大方廣佛華嚴經隨疏演義鈔 17

English (machine translation) 17

Language: English

17.1

Expounded by the śramaṇa Chengguan of the Great Huayan Monastery at Mount Qingliang in the Tang

From the Preface's words, "The Great and Expansive," onwards, the fourth [section] specifically praises the profound and subtle import and purport of this scripture. Within this there are two: first, a general praise; second, specific praises. In the first, the first two lines initially mark out its depth and breadth; thereafter, from "those who look at it" onwards, [the text] establishes the two preceding lines. Since it is a secret treasury, looking at it one does not see it. It is termed an ocean of nature; how could one measure its boundaries? Regarding "scooping up" (yi), the Zhucong states: "To draw and pour water using a vessel." Hence the "Stele for Dhūta Monastery" in the Wenxuan says: "I have heard that for those who scoop from the pools of the morning and evening, there is no way to fathom their shallowness or depth; for those who look up at the azure hue, it is difficult to know its distance." Therefore, those who would measure it today are peering at the sky through a tube, or ladling the ocean with a gourd ladle. From the Preface's words, "Those in training and beyond training abandon all aspirations of peering or coveting," onwards, the second [section] offers specific praise. Within this are three: first, praising in terms of persons; second, praising in terms of the Dharma; third, praising in terms of places. In the first are two: first, showing superiority by contrasting with the inferior; second, showing superiority in terms of the entity itself. In the former, the first phrase applies generally to the triyāna, while the subsequent phrase speaks specifically. For the two yānas are present in the assembly as if deaf and blind, and triyāna bodhisattvas accumulate practices over many kalpas yet cannot fathom it. Regarding "peering" (kui), the Zuozhuan states: "It means raising the feet to look." Regarding "coveting" (yu), the Zhucong states: "It means having hopes or desires." Thereafter, from "the supreme seed-wisdom" onwards, [the text] shows superiority in terms of the entity itself. The upper line concerns the fruition's fullness, achieving seed-wisdom through the fulfillment of the two adornments. The lower line's statement, "Samantabhadra, Mañjuśrī," and so forth, encompasses the perfection of the cause. Samantabhadra's practices and Mañjuśrī's vows are both perfected. Alternatively, both practice and vow may apply to both of the above two sages. From the Preface's words, "Within a single phrase," onwards, the second [section] praises in terms of the Dharma. Within this, the upper line concerns the depth and breadth of that which expresses, so that the meaning of a single phrase does not exhaust [even if using] the ocean as ink; thereafter, from "within a single tip of hair" onwards, it concerns the unobstructedness of phenomena with phenomena in that which is expressed, so that placing buddha-lands within a single tip of hair is not cramped. From the Preface's words, "The kingdom of Magadha," onwards, the third [section] praises in terms of places. Magadha is adduced because it is the base of the nine assemblies, and because without rising from the bodhimaṇḍa [the Buddha] is all-pervasive. Universal Light is adduced because it is close to the bodhimaṇḍa. Furthermore, the gate of faith is expounded as subsuming the ocean of fruition, hence it says, "Thereupon expounding the principle of quiescent extinction." From the Preface's words, "Reflecting upon the profound meaning," onwards, the fifth [section] concerns the transmission and translation across past and present, rejoicing in the encounter. Within this are two: first, explaining that previous translations had many deficiencies; second, explaining that the present translation is largely complete. In the first, "reflecting" (mian) means far. "Pondering" (wei) means thinking. The "Six Dynasties" are the Jin, Song, Qi, Liang, Chen, and Sui. As for the statement, "Only revealing half a pearl without having glimpsed the whole jewel," this refers to the "Chapter on Holy Practice" in the Nirvāṇa [Sūtra], where the Boy of the Snow Mountains heard a transformation-rākṣasa say: "All formations are impermanent; this is the dharma of arising and ceasing." Startled, he looked around and saw only the rākṣasa. He asked the rākṣasa: "Great Being! Where did you obtain this half-verse spoken by the one free from fear in the past? Great Being! Where did you obtain such half of a wish-fulfilling pearl?" The explanation says: lacking the lower half-verse, the meaning was not yet complete. If one gets to hear the continuation—"Arising and ceasing having been extinguished, quiescent extinction is bliss"—that is the whole jewel. Here it explains that since the earlier translation had many gaps and omissions, it was half a jewel. From the Preface's words, "I have heard that its Sanskrit original," onwards, the second [part] explains that the present translation is largely complete, which is the whole jewel. Within the text are six: first, inviting and receiving; second, the actual translation; third, auspicious verifications; fourth, completion of the task; fifth, praising the benefits; sixth, rejoicing in the encounter. The first is as detailed in the profound discussions. From the Preface's words, "Thereupon, in the first year of the Zhengsheng era," onwards, the second is the verification and translation. "The moon traveling through Guxi" refers precisely to the third month. Regarding the words "personally undertook the brush and scraper," Zetian herself personally excised and edited. Regarding "brush and scraper," the Biography of Wei Qing in the Hanshu states: "Where scraping was needed, it was scraped; where the brush was needed, it was brushed." "Scraping" means deleting; "brush" means adding. Some say: collating and checking texts, scraping off [errors] and noting [corrections]. This is indeed because the ancients wrote on bamboo and wooden slips and thus scraped them with a knife. From the Preface's words, "Thereupon the sweet dew flowed as moisture," onwards, the