大方廣佛華嚴經隨疏演義鈔 16

English (machine translation) 16

Language: English

16.1

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

In the ninth section, the general explanation of the title, first the outline is stated collectively; from the Commentary's "Now first, the collective title" downward, it is explained separately. Within this are two parts: first, explaining the collective title, which has three sub-parts: first, raising the topic; second, from "First, explaining generally" downward, listing the chapter names; third, from "Now first, the various sūtras" downward, explaining them separately. In the first chapter there are two parts: first, generally raising the stylistic forms of the various sūtras; second, separately clarifying how the present sūtra attains its name. In the former, the Commentary's "either named after a person or titled after a phenomenon (dharma)" is a general statement. Being named after a person is in terms of clarifying that through which the Dharma arose; being titled after a phenomenon is putting forth the fundamental essence of the sūtra.

16.3

From the Commentary's "As for persons, there are distinctions between the one who asks and the one who expounds" downward: separately explaining persons, it mentions two categories, with "et cetera" including those for whose sake it is expounded and that which is expounded. "Asks" means: first, taking the name from the person who asks, like the Viseṣacintibrahmaparipṛcchā-sūtra, the Bhadrapāla-sūtra, and so forth. Second, based on the person who is able to speak, like the Akṣayamatinirdeśa-sūtra and so forth. Third, based on the person for whose sake it is spoken, like the Sudāna-sūtra, the Udayana-sūtra, and so forth. Fourth, based on the person about whom it is spoken, like the Kanakavarṇa-kumāra-sūtra and so forth.

16.4

Regarding the Commentary's "As for phenomena, there are phenomena, metaphors, etc.": the word "etc." encompasses the multiple meanings within phenomena. The multiple meanings of phenomena will be distinguished next below. Metaphors are like the Mahāmegha-sūtra, the Ratnakūṭa-sūtra, and so forth.

16.5

Regarding the Commentary's "either essence or function, or fruit or cause": these are the distinct meanings within phenomena. "Essence" is like the Prajñāpāramitā-sūtras and so forth. "Function" is like the Ṛddhipāda-sūtra and so forth. "Fruit" is like the Mahāparinirvāṇa-sūtra and so forth. "Cause" also has multiple meanings: first, causal practices, like the Samyak-pradakṣiṇa-sūtra and so forth; second, causal stages, like the Daśabhūmika-sūtra and so forth.

16.6

Regarding the Commentary's "sometimes compound, sometimes single": in compounds there are briefly four senses: first, title having both phenomenon and metaphor, like the Saddharmapuṇḍarīka-sūtra and so forth; second, bringing forth both person and phenomenon, like the Suvikrāntavikramiparipṛcchā-prajñāpāramitā-sūtra and so forth; third, explaining both essence and function, like the Sūtra on the Ten Abodes and Severing the Fetters and so forth; fourth, bringing forth both cause and fruit, like the Sūtra on Gradually Preparing the Virtues of All-Knowledge and so forth. Saying "or sometimes single" applies to all the above meanings: that is, single phenomenon, single metaphor, single essence, single function, single cause, single fruit. Saying "their kinds are numerous and vast" means that what has been clarified above is already numerous and vast; furthermore, there are titles taken from the time of speaking, like the Kālakāla-sūtra and so forth; or taken from the place of speaking, like the Ghanavyūha-sūtra and so forth. The above gathers the remaining meanings, hence it is said that their kinds are numerous and vast. Since they are not primary essentials, the Commentary mentions them briefly.

16.7

Regarding the Commentary's passage from "As for the title received by the present sūtra" onwards, this is the second part: specifically explaining how the present sūtra obtained its name. Within this, there are again two parts: first, citing alternative names, and next, clarifying its present title. In the former part there are four aspects: first, number; second, simile; third, dharma; and fourth, meaning; their applications can all be understood. Regarding "the ten supreme characteristics in the Liang translation of the Mahāyānasaṃgraha," that treatise states: "Based upon the Mahāyāna, the Buddhas, the World-Honored Ones, have ten characteristics of supreme, excellent speech: 1. the supreme, excellent speech of the support of the knowable; 2. the supreme, excellent speech of the characteristics of the knowable; 3. the supreme, excellent speech of the entry into the characteristics of the knowable; 4. the supreme, excellent speech of the causes and fruits of that person; 5. the supreme, excellent speech of the distinctions in cultivating those causes and fruits; 6. the supreme, excellent speech of higher morality within the distinctions of cultivation of the Tathāgata; 7. the supreme, excellent speech of higher thought within this; 8. the supreme, excellent speech of higher wisdom within this; 9. the supreme, excellent speech of that fruition's abandonment; 10. the supreme, excellent speech of that fruition's cognition. Through these phrases spoken in the sutras of the Buddhas, the Mahāyāna is revealed, and they are truly the word of the Buddha." The present [sūtra] falls under the tenth characteristic.

16.8

Regarding the Commentary's statement, "As in the 'Detachment from the World' and 'Manifestation' chapters, each of which has ten names": concerning the ten names in the "Detachment from the World" chapter, the sūtra says: "Son of the Buddha! This is named: 1. The Sphere of Practice of All the Bodhisattva's Merits; 2. The Flower of Definitive Meaning; 3. Pervasive Entry into All Dharmas; 4. Universal Generation of All Cognitions; 5. Transcending All Worlds; 6. Free from the Path of the Two Vehicles; 7. Not Shared with Any Sentient Beings; 8. Fully Capable of Illuminating All Dharma-Gates; 9. Increasing Sentient Beings' Supramundane Wholesome Roots; 10. The Chapter on the Dharma-Gate of Detachment from the World. One should honor, hear, and accept it; should chant and uphold it; should contemplate it; should aspire to and delight in it; and should practice it. If one can do so, one should know that this person will quickly attain anuttarasamyaksaṃbodhi." Concerning the ten names in the "Manifestation" chapter, the sūtra says: "Son of the Buddha! This Dharma-gate is named: The Secret Place of the Tathāgata; named Unknowable by All the World; named Entering the Seal of the Tathāgata; named Opening the Gate of Great Cognition; named Revealing the Lineage of the Tathāgata; named Perfecting All Bodhisattvas; named Indestructible by All the World; named Wholly According with the Tathāgata's Realm; named Able to Purify All Realms of Sentient Beings; and named Expounding the Inconceivable Ultimate Dharma of the Fundamental True Nature of the Tathāgata." These are the ten names.

