大方廣佛華嚴經隨疏演義鈔 21

English (machine translation) 21

Language: English

21.1

Expounded by the śramaṇa Chengguan of the Da Huayan Monastery on Mount Qingliang under the Tang.

21.2

From here below is the second: the eight classes of beings.

Regarding the commentary’s statement, "Thus the world’s sorrow and joy are born of benefit and harm," and so on: the above explicitly explained the sūtra text, while from here down it implicitly captures the sūtra’s intention. It cites worldly sorrow and joy to illustrate supermundane bliss. This is text from the "Xici" [appended commentary] of the *Zhouyi*, but applied in reverse order. First, to cite the *Yijing* text in full: The *Yijing* states: "Firm and yielding intermingle, and good fortune and misfortune can be seen. Changes and movements are spoken of in terms of benefit." The subcommentary states: "By changing and penetrating, benefit is exhausted." The *Yijing* states: "Good fortune and misfortune shift according to feelings." The subcommentary states: "Good fortune and misfortune are not fixed; they are moved only by humans. When feelings accord, one rides on principle and arrives at good fortune; when feelings rebel, one transgresses the Way and treads into misfortune. Hence it is said, 'Good fortune and misfortune shift according to feelings.'" The *Yijing* states: "Therefore, love and hate attack each other, and good fortune and misfortune arise therein." This is what the present commentary refers to as "Good fortune and misfortune lie in love and hate"; thus love and hate are the causes of good fortune and misfortune. The *Yijing* states: "Near and far take hold of each other, and regret and chagrin arise; truth and deceit affect each other, and benefit and harm arise." This is what the present commentary refers to as "Sorrow and joy lie in benefit and harm; benefit and harm lie in truth and deceit"; thus truth and deceit are the causes of benefit and harm. Therefore the subcommentary states: "When one affects things with truth, one gains benefit; when one affects things with deceit, it brings about harm; thus there are sorrow and joy." Hence benefit and harm are the causes of sorrow and joy. Thus the *Yijing* above states: "Near and far take hold of each other, and regret and chagrin arise." The meaning is: taking hold of each other and supporting each other. If there is accordance, there is joy; if there is discord, there is sorrow. Accordance is benefit; discord is harm. Furthermore, the *Yijing* next states: "As for the nature of the *Changes*, when things are close yet not in harmony, there is misfortune; or it harms them, causing regret and chagrin." Here, for the sequence of accordance and discord, it does not follow the commentary’s order, but once the *Yijing* text is understood, the commentary text naturally becomes clear. From "when love and hate are exhausted" down, it clarifies why good fortune, misfortune, sorrow, and joy are eliminated. Although the *Yijing* lacks this explicit text, this is the original intent of the *Yijing*. One thus knows that having neither sorrow nor joy is precisely great joy, and having neither suffering nor pleasure is true pleasure.