third [part] is the auspicious verifications. The fourteenth day was xinyou; gengshen was the thirteenth day, and renxu was the fifteenth day. The days immediately before and after each had auspicious verifications. That is, on the night of the thirteenth day, Zetian dreamt of sweet dew falling throughout the entire sky. On the fourteenth day, [the work of] translating the scripture was widely commenced; on the fifteenth day, sweet rain fell from heaven. Regarding "widely" (tan), the Erya says: "It means reaching and extending." Guo Pu's commentary says: "It means spreading and reaching across." From "duly opened" onwards, it establishes the preceding auspicious omens. These two lines may also apply to both of the above two portents, both being the moisture of a single flavor. Alternatively, "duly opening the true mark" establishes the aforementioned sweet dew as an elixir of immortality, comparing it to the permanence of the true mark; "the moisture of a single flavor" establishes the aforementioned enriching rain, since a single cloud and a single rain have no differing flavor. "Duly" (shi) means using. From the Preface's words, "In the second year of Shengli," onwards, the fourth is the completion of the task in the jihai year. Spanning from yiwei, bingshen, dingyou, and wuxu to jihai, the copying was only completed after entering the fifth year. Regarding "copying/repairing" (shan), the Shuowen says: "It means repairing." The Zhucong says: "Mending the old and producing the new are both called shan." From the Preface's words, "Adding waves and billows to the ocean of nature," onwards, the fifth praises the benefits. Within this are two: first, explaining the benefit to the teaching and principle. Great waves are called billows (lan). The Xuanyan says: "'Broadening' (kuo) means expanding the small to make it great." Zheng Xuan's commentary on the Liji says: "'Boundaries' (jiang) means borders." The Shuowen says: "'Domain' (yu) means a fiefdom." This means that with the profound words added, the ocean of nature is replenished and the dharmadhātu is expanded. Thereafter, from "the Great Vehicle's sudden teaching" onwards, the second distinguishes the benefit to sentient beings' capacities. From the Preface's words, "How could one have expected that in the final five hundred years," onwards, the sixth is rejoicing in the encounter. Within this, first is rejoicing in the encounter; second is making vows. In the first, the previous phrase concerns hearing it in an evil time, which is the first fortune; the subsequent phrase concerns hearing it in an evil place, which is the second fortune. At first, "final five hundred" means that after the Tathāgata's parinirvāṇa there are five periods of five hundred years, the first five hundred years being when liberation is steadfast, and so forth; the present falls into the fourth five hundred years, hence it is called "final," because it comes after the first three periods of five hundred. Therefore, in the Diamond Sūtra, those who believe and accept it in the final five hundred years are difficult to find. Regarding the words "suddenly opening the secret of the pearl casket," Fascicle 64 of the Treatise on the Great [Prajñāpāramitā] states: "Prajñā is the wish-fulfilling pearl; śarīra are like the casket. Although there is no prajñā inside the śarīra, because they are perfumed by prajñā, giving rise to an offering once brings rebirth in heaven a thousand times." Applying this matter now, the Tathāgata is like the casket, and the Avataṃsaka Sūtra is the wish-fulfilling pearl. From the Preface's words, "Hoping to propagate it throughout the sandy realms," onwards, the second is making vows. Within this are two: first, two lines on horizontal pervasiveness. "Sandy realms" means pervasiveness in coarse forms. "Dust-mote regions" shows subtle pervasiveness, because it pervades the regions within dust motes. Thereafter, the two lines from "hanging long alongside the two luminaries" onwards show vertical exhaustiveness, because it hangs long and is forever spread. The two luminaries are the sun and moon, metaphorically representing the Tathāgata's fundamental and subsequently attained cognitions. From the Preface's words, "Glimpsing the precious gāthās once," onwards, the sixth generally clarifies the intent of the preface, praising the principle while humbling oneself. Within this are three: first, two lines state the actual reason for composing the preface, due to the depth of joyful celebration in opening, studying, and savoring it. The commentary on the Mao Shi states: "'Repeating' (fu) means turning back and forth." The Zhucong states: "'Repeating' (fu) means repeated examination; that is, Nanrong repeating the white jade sceptre three times." The Commentary has already cited this. Second, from "although there is no speech and no demonstration" onwards, it praises the principle as transcending speech while necessarily relying on speech to be revealed. "No speech and no demonstration" is the text from the chapter on Maudgalyāyana in the Vimalakīrtinirdeśa. "The gate of non-duality" is the "Chapter on the Dharma-Gate of Non-duality" in the Vimalakīrtinirdeśa, also as expounded in the Commentary. Regarding "revealing speech through speech": if there were not Mañjuśrī's words praising silence, how could one know the marvel of having no words? Therefore, the mark of quiescent extinction relies on verbal expression. Regarding "the meaning of a great trichiliocosm," this refers to the metaphor of the scripture roll contained within a dust mote in the "Chapter on the Appearance [of the Tathāgata]," which has already been cited in the Commentary. Thus, the scripture roll of a great trichiliocosm hidden in a dust mote brings no benefit; when a wise person opens it, it can benefit beings. Now, relying on words to reveal the meaning corresponds to opening the dust mote to display the scripture roll, accomplishing benefit. Third, from "presumptuously stating" onwards, [the author] humbles herself to conclude. Above, the brief explanation of the preface is concluded. Among these [points], those that correspond to principle may be adopted or set aside as appropriate.

