大方廣佛華嚴經隨疏演義鈔 18

English (machine translation) 18

Language: English

18.1

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

Regarding the Commentary's "Fourth, separately displaying the adornments of the place": within the text there are also two parts: first, a general explanation of what precedes and follows; second, a specific explanation of the vessel world. In the former, as for the Commentary's "These are the Tathāgata's dependent and primary [retributions]": separately displaying the adornments of the place is the dependent; the teacher of the doctrine being inconceivable is the primary; the gathering of the sea of assemblies like clouds is the assembly. As for "Retinue not being empty": bodhisattvas constitute the fulfillment of retinue among the eighteen fulfillments; "not empty" means the fulfillment of followers. That is to say, in the pure land there are no four destinies; assemblies such as nāgas and ghosts are manifestations of the Buddha, intending to show that the pure land is not empty.

18.3

Regarding the Commentary's "Now, first, the vessel world" and so forth: this is the second part, specifically explaining the vessel world. Within the text there are five parts: first, a general outline. Second, from "However, as for these various adornments" downward, showing the protocol of explanation, meaning that each has three aspects. Third, from "However, sometimes a single cause" downward, resolving an objection, which is that someone asks: Since cause and effect are completely interpenetrating, why are they specifically attributed to causes in terms of what they express? Thus it is now explained: in reality, the four propositions are complete; but in terms of what is expressed, they are separately assigned to causes, yet universal and particular are unobstructed. Fourth, from "However, each contains the inexhaustible" downward, giving a general outline of four matters.

18.4

Regarding the Commentary's "Now, first, the ten lines on the ground of the mind" and so forth: this is the fifth part, explaining the main text. As for "Penetrating the Lotus Treasury": because the ground of the great lotus of the Lotus Treasury World-Ocean is formed of vajra. This relies on the present sūtra. If one relies on the second fascicle of the *Sūtra on the Samādhi-Ocean of the Contemplation of the Buddha*, it also differs from ordinary explanations, yet it does not exhaust the source. That text says: "At that time, the ground of the bodhimaṇḍa was transformed with vajra, spanning eighty li; its colour was pure white, impossible to see in full. When this sign appeared, the white curl of hair between the bodhisattva's eyebrows radiated light, upright, pure, and straight, shooting eastward, one zhang and five chi in length, exhibiting ten ridges." Comment: Since it has a count of li and speaks of being "transformed with [vajra]," it is not the ultimate exposition. Among the four causes, as for the Commentary's "Or appearing within trees": this is because of the fourth item above in the specific section, "the rows of precious trees." As for "Or appearing in various ornaments and in the ground": this is because it praises the supreme excellence of the ground. Second, regarding the adornment of the trees, as for the Commentary's "Tall and lofty" and so forth: tall and lofty explains "high"; standing out distinct explains "manifest"; round and wonderful explains "extraordinary"; thus standing uniquely above explains "distinctive." However, examining the *Records of the Western Regions*, it was one hundred feet tall, which is the pippala tree.

18.5

Regarding the Commentary's "Signifying dharmas such as supernormal powers": this is as the "Chapter on Pure Practice" states, "When seeing blossoms open, / One should vow that sentient beings / Shall have dharmas such as supernormal powers / Unfolding like blossoms opening."

18.6

Regarding the Commentary's "The text below says, 'The wondrous dharma-tree of the bodhisattva'" and so forth: "and so forth" includes the subsequent text which says, "Faith is the seed, loving-kindness and compassion the roots, / Wisdom serves as the trunk, / Upāya serves as the branches and boughs, / The five perfections form the dense foliage, / Concentration is the leaves, supernormal powers the blossoms, / All-knowledge is the fruit, / The supreme powers are the birds, / Spreading shade to shelter the three realms." Comment: The reason why this fifty-ninth fascicle of the sūtra is cited is to clarify that the symbolic representation of dharmas is based on textual authority and is not a subjective fabrication.

18.7

Regarding the Commentary's "Bodhi-wisdom radiates the light of teaching-wisdom": bodhi is the wisdom of realization; teaching refers to the function of differentiation. Up to verbal teaching, these are the two paths of teaching and realization, which are extensively clarified in the Ten Stages.

18.8

Regarding the Commentary's "Unintentional accomplishment of practice" and so forth: Tao the Recluse [Tao Hongjing] said, "Clouds without intent drift out from peaks; / Birds, weary of flying, know to return." Although various meanings are cited for clouds, they mostly clarify being without intent.

18.9

Regarding the Commentary's "This clarifies that all sages profoundly merge in nirvāṇa": there is not a single sage who does not realize nirvāṇa, just as the hundred streams all return to the great ocean. Hence Master Sengzhao said, "Tranquil and level, calm and serene. Here the nine currents converge and return, and all sages profoundly merge."

18.10

Regarding the Commentary's "Defilement opposes nature-purity" and so forth: this resolves an outside objection. That is, someone asks: Since nirvāṇa contains nothing that it does not embrace, and defilement and purity are both within it, why is it that fruition and function are said to be 'produced', whereas dwellings and houses are not said to be 'produced'? Therefore it is now explained: dharmas of defilement and purity are indeed embraced by nirvāṇa; purity conforms to the essence, while defilement opposes the essence. Only when one realizes and merges with nirvāṇa is there great function; hence it is called 'production'. Since defilement opposes purity, it does not arise from this. Yet its essence is not separate [from nirvāṇa]; hence it is said to 'manifest in dependence on it'.