16.9

Regarding the Commentary's passage from "Relying on the current Sanskrit text" onwards: this is the second section, [explaining] the present title. Within this, there are three parts: first, directly explaining the present title; second, setting aside previous explanations; third, concluding and establishing the present meaning. In the commentary, the Sanskrit terms are cited all together, and simultaneously translated into these [Chinese] words. If matched individually: mahā means "great" (da); vaipulya means "broad and vast" (fangguang); buddha means "awakened one" (juezhe), which is the word fo (Buddha), for the word fo simply abbreviates the Sanskrit sound; gaṇḍa means "miscellaneous flowers" (zahua); vyūha means "sublime adornment" (yanshi); sūtra means "scripture" (jing).

16.10

Regarding the Commentary's passage from "The first three alternative names" onwards, this is the second part: setting aside previous explanations. As for "the ten names of the two chapters mostly follow specific meanings," they cannot encompass the whole, nor can they be fully cited. As for "moreover, they are restricted to the chapters themselves," the ten names of "Manifestation" are restricted to "Manifestation," and the ten names of "Detachment from the World" are restricted to "Detachment from the World"; how could they serve as the general title for the entire text?

16.11

Regarding the Commentary's passage from "Therefore the present translator" onwards: this concludes and establishes the present meaning, clarifying its completeness. In the earlier general analysis of categories, this constitutes a compound sense; moreover, it possesses the compound nature of the previous four pairs, and therefore the principle is exhausted and the meaning is consummate.

16.12

Regarding the Commentary's statement, "'Great and vast' (dafang) is the essence, because the great square has no corners": the three characters da fang guang ("great, vast, and broad") have three meanings in total: 1. Explaining the three characters separately, correlating them with essence, characteristic, and function, as will be explained extensively below. 2. Ascribing the two characters fang guang ("vast and broad") to function, paired against the character da ("great") above as essence. 3. Taking dafang ("great and vast") as essence: the character fang belongs to da, thus forming "directionless" (wufang). The expression "the great square has no corners" comes from Laozi's Dejing, which says: "Highest virtue is like a valley; greatest white seems stained; expansive virtue seems deficient. Established virtue seems negligent; solid authenticity seems changeable. The great square has no corners; great vessels are completed late. The great tone sounds faint; the great image has no form. The Way is hidden and nameless; yet the Way alone excels at lending and bringing to completion." The intended meaning is: what is small has its sharp angles, whereas what is great eliminates its spatial corners. "Corner" (yu) means an angle; its wording is borrowed and applied here. Now, dafang is the dharmadhātu, which is equal to empty space; how could it have any corners or angles?

16.13

Regarding the Commentary's statement, "If combined with flower adornment (huayan), it also serves as a simile for the four characters above": this refers to the previous text. Under the second aspect of analyzing the meaning, the pair of dharma and simile: because adornment (yan) applies both to the adorner and that which is adorned, the flowers are the adorner, and the "great, vast, and broad" is that which is adorned; the Buddha is the fruit resulting from adornment. Furthermore, looking from cause toward fruit, the Buddha is also that which is adorned; therefore the two characters hua yan serve as a comprehensive simile for the four characters da fang guang fo. The remark "as will be clarified below" refers to the explanation of "adornment" (yan). Regarding the Commentary's passage from "1. Greatness of essence" onwards, this specifically explains the ten greatnesses. Within the first, the greatness of essence, there are two parts: first, general; second, specifically explaining "greatness" by means of two meanings. As for stating "this corresponds to the character da," past scholars also each used ten meanings to explain the seven characters, not knowing how to use the seven characters to explain one another mutually. Now, in clarifying the meaning of "great," all seven characters are great; as for "square/vast," all seven characters are square/vast; as for "broad," all seven characters are broad; as for "Buddha," all seven characters are Buddha, and so on; hence the greatness of essence is correlated with the character da. If the seven characters are cited comprehensively: "great" is essence, "vast" is characteristic, "broad" is function, "Buddha" is fruit, "flower" is cause, "adornment" is cognition, and "scripture" is teaching.