17.3

Regarding the Commentary's "Tenth, specifically explaining the meaning of the text": the text of the Commentary divides into two: first, a general structural analysis; second, explaining the scripture. In the former are three: stating and identifying, listing the names, and explaining.

17.4

Regarding the Commentary's "First, the three divisions of the root text" onwards: this explains the ten sets of three. In the initial division, it divides into two: first, explaining the preface and the central [doctrine]; second, the transmission. From "presence and absence" onwards, it specifically explains the transmission. Within this are three: first, introducing past accounts; second, introducing past interpretations; third, presenting the present understanding.

17.5

Regarding the Commentary's "These above seven interpretations" onwards: second, synthesizing past interpretations. It further reconciles the previous seven masters, harmonizing them into a fourfold proposition: the first is the seventh master; the third refers to the previous six masters; the second and fourth are added through their meanings. The second positing only the central doctrine is because the intent takes awakening and realizing to reveal the principle as the central doctrine. Hence Dao Lang of Hexi said: "If one attains awakening through the initial division, then the initial division is the central doctrine. If one attains awakening through the latter division, then the latter division is not secondary." This is precisely the meaning.

17.6

Regarding the Commentary's "Now, relying on possessing all three" onwards: third, presenting the present correct understanding. That is, although the above demonstrates that the containment of principle can tentatively form a fourfold proposition, relying on the text to interpret the meaning means the three divisions can be relied upon. If there were no transmission, how could the preface and the central doctrine be established? If there were only the central doctrine, the beginning and ending would not be clear. If one speaks in terms of wordlessness, how could an explanation be made? Coming to the text of the Commentary, there are four [points]: first, establishing the reason for adopting [it]; second, from "The reason there are three" onwards, distinguishing the characteristics of the three; third, from "Not only the single text" onwards, using analogies to establish the previous meaning—namely, that the text of an assembly or a chapter still requires the three divisions, how much more so should an entire scripture not establish the three?; fourth, from "Although the six interpretations are all admissible" onwards, determining the transmission. Within this are three: first, taking the correct meaning; next, distinguishing the alignments and contradictions of the earlier [views]; finally, concluding with the correct explanation.

17.7

Regarding the Commentary's "The first of these interpretations" onwards: second, distinguishing the alignments and contradictions of the earlier [views], pointing out the reasons for not adopting the five previous explanations.

17.8

Regarding the Commentary's "Causing the central doctrine section to lack realization and entry": this refers to the Master of Law Gu统 [Huiguang] taking the "Dharmadhātu Chapter" as the transmission. The "Dharmadhātu" is the cause and effect of realization and entry, where the oceanic assembly makes great inquiries, new assemblies gather from afar, the Buddha himself enters samādhi, and the oceanic assembly realizes it頓 suddenly. Judging it to be the transmission already diminishes the scripture's text, not to mention that the central doctrine section would only have the three [aspects of] faith, understanding, and practice, but lack realization and entry.

17.9

Regarding the Commentary's "The third pertains only to a single aspect of Sudhana": this refers to Venerable Yu taking the closing verses of the "Dharmadhātu [Chapter]" as the transmission. But this is only one half of the aspect of revealing the vastness of the cause among the five aspects of Sudhana; therefore, it is not the transmission of the entire scripture.

17.10

Regarding the Commentary's "The latter two verses" onwards: it merely says "some say," which means the author of the Kanding Ji intended to use this interpretation. As for the statement "merely concluding the Buddha's virtues within the verses": because Samantabhadra had just praised the Tathāgata as being inexhaustible in speech, he generally concluded: "The mental thoughts of lands and dust motes can be counted and known; the water in the great ocean can be completely drunk; empty space can be measured and the wind can be bound; yet none can exhaustively speak of the Buddha's virtues." If one were to judge this concluding praise of the Buddha's virtues as the transmission, then there would be no bodhisattva virtues within the entire scripture.

17.11

Regarding the Commentary's statement, 'At the end of the Ten Practices and other [sections], there are similar verses': The above refuted it through meaning; this refutes it through the text. Those [verses] occur without it being the end of the sūtra; thus, this present verse is not used as the transmission [section] for the entire work, but merely intends the transmission for that particular assembly and chapter. As for 'the verses at the end of the Ten Practices,' the verses say: 'The bodhisattvas' virtues are boundless; / they are fully endowed with all practices. / Even if immeasurable and boundless Buddhas / were to expound them for immeasurable kalpas, they could not exhaust them. / How much less could worldly gods and humans, / and all the śrāvakas and pratyekabuddhas, / throughout immeasurable and boundless kalpas, / praise and extol them to the utmost?' The explanation states: The verses at the end of the [Chapter on the] Dharmadhātu conclude with the inexhaustibility of the Buddha's virtues, whereas this concludes that the virtues of the bodhisattvas of the Ten Practices cannot be exhausted. As for saying 'Ten Practices and others,' 'and others' encompasses the Ten Dedications and the Ten Grounds. The end of the Ten Dedications says: 'All sentient beings might still be counted, / and the mental measures of the three periods might also be known, / but the boundary of the virtues of such sons of the Buddha [who emulate] Samantabhadra / cannot be measured by anyone. / If one were to cross empty space with a single hair-tip, one might find an end, / and lands [pulled to] dust may have their count known; / but the practices and vows wherein these sons of the Great Sage dwell / are beyond all measure.' This concludes with the inexhaustibility of the practices and vows of pariṇāmanā. The end of the Ten Grounds says: 'The lands of the ten directions ground into dust / may have their number known in a single thought; / crossing empty space with a hair-tip, its measure might be known; / yet expounding this for billions of kalpas, it could not be exhausted.' As for saying 'this,' it clarifies that the virtues of the Ten Grounds above are inexhaustible. From this we know that at the end of each stage, chapter, and virtue, all conclude with inexhaustibility; hence, it is not the transmission [section] of the entire work.