18.11

Regarding the Commentary's "However, the pervading above" and so forth: the above directly interpreted the sūtra text; from here downward it integrates them into unobstructedness.

18.12

Regarding the Commentary's "The ten kinds of palaces should be explained here": this is also said in terms of palaces that symbolically express dharmas, just like the wondrous dharma-tree above. This is in the fifty-fourth fascicle. The sūtra states: "Sons of the Buddha! Bodhisattvas have ten kinds of palaces. What are the ten? Namely, the bodhicitta is the bodhisattva's palace, because they never forget it. The ten wholesome paths of action, merit, and wisdom are the bodhisattva's palace, because they teach and transform sentient beings of the desire realm. The four immeasurables are [the bodhisattva's palace], because they teach and transform sentient beings of the form realm. Being born in the Śuddhāvāsa heavens is [the bodhisattva's palace], because all afflictions cannot defile them. Being born in the formless realm is [the bodhisattva's palace], because they cause sentient beings to leave places of difficulty. Being born in defiled worlds is [the bodhisattva's palace], because they cause sentient beings to sever afflictions. Manifesting residence in an inner palace with wife, children, and retinue is [the bodhisattva's palace], because they bring to maturity sentient beings of past common practice. Manifesting residence as a wheel-turning king, world-guardian, Śakra, or Brahmā is [the bodhisattva's palace], because they tame sentient beings of sovereign minds. The playful exercise of supernormal powers in all bodhisattva practices with complete mastery is [the bodhisattva's palace], because they skillfully sport in all dhyānas, liberations, samādhis, and wisdom. The abhiseka prediction of the supreme sovereign king of all-knowledge conferred by all buddhas is [the bodhisattva's palace], because they abide in the adornments of the ten powers and act with mastery in all dharmas. These are the ten. If bodhisattvas abide within them, they attain consecration and supernormal mastery over all worlds." Comment: From the third "is" downward, all have the words "bodhisattva's palace."

18.13

Regarding the Commentary's "Emptiness is high and unsurpassed" and so forth: the Commentary has three meanings explaining the lion throne. Here it only explains high, vast, wondrous, and fine in terms of expressing dharmas; phenomenal aspects can be known from this. Below, it mostly relies on symbolic expression.

18.14

Regarding the Commentary's "All awakenings and all supernormal powers": the *Vimalakīrti* states, "The pure and wondrous flowers of the factors of awakening"; the "Chapter on Pure Practice" states, "Dharmas such as supernormal powers unfolding like blossoms opening."

18.15

Regarding the Commentary's "Namely, the bodhisattva's wondrous dharma-tree bifurcating into branches according to transformation": this explains the branches and fruits of the precious trees encircling and interspersed. The bodhisattva's wondrous dharma-tree is that which was cited above. Previously it was said, "Upāya serves as the branches and boughs." Now, taking provisional and real as branches, bifurcating into distinct branches according to the different trees, following the branches there are flowers each producing fruit; following the differences in causes, different fruits are evoked, all relying on the throne of signlessness that is not separate from the emptiness of dharmas.

18.16

Regarding the Commentary's "Within each cognition knowing all dharmas" and so forth: just as a single real cognition knows the principle that pervades the dharmadhātu, and a single provisional cognition exhausts the boundaries of the phenomenal dharmadhātu, so the two cognitions are completely bright, with nothing unknown. As for "Each dharma-essence manifesting all-knowledge": just as in a single speck of dust one can manifest real cognition, provisional cognition, middle-path cognition, cognition of realization, cognition of teaching, and boundless gates of cognition.

18.17

Regarding the Commentary's statement, "The Treatise [on the Great Perfection of Wisdom] says that the precious gem of a wheel-turning king...," and so forth: this is found in fascicle twelve. The treatise explains that there are three kinds of precious gems: human gems, heavenly gems, and bodhisattva gems. Human gems have minor power; they possess only pure radiance and colour, remove poison, dispel demons, and banish darkness, and likewise eliminate various suffering states such as hunger, thirst, cold, and heat. Heavenly gems are both great and superior; they constantly accompany the bodies of devas, can be commanded, can also be spoken with, and are light, not heavy. A bodhisattva's gem is superior to heavenly gems: it simultaneously possesses the functions of both human and heavenly gems, and furthermore can cause all sentient beings to know the causes and conditions, root and branch, of dying here and being born there, just like a bright mirror reflecting the image of one's face.

18.18

Regarding the Commentary's statement, "Like the vilaṅka gem in Mañjuśrī's crown": this is explained in the Sūtra on the Parinirvāṇa of Mañjuśrī. Mañjuśrī's body is like a mountain of purple gold, and the crown of Mañjuśrī is adorned with vilaṅka gems. It has five hundred varieties of colour, and within each and every colour, the sun, moon, stars, constellations, and the palaces of devas and nāgas—things that worldly sentient beings rarely behold—all appear therein; this is what is meant.

18.19

Below the Commentary's statement, "They used this to adorn the seat," it sets forth the reason for the adornment. As for the statement, "Both quiescence-illumination and illumination-quiescence are crystalline and luminous, shining and illuminating": based on the Yingluo jing, only marvelous awakening is called quiescence-illumination, while equal awakening is illumination-quiescence. Here, the meaning of the bodhisattva gem corresponds to illumination-quiescence, whereas the Tathāgata's precious gem corresponds precisely to quiescence-illumination.