16.14

Regarding the Commentary's passage from "The Nirvāṇa [Sūtra] says: 'That which is called great...'" onwards: this verifies the above two meanings. First, verifying the meaning of permanence (chang): this is from the third fascicle of the Nirvāṇa [Sūtra], the chapter on the "Virtues of the Name," where it says: "The Buddha addressed Kāśyapa: 'This sūtra is named the Mahāparinirvāṇa. Good in its initial words, good in its middle words, and good in its final words. Its meaning and flavor are profound and far-reaching, and its phrasing is also good; it is pure, complete, and endowed with pure brahmacaryā, a diamond jewel-treasury that is fully satisfied and without deficiency. Listen well now; I shall now expound it. Good son! That which is called great is named permanence. Just as the eight great rivers all return to the great ocean, this sūtra likewise subdues all fetters, afflictions, and māra natures, and thereafter must release body and life in the Mahāparinirvāṇa; therefore it is named Mahāparinirvāṇa.'" Explanation: That sūtra fully explains Mahāparinirvāṇa; here we merely take its character da ("great"). In terms of the unchanging nature of the essence, it is named "permanent," because its nature stems from antiquity and is not something fabricated. Therefore Sengzhao's preface states: "The true principle is spontaneous, and awakening also tallys with it darkly. The true is without deviation; how could awakening be easy? The essence that does not change is serenely and constantly illuminating. It is only because of delusion that one turns away from it; the matter does not yet rest with oneself. If one can pursue and seek it, one then reverses delusion and returns to the ultimate. Returning to the ultimate, one attains the source, yet it seems to begin anew; what has a beginning must have an end, and by this, permanence is obscured. If one inquires into its purport, it is merely that I have begun to meet it, not that illumination is newly existent. Since illumination does not belong to the present, it is that nothing precedes it, which constitutes 'great.' Having been called great, it is therefore termed 'permanent.' Permanence must extinguish burdens, hence it is again called parinirvāṇa." This precisely accords with the present meaning. Fascicle twenty-five of the Nirvāṇa [Sūtra] also says: "That which is called great: 'great' is named inconceivable, because its essence transcends ordinary realms." Regarding "just as a person is the eldest," this means that no dharma precedes the dharmadhātu. Hence Laozi says: "There is a thing nebulously formed, born before Heaven and Earth. Silent and void, standing alone and unchanging, it can be the mother of the world. I do not know its name; I style it 'the Way,' and forcing a name upon it, I call it 'great.'" Explanation: He took nothingness as the Way, and his principle differs from the Buddhist school, but his words can corroborate this. Regarding the Commentary's passage from "It also says: 'Great means its nature is expansive and vast'" onwards: this secondly verifies the meaning of pervasiveness (bian) above. This is from fascicle five of the Nirvāṇa [Sūtra], the chapter on the "Tathāgata Nature," which is the "Four Characteristics" chapter in the southern edition. The text states: "The Buddha addressed Kāśyapa: 'That which is called great means its nature is expansive and vast, just like a person whose lifespan is immeasurable is called a great man. If this person can securely abide in the true Dharma, he is called supreme among humans.'" Therefore Master Huiyuan divided this single text into two kinds of greatness: 1. called great because it is broad; 2. called great because it is supreme. Here we merely take the meaning of broad and pervasive; the meaning is conveniently cited. That text further has: called great because it is manifold, like a treasury having many rare jewels. It also has: called great because it is high, like a great high mountain whose peak is difficult to reach. It also has: called great because it is deep, just like the great ocean—which is the inconceivable meaning mentioned above. Now, manifold pertains to function, and high pertains to fruit; therefore we only use the two meanings of permanence and pervasiveness. Within the meaning of permanence, profundity and supremacy are already contained, just as a person being the eldest is supremacy. Furthermore, the statement "just like empty space" is again from a different passage. Fascicle twenty-three says: "Furthermore, being all-pervasive is like empty space; liberation is also like this." That empty space is an analogy for true liberation, and true liberation is nirvāṇa.

16.15

Regarding the Commentary's passage, "2. Greatness of characteristics," etc.: there are two points of significance. The nature-virtues as numerous as the sands of the Ganges are identical to the Awakening of Faith. From "mutually identical and entering one another" onwards, this reveals the non-obstruction between phenomena and phenomena of the Complete Teaching, and is also inherent in the nature. However, when Master Huiyuan explained nirvāṇa, he also clarified essence, characteristic, and function: essence in terms of inherently pure nirvāṇa, characteristic in terms of upāya-purified nirvāṇa, and function in terms of response-and-transformation nirvāṇa; this encompasses both cause and fruit. Here, in clarifying that these three exist within the dharma that is realized, it is not the same as his.

16.16

Regarding the Commentary's passage, "3. Greatness of function," etc.: within the text there are three parts: first, directly explaining the greatness of function; second, citing proof from "The Nirvāṇa [Sūtra] also says" onwards, which is also from the fifth fascicle, the "Four Characteristics" chapter in the southern edition. This is because Kāśyapa asked again: "As the Buddha has said: 'I have long since crossed over the great ocean of afflictions.' If the Buddha has already crossed over the ocean of afflictions, for what reason did he take Yaśodharā [as wife] and father Rāhula? By this causal condition, one should know that the Tathāgata has not yet crossed over the great ocean of all fetters and afflictions. We only pray that the Tathāgata will explain the causal condition for this." The Buddha addressed Kāśyapa: "You should not say that if the Tathāgata had long since crossed over the great ocean of afflictions, for what reason did he take Yaśodharā and father Rāhula, and that by this causal condition the Tathāgata has not crossed over the ocean of afflictions. Good son! This Great Nirvāṇa can establish great meaning. You all should now listen attentively with utmost sincerity and expound it broadly for others; do not give rise to alarm or doubt. If there is a bodhisattva-mahāsattva who abides in the Great Nirvāṇa, [even if] Mount Sumeru, king of mountains, is so high and broad, he can take all of it and cause it to enter into a mustard seed. The sentient beings who dwell relying upon Mount Sumeru are not cramped, nor do they have any notion of coming or going, being no different from before. Only those who should be saved see this bodhisattva place Mount Sumeru inside the mustard seed and then restore it to its original dwelling place." After explaining the functions at length below, it concludes by saying: "Good son! When this bodhisattva-mahāsattva abides in the Great Nirvāṇa, he can display various immeasurable supernatural powers and transformations; therefore it is named Mahāparinirvāṇa. As for such immeasurable supernatural powers and transformations that this bodhisattva-mahāsattva can display, no sentient beings can measure them. How can you now know that the Tathāgata consorted with sensual desire and fathered Rāhula? Good son! I have long dwelled in this Great Nirvāṇa, displaying various supernatural powers and transformations." That sūtra pertains to the function of the fruit; the present intent clarifies that this is the function inherent in essence, the function fundamentally possessed. The subsequent statement that "the Buddha-fruition possesses characteristics and functions" is entirely because they are fundamentally self-existent.