17.12

Regarding the Commentary's statement, 'The sūtra's transmission being incomplete, it is not necessarily at the end': This refutes the fifth master. Saying 'not necessarily' allows that there might be something later, but it is merely not definite—such as at the end of the 'Vairocana Chapter' or at the end of the 'Chapter on the Minor Characteristics', and so on. Since it is not necessarily there, it is difficult to determine.

17.13

Regarding the Commentary's statement, 'The transmission via retinues is merely based on the meaning': This refers to the sixth master. Because based on the doctrinal principles, within the one Buddha vehicle the three are discriminatively taught, and the fundamental wheel of the Dharma subsumes those retinues; therefore, it is said to 'subsume the various sūtras as retinues'. Why must one take them as the transmission for this [sūtra]? This [sūtra] has its own preface and does not use their prefaces; why solely use them as the transmission for this [sūtra]?

17.14

Regarding the Commentary's statement, 'Therefore we rely on Master Huiyuan': The third [part] concludes by returning to the correct doctrine.

17.15

Regarding the Commentary's statement, 'The ancients said that in these nine assemblies, the questions and answers on the major stages total five rounds': The Commentary intends to maintain four; hence it cites the ancient explanation, because the fifth has no questions and answers on the major stages. In this there are two [parts]: first, narrating the past; second, from 'Ancient worthies take Sudhana...' onward, implicitly showing the present intention. The intention has two aspects; therefore, there are only four: first, the fifth lacks questions on the major stages; second, the fifth belongs to the transmission section. Therefore it says, 'Now that it is classified into the transmission, the preceding [sections] are only four.' The fourth should be named the Section on Realizing Entry and Fulfilling Virtues Based on the Person.

17.16

Regarding the Commentary's statement, 'Also incorporating the transmission to make five sections': Following the ancient meaning, since the first section already subsumes the introductory section of the entire work, and within the central doctrine [the ancient masters] did not divide it into five sections, taking the transmission as the fifth section also does not violate principle. But because there are no questions on the major stages, the Commentary combines them into four.

17.17

Regarding the Commentary's statement, 'Third, the division following the meaning based on the text': This means that according to the extant text there are only four, because of the major questions of the four stages. Within the second section, there are the two meanings of distinction and equality; hence it is divided into five cycles of cause and effect.

17.18

Regarding the Commentary's statement, 'The initial five stages clarify the cause, and the subsequent eight phases clarify the fruition': This is tentatively based on one characteristic: because the eight phases are responsive manifestations, they are subsumed under fruition. Speaking strictly, only the four gates from 'accomplishing the Tathāgata's powers' downward are truly fruition; the preceding one hundred and ninety-six gates all belong to the cause. If one takes the eight phases as fruition, the fruition has nineteen gates, and the rest all belong to the cause. As for saying 'named the cause and effect of transcending the world': it is because the chapter is named 'Transcending the World'. As for saying 'also named the cause and effect of accomplishing practice': setting aside the names of stages, the intent lies in practice.

17.19

Regarding the Commentary's statement, 'Fourth, the division by folding and layering from beginning to end': Although there are ten layers, they are synthesized into two sections; folding backwards from the end, step by step removing the rear, dividing them into two based on the preceding.

17.20

Regarding the Commentary's statement, 'The practices of the Ten Faiths preceding the first stage': This clarifies the meaning based on the forty-two stages. The Ten Faiths have not yet formed a [permanent] stage, serving merely as the cause of the Abodes; hence the Renwang calls the Ten Abodes the Ten Faiths, taking that which accomplishes faith to designate the Abodes that are accomplished.

17.21

Regarding the Commentary's statement, 'Fifth, the division by interlocking like a chain from beginning to end': This is a new formulation. In the text there are two [parts]: first, a general indication; second, the proper explanation.

17.22

Regarding the Commentary's statement, 'First, the first assembly is the cause and effect of the objective environment' and so forth: This is the second [part], the proper explanation. The text has ten segments, namely: 1. the initial five chapters of the sūtra; 2. the 'Vairocana Chapter'; 3. the three chapters from 'Names' onward; 4. from 'Inquiry and Clarification' to 'Abodes', twenty-three chapters forming one segment; 5. from 'Inconceivable' to 'Minor Characteristics', three chapters forming one segment; 6. the 'Chapter on Samantabhadra's Practice' forming one segment; 7. the 'Chapter on the Manifestation of the Tathāgata' forming one segment; 8. the 'Chapter on Transcending the World' forming one segment; 9. the 'Chapter on Entering the Dharmadhātu' forming one segment. The beginning and end are not reused, so altogether there should only be eightfold cause and effect. Because the eighth, 'Transcending the World', and the ninth, 'Dharmadhātu', each individually constitute a single cause and effect, they make ten.