18.20

Regarding the Commentary's statement, "The Buddha's realm is like empty space, hence it is called vast": the "Chapter on Inquiring into Clarification" states: "The profound realm of the Tathāgata / Has a measure equal to empty space. / All sentient beings enter it, / Yet in reality there is nowhere entered."

18.21

Below the Commentary's statement, "Manifesting that the teachings all emerge from the emptiness of phenomena": above, it was explained in terms of concrete phenomena; from here on, it is in terms of signification. There is not a single phenomenon that does not flow forth from the dharmadhātu, and there is not a single phenomenon that does not return to the dharmadhātu; therefore, flowing forth from the seat, they return to pervade the dharmadhātu. Fifth is the Master of the Teaching being unfathomable. From the Commentary's statement, "Previously it merely said 'the Buddha'," downward, the commentary text has two parts: first it clarifies the overall meaning, and then below "the text is divided" it sets forth the headings. In the former, there are two parts: first, picking up what preceded, it raises a question, responding to the two previous texts—first responding to the identification of the master, and second responding to the distinct explanation of the time. Next, below "It refers to being endowed with ten kinds of depth and vastness," it provides a general answer: first answering regarding the aforementioned Buddha, and then "pervading the dharmadhātu, he attained right awakening" answers the characteristic of his attainment.

18.22

Below the Commentary's statement, "Now, first, to discern generally, it is the bodhi-body," the commentary text has three parts: first, discerning it according to its characteristics. That is, the bodhi-body generally indicates what it belongs to. Below "endowed with inexhaustibility," it explains "the World-Honoured One". Next, below "when the characteristics of the seat appear," it explains "at that time". Next, below "in regard to all," it cites and explains the rest of the text. Within this there are two explanations: first, explaining according to its characteristics, and second, clarifying by way of comparison. As for the statement, "Unfolding into comprehension is called awakening": the middle way of the two truths is fundamentally serene and clear in its principle; screened by delusive defilement, one has been deluded for a long time and failed to see it. Now, both obstructions having become quiescent, it is like clouds rolling back across the vast sky, hence called "unfolding". It is thoroughly distinct and clear, like a clear sky opening wide, hence called "comprehension". Comprehension is awakening, like waking from a dream. Unfolding is blossoming, like a lotus flower blossoming.

18.23

Below the Commentary's statement, "If one differentiates," is the second part: explaining by way of comparison. It still contains two meanings: first, in contrast to ordinary beings it is called "awakening"; in contrast to the lesser [vehicle] it is called "right"; in contrast to the causal [stage] it is called "supreme"; in contrast to the culmination of stages it is called "attained". Second, in contrast to ordinary beings it is called "awakening"; in contrast to heterodoxy it is called "right"; in contrast to the lesser [vehicle] it is called "supreme"; in contrast to the causal [stage] it is called "attained". Both are cited at once; reflect upon this according to the text.

18.24

Regarding the Commentary's statement, "Merely awakened to the emptiness of the self, not yet knowing the existence of the self," and so forth: this means that their direct substance is the opposite of the bodhisattva. The two vehicles know that the self is empty and phenomena exist; the bodhisattva knows that phenomena are empty and the self exists. However, the self that is emptied by the two vehicles is also emptied by the bodhisattva—meaning grasping at a self. If within the phenomena of non-self there is a true self, the bodhisattva knows its existence, whereas the two vehicles do not know it. If treated solely in terms of the two emptinesses: thoroughly understanding the emptiness of the self is identical with the bodhisattva; not thoroughly understanding the emptiness of phenomena is different from the bodhisattva.

18.25

Regarding the Commentary's statement, "Having revulsion toward birth-and-death, emptiness covering nirvāṇa": this brings out the fault of the above [views of] emptiness and existence. Because they hold that phenomena exist, they feel revulsion toward birth-and-death, unlike the bodhisattva who thoroughly understands that birth-and-death is fundamentally empty, with nothing to be reviled. Therefore, in the Vimalakīrtinirdeśa, Bodhisattva Shanyi says: "Birth-and-death and nirvāṇa are two. If one sees the nature of birth-and-death, there is no birth-and-death, no bondage and no liberation, no arising and no ceasing. Understanding in this way is entering the Dharma-gate of non-duality." Furthermore, Bodhisattva Baoyinzi says: "Delighting in nirvāṇa and not delighting in the world are two. If one neither delights in nirvāṇa nor feels revulsion toward the world, there are no two. Why is this? If there is bondage, there is liberation. If there was fundamentally no bondage, who would seek liberation? Where there is no bondage and no liberation, there is no delight or revulsion; this is entering the Dharma-gate of non-duality." Because the two vehicles cannot understand in this way, they feel revulsion toward birth-and-death. As for the statement "emptiness covering nirvāṇa", this is the meaning of the Nirvāṇa Sūtra. The Nirvāṇa Sūtra says: "That which is empty is so-called birth-and-death. That which is not empty is the great nirvāṇa." Now, the two vehicles regard birth-and-death, conversely, as not empty, and because the absolute quiescence without residue of nirvāṇa is, conversely, regarded as empty, it says "emptiness covering nirvāṇa".