16.17

Regarding the Commentary's passage beginning with, "Truly, because in the Nirvāṇa [Sūtra] there is no [term] 'vast' (guang), 'vast' and 'great' are identical": it resolves a potential objection. This means someone might ask: "Since this meaning in the Nirvāṇa [Sūtra] originally explains the character 'great' (da), why should it be matched with 'vast' (guang)?" Therefore, it is now clarified: The Nirvāṇa [Sūtra] speaks only of Mahāparinirvāṇa and does not have the word "vast"; [this is] because the word "great" encompasses "vast." Because it "can establish great significance," it takes the meaning belonging to "vast" to explain the word "great." In the present sūtra, the word "great" corresponds to the essence, and the word "vast" corresponds to the function; hence, explaining the words separately takes advantage of the opportunity to encompass the sūtras of vaipulya (fangguang). That is to say, among the twelve divisions of the teachings, there are vaipulya sūtras that do not contain the word "great," yet they use the word "great" to explain the term vaipulya. Just as below, where it combines and explains "vaipulya" as "because it proclaims vast and profound dharmas, and because it can generate measureless, vast fruits," both use "great" to explain "vast."

16.18

Regarding the Commentary's statement, "Fifth, the greatness of cause," and so on: producing the bodhicitta refers to the producing of intention in the ten faiths. Arising understanding refers to the ten abodes. Practice refers to the ten practices. Vow refers to the ten dedications. Realization refers to the ten grounds. Being vigorous and unflagging generally stimulates the preceding [stages] to fulfill the various stations. The reason the distinctions within the cause are explained at length is that it intends to encompass the seven greatnesses of the Mahāyānasaṃgraha, as should be known from the subsequent text.

16.19

Regarding the Commentary's statement, "As in the Mahāyānasaṃgraha and other texts, the seven kinds of greatness are not apart from this": it concludes and reconciles with other texts. Saying "and other texts" encompasses the Samuccaya, the Yogācārabhūmi, and the Prajñā[-pāramitā-śāstra], which are largely similar with minor differences. The first fascicle of the Mahāyānasaṃgraha explains the Mahāyāna: "If explained extensively, because the seven kinds of greatness are mutually associated, it will not be explained extensively here." Fascicle forty-six of the Yogācārabhūmi states: "First, greatness of dharma; second, greatness of generating the aspiration; third, greatness of adhimukti; fourth, greatness of superior intention; fifth, greatness of provisions; sixth, greatness of time; seventh, greatness of perfect realization." Fascicle eleven of the Samuccaya states the seven greatnesses: "First, greatness of objective domain; second, greatness of practice; third, wisdom; fourth, vigor; fifth, skill in means; sixth, realization; seventh, activity." That treatise states: "What are called the seven kinds of greatness? First, greatness of objective domain, because the bodhisattva path takes the vast teachings of measureless sūtras, hundreds of thousands and more, as its objective domain. Second, greatness of practice, because one correctly practices all vast practices of self-benefit and benefiting others. Third, greatness of wisdom, because one completely understands the vast selflessness of persons and dharmas. Fourth, greatness of vigor, because for three great asaṃkhyeya kalpas one diligently cultivates through upāya measureless hundreds of thousands of difficult practices. Fifth, greatness of skill in means, because one abides neither in saṃsāra nor in nirvāṇa. Sixth, greatness of realization, because one realizes the measureless, countless great qualities of the Tathāgata, such as the ten powers, fearlessnesses, and unshared buddhadharmas. Seventh, greatness of activity, because to the limit of saṃsāra one manifests all attainments of bodhi and so forth, establishing vast deeds of all buddhas." If considering the seven greatnesses in Asaṅga's Prajñā[-pāramitā] Commentary: first, dharma; second, mind; third, confident understanding; fourth, purified mind; fifth, provisions; sixth, time; seventh, fruit. This is largely identical to the Yogācārabhūmi. If reconciling with the Abhidharmasamuccaya: first, dharma is the greatness of objective domain in the Samuccaya, because it takes the great teaching as its objective domain. Second, mind is the greatness of practice, because due to the purified mind one engages in the practices of both benefits. Third, confident understanding is the greatness of wisdom, because confident understanding and wisdom are broadly identical in their confirmation and decisive determination regarding the objective domain. Fourth, purified mind is vigor, because by means of vigor one tempers and purifies the mind. Fifth, provisions are skill in means, because great compassion and prajñā serve as upāya and provide the provisions for non-abiding nirvāṇa. Sixth, time is the seventh, greatness of activity, in the Samuccaya, because reaching the limit of saṃsāra and exhausting future time, establishing buddha-deeds serves as the function of activity. Seventh, fruit is the sixth, greatness of realization, in the Samuccaya, meaning that realizing the virtues of a buddha serves as the fruit. The Samuccaya is based on giving rise to function from essence and attaining the fruit without abandoning the causal practice, so realization is placed earlier. In the Prajñā Commentary, time covers both cause and fruit, so fruit is placed after time. As for the rest of the sequence, the two treatises share the same purport: relying on the teaching to give rise to practice, penetrating the profound principle, exerting vigor over a long duration without stagnating in the two extremes, realizing the great superior fruit, and reaching the limit of saṃsāra to establish buddha-deeds; hence it is called "great." The Zaji is the Duifa; the Yogācārabhūmi is largely identical to the Prajñā [Commentary]. Now, the Commentary generally reconciles the above ten great meanings as being subsumed under the seven kinds of greatness: First, greatness of essence is the principle of selflessness to be known within the third, greatness of wisdom. Second, greatness of characteristic is also subsumed under the knowable, and is also greatness of dharma, because it is subsumed under the objective domain. Third, greatness of function is greatness of upāya, but it is function that is identical to essence, and is also subsumed under the objective domain. Fourth, greatness of fruit is entirely the same. Fifth, greatness of cause subsumes five greatnesses: 1. Generating the bodhicitta is greatness of mind. 2. Arising understanding subsumes greatness of superior understanding (adhimukti). 3. Practice, vow, and realization are all greatness of practice, because this is causal realization on the ten grounds, not fruition realization. 4. Being vigorous and unflagging is greatness of a purified mind and vigor. 5. Fulfilling the stages subsumes greatness of provisions. Sixth, greatness of wisdom is entirely the same yet slightly different in meaning, because it thoroughly comprehends nature, characteristics, causes, effects, and so forth. Seventh, greatness of teaching is the greatness of the objective domain and dharma. Eighth, [greatness of] meaning penetrates the preceding six, excluding only teaching. Ninth, the name is identical to the first in the Samuccaya, but its meaning is identical to greatness of time and skill in means. Tenth is identical to the sixth, and fully contains both names of time and activity from the two treatises. In order to correspond to the seven characters in the title and subsume the ten, there are distinctions in unfolding, combining, and sequence, yet there is no conflict in meaning; hence it is said, "The seven kinds of greatness are not apart from this." Alternatively, that the greatness of characteristic is omitted in the two treatises also incurs no loss in principle. Furthermore, generally viewing the ten greatnesses, the doctrinal intents differ slightly, so there is no harm in having differences.