17.23

Regarding the Commentary's statement, 'Fifth, taking the Chapter on the Inconceivable' and so forth: For this single cause and effect, the Commentary's text has four [parts]: first, properly clarifying; second, resolving an objection; third, citing proof; fourth, conclusion. The first text is clear.

17.24

Regarding the Commentary's statement, 'Because the Inconceivable and others serve as the fruition to the preceding' and so forth: Second is resolving the objection. That is, someone asks: Distinction and perfect interpenetration—these two meanings are not the same; how can the preceding differentiated fruition serve as the fruition of perfect interpenetration? Therefore, the reconciling meaning states: Although the sūtra text of 'Inconceivable' and others is one, because the perspectives differ, the fruition is distinct from the cause, forming differentiated cause and effect; the fruition is itself perfectly interpenetrating, so it can form the fruition of perfect interpenetration. As for 'perfect interpenetration': because each individual virtue pervades the dharmadhātu; because within each of the thirty-six gates ten phrases are contained; because the characteristics expounded are difficult to measure; and because the title of the chapter is designated as 'Inconceivable'.

17.25

Regarding the Commentary's statement, 'However, there are six points of meaning' and so forth: Third is citing proof. It proves that the three chapters, including 'Inconceivable', are the fruition of Samantabhadra's practice, and the 'Chapter on Samantabhadra's Practice' is the cause of the Inconceivable and others.

17.26

Regarding the Commentary's statement, 'First, in the division where cause and effect correspond, mostly the fruition precedes and the cause follows': In the five cycles of cause and effect, the two fruitions—that which is believed and the realization of entry—stand first, and before the differentiated cause there is also a fruition first; hence it is said that 'mostly the fruition precedes'. Here too the fruition precedes and the cause follows, to be analogous with them. As for 'the division where cause and effect correspond': this is the third division above, 'following the meaning based on the text'; that is, according to the meaning of cause and effect corresponding to each other, it is divided into five.

17.27

Regarding the Commentary's statement, 'Second, after the forty-eighth there is no verification' and so forth: If from 'Inconceivable' to 'Minor Characteristics' it belonged solely to the differentiated fruition, then since cause and effect had ended, there ought to be an appearance of auspicious signs as verification; yet now there is no verification. Since the 'Chapter on Samantabhadra's Practice' belongs solely to the cause of the manifestation [of the Tathāgata], and the fruition has not yet been expounded, how could there be verification? One clearly knows that the conclusion of verification at the end of 'Samantabhadra's Practice' belongs to the preceding 'Inconceivable' and others.

17.28

Regarding the Commentary's statement, 'Third, at the beginning of the Samantabhadra Chapter there is no separate initiation': If it did not belong to the preceding, then at the beginning of this chapter there should separately be an initiation; since there is no initiation, it is clear that it belongs to the preceding.

17.29

Regarding the Commentary's statement, 'Fourth, by virtue of the meaning' and so forth: The virtues of the fruition are inconceivable and cannot merely serve as a differentiated fruition.

17.30

Regarding the Commentary's statement, 'Fifth, although there was previously a question' and so forth: This refers to the question at the beginning of the second assembly. Asking again is intended to show that the inconceivable from 'Inconceivable' downward is the beginning of the cause and effect of perfect interpenetration.

17.31

Regarding the Commentary's statement, 'Sixth, at the beginning of the second assembly there were already the three karmas' and so forth: Previously, if there were no fruition, one would need to use 'Inconceivable' and others as the differentiated fruition. Since there was already [a fruition] before, these [chapters], 'Inconceivable' and the rest, belong entirely to the subsequent, and the preceding section's differentiated cause and effect is also complete.

17.32

Regarding the Commentary's statement, 'By virtue of these six points of meaning' and so forth: Fourth is the conclusion. In the third [part], the general explanation, the Commentary states: 'Attaining Buddhahood and nirvāṇa are also manifested as causes'; this wards off an external objection. It is feared that someone might object: 'The "Chapter on Transcending the World" has its own cause and effect; how can it all serve as the cause for the manifestation?' Therefore, this explanation is made.

17.33

Regarding the Commentary's statement, 'Because of transcending the world' and so forth: This explains the meaning of its being the cause for the manifestation.

17.34

Regarding the Commentary's statement, 'Eighth, Transcending the World' and so forth: That assembly forms its own cause and effect; the ninth fully unites the two assemblies into a single cause and effect; the tenth, with 'Entering the Dharmadhātu', forms its own cause and effect within that assembly. Although the eighth assembly does not hook into the preceding, the preceding 'Chapter on Manifestation' has already hooked into this tenth cause and effect and does not hook into the eighth assembly, and the eighth assembly has already hooked into the ninth; thus they can both be termed interlocking causes and effects.

17.35

Regarding the Commentary's statement, 'From Sudhana downward' and so forth: Sudhana's successive service is the cause, and Samantabhadra's expounding of the Buddha's virtues is the fruition.

17.36

Regarding the Commentary's statement, 'Sixth, the division according to the length of the chapters': Without reference to the assemblies, it directly divides the thirty-nine chapters as a whole into ten sections.

17.37

Regarding the Commentary's statement, 'Second, the Manifestation of Characteristics Chapter' downward, clarifying the Section on the Boundless Great Function of the Buddha Fruition: The great function in the 'Chapter on the Manifestation of Characteristics' is clear in its meaning. As for the great function in Samantabhadra's samādhi: the shared empowering of Samantabhadra arriving without coming, the one and the many, the extended and the brief, all being unobstructed, and the hair-tip rays praising virtue leaving nothing unreached. Accomplishing the Lotus Treasury—all speak of the Tathāgata completely purifying the dharmadhātu and universally responding throughout oceans of lands, causing environment and person to mutually interpenetrate, and dust specks to contain the dharmadhātu—all of these are the boundless great function.