18.26

Regarding the Commentary's statement, "Inversions not yet eliminated": there are eight kinds of inversion. Heterodox traditions hold the worldly realm to be permanent, joyful, self, and pure, which are four inversions; the two vehicles posit eternal quiescence as nirvāṇa, and thus [hold it to be] impermanent, non-joyful, non-self, and impure, which are four inversions. If one holds that the worldly realm lacks permanence, joy, self, and purity, whereas nirvāṇa indeed has permanence, joy, self, and purity, these are called the eight practices, none of which are inversions. In that case, the two vehicles merely have the four inversions of impermanence, non-joy, non-self, and impurity. This is stated by way of concession. If one refutes the two vehicles: since the two vehicles cannot know the permanence, joy, self, and purity of nirvāṇa, they also do not know impermanence, non-joy, non-self, and impurity in accordance with reality, because they generalize loosely, like an insect eating wood accidentally forming characters. How much less do they thoroughly understand that the true nature of birth-and-death is itself nirvāṇa; how could they be free from the eight inversions? Therefore it says: "With inversions not yet eliminated, how could it be called 'right'?" The rest is as explained in the "Chapter on the Four Inversions" of the Nirvāṇa Sūtra.

18.27

Regarding the Commentary's statement, "Even if granted to be called 'right', it is not yet named 'supreme'": this is "right" in contrast to heterodoxy, and "supreme" in contrast to the lesser [vehicle]. The above was by concession. Being able to know the emptiness of the self is distinct from heterodoxy, hence it can be named "right". Being unable to awaken simultaneously to both emptinesses as well as the meaning of non-emptiness, it is not named "supreme".

18.28

Below the Commentary's statement, "Although the bodhisattva is right," there are also two meanings: first, in contrast to the two vehicles' meaning of not being named right, now only in contrast to the bodhisattva does it obtain the name "right". "Having a superior" means there is a Buddha above. "Having cultivation" means not yet having severed learning.

18.29

Below the Commentary's statement, "Even if at the culmination of stages," in contrast to the meaning above where the two vehicles obtain the name "right", then the bodhisattva is granted the name "supreme"; but because it is not yet attained, only the Buddha attains it.

18.30

Below the Commentary's statement, "Only our Buddha is capable of it," the third part concludes and attributes this to the Buddha, possessing the full meaning of the four characters "attained supreme right awakening". Below "meaning in accordance with quantity and in accordance with principle," it explains the meaning of "awakening" in contrast to the objective realm awakened to above: awakening to the conventional in accordance with quantity, and awakening to the ultimate in accordance with principle; the middle way of the three truths is also subsumed under "in accordance with principle"; it also means combining the above two cognitions to awaken to the middle way. "Clearly and completely" differentiates it from the bodhisattva. Therefore the Nirvāṇa Sūtra says: "Bodhisattvas of the ten abodes see unclearly; only the Buddha, the World-Honoured One, is named seeing clearly." Thus King Ajātaśatru said: "Seeing the Buddha-nature clearly, just like Mañjuśrī and others."

18.31

Below the Commentary's statement, "Having already emerged from the subtle," it explains the above words "clearly and completely". The two obstructions have three kinds: first, active manifestations; second, seeds; third, latencies. Latencies and seeds are called "subtle" because the Buddha has already exhausted them. However, the latencies of the two obstructions universally obstruct both bodhi and great nirvāṇa. If explained distinctly, severing the obstruction of afflictions manifests nirvāṇa. Here, regarding attaining right awakening, it briefly mentions only the knowable. In the distinct explanation that follows, regarding the Commentary's statement, "First, the three karmic actions universally pervade," and so forth: among the ten, the latter five are entirely names of the ten bodies, whereas the first five do not have the word "body", yet their meaning is complete. The first is the bodhi-body, already indicated in the general section above; the second is the body of formidable power; the third is the body of merit; the fourth is the mind-made body; the fifth is the body adorned with major marks and minor characteristics.

18.32

Below the Commentary's statement, "Now, first, the mental karma," the commentary text has two parts: first, a general indication, and second, below "previously it stated 'in regard to all'," a distinct explanation. Within this there are again two: first, a brief explanation, and second, below "cognition means the two cognitions," an extensive explanation. Within this there are also two: first, identifying the cognitions capable of entering, and second, below "the two cognitions are," distinctly clarifying the characteristics of entering through cognition. This comprises four sections: first, explaining the two cognitions; second, explaining the three cognitions; third, explaining unhindered cognition; fourth, explaining the four cognitions. Because unhindered cognition is consummate in its meaning, it is placed at the end; because it is accomplished through the three truths, its explanation is placed before the four.

18.33

Regarding the Commentary's statement, "First, penetrating the conventional through the cognition that accords with quantity," and so forth: "entering" has two meanings: first, penetrating; second, realizing. Hence, one enters the conventional through penetration, and enters the ultimate through realization. Regarding the characteristics of the two cognitions, the Mahāyānasaṃgraha says: "Like a person first opening their eyes, this is named preparatory cognition. Like a person closing their eyes, this is non-conceptual cognition. When that same person opens their eyes again, subsequent cognition is likewise so. One should know that, like empty space, it is non-conceptual cognition; forms and images appearing within it, subsequent cognition is likewise so."

