大方廣佛華嚴經隨疏演義鈔 16.70

16.70

Regarding the Commentary's statement, 'In [the section on] the principal purports, it has already explicitly spoken of the Way of Heaven': the 'Xici' of the Yijing says, 'As a book, the Yi is vast and comprehensive, containing the Way of Heaven, the Way of man, and the Way of Earth.' The 'Shuogua' says, 'Anciently, when the sages made the Yi, they intended it to accord with the principles of nature and destiny. Thus they established the Way of Heaven, calling it yin and yang; they established the Way of Earth, calling it the soft and the firm; and they established the Way of man, calling it benevolence and righteousness. Combining the Three Powers and doubling them, the Yi therefore forms hexagrams through six lines.' It also says, 'In Heaven they form images, on Earth they form shapes, and change and transformation become visible.' The commentary says, '"Images" refers to the sun, moon, and stars; "shapes" refers to mountains, rivers, plants, and trees.' Furthermore, the Yi says, 'The Yi accords with Heaven and Earth, and thus is able to encompass the Way of Heaven and Earth. Looking up, one observes the heavenly patterns; looking down, one examines the earthly geography. Therefore one knows the causes of darkness and light, and tracing the beginning back to the end, one knows the explanation of life and death.' The commentary says, '"Darkness and light" are the images of the shaped and the shapeless. "Life and death" are the numbers of beginning and end.' The Commentary says, 'Heaven has suspended images, thereby forming heavenly patterns. Earth has mountains, rivers, plains, and wetlands, each with their own order, hence it says "earthly geography."' All the above are the characteristics of what has already been divided; they are brought up in passing to explain the Way of Heaven. This pair corresponds precisely to the time prior to the division.

Regarding the Preface's statement, 'At the beginning, when the turtle and the dragon were attached to the images, the patterns of culture first became manifest': this is the second pair, explaining the characteristic of the Three Powers having already become manifest, briefly as explained above. The 'Xici' of the Yijing says, 'Therefore Heaven generates divine objects, and the sages take them as models. Heaven and Earth change and transform, and the sages emulate them. Heaven hangs down images to reveal good and bad fortune, and the sages depict them. The Yellow River produced the Chart, and the Luo River produced the Writing, and the sages modeled themselves on them.' Kong's subcommentary says, 'According to Zheng Kangcheng's interpretation, it relies on the Chunqiu Wei, which says: "The Yellow River, communicating with the Qian trigram, brings forth the celestial package; the Luo River, coursing with the Kun trigram, casts up the earthly talisman. The dragon of the Yellow River manifests the Chart, and the turtle of the Luo River responds with the Writing. The River Chart has nine sections, and the Luo Writing has six sections."' Kong Anguo says, 'Taking the River Chart, it is the eight trigrams; the Luo Writing is the Nine Categories.' The Yinyi says, 'In the time of Yao, a divine turtle emerged bearing a chart; Shun's resonance brought forth a yellow dragon bearing a chart.' Regarding 'the patterns of culture first became manifest': the 'Xici' says, 'In ancient times, when Baoxi ruled the world, looking up he observed the images in Heaven, and looking down he observed the models on Earth, observing the markings of birds and beasts and the suitability of the soil.' Kong's subcommentary says, 'Below this, it explains that the sages modeled the images of the Yi on natural principles.' Next, the Yi also says, 'Near at hand, he took them from his own body; far away, he took them from things. Thereupon he first created the eight trigrams to communicate the virtue of the divine and luminous, and to categorize the conditions of the myriad things.' Explanation: 'Above, it says the Chart produced the eight trigrams, while here it says observing Heaven and Earth; perhaps seeing the turtle and again imaging Heaven and Earth and so forth do not contradict each other in principle.' The Yinyi says, 'One observes the heavenly patterns to examine seasonal changes; one observes the patterns of culture to transform and complete the world.' This is not the primary intention; later people merely used it. The hierarchy and positions between ruler and minister, father and son, are called "human culture" (patterns of culture). The turtle and dragon refer to the era of the Three Sovereigns, which constitutes high antiquity. Attaching the images refers to the Master [Confucius], which constitutes late antiquity. Meanwhile, King Wen represents middle antiquity: since he provided the line and hexagram statements, the images already existed; hence it covers all three antiquities. Furthermore, above it says the Way of Heaven, and it is said not to be divided; here it says the patterns of culture, and it is said to have first become manifest; thus the two statements mirror and complement each other. That is, at the time of initial division, they were also not yet manifest; only when the attached images were fully complete can they be called clearly manifest. Therefore, what existed first is: "The Yi has the Great Ultimate, which generates the Two Modes. The Two Modes generate the Four Images, and the Four Images generate the Eight Trigrams. The Eight Trigrams determine good and bad fortune, and good and bad fortune generate great undertakings." Thus the Three Powers are complete. The above explanation of the Dharma teaching is concluded.