17.38

Regarding the Commentary's statement, 'Tenth, from Sudhana downward, the Section on the Good Friends' Teaching and Realization': If based on the rubric stating 'division according to its root assembly', each assembly being one section would only make nine sections; wishing to reveal the perfect ten, the latter one is opened up. In reality there should be ten assemblies to represent perfection, or perhaps the sūtra transmission was incomplete, and so it is interpreted provisionally according to the text.

17.39

Regarding the Commentary's statement, 'If one opens up the assemblies of the dragons and the triyāna' and so forth: In the previous division into one hundred and twenty sections, the dragons and the triyāna all belong to Sudhana's assembly. Because initially arriving at the City of Blessings was fundamentally for Sudhana's sake, the assemblies of the various vehicles are not separately opened up. Now, based on the fact that although [the Buddha] arrived at the City of Blessings, Sudhana and the two thousand of the fourfold assembly within the city had not yet left the city, and [the Buddha] first expounded the sūtra of Universally Illuminating the Dharmadhātu to benefit the dragons and the people of the triyāna, they are separately categorized. The rest can be understood.

17.40

Regarding the Commentary's statement, 'The ten examples above each reveal a single principle, yet they are also inexhaustible': Second is properly explaining the sūtra text. In this there are three [parts]: first, concluding the preceding meanings; second, analyzing the sūtra according to the three sections; third, analyzing the sūtra according to the four sections.

17.41

Regarding the commentary's "If one relies on common usage" and so forth: second is the brief structural analysis relying on the three divisions. Within this there are two parts: first is a general structural analysis of the three divisions; next, following "Within the preface, dividing the text into two," is the separate explanation of the two prefaces. Within that are three parts: first is the general structural analysis. "Second, concluding pervasive [qualities]" refers to the passage at the end of the fifth fascicle; that passage has three parts: first, concluding this world-realm; next, concluding within the Lotus Treasury; and finally, concluding outside the Lotus Treasury. Next, following "However, these two prefaces," it generally points to the remainder. Third, following "First, that which establishes trust," the text divides into three: first, the original circumstances of establishing the preface; second, the reason for establishing the preface; and third, briefly explaining the text of the preface. Now for the first.

Regarding the text's brief statement, "Ānanda inquired" and so forth: the second fascicle of the *Upadeśa* (*Dazhidulun*) states: "When the Buddha was about to enter nirvāṇa, he lay down with his head to the north between the twin śāla trees in the country of Kuśinagara, with a focused mind wishing to enter nirvāṇa. Ānanda, being a relative, had not yet eradicated affectionate attachment and had not departed from desiring thoughts; his mind was submerged in an ocean of grief, unable to emerge by himself. At that time the elder Aniruddha said to Ānanda: 'You are the person who preserves the Buddha's treasury of the Dharma; you should not, like an ordinary person, drown yourself in the ocean of grief. All conditioned phenomena are characterized by impermanence; do not be sorrowful. Moreover, the Buddha primarily entrusted the Dharma to you, and now in your dejection you will neglect what was entrusted to you. You should ask the Buddha: After the Buddha enters nirvāṇa, how shall we practice the path? First, who shall be our master? Second, how shall we dwell together with the ill-natured Channa? Third, what words should be placed at the very beginning of the Buddha's sūtras? Fourth, various crucial matters of this sort for the future ought to be asked of the Buddha.'

Having heard these matters, Ānanda's dejection slightly cleared, and aided by the power of recollecting the path, he went to the side of the bed where the Buddha was lying for the last time and asked the Buddha about these matters. The Buddha told Ānanda: 'Whether now in the present or when I have passed away, you should rely on your own application of mindfulness, and do not rely on anything else'—and so on, extensively explaining body, feelings, mind, and dharmas to eliminate worldly craving and affection. He further said: 'From this day forward, the sūtra of the precepts of liberation (Prātimokṣa) shall be your great master. As taught in the sūtra of the precepts of liberation, the actions of body, speech, and mind should be practiced in this manner. Furthermore, the bhikṣu Channa is to be disciplined according to the Brahma-punishment. If his mind softens, he should later be taught the Kātyāyana Sūtra, and he will then be able to attain the path. Furthermore, this is the treasury of the Dharma-jewel accumulated over three asaṃkhyeya kalpas. At the very beginning of this treasury, this is how one should speak, saying: "Thus have I heard: At one time, the Buddha was in such-and-such a direction, in such-and-such a land, in such-and-such a forest grove." At the beginning of my Dharma-gates, one should speak in this manner. Why? Because at the beginning of the sūtras of all Buddhas of the three periods of time, these words are always proclaimed. Now, at the beginning of my sūtras, one should also proclaim these words: "Thus have I heard: At one time, the Buddha was..." and so forth.'" Therefore [the commentary] says, "as in the *Zhidu lun*."