18.34

Regarding the statement, "Because it awakens to all phenomena in accordance with their ultimate meaning": this confirms the second meaning. Above, the two cognitions distinctly awakened to the two realms, so the three times were the conventional, and equality was the ultimate. Now, awakening to the conventional as being identical with the ultimate, the three times are precisely equality. The ultimate is the true, and all phenomena are the conventional; now, awakening to the conventional through ultimate cognition makes all phenomena identical with the true ultimate, because their nature and characteristics are neither identical nor different.

18.35

Regarding the Commentary's statement, "First, the ultimate and conventional mutually vanishing, discerning the middle through double negation": the conventional is identical with the ultimate, hence not conventional. The ultimate is identical with the conventional, hence not ultimate. Neither ultimate nor conventional is precisely the middle way. Thus the three times are identical with equality, hence not the three times; equality is identical with the three times, hence not equality; this is the falling away of both.

18.36

Regarding the Commentary's statement, "Although the ultimate and conventional are identical, they do not disrupt their characteristics": this means that only the emptiness that is identical with existence is true emptiness, and only the existence that is identical with emptiness is marvelous existence; emptiness and existence are non-dual, while both characteristics are distinctly manifest. Just as waves are water yet constantly move, and water is waves yet constantly moistens, hence it is called "double illumination". Regarding the Commentary's statement, "These two awaken to the realm of the three truths": this brings it to completion. In the objective realm it is one truth and yet three truths; in the mind it is one contemplation and yet three contemplations; in the fruition it is one cognition and yet three cognitions. Like a single round pearl: the pearl's appearance illustrates existence, the pearl's purity illustrates emptiness, and its round clarity illustrates the middle. The three have no before or after; this illustrates one truth and yet three truths. If a bright mirror reflects it, the three aspects of the pearl appear simultaneously; this illustrates one contemplation and yet three contemplations. If one contemplates the pearl in the mirror, the pearl and the mirror are neither identical nor different; this illustrates mind and realm being two and yet non-dual, which is true awakening.

18.37

Below the Commentary's statement, "Since the realm both mutually vanishes and mutually appears," third, based on the preceding three cognitions, it explains unhindered cognition; that is, combining the previous two kinds of middle way constitutes unhinderedness. The perfect fusion of the previous three cognitions is already unhindered, but because the unhinderedness of negation and illumination was not yet clarified, it again fuses both to clarify unhinderedness. Mutually vanishing is the previous double negation; mutually appearing is the previous double illumination. If the objective realm mutually vanishes, the mind is without mind regarding the ultimate and conventional, which is quiescence. If the objective realm mutually appears, the mind simultaneously examines the provisional and real, which is illumination. Therefore it says: "Cognition also flows dual-track through quiescence and illumination." Since the two kinds of middle way are unhindered, the two kinds of two truths are naturally interfused.

18.38

Below the Commentary's statement, "Meaning unhindered cognition," it concludes. Below the Commentary's statement, "As for the four cognitions," fourth, it explains the four cognitions. The commentary text has three parts: first, a general indication; second, reconciling and explaining the sūtra text; third, resolving objections.

18.39

On the commentary's "pervasively taking the three time-periods as cognitive objects" and so forth: this is the second [section], reconciling and explaining the sūtra text. Now, the broad meaning of the four cognitions is extensively cited from the treatise and explained below under the metaphors; here we merely adopt the shared meaning among them. Regarding "pervasively taking the three time-periods as cognitive objects": the four cognitions all take the cognitive objects of the three time-periods as their objects, and the cognitions associated with the eight consciousnesses at the stage of fruition all take the three time-periods as cognitive objects; hence [the text] says, "together entering the three time-periods." Below, equality is explained. Regarding "because the mirror cognition is free from conceptual construction, its sustaining basis is equal": the treatise states, "The mental associates of this cognition are free from all conceptual construction; its cognitive objects and active modes are subtle and difficult to know." Hence it says, "free from all conceptual construction." It also states, "neither forgetting nor being deluded regarding the characteristics of all cognitive objects; its nature and characteristics are pure and free from all defilement; it is the sustaining basis for the manifest and seed forms of pure and complete virtues." Hence it says, "its sustaining basis is equal." The intended meaning is: although one speaks of the support for manifest virtues and the sustenance of seed virtues, because it is non-conceptual, it attains equality.

18.40

On the commentary's "the equality-nature cognition realizes the equality-nature": the treatise states, "This mental associate contemplates all phenomena, oneself and other sentient beings, as entirely equal, is constantly associated with great loving-kindness and compassion and so on, and according to what various sentient beings delight in, manifests the distinct reflection-images of enjoyment bodies and lands." Since it says that oneself and other sentient beings are entirely equal, this is precisely equality in the object contemplated; hence it says, "realizes the equality-nature."

18.41

On the commentary's "the wondrous contemplation cognition contemplates equality": the treatise states, "This mental associate is skilled at contemplating the specific characteristics and common characteristics of all phenomena, operating without obstruction; it encompasses and contemplates limitless dhāraṇīs and gates of concentration, as well as the treasures of virtue generated [thereby]; it is able to manifest limitless distinctions of functioning, all attaining mastery; it rains down the rain of the great Dharma, cuts off all doubts, and causes all sentient beings to obtain benefit and joy." Since it says that it is skilled at contemplating the specific characteristics and common characteristics of all phenomena, operating without obstruction, this clarifies that equality can pervasively contemplate all phenomena; hence it says, "contemplates equality."