16.20

Regarding the Commentary's statement, "namely, the essence-dharma, the characteristic-dharma," and so forth: "and so forth" encompasses the subsequent eight, namely: function-dharma, fruit-dharma, cause-dharma, wisdom-dharma, teaching-dharma, meaning-dharma, objective domain-dharma, activity-dharma, and so on. "Dharma" means holding to a standard and being able to maintain its own intrinsic nature; therefore, all ten are dharmas.

16.21

Regarding the Commentary's statement, "Third, the ten meanings of 'vast,'" and so forth: the text of the Commentary has two parts: first, explaining the character "vast" (guang) separately; second, explaining them together, in accordance with the explanations of the vaipulya sūtras in various sūtras and treatises. In this, there are two: first, correctly explaining the ten meanings; second, from "These ten meanings" downward, concluding by demonstrating the original source. Saying "The first four are the four meanings in fascicle eleven of the Samuccaya": that treatise states, "Vaipulya means discourse associated with the bodhisattva piṭaka. As it is named vaipulya (square and vast), it is also named 'vast refutation' and also named 'peerless.' For what meaning is it named vaipulya? Because it is the locus of reliance for the benefit and peace of all sentient beings, and because it proclaims vast and profound dharmas. For what meaning is it named 'vast refutation'? Because it can vastly refute all obstacles. For what meaning is it named 'peerless'? Because no dharmas can be compared to it. These terms such as vaipulya are all different names for the meaning of the Mahāyāna." Explanation: This treatise sets forth three names and explains them into four meanings, because within vaipulya there are two meanings; corresponding to the first four in the Commentary, there is no difference in sequence. Regarding the Commentary's statement, "The latter six are the six meanings in the first fascicle of the Introduction to the Mahāyāna (Mahāyānāvatāra)": that treatise states, "Vaipulya is the Mahāyāna. Why is it named the Vaipulya Sūtra? Because it teaches antidotes for sentient beings, it is named vaipulya. Also because it has numerous vehicles, it is named vaipulya. Also because it has manifold adornments, it is named vaipulya. Also because it can give rise to measureless great retributions, it is named vaipulya. Because it cannot be known by measurement, it is named vaipulya. Because it severs all wrong views, it is named vaipulya." Explanation: The sequence is completely identical to the Commentary, merely interspersed with "vaipulya" to constitute the six meanings. However, its first, "teaching antidotes," resembles the third in the Samuccaya, "vast refutation"; the Samuccaya considers what is refuted, whereas this considers what can refute, so they are also not identical. The fifth, "cannot be known by measurement," resembles the fourth in the Samuccaya, "peerless"; the Samuccaya considers dharmas being incomparable, whereas this considers the mind being unable to know, so they are likewise not identical. Yet the Kanding ji states: "The Samuccaya taking antidotes is identical to the Introduction's destroying obstacles." It thus removed the first of the Introduction and added the Samuccaya's "discourse associated with the bodhisattva piṭaka" to make five, which thoroughly misses the treatise's intent. Because "discourse associated with the bodhisattva piṭaka" is a general exclusion of the Hīnayāna. Only after completing the general exclusion does it set forth the three names and explain them into four meanings. If one wishes to subsume the six of the Introduction under the four of the Samuccaya: the first is the second meaning, "vastly explaining"; the second is the third and fourth, "vast virtue" and "vast arising," which are both profound dharmas; the third is the first and sixth, "antidote" and "refuting views," which are both the meaning of refutation; the fourth is the fifth, "vastly transcending" and "vastly surpassing," which are broadly identical in purport. Here, taking their slight differences, they are both unfolded into ten, showing the differences of the two treatises: the Samuccaya's first considers verbal teaching, while the Introduction's second considers what is subsumed. The Samuccaya's second generally explains the profound, while the Introduction separates them, with its third considering the two adornments covering the cause, and its fourth considering producing solely the fruit. The Samuccaya's third combines and clarifies antidotes, while the Introduction separates them, with its first remedying afflictions and its sixth refuting cognitive obscurations. The fourth of the Samuccaya resembles the fifth of the Introduction, as reconciled before. Hence they form ten meanings. However, to follow the order of the two treatises, it does not follow the order of the title. If one wishes to match them: 1. "Vastly surpassing" is "great" (da), because its essence transcends all characteristics and is inconceivable. 2. "Vastly transcending" is "correct" (fang), because the wondrous dharma has no match. 3. "Vastly subsuming" is "vast" (guang), because it subsumes what is boundless. 4. "Vastly knowing" is "buddha" (fo), because of possessing all-knowledge. 5. "Vastly refuting," 6. "Vastly remedying," and 7. "Vastly arising": these three are all the word "flower" (hua), as they are all causes. 8. "Vastly virtuous" is "adornment" (zhuangyan), because it possesses the two adornments. 9. "Vastly relying" is "sūtra" (jing), because it relies on verbal teachings. 10. "Vastly explaining" is "meaning" (yi), because the profound dharma is that which is explained. That is, it sums up the above six characters, or it can also apply to seven.