Regarding the Preface's statement, 'Although for eighteen thousand years, [down to] the boundless meaning': the second [part] explains that those who teach are shallow and limited. According to the Diwang jiazi ji: 'The Heavenly Sovereign ruled for eighteen thousand years, the Earthly Sovereign ruled for nine thousand years, and the Human Sovereign ruled for four thousand five hundred years.' One text says: 'All Three Sovereigns ruled for eighteen thousand years.' Therefore it says 'eighteen thousand years.' Regarding 'all presiding over an orderly domain': Mao's commentary on the Shijing says, '"Jie" means neat and orderly. "Qu" means domain. It refers to the lands within the four seas all being subjugated and in order.' Regarding 'how could the seventy-two rulers know the boundless meaning?': Sima Xiangru's Fengshan shu says, 'Continuing the lineage of ancestors and receiving posthumous titles, those who can be summarily mentioned number seventy-two rulers.' Thus the Guanzi says, 'In ancient times, those who performed the Feng sacrifice at Mount Tai and the Shan sacrifice at Mount Liangfu numbered seventy-two lineages. Liangfu is the name of a small mountain below Mount Tai.' 'How' (ju) means 'how could they?'. It explains that how could the seventy-two wise and enlightened rulers mentioned above understand the boundless meaning of the profound principle that accords with the nature?

Regarding the Preface's statement, 'Because of this, people are deluded about the four kṣāntis, [down to] falling beneath the three evil destinies': the third [part] explains that those who are taught are deluded and sunk. Saying 'because of this' indicates that both the teaching master and the Dharma explained above are shallow and limited; they are merely the teaching of a single person within the world, unable to save those taught from sinking into the ocean of suffering. Therein, the upper pair corresponds to being deluded about principle and transmigrating through the six destinies, and the lower pair corresponds to being bound by delusion and sinking into the three evil destinies. Regarding the 'four kṣāntis': in the first fascicle, 'Chapter on the Four Dharmas', of the Viśeṣacintabrahma-paripṛcchā-sūtra: 'The Buddha said: "Brahmā! A bodhisattva has four dharmas that skillfully eradicate the sin of breaking the precepts. What are the four? First, attaining the endurance of non-arising (anutpattikadharmakṣānti), because all dharmas do not come. Second, attaining the endurance of non-cessation, because all dharmas do not go. Third, attaining the endurance of causes and conditions, because of knowing that all dharmas arise from causes and conditions. Fourth, attaining the endurance of non-abiding, because of having no different mind continuing in succession. These are the four kṣāntis."' Saying 'people are deluded' means that each and every person is deluded. If one is merely deluded about the four kṣāntis, one might still drift through [the realms of] humans and devas, hence it says, 'transmigrating within the six destinies. As families are entangled in the five hindrances, they sink into the three evil destinies.' The five hindrances are: first, sensual desire; second, ill will; third, sloth and torpor; fourth, restlessness and worry; fifth, doubt. Saying 'families are entangled' means that every family is entangled. The above three parts all fully explain that sentient beings were submerged before the Buddha arose in the world.