17.42

Regarding the commentary's "and as explained in the *Mahākaruṇā-sūtra*": examining the fifth fascicle of the *Mahākaruṇā-sūtra*, it says: "The Buddha told Ānanda: 'I now entrust this treasure-store of the correct Dharma to you; do not let it be destroyed.' Ānanda said to the Buddha: 'How should I now practice the Dharma-eye?' up to 'How should we compile the Dharma-eye?' The Buddha told Ānanda: 'After my parinirvāṇa, when the assembly of venerable bhikṣu monks compiles the Dharma and Vinaya, among those venerables Mahākāśyapa will be the foremost. Ānanda! Those venerable bhikṣus should ask like this: "Where did the World-Honoured One teach the Great Avadāna? Where did he teach the Mahānidāna?" up to "Where did he teach the Śrāvakapiṭaka, the Pratyekabuddhapiṭaka, and the Bodhisattvapiṭaka?" Ānanda! When those bhikṣus have asked thus, you should reply: "Thus have I heard: At one time the Buddha was beneath the bodhi tree in the country of Magadha, having newly realized right awakening. Thus have I heard: At one time the Buddha was in the city of Gayā." And so on, up to "Thus have I heard: At one time the Buddha was in the city of Kuśinagara, at the wrestling ground of the Mallas, beside the river Hiraṇyavatī, between the twin śāla trees." Up to, "When the Buddha had finished preaching the sūtra, all in the great assembly were greatly delighted, reverently accepted it, and put it into practice." Ānanda! You should compile the Dharma-eye in this manner.'" The rest can be understood by analogy. All the above are the original circumstances—that is, presenting the original narrative circumstances.

17.43

Regarding the commentary's "If one examines the reasons, there are six intentions": this is the second part, the reasons for establishing the preface.

17.44

Regarding the commentary's "Now, subsuming the self under hearing" and so forth: the preceding was the text of the *Upadeśa*, while what follows is the view of Master Daosheng, fulfilling the meaning of the aforementioned treatise.

17.45

Regarding the commentary's "If one accords with the *Buddhabhūmi-śāstra*" and so forth: third is briefly explaining the text of the preface. Within this are two parts: first, citing the differences in division and combination between the two treatises; and next, following "However, the two matters of trust and hearing," discerning what is pervasive and what is restricted. That is to say: "Thus have I heard" occurs only at the beginning of the sūtra, yet its meaning pervades the nine assemblies, signifying that "all such Dharma-meanings I was able to hear." The time and the host both pervade, because the beginning of every assembly states: "At that time, the World-Honoured One..." and so forth. The location and the assembly are both restricted, because Magadha is not Trāyastriṃśa Heaven, and so forth—the location is restricted; and because the bodhisattvas of the ten Buddha-kṣetras are listed with different names, the new and old bodhisattvas are also not the same.

17.46

Regarding the commentary's "In terms of characteristics, it is so" and so forth: one assembly is immediately all assemblies; how could the assemblies and so on not be pervasive?

17.47

Regarding the commentary's "The above has briefly relied on the three divisions" and so forth: third is using the four divisions to analyze and explain the text. The text of the commentary has two parts: first, a general explanation; second, following "Regarding the first," a separate explanation. Within that are two parts: first, setting forth past [interpretations].

17.48

Regarding the commentary's "If one aligns the meaning with the text and provisionally divides it into three" and so forth, under the second part distinguishing what has now been heard: regarding the commentary's "The meaning of an entire sūtra like this" and so forth, the text of the commentary has two parts: first, setting forth past interpretations; second, clarifying what is rejected and what is accepted. The former also has two parts: first, explaining trust and hearing combined; second, explaining trust and hearing separately. The former also has two: first, explaining in general; second, following "'Thus' as a general term functions according to four meanings," separately explaining its characteristics.

First, saying "relying on metaphor": for instance, someone might say: "Wealth and nobility are like Vaiśravaṇa." The Dharma thus transmitted and heard is like that which was taught by the Buddha. This takes what the Buddha taught as comparable to Vaiśravaṇa, and what I now transmit as comparable to the wealthy person; hence, it takes the Buddha's teaching as the metaphor. Some also say: "Such phrases and sentences are like what I formerly heard." This takes what was formerly heard as a metaphor for what is currently heard; hence it is called a metaphor. Therefore, some explain "thus" (rushi) by saying: "Two things being similar is called 'as/like' (ru); one thing being free from error is called 'this/so' (shi)." Similarity is simply metaphor.

17.49

Regarding the commentary's "Second, relying on instruction": this means, "In this way you should listen to what I previously heard." This is the instruction of the transmitter of the Dharma. Some also say: it is the Buddha's instruction, meaning: "This (rushi) was taught by our Buddha; you should listen attentively," just as someone might say: "You should read and recite sūtras and treatises in this way."

17.50

Regarding the commentary's "Third, relying on question and answer": this means the assembly asks: "Was what you are about to say definitely heard in the past?" Hence this answers: "Thus have I heard."

17.51

Regarding the commentary's "Fourth, relying on consent": this means that at the time of the compilation, all the bodhisattvas together requested: "As you have heard, so should you speak." The bodhisattva transmitting the Dharma then consented, saying: "So shall it be spoken, just as I have heard. Speaking thus: 'I shall, for your sake, think thus, act thus, speak thus,'" and so forth. Furthermore, "consent" may mean expressing trust and approval, saying: "This matter is indeed so." This means: "Such a Dharma was heard by me in the past. This matter is so; up to this point it shall be spoken, definitely without difference." Because of these four meanings, "Thus have I heard" is placed at the beginning of all sūtras. However, the general meaning above pervades these four meanings; it is not an independent meaning.