16.22

Regarding the Commentary's 'Fourth, explaining the ten meanings of "Buddha"' and so forth: there are three explanations in the text. The first is based on this very sūtra. When it says, 'as explained in the Eighth Stage and the "Inquiry upon Transcending the World" Chapter,' the meaning was already expounded in detail above under the conditions of the teaching; now it is briefly clarified again. The ten bodies explained in the Eighth Stage are identical to the ten Buddhas in the 'Inquiry upon Transcending the World' Chapter. The Eighth Stage states: 'One knows the Tathāgata's bodies: there are the bodhi-body, vow-body, transformation-body, sustaining-body, adornment-with-major-and-minor-marks body, majestic-power body, mind-made body, merit-body, dharmakāya, and jñānakāya.' In Fascicle Fifty-Three of the 'Inquiry upon Transcending the World' Chapter, ten kinds of Buddhas are spoken of, namely: the Buddha of attaining right awakening, vow Buddha, karmic-retribution Buddha, sustaining Buddha, nirvāṇa Buddha, dharmadhātu Buddha, mind Buddha, samādhi Buddha, fundamental-nature Buddha, and according-with-inclination Buddha. The ten Buddhas are indeed the ten bodies. If one wishes to correlate them: the right-awakening Buddha is the bodhi-body; the vow Buddha is the vow-body; the karmic-retribution Buddha is the adornment-with-major-and-minor-marks body; the sustaining Buddha is the sustaining-body; the nirvāṇa Buddha is the transformation-body; the dharmadhātu Buddha is the dharmakāya; the mind Buddha is the majestic-power body; the samādhi Buddha is the merit-body; the fundamental-nature Buddha is the jñānakāya; and the according-with-inclination Buddha is the mind-made body. Now, to accord with the title of the sūtra, the Commentary does not follow the sequence of those two passages in the sūtra. When it says '"Great" is the dharmadhātu Buddha,' it is because 'great' is the essence of the dharmadhātu. '"Square/Correct" is the fundamental-nature Buddha' because it is the innately present cognitive nature. '"Broad" is the nirvāṇa Buddha' because transformations are all-pervasive; 'and the according-with-inclination Buddha' because, according with the intentions of oneself and others, there is nowhere it is not produced. '"Buddha" is the Buddha of attaining right awakening' because 'Buddha' is a Sanskrit sound, which here means 'Awakened One,' due to self-awakening, awakening others, and the perfection of awakened practice. '"Flower" is the vow Buddha and the samādhi Buddha' because both are causes. '"Adornment" is the karmic-retribution Buddha' because it means the causes of myriad practices adorn and accomplish the body adorned with major and minor marks. '"Sūtra" is the sustaining Buddha' because the teaching of the Dharma sustains it so that the Dharma does not fall away. 'Overall, they are not separate from the mind; all seven characters are the mind Buddha' because it is the majestic-power body, since the mind subdues and overcomes.

16.23

Regarding the Commentary's 'Furthermore, the Buddhabhūmi-śāstra, Fascicle One' and below: the second [explanation] cites the Buddhabhūmi-śāstra. The treatise has no separate commentary; here we shall briefly discern it. These ten clauses are subsumed into five pairs: first, the realizing cognition; second, the obstacles severed; third, the principle realized; fourth, the benefits accomplished; and fifth, revealing the characteristics of awakening. The first four are doctrinal explanations, and the last one is clarified through metaphor. Furthermore, these five pairs correspond to one another one by one. First, 'the realizing cognition': possessing omniscience is fundamental cognition; possessing cognition of all modes is subsequent cognition. Second, in 'the obstacles severed': through omniscience one severs the affliction-obstacle; through cognition of all modes one severs the obstacle to the knowable, because it knows according to categories. Third, in 'the principle realized': 'all phenomena' is the phenomenon of absolute truth; 'the characteristics of all modes' is the phenomenon of conventional truth. Through omniscience, one contemplates the nature of phenomena according to general characteristics; through cognition of all modes, one contemplates the marks of phenomena according to specific characteristics. By realizing the dharmatā, the affliction-obstacle is eliminated; by penetrating phenomenal marks, the obstacle to the knowable is severed. Fourth, 'the benefits accomplished': first, self-benefit; second, benefiting others. The above three pairs all apply to both benefits, but taking their distinctive senses: through omniscience self-realizing the dharmatā is self-awakening; through cognition of all modes awakening to phenomenal marks enables awakening others. Fifth, 'revealing the characteristics of awakening': 'like awaking from a slumberous dream' means that through omniscience one awakens to the nature of all phenomena,頓 rupturing the sleep of ignorance and affliction. 'Like a lotus blooming' means that through the cognition of modes one awakens to phenomenal marks, opening up the Dharma-gates, just as when a flower blooms one gets to see the lotus. The former is critical observation, and the latter is awakening. When these five are without deficiency, only then is it called complete awakening, named 'wondrous awakening,' because it is free from the awakened and that which is awakened, and completely exhausts awakening. The above explanation has not been seen in the sūtras or treatises, but in principle it must be so.