18.42

On the commentary's "the duty-accomplishing cognition universally benefits with equality": the treatise states, "This mental associate, for the sake of desiring to benefit and bring joy to all sentient beings, universally manifests various transformations of the three karmic modes in the ten directions." This is precisely the meaning of universal benefit; making no distinction between foe and friend, how could this not be equality?

18.43

On the commentary's "the four cognitions are completely fused, subsumed entirely in a single phrase": this praises their supremacy. Regarding "below, body and speech are both manifestations of the four cognitions": this clarifies the intention of using the four cognitions here. Because contemplating the Buddha's virtues in the text below is identical with the explanation of the four cognitions in the *Treatise on Consciousness-Only*, it says that they are all manifestations of the four cognitions; this is why it is appropriate to explain them generally using the four cognitions.

18.44

From the commentary's "because the four cognitions are completely fused, without two natures" downward: this is the third [section], resolving difficulties. That is, someone objects: "The bodhi of the four cognitions is conditioned and uncontaminated, not the central tenet of our sūtra; how can it be mixed in to explain this profound purport?" Therefore, it is now resolved by stating: the bodhi of the four cognitions is possessed by both the nature and characteristics lineages, but their meanings differ slightly; applying it is free from error. That is to say, being completely fused without duality is one meaning, whereas that lineage says the four must not be conflated with one another. Now it is clarified that a single cognition completely possesses the four cognitions; hence the "Manifestation" chapter below uses four wish-fulfilling jewels to illustrate the four cognitions. The sūtra states: "Furthermore, sons of the Buddha! Just as in the great ocean there are four wish-fulfilling jewels possessing limitless virtues, capable of producing all precious jewels within the ocean—if these wish-fulfilling jewels were absent from the great ocean, not even a single jewel could be obtained. What are the four? The first is named Accumulation Jewel, the second is named Inexhaustible Treasury, the third is named Free from Blazing, and the fourth is named Complete Adornment. Sons of the Buddha! These four wish-fulfilling jewels cannot be seen by any ordinary beings, devas, nāgas, spirits, and so forth. Why is that? Because the Nāga King Sāgara keeps these wish-fulfilling jewels upright, correct, and squarely aligned, placing them in a deep and secret place within his palace. Sons of the Buddha! The great ocean of wisdom of the Tathāgata, the Arhat, the Samyaksaṃbuddha is also like this: within it there are four great wisdom-jewels, fully possessing limitless virtues of merit and wisdom, by which they are able to produce the wisdom-jewels of all sentient beings, śrāvakas, pratyekabuddhas, those at the stages of training and no-more-training, and all bodhisattvas. What are the four? Namely: the great wisdom-jewel of unattached skillful means (first, the great round mirror cognition is free from all conceptual constructions, hence named 'unattached'; its cognitive objects and active modes are subtle and difficult to know; neither forgetting nor being deluded regarding the characteristics of all cognitive objects is due to 'skillful means'); the great wisdom-jewel of skillfully discerning conditioned and unconditioned phenomena (second, the equality-nature cognition contemplates all phenomena, conditioned and unconditioned, the objective characteristics of oneself and others, which is named 'skillful means'; benefiting others with equality is named 'skillfully discerning'); the great wisdom-jewel of discerning and expounding limitless phenomena without destroying the dharmatā (third, the wondrous contemplation cognition: this cognition is skilled at contemplating the specific characteristics and common characteristics of all phenomena, operating without obstruction, and therefore expounds limitless phenomena without destroying the dharmatā; 'limitless phenomena' refers to encompassing and contemplating inexhaustible dhāraṇīs and concentration gates, and speaking of them is raining down the rain of the great Dharma to cut off all doubts); and the great wisdom-jewel of knowing the timely and the untimely without ever making an error (fourth, the duty-accomplishing cognition: it knows the capacities and knows the time, doing what ought to be done; if these four jewels were absent from the great wisdom-ocean of the Tathāgatas, that even a single sentient being could enter the Mahāyāna would be utterly impossible; these are called wisdom-jewels, which sentient beings of meager merit cannot see. Why is that? Because they are placed within the deep and secret treasury of the Tathāgata)." Each and every cognition is said to be balanced, upright, correct, pure, and wondrously fine, because it completely possesses the virtues of the four cognitions. How much more so when sharing the same nature: they are naturally fused and thoroughly unobstructed. Regarding "because cultivated arising and fundamental existence are neither one nor different": the second meaning differs from that lineage. In that lineage, the four cognitions arise through cultivation, and nirvāṇa is fundamentally existent. Here, the four cognitions are precisely the cognition of original awakening, and the four arising through cultivation do not possess a separate essence—just as gold is made into an image, and gold and image are not different.

18.45

From the commentary's "However, the above-mentioned cognizing subject" downward: this is the third [section], general conclusion. The reason it concludes is that it wishes to clarify that the single bodhi-kāya already completely possesses the two bodies of Dharma and reward, not to mention completely possessing the nine [bodies] below.