Regarding the Preface's statement, 'And when at the Vulture Peak' downwards: the second [major section] explains that the Tathāgata's appearance in the world and his virtuous functions are inconceivable. Therein are four: first, praising generally the loftiness and depth of the teaching master; second, explaining the vastness and longevity of the time and place of the teaching; third, praising specifically the Tathāgata's superior virtues; fourth, concluding by attributing the virtues to the Tathāgata. In the first, there are four lines, divided into two: the first two lines generally introduce the arising and spreading of the Buddhist teachings; the last two lines borrow a contrast to reveal its superiority. Now for the first: the upper line explains that the master arose in the Western Heavens, hence it says 'Vulture Peak loomed in the west.' 'Loomed' (zhi) means stood up. This praises the person by referring to the place. The subsequent line is the Dharma teaching spreading eastward, hence it says 'the elephant chariot was driven to the east.' Regarding the 'elephant chariot', there are briefly two meanings: first, after one thousand years, during the Semblance Dharma period, the Buddhist teaching only then reached [here]. Second, elephants carried the sūtras. Although at first a white horse arrived, originally elephants were used. In order to match 'Vulture Peak', 'elephant chariot' was used. Duke Song's poem inscribed at Anguo Monastery says, 'Departing as the Dragon Prince; returning as the Dharma King driving an elephant.'

Regarding the Preface's statement, 'The Sun of Wisdom, the Dharma King' downwards: the second [part] borrows a contrast to reveal superiority. The first line transcends the realm of the world; the subsequent line surpasses the stages of cause. Now for the first: 'The Sun of Wisdom, the Dharma King, transcends the four greats and looks down from on high' means transcending the worldly realm, thus differing from the previous teachings within the worldly realm. 'Sun of Wisdom': taking the Buddha as the sun has briefly four meanings: first, destroying darkness like wisdom; second, illuminating like cognition; third, the purity of the disk like liberation; fourth, the above three are not separated, being identical to the dharmadhātu, possessing mastery over dharmas, hence called 'Dharma King.' Regarding 'transcending the four greats and looking down from on high': the Daoist classic Laozi says, 'The Dao is great, Heaven is great, Earth is great, and the King is also great. Within the realm there are four greats, and the King occupies one of them. Man models himself on Earth, Earth models itself on Heaven, Heaven models itself on the Dao, and the Dao models itself on naturalness.' Explanation: When it speaks of the Dao, it is pure, empty, and unobstructed, hence it says 'the Dao models itself on naturalness.' 'Naturalness' (ziran) means it is so without knowing why it is so; that is, the initial formation of the world. These are proximate events within the worldly realm, not comprehending karmic causes, hence called 'naturalness.' Now the Buddha has appeared, skillfully realizing true permanence and subtly fathoming the two truths; the creation and transformation of Heaven and Earth are merely conventional truth, karmic causes, matters within the worldly realm. The subsequent line surpasses the stages of cause. It says: 'The Tamer of the Central Heavens surpasses the ten stages to dwell in the supreme position.' Bodhisattvas of the ten stages spend three asaṃkhyeya kalpas, have already severed the ten hindrances, realized the ten suchnesses, accomplished the ten superior practices, and their transformation pervades the ten directions. Now comparing them to the World-Honoured One, it is like a lump of earth compared to the great earth; how much less can the four greats compare—they are surpassed effortlessly!

Regarding the Preface's statement, 'Encompassing the Iron Enclosure, contracting and expanding kalpas as numerous as sand grains': the second [part] explains the vastness and longevity of the time and place. The first line refers to place: it briefly mentions the interior of the three thousand great Iron Enclosure mountains as the realm of transformation; how could it be the same as the 'orderly domain' mentioned above? The subsequent line refers to time: condensing many kalpas into a single thought-moment, and expanding a single thought-moment into many kalpas; how could it be the same as the 'eighteen thousand years' mentioned above?