16.24

Regarding the Commentary's 'Furthermore, Paramārtha cites the *Tattvasiddhi-śāstra* as also having ten meanings, but fearing verbosity they are not cited': this refers to what Tripiṭaka Master Paramārtha cited in his *Record of Seven Matters*, saying that there are ten meanings, namely: (1) awakening superior to the heavenly drum, (2) not awakened through another, (3) free from the two ignorances, (4) having transcended sleep and dreaming, (5) like a lotus flower, (6) pure in nature and undefiled, (7) complete with three meanings, (8) complete with three virtues, (9) possessing the nature of the Three Jewels, and (10) knowing by oneself and causing others to know. First, regarding 'awakening superior to the heavenly drum': the heavenly drum has four virtues, and now [the Buddha] surpasses them all. First, it can awaken the devas, saying 'they come' when enemies come, and 'they go' when enemies go; with the Buddha it is not so, for he can cause sentient beings to awaken to the three afflictions, knowing when they arise that they arise, and knowing when they cease that they cease. Second, the heavenly drum can protect the heavenly hosts and crush the asuras; with the Buddha it is not so, for he can rescue from the three sufferings and crush the four māras. Third, the heavenly drum can cause the devas to experience the pleasures of the five desires; with the Buddha it is not so, for he can cause sentient beings to experience supramundane bliss. Fourth, the heavenly drum can cause the devas to generate minds of greedy attachment; with the Buddha it is not so, for he can cause sentient beings to generate supramundane minds. Possessing these four superiorities, it is therefore called 'awakening superior to the heavenly drum.' Second, 'not awakened through another': because it is uninstructed, spontaneous cognition. Third, 'free from the two ignorances': namely, the ignorance of affliction and the ignorance of the knowable. Fourth, 'having transcended sleep and dreaming': ordinary beings sleep without dreaming, solely due to affliction. Followers of the two vehicles both sleep and dream, because they possess avidyā and erroneous understanding. The Buddha neither sleeps nor dreams, having no avidyā and having abandoned erroneous understanding. Fifth, 'like a lotus flower': when touched by the sun's light the lotus flower immediately opens; when the practices of the ten stages are accomplished, the Buddha's cognition spontaneously unfolds. Sixth, 'pure in nature and undefiled': although in the causal stage there are afflictions, through five meanings he is undefiled: first, because the Buddha is formless, just as smoke and fog cannot defile the sky; second, because of being the antidote, just as molten iron cannot harbor gnats; third, because of having no location, just as a great boulder cannot abide in empty space; fourth, because of being without change, just as white jade can be steeped [in dark dye] without turning black; fifth, because delusion does not defile truth, just as an illusory blade cannot cut stone. If even during the causal stage when there are delusions they cannot defile him, how could there be defilement in the fruition stage when delusions are exhausted? Seventh, 'complete with three meanings': namely, the three Buddhas: (1) the nominal Buddha, referring to the six superknowledges; (2) the quiescent Buddha, referring to delusions not arising; (3) the real Buddha, referring to tathatā. Eighth, 'complete with three virtues': referring to mahāprajñā, liberation, and dharmakāya. Ninth, 'possessing the nature of the Three Jewels': referring to the Three Jewels of the identical substance. Tenth, 'knowing by oneself and causing others to know': this is the two benefits; it means that the Buddha's power of wisdom illuminates the realm of tathatā, which is called 'knowing by oneself,' and further, through the power of compassion, expounds the twelve divisions of scriptures to cause others to know. The explanation says: Because these ten meanings share similarities with the *Buddhabhūmi*, fearing verbosity of text [they were omitted].