18.46

Regarding the commentary's "Second, 'Its body...' below is the bodily karma" and so forth: the text of the commentary has two parts: first, clarifying generally; later, from "the dharmakāya pervasively encompasses" downward, explaining individually. In that, there are two parts: first, individual pervasiveness according with characteristics; second, pervasiveness completely fused and generally subsuming. Now, the first. From "provisionally resorting to the three bodies to clarify" downward: this clarifies that it subsumes the ten to make three. Now it clarifies that the dharmakāya's original essence is pervasive, the jñānakāya is perfected through cultivation and is pervasive according with the essence, and the rūpakāya is the pervasive functioning of the essence; the dharmakāya is pervasive like empty space, the jñānakāya is pervasive like sunlight, and the rūpakāya is pervasive like the sun's reflection.

18.47

From the commentary's "these are all completely pervasive" downward: this individually demonstrates the characteristic of pervasiveness. The three bodies are all as explained below, hence it says "these are all." Regarding "these are all completely pervasive": whether large or small, they are all complete. Regarding "not a fractional pervasiveness": it is not that they are analyzed and scattered to make them pervasive. From "meaning all" downward: this demonstrates the characteristic of complete pervasiveness. Even a fine dust mote is also complete; coarse [things] can be readily understood. Regarding "viewed collectively, it also appears": throughout the entire dharmadhātu there is only one Buddha, because the Buddha's body fills the dharmadhātu. Regarding "viewed individually, it also appears": then facing each and every land and each and every dust mote, the whole body is seen in all of them. Hence the sūtra below says, "Just as one sees the Buddha sitting at this place, / In all dust motes it is also like this; / The Buddha's body neither departs nor arrives, / Clearly appearing in all lands"—this is it. Furthermore, regarding viewing collectively and individually: collectively, the single body is present everywhere; individually, the parts and limbs—eyes, ears, nose, and so forth—each pervade the dharmadhātu. Hence the "Manifestation of Characteristics" chapter states: "How could the Buddha's eyes have any measure? / The ears, nose, tongue, and body are also like this," and so forth.

18.48

From the commentary's "Furthermore, lands and so forth are precisely my body" downward: second, pervasiveness completely fused and generally subsuming. That is, the previous section clarified the three bodies that are capable of pervading, not the lands that are pervaded; now it clarifies that that which pervades is precisely that which is pervaded, because pervader and pervaded are mutually fused. Furthermore, it clarifies that each and every body is mutually fused, mixed, and pervasive. Furthermore, above was in terms of the ten bodies of the Buddha's person, meaning bodhi, vow, transformation, power, adornment, and so forth; now it clarifies the ten bodies unobstructed by the three realms, meaning lands, sentient beings, and so forth. When the ten bodies act as one another, what would not be fused? Hence it says: just like the light of lamps. The sūtra states: "Just as in a dark room with a hundred thousand lamps, / The light of each and every lamp pervades the interior of the room; / The bodies and wisdom of the Buddhas are also like this."

18.49

From the commentary's "'Like...' below demonstrates through metaphor" downward: the text of the commentary has two parts: first, generally clarifying the broad purport; later, dividing into sections to explain individually. Now, the first. Regarding "the Buddha's three karmic modes cannot be illustrated by metaphors": the end of the eightieth fascicle states, "All phenomena, existent or non-existent in the three realms, / Cannot serve as a metaphor for the Buddha. / Just as mountain forests, birds, beasts, and the like / Never dwell supported by empty space, / Empty space, tathatā, and the bhūtakoṭi, / Nirvāṇa, dharmatā, quiescence-cessation, and so forth— / Only such true and real phenomena / Can be used to reveal the Tathāgata." This is precisely that text. Furthermore, the fourth fascicle of the *Buddhabhūmi-śāstra* states, "As the sūtra says: 'Even all constructed metaphors that illustrate all the virtues of the Tathāgatas are all slanders of the Tathāgatas, with the sole exception of one metaphor, namely empty space, which can illustrate the Tathāgata, because limitless virtues such as morality are identical to empty space.'"

18.50

Regarding the commentary's "However, the metaphor of empty space has similarities and dissimilarities" and so forth: the upper two lines state [the topic], and below it explains the two characteristics. First it explains the dissimilarity, which is the text of the fifth pariṇāmanā. This clarifies that the Buddha has the virtue of self-benefit, dissimilar to empty space which cannot benefit itself. And as for "and so forth": it encompasses the text of the sūtra immediately below, which says, "Because in all places, it causes all sentient beings to accumulate roots of goodness until fully satisfied." This clarifies that the Tathāgata has the virtue of benefiting others, dissimilar to empty space.