Regarding the Preface's statement, 'As for its essence, it is neither arising nor ceasing' downwards: in the third [part], specifically praising the Tathāgata's superior virtues, it jointly clarifies the teaching master and the teaching Dharma, praising them briefly according to the three greatnesses. The first two lines explain the greatness of essence. A sūtra says, 'The Buddha's body is unarisen, transcending prapañca, and is not a differentiated dharma of accumulated aggregates.' It also says, 'The Buddha takes Dharma as his body, pure like empty space.' Thus it also says, 'All dharmas are non-arisen, all dharmas are non-ceasing. If one can understand like this, this person sees the Tathāgata.'

Regarding the Preface's statement, 'As for its characteristic, it neither goes nor comes': the second [part] praises the greatness of characteristic. A sūtra says, 'The Tathāgata does not take characteristics as his essence, but is merely the signless, quiescent dharma. The bodily marks and dignified deportment are completely perfected, and the world sees them according to its inclinations.' Since signlessness is taken as the characteristic, it is serenely free of going and coming. Furthermore, as virtue pervades the dharmadhātu, there is also no coming or going.

Regarding the Preface's statement, 'The stations of mindfulness [down to] many modes': this is the third [part], praising the greatness of function. Therein are two: first, taking the Dharma of transformation as function; second, taking the essence of transformation to explain function. Now for the first: the Dharma of transformation is profound and subtle, differing from the previous Dharma teachings within the worldly realm; that is, practice consists solely of the stages, mind consists solely of the four immeasurables, and upāyas have many gates, their perfect responses difficult to fathom, all as explained in the sūtra. Regarding 'perfect responses': as for the body, it turns completely to respond universally, like the moon reflecting in a hundred rivers; as for the voice, it is heard universally according to things, like the wind blowing through myriad pipes; as for the intention, it awakens suddenly in a kṣaṇa, like the ocean-seal reflecting brightly; hence it says 'many modes.'

Regarding the Preface's statement, 'Merged with the great void as its measure' downwards: the second [part] explains function in terms of the essence of transformation. It means that when large, there is nothing outside it; when small, there is nothing inside it. A sūtra says, 'For instance, like empty space pervading all places with or without form; and like empty space completely containing all images, taking the dust motes of lands as measure, it cannot be known by counting.' Therefore it says, 'How could calculation exhaust it?' Regarding the subsequent line, 'Entering into the subtle realm of a minute mustard seed, it cannot be described in words': a sūtra says, 'Just as the Buddha is seen sitting in this assembly, so it is within all dust motes.' Within a dust mote there are lands; the lands again have dust motes, and the dust motes again have lands, layer upon layer without end. This is not an object of thought and discrimination by mind and consciousness, hence it lies beyond the realm of verbal designation. Expressing the principle, words fail to convey it, which is the cutting off of the path of speech; revealing the realm, words cannot grasp it, which is the extinction of the trace of mental activities. Also, the previous line clarifies that the place of transformation universally encompasses the dharmadhātu, while the subsequent line shows that it enters the finest without exception. A sūtra says, 'Every single tip of a hair can accommodate boundless worlds without obstruction, manifesting the taming of immeasurable sentient beings.'

Regarding the Preface's statement, 'The one whose virtue cannot be named—is it not solely the Great Awakened One!': this is the fourth [part], concluding by attributing the virtues to the Tathāgata. It means that the above three passages all belong to the Tathāgata, so praising him can never be exhausted. The Lunyu says, 'Taibo may indeed be said to have possessed the highest virtue. Thrice he declined the empire, and the people could find no words to praise his virtue.' Thus a sūtra says, 'The thoughts of minds in as many lands as dust motes can be counted; the water in the great ocean can be drunk completely; empty space can be measured; the wind can be bound; yet no one can fully describe the Buddha's merits.' This is precisely that matter.