16.25

Regarding the Commentary's 'Fifth, explaining the ten meanings of "flower"' and below: the text of the Commentary has two parts: first, separately explaining the ten flowers; second, a general evaluation. In the former, they are correlated in sequence to the ten Buddhas. Just as one contains ten meanings, representing that the dharmadhātu Buddha contains the virtues of nature, it is for the sake of matching the ten Buddhas. Because of this sequence, it could also be correlated with the causes of the ten pāramitās, yet it does not follow their sequence, in order to accord with the title. The first is prajñā, the second is the jñāna-pāramitā, the third is upāya, the fourth is śīla, the fifth is kṣānti, the sixth is praṇidhāna, the seventh is dhyāna, the eighth is dāna, the ninth is bala, and the tenth is vīrya. This intention is like Elder Samantanetra below using the causes of the ten pāramitās to accomplish the fruits of the ten bodies. Thus that sūtra states: 'Wishing to cause them to possess the Buddha's major and minor marks, he praised and extolled the dāna-pāramitā'—which accomplishes the body adorned with major and minor marks. Second, it states: 'Wishing to cause them to obtain the Buddha's pure body, capable of reaching all places, he praised and extolled the śīla-pāramitā'—which is the mind-made body. Third: 'Wishing to cause them to obtain the Buddha's pure, inconceivable body, he praised and extolled the kṣānti-pāramitā'—which is the bodhi-body. Fourth: 'Wishing to cause them to obtain the Tathāgata's unexcelled, invincible body, he praised and extolled the vīrya-pāramitā'—which is the majestic-power body. Fifth: 'Wishing to cause them to obtain the pure, peerless body, he praised and extolled the dhyāna-pāramitā'—which is the merit-body. Sixth: 'Wishing to cause them to manifest the Tathāgata's pure dharmakāya, he praised and extolled the prajñā-pāramitā'—which is the dharmakāya. Seventh: 'Wishing to cause them to manifest the pure physical body of the Buddha, the World-Honoured One, he praised and extolled the upāya-pāramitā'—which is the transformation-body. Eighth: 'Wishing to cause them to abide for all kalpas for the sake of sentient beings, he praised and extolled the praṇidhāna-pāramitā'—which is the vow-body. Ninth: 'Wishing to cause them to manifest a pure body that completely surpasses all Buddha-lands, he praised and extolled the bala-pāramitā'—which is the sustaining-body. Tenth: 'Wishing to cause them to manifest a pure body that accords with the minds of sentient beings to make them all rejoice, he praised and extolled the jñāna-pāramitā'—which is the jñānakāya. At the end it states: 'Wishing to cause them to obtain the ultimate, pure and wondrous body, he praised and extolled eternal departure from all unwholesome phenomena'—which is the perfect purification of the ten pāramitās and the eighty-four thousand pāramitā-gates. The myriad practices are suddenly complete, encompassing the above ten flowers; therefore the Sanskrit text is named *Gandavyūha* (miscellaneous flowers). The above is explained in terms of manifest characteristics, separately correlating with the ten pāramitās. If evaluated in terms of perfect interpenetration, every single gate of practice is endowed with the ten meanings, which can be understood in thought.

16.26

Regarding the Commentary's 'However, there are two kinds of flowers' and below: second is the general evaluation. The flower that leads to fruit also serves as an analogy for the productive cause. The flower that adorns the body also serves as an analogy for the revealing cause. These two are without obstruction. When it says 'or occurring simultaneously with the fruit,' it is like the lotus flower and the like: the cause encompasses the ocean of fruit, and the fruit penetrates the source of the cause, because of perfectly interpenetrating practice. When it says 'or not occurring simultaneously,' it is like the apricot, crabapple, and other flowers: cause and fruit are distinguished, and the graded stages of practice are not commingled. These two being unimpeded is the flower of this [sūtra].

16.27

Regarding the Commentary's 'supernormal powers, major marks, and so forth': the 'Pure Practice' Chapter states, 'When seeing a flower bloom, one should wish that sentient beings unfold qualities such as supernormal powers, like a flower in full bloom. When seeing flowers on a tree, one should wish that sentient beings possess marks like flowers, complete with the thirty-two.' Since supernormal powers, marks, and so forth are functions on the fruition level, they are said to 'occur simultaneously with the fruit.' However, although supernormal powers also extend to the cause, here they are spoken of merely in terms of flowers of gold and jade occurring together with the body.

16.28

Regarding the Commentary's 'Sixth, explaining "adornment"' and below: the text of the Commentary has thirty-eight meanings, which may temporarily be divided into three sections: first, ten general explanations; next, ten specific explanations; and finally, eighteen clauses on mutual adornment. Now, in the first, when it says 'different as adornments,' it is like adorning a single golden Buddha with ten jewels: one, adorned with pearls; two, adorned with coral, and so forth. One Buddha with ten adornments, applied throughout ten Buddhas, becomes one hundred adornments, evaluated in terms of perfectly interpenetrating cultivation.

16.29

As for the commentary's "Furthermore, the above ten flowers sequentially adorn the ten Buddhas": this is the second [section], explaining the meaning separately, because they accomplish one Buddha through the same [degree of] salvation. As for "the unhindered nature of the general and the specific": it unifies the above two, because the serial progression (xingbu) and total interpenetration (yuanrong) are both unhindered. Regarding the commentary from "There are further ten meanings" downward: the third [section] speaks in terms of mutual adornment. Within this there are two parts: first, specifically relying on ten meanings and five pairs to mutually adorn one another; second, gathering them into four propositions to reveal mutual adornment. Now, the first ten meanings can be understood from the text. However, they also derive their names from specific explanations. Furthermore, regarding the meaning of interpreting the title within the explanation of the name: if considered from the perspective of total interpenetration, they are all karmadhāraya compounds (chaye shi); if considered according to their distinct characteristics, they are all tatpuruṣa compounds (yizhu shi). For example, the first uses the cause to adorn the fruit, which is the "Buddha of flower adornment"; the second is the "flower adornment of the Buddha"; the third is the "great vaipulya of the Buddha's flower adornment"; the fourth is the "Buddha's flower adornment of the great vaipulya"; the fifth is the "vaipulya of the great"; the sixth is the "great of the vaipulya"; the seventh is the "direction/method (fang) of the great"; the eighth is the "great of the direction/method"; the ninth is the "sūtra of the Buddhāvataṃsaka-mahāvaipulya"; the tenth is the mutual adornment of the various causal practices, which contains many meanings—namely, the discipline of generosity, the generosity of discipline, the wisdom of meditative absorption, the meditative absorption of wisdom, and so forth. The previous four form pairs, whereas the latter one does not form a pair: one can only adorn the sūtra with the "great," etc., but one cannot adorn the "great," etc., with the sūtra; thus it does not form a pair. It is also because of the desire to reveal the mutual adornment of the various causal practices.

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大方廣佛華嚴經隨疏演義鈔 — Classical Chinese