaning of the differentiation of marks; hence it states that yet, on account of illusion, distinct phenomena are manifested. In this, the first two lines conclude the preceding and introduce what follows. "The manifold are not illusion" means that elephants and so forth are not the technique; the next line reverses this. The correlation with phenomena can be known. From "Yet on account of" onward directly reveals that marks exist. Although they negate each other, nevertheless, through causes bringing forth effects, they are insubstantially and provisionally manifested. It also illustrates that wisdom understands equality and initiates transformative functions. Second, from "A bodhisattva" onward is the correlation with phenomena, the text of which has general and specific [aspects]. When all are called "the world," there are two meanings: first, because it is perishable, it illustrates the conditioned; second, "world" by virtue of being concealed, which also extends to the unconditioned, so that phenomena encompass the five categories. "Destinies" refers to the five destinies. "Formation and decay" is said regarding the container [world] during a single period. "Movement" extends to both the sentient and the insentient, changing from moment to moment. "Making" belongs only to the sentient, for it manifests active undertakings. Third, from "A bodhisattva... contemplates all" onward is accomplishing the practice of forbearance, within which there are two parts: first, accomplishing the practice of true wisdom; because of understanding the emptiness of essence, it therefore concludes that it "does not depart from the nature of equality." Furthermore, in the previous phenomenon, it elucidated illumination that is identical to stillness, saying "understanding equality"; here, it elucidates cessation that is identical to wisdom, and therefore says "does not see." Thus we know that the illusion of no-illusion is truly illusory phenomena; the seeing of transcended seeing is truly seeing illusion. Second, from "This bodhisattva" onward clarifies that movement and stillness are not two, and provisional and real are not two. Thus the sūtra states: "Wisdom does not attain existence or non-existence, yet gives rise to great compassion." Because the mind understands the emptiness of essence, it does not destroy the differentiation of illusory marks; just as the birth of an elephant is itself the death of an elephant. These two, in mutual relation, should form a tetralemma: namely, because these two are not two, they are not different; because there is nothing that is not non-two, they are not one; because not-one is precisely not-different, they are not non-one; because not-different is precisely not-one, they are not non-different. It also transcends dual illumination, and is therefore neither both one and different. If one compares the two meanings on the cloth with the two meanings on the elephant to determine their not-one and not-different nature, there are briefly ten propositions: First, comparing the cloth's meaning of forming the elephant with the elephant's meaning of differentiation, their merging into a single limit is called not-different. This is following the branch from the root, clarifying non-difference in terms of the branch. The sūtra states: "The dharmakāya wandering in the five destinies is called sentient beings. The tathāgatagarbha undergoes suffering and pleasure, together with causes, whether arising or ceasing," and so forth. Second, comparing the cloth's meaning of abiding in its own place with the elephant's meaning of the emptiness of essence, their merging into a single limit is called not-different. This is returning the branch to the root, clarifying non-difference in terms of the root. The sūtra states: "All sentient beings are precisely tathatā, and will not be further extinguished," and so forth. Third, comparing the root to which the gathered branches return with the branch that follows from gathering the root, these two are mutually interpenetrating and unobstructed, hence not-different. This is the equality of root and branch being not-different, because the two preceding sūtra passages are not separated. Fourth, comparing the branch gathered back to the root with the root gathered to follow the branch, these two mutually deprive each other, hence called not-different. This is the dual obliteration of root and branch clarifying non-difference, because the equality of the real and the false cannot be found to differ. Next, the subsequent four gates clarify not-one: Fifth, comparing the cloth's abiding in its own place with the elephant's differentiation of marks, these two—root and branch—conflict and run contrary to each other, hence called not-one. The Laṅkāvatāra-sūtra states: "The tathāgatagarbha is not within the ālayavijñāna; therefore the seven consciousnesses have arising and ceasing, while the tathāgatagarbha does not arise or cease." This is what it means. Sixth, comparing the cloth's meaning of forming the elephant with the elephant's meaning of the emptiness of essence, these two—root and branch—are opposed and mutually harm each other, hence not-one. The Śrīmālādevī-sūtra states: "The seven consciousnesses do not wander, do not undergo suffering and pleasure, and are not the cause of nirvāṇa. Only the tathāgatagarbha undergoes suffering and pleasure," and so forth. Seventh, taking the first [case of] mutual contrariness and the second [case of] mutual harm, these two meanings are distinct, hence called not-one. That is, mutual contrariness means that each turns its back on the other and they are far apart; mutual harm means that they face each other directly and intimately consume and harm each other; therefore, near and far are not one, because the previous sūtra texts are not intermingled. Eighth, the extreme mutual harm where both are obliterated yet not obliterated, and the extreme mutual contrariness where both are preserved yet not preserved—the meaning of neither being preserved nor obliterated is not-one. This is that formation and destruction are not one, because the seven consciousnesses are empty yet existent, and tathatā is concealed yet manifest. Ninth, the above four [gates of] not-one and the four [gates of] not-different are also not-one, because their meanings are not confused. Tenth, yet they are also not-different, because noumenon is omnipresent and phenomena are not two. If one takes it through the gate of non-difference, all gates are supremely harmonized; if one takes it through the gate of not-one, all gates are supremely contradictory and harmful. Being supremely contradictory and yet supremely concordant is precisely unobstructed phenomena. Just as it is between cloth and elephant, so too can the interlacing propositions between the technique and the others be deduced. All the meanings of not-one and not-different throughout the text above and below should be interpreted in accordance with this. The rest of the text can be known.

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大方廣佛華嚴經疏 — Classical Chinese