Regarding the Preface's statement, 'In kalpas past, We planted causes, and have unworthily received the Buddha's prediction' downwards: the third [major section shows the sovereign] personally rejoicing in encountering the times and being able to hear the verbal teachings. Therein are three: first, receiving the Buddha's prediction; second, bearing the great peace; third, myriad nations paying court and presenting tribute through repeated translation. Now for the first: having planted causes long ago, the sovereign received the personal prediction of the Great Awakened One. 'Unworthily' (dao) means humbly. From 'Golden Mountain' downwards, it specifically clarifies the signs of the prediction. First, it explains that the Dayun jing might be suspected of being spurious. Later, from 'Jade Screen' downwards, it clarifies the Baoyu jing. Zheng's commentary on the Zhouli says, 'The yi is a standing screen. The screen of the Son of Heaven is decorated with jade.' The Baoyu jing has ten fascicles, entered in the Kaiyuan zhenglu. In the first fascicle, it says: 'At that time, in the east there was a devaputra named Sun-and-Moon Pure Light, who rode five-colored clouds to come to the Buddha's place. Having circumambulated [the Buddha] three times to the right, he bowed his head to the Buddha's feet and withdrew to sit to one side. The Buddha told the devaputra: "Your radiance is extremely rare. Devaputra! In the presence of immeasurable Buddhas of the past, you once respectfully made offerings of various incense, flowers, precious gems, adornments for the body, clothing, bedding, food, drink, and medicine, planting all roots of goodness. Devaputra! Because of the causes and conditions of your planting immeasurable roots of goodness in the past, you now obtain such brilliant radiance. Devaputra! Because of these causes and conditions, after my nirvāṇa, in the fifth five-hundred-year period when the Dharma is about to perish, in the country of Mahācīna to the northeast of this Jambudvīpa, dwelling in the stage of avaivartika, you will truly be a bodhisattva; therefore you will manifest as a woman to become a sovereign of mastery. Throughout many years you will govern with the True Dharma, nourishing sentient beings like newborn babes, causing them to practice the ten good deeds. You will be able to broadly uphold my Dharma, establishing stupas and monasteries, and also offer clothing, food, drink, bedding, and medicine to śramaṇas, always cultivating pure conduct in all moral observances." Furthermore, whereas all women still have five obstructions, this devaputra is not obstructed by two obstructions: first, that of a cakravartin; second, that of an irreversible bodhisattva.' The rest is as in that sūtra. Explanation: At this time there was no other female ruler who promoted and established [the Dharma] like this; these words are truly not false.

Regarding the Preface's statement, 'Added to this is the remaining blessing of accumulated goodness' downwards: the second [part] is bearing the great peace. The Yi says, 'A family that accumulates goodness will surely have remaining blessings; a family that accumulates evil will surely have remaining calamities.' Now, due to the accumulation of goodness, the earth is peaceful, heaven is completed, the Yellow River is clear, and the seas are tranquil. 'Yan' means peaceful.

Regarding the Preface's statement, 'Distinct portents and peerless auspicious omens' downwards: the third [part] is that myriad nations pay court and present tribute through repeated translation. Therein are two: first, two pairs state the theme; second, two pairs explain it. In the former, it means that the myriad quarters revere virtue, and distinct portents and peerless auspicious omens arrive daily and are recorded monthly. Recorded in the historical records. 'Palm-leaf scriptures and efficacious texts also arrive at times and enrich year by year' means enriching year after year. The two pairs from 'crossing the seas' downwards explain and complete [the thought]. The first completes the arrival of the auspicious omens above; the latter from 'bridging hazards' downwards completes the arrival and enrichment of the palm-leaf scriptures above. Crossing the seas and navigating the deeps are all travel by water. Crossing the deserts and bridging hazards are all travel by land.