17.52

Regarding the commentary's "There are still other explanations whose intention does not differ from the former": the *Kanding ji* separately sets forth nine meanings. First, it takes the general explanation as one meaning. Next, it uses the above four specific ones, forming five meanings in sequence. Sixth, it takes the second explanation under consent—"Furthermore, 'consent' may mean expressing trust and approval"—as the sixth meaning; this was the Great Vehicle Master [Huiyuan]'s re-explanation of the fourth [meaning], consent, and is not a distinct meaning; even if there were an alternative explanation, it is broadly identical with consent. Furthermore, it cites Guṇamati's treatise as the seventh explanation, stating: "'Thus have I heard' demonstrates that this sūtra was taught by the Buddha, the World-Honoured One, through direct realization, and was not composed by oneself." This is also identical to the general meaning of the *Buddhabhūmi-śāstra*. Eighth, it cites Tripiṭaka Master Chang'er's explanation based on the Three Jewels; if the Great Vehicle Master [Huiyuan] used it, it is a separate explanation of "thus" (rushi), which will be cited below. Ninth, it cites Dharma Master Liang Yun: "'Thus have I heard' means that when one is about to transmit the heard Dharma, one should first indicate the entire work, meaning: 'Such a scriptural teaching I heard in the presence of the Buddha.'" This is also entirely identical to the general meaning of the *Buddhabhūmi-śāstra*. Therefore [the commentary] says that although there are further different explanations, their intention does not differ from the former.

17.53

Regarding the commentary's "If explained separately" and so forth: second is explaining trust and hearing separately. Within this are two parts: first, relying on the *Upadeśa*, explaining the two characters ru and shi combined as a general expression of faithful compliance. However, the treatise states in full: "In the great ocean of the Buddha's Dharma, faith is that by which one enters, and wisdom is that by which one crosses over. 'Thus' (rushi) is precisely pure faith. If a person has pure faith in their mind, this person is able to enter the Buddha's Dharma; if they lack pure faith, you should know that this person does not enter the Buddha's Dharma. One who lacks faith says, 'This matter is not so'—this is the characteristic of non-faith. One who has faith says, 'This matter is so'—this is the characteristic of faith."

17.54

Regarding the commentary's "Therefore Master Sengzhao states": what follows is Master Sengzhao's explanation, which merely employs the intention of the *Upadeśa* and is not a different principle; hence the commentary says, "Therefore Master Sengzhao states." Furthermore, someone added before Sengzhao's words: "Faith is the initial foundation for entering the Dharma; wisdom is the ultimate profound technique. Through faith, the principle of what is spoken is complied with; through compliance, the way of master and disciple is established. Because of faith, all the teachings expounded can be complied with; because of compliance, the two paths of speaking and listening, master and disciple, are established." This was also added later by subsequent authors drawing upon the *Upadeśa* and Master Sengzhao; although the words are numerous, they are not a different principle either. Therefore, the commentary gathers their differing meanings and establishes them as distinct explanations, while generally omitting those with identical intention but different words. Later people, unaware of this, have continually followed along and listed them all as different explanations.

17.55

Regarding the commentary's "Some say that when the Sage preaches the Dharma" and so forth: what follows explains by proceeding from the narrow to the broad. This first one is the most restricted, taking only the meaning of "as/suchness" (ru); this is Liu Qiu's commentary on the *Anantanirdeśa-sūtra*.

17.56

Regarding the commentary's "If one says words like this": what follows is Emperor Wu of Liang's explanation, which takes the perspective of the expressing [words] while pervading both phenomena and principle of the expressed.

17.57

Regarding the commentary's "Some say 'as' (ru) means words that accord with principle": this pervades both the expressing and the expressed, and encompasses both phenomena and principle. "Principle" here means reason/principle (daoli), not merely tathatā. This is Master Daosheng's commentary on the *Lotus Sūtra*.

17.58

Regarding the commentary's "This clarifies that explaining phenomena is like phenomena" and so forth: this, within Master Daosheng's explanation, parenthetically introduces Master Huiyuan's explanation in terms of dharmas, intending to show that Master Daosheng's view is just Master Huiyuan's intention. However, that text fully states: "First, explaining in terms of dharmas. Ānanda said that what that Tathāgata taught accords with (ru) all dharmas; hence it is called ru. Explaining principle is like principle; explaining phenomena is like phenomena; explaining causes is like causes; explaining effects is like effects. Words that accord with dharmas match principle; hence they are called rushi ('thus'). Truly, because deviating from dharmas is called wrong (fei), words that accord with dharmas can be called right (shi)." Although his words are numerous, they are simply words of reasonable principle; therefore, they do not differ from Master Daosheng.

17.59

Regarding the commentary's "Sengrong says: 'Thus' (rushi) is the origin of resonance and response": this means taking the character ru as the Buddha's response and the character shi as the capacity's resonance; hence it is progressively broader than the preceding. From "Since the sūtra... resonance and response" onward, it resolves an objection. Fearing someone might object: "If ru is response and shi is resonance, why not call it 'resonance and response have I heard'?" Therefore, he provides this resolution. Some cite this as the commentary on the *Lotus Sūtra*; that commentary is Liu [Qiu]'s adoption of Master Sengrong's meaning.

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大方廣佛華嚴經隨疏演義鈔 — Classical Chinese