18.51

Regarding the commentary's "Now, taking partially what is shared" and what follows: this second [part] explains that the shared meaning is merely a partial sharing. Regarding the statement that "there are multiple kinds of shared meanings, as seen below in the Chapter on the Ten Tolerances": this refers to the tenth, the tolerance [of phenomena being] like space. The sūtra says: "O sons of the Buddha! This bodhisattva-mahāsattva understands that all dharmadhātus are like empty space, because they are formless. All world realms are like empty space, because they do not arise. All phenomena are like empty space, because they are non-dual. All actions of sentient beings are like empty space, because there is nothing to be performed. All buddhas are like empty space, because they are free from conceptual differentiation. All buddha-powers are like empty space, because they are free from distinction. All dhyāna concentrations are like empty space, because the three periods of time are equal. All expounded phenomena are like empty space, because they are ineffable. All buddha-bodies are like empty space, because they are unattached and unobstructed."\nExegesis: If we take the above-cited passage in its general comprehensiveness, "formless," "non-arising," and so on are all multiple meanings of empty space. If we take their distinct aspects, it solely takes "free from conceptual differentiation," "free from distinction," and "unattached and unobstructed" to illustrate the Buddha, the buddha-powers, and the buddha-bodies respectively. Furthermore, a later passage of that tolerance says: "Like empty space, it is that on which all phenomena depend, neither arising nor perishing." It also says: "Indestructible." It also says: "That on which all the world relies, yet itself relying on nothing." It also says: "Free from arising and ceasing, yet able to sustain all the arisings and ceasings of the world." It also says: "Without direction or corner, yet able to manifest all directions and corners." It also says: "Neither moving nor staying, yet able to display all kinds of deportment." It also says: "Neither form nor non-form, yet able to display all kinds of forms." It also says: "Neither ancient nor recent, yet able to abide long and manifest all things." It also says: "Neither pure nor defiled, yet not apart from pure and defiled." It also says: "All worlds manifest before it, yet it does not manifest before all worlds." It also says: "Pervasively entering everything without boundary," and so forth. All of these illustrate bodhi. The sūtra fully provides the correspondences, which are omitted here for brevity. Applying the analogy to the Buddha, he also possesses all the above meanings, because the stage of the ten tolerances is equal awakening, and therefore can be identical with the Buddha.\nRegarding the commentary's "Now there are two analogies" and what follows: this is the second [section], opening chapters to explain them individually. Within this there are three: first, generally revealing the aspects of the analogy; second, applying the analogy to what is illustrated; third, concluding by indicating that there is a ultimate point of return. The first can be understood.

18.52

Regarding the commentary's "Using these four analogies to illustrate the mental karma" and what follows: this applies the analogies to what is illustrated. Illustrating the three karmas separately constitutes three sections. Past masters solely took the former analogy to illustrate mental karma and the latter analogy to illustrate physical and verbal [karma]—"pervasive" illustrating the physical and "conforming entry" illustrating the verbal. Now both are applied to all three karmas; simply by citing the textual proof, it will naturally become clear.\nNow, within the first, illustrating mental karma, the text divides into two: first, citing the sūtra for a general explanation; second, clarifying individually in accordance with the aspects. As for the first: regarding the statement that "the Buddha's cognition is vast like empty space," this applies generally to the two cognitions and the four cognitions. However, the three lines below say: "Pervading all minds of sentient beings, / Fully understanding all worldly delusive thoughts, / Without giving rise to various disparate conceptual differentiations." Understanding worldly delusive thoughts is quantitative cognition; not giving rise to conceptual differentiation is fundamental cognition. Yet now, merely taking "vast like space," both the two and the four [cognitions] are vast; hence it is called "general."

18.53

Regarding the commentary's "Quantitative cognition encompasses and pervasively reaches" and what follows: this is the second, clarifying individually in accordance with the aspects. Within this there are two: first, illustrating the two cognitions; second, illustrating the four cognitions.\nIn the former, it takes the meaning of "encompassing" from the previous analogy and the meaning of "pervasive" from the latter analogy, using both meanings to illustrate quantitative cognition together. Because quantitative cognition knows distinctions, it resembles the meaning of encompassing; knowing every phenomenon without omission is the meaning of pervasiveness. Regarding "Fundamental cognition realizes and enters without conceptual differentiation": this takes the meaning of "non-differentiation" from the previous analogy, and the meaning of "equanimous conforming entry" from the latter analogy, generally taking both meanings to illustrate fundamental cognition. For fundamental cognition is non-conceptual cognition, and only then can it realize and enter into tathatā.

18.54

Regarding the commentary's "Furthermore, the great mirror cognition" and what follows: this is the second, using the analogies to illustrate the four cognitions. Within this there are two: first, using the initial analogy to illustrate the mirror and equality cognitions; second, using the subsequent analogy to illustrate the latter two cognitions. Within the former, there are again two: first, individually explaining the aspects of the analogy; second, generally concluding the meaning of the analogy. Within the former of these, there are again two: first, illustrating the mirror cognition; second, illustrating the equality [cognition]. Within the former, there are again two: first, citing the *Vijñaptimātratā[-siddhi]* to prove the meaning of encompassing; second, citing this very sūtra to doubly prove both meanings.\nAs for the first: the tenth fascicle of the *Vijñaptimātratā[-siddhi]* says: "First, the mental factor complex associated with the great mirror cognition refers to this mental factor complex being free from all conceptual differentiations. Its objective support and cognitive aspects are subtle and difficult to comprehend. It is unforgetful and nondeluded regarding all objective aspects. Its nature and characteristics are pure and free from all defilements. It serves as the basis and support for pure and complete virtues, both actualized and as seeds. It can manifest and generate the reflections of bodies, lands, and cognitions. It is uninterrupted without end, exhausting the limits of the future, just as a great mirror manifests the forms and images of various shapes."\nExegesis: "Pure" means unmixed; "clean" means free from defilement; "complete" means fully perfected. "Basis and support for the actualized and seeds" means being the support for actualized virtues and the container for seed virtues, able to manifest and generate the reflections of bodies, lands, and the three cognitions. The rest of the text can be understood.

First 54 of 109 passages. Read on

Linked texts (1)

大方廣佛華嚴經隨疏演義鈔 — Classical Chinese