21.4

Regarding the commentary’s statement, "The cloud of compassion universally shades; both the useful and the useless timber are cooled," and so forth: the first phrase is based on the *Zhuangzi*, and the second phrase is based on the *Lotus Sūtra*. "Useful timber" refers to trees that can serve as beams and pillars or be fashioned into utensils. "Useless timber" is that which is fit for nothing. Zhuangzi was walking in the mountains and saw a tree whose branches and leaves were lush and luxuriant; the woodcutter stood beside it without taking it. When asked the reason, he said: "It has no use." Zhuangzi said: "This tree, by being useless timber, manages to complete its natural lifespan." When Zhuangzi came out of the mountains, he lodged at an old friend's house. The friend was pleased and ordered a servant boy to kill a goose and cook it. The boy asked: "One can honk, and the other cannot honk. Which one do you bid me kill?" The master said: "Kill the one that cannot honk." The next day, a disciple asked Zhuangzi: "Yesterday, the tree in the mountains managed to complete its natural lifespan because of being useless timber. Today, the host’s goose met death because of being useless. Where will you, Master, abide?" Zhuangzi smiled and answered: "I shall abide between being useful timber and useless timber." However, although the words "useful and useless timber" are in the *Zhuangzi*, the intent also follows chapter 3 of the *Lotus Sūtra*, which states: "I regard all equally, without thoughts of love or hate toward this or that. I have no greedy attachments and no limits or hindrances; I constantly preach the Dharma equally for all." It further says down to: "Noble and base, high and low, those keeping the precepts and those breaking the precepts, those fully possessing proper deportment and those not possessing it, those with right views and those with wrong views, those with sharp faculties and those with dull faculties—I equally rain down the Dharma rain without weariness." This is precisely "both the useful and useless timber are cooled." As for "the three grasses," they are the lesser grass, intermediate grass, and superior grass. "The two trees" are the lesser tree and the great tree. The human and deva vehicles are taken as the lesser grass; the sūtra states: "Those abiding among humans and devas, wheel-turning sage kings, and the various Śakra and Brahmā kings are the lesser medicinal grasses." The two vehicles are the intermediate grass; the sūtra states: "Those who know the undefiled dharmas, are able to attain nirvāṇa, develop the six superknowledges, obtain the three clearances, dwell alone in mountains and forests, constantly practice meditation, and attain pratyekabuddha realization are the intermediate medicinal grasses." Bodhisattvas are the superior grass; the sūtra states: "Those who seek the place of the World-Honoured One, [thinking] 'I shall become a Buddha,' and practice vigorous meditation are the superior medicinal grasses." This generally refers to the Mahāyāna; because the shading of compassion is broad for those in the Mahāyāna who have ascended to the stages and above, two trees are additionally added. Those before the seventh stage are lesser trees; the sūtra states: "Furthermore, all sons of the Buddha who focus their minds on the Buddha-way, constantly practice compassion, and know of themselves that they will definitely become Buddhas without doubt are called lesser trees." Those of the eighth stage and above are great trees; the sūtra states: "Those who dwell peacefully in superknowledges, turn the irreversible wheel, and deliver immeasurable hundreds of thousands of koṭis of sentient beings—such bodhisattvas are called great trees." As for the statement "all shoot forth," the sūtra states: "The Buddha preaches equally like rain of a single flavor; according to the natures of sentient beings, what they receive differs, just as those grasses and trees each have different endowments," and so on.

21.5

Regarding the commentary’s statement, "The shadow cast by the treading feet reaches even to those down in suffering, making their bodies and minds peaceful and joyful for seven days": Chapter 26 of the *Nirvāṇa Sūtra* states, "Take, for example, a frightened dove: when it entered the shadow of Śāriputra, it still trembled with fear; when it entered the Buddha’s shadow, it became serene, peaceful, and joyful. When the World-Honoured One treads the ground, he is four fingers above the ground, yet the insects beneath his feet all gain rebirth in heaven. Planting even a small root of goodness with the Tathāgata is like eating a diamond: one will definitely reach nirvāṇa."

21.6

Regarding the commentary’s statement, "Again, taking the verse’s meaning as a whole," and so forth: having concluded the separate assignment of the three lines above, it now takes the three lines as a whole to explain cause and effect. Arranged in sequence, there are five pairs of cause and effect: First, taking the first four characters of the first line as the cause and the first two characters of the third line as the effect: because the Buddha’s body is pure, he brings sentient beings to liberation. Second, taking the word "liberation" at the beginning of the third line as the cause and the second line as the effect: this is the Tathāgata’s functional liberation, bringing sentient beings to attain joy. The above forms the first pair. Third, from "the world's inexhaustible joy" down: taking the second line as the cause and the word "liberation" at the beginning of the third line as the effect: worldly joy is taken as the cause, and supermundane liberation joy as the effect. Fourth, taking the word "liberation" at the beginning of the third line as the cause and the first four characters of the first line as the effect: the Buddha realizes liberation free from hindrances, only then can he give rise to great function and manifest his body. The above is the second pair. Fifth, from "again, the Buddha’s body is pure" down: solely regarding the internal cause and effect of the first line itself, its first four characters are the cause and its final three characters are the effect: because the Buddha’s body is pure, it makes beings delight in seeing it without satiety. Sixth, taking the final three characters of the first line as the cause and the first four characters as the effect: because beings delight in seeing it, they naturally evoke the pure body. Furthermore, if sentient beings delight in seeing it, then the pure body has an effect; if they do not delight in seeing it, then the pure body has no effect, taking benefiting others as the effect. The above is the third pair. Seventh, from "sentient beings delighting in seeing" down: taking the final three characters of the first line as the cause and the second line as the effect: because of delighting in seeing the Buddha, they constantly receive peace and joy in the heavens and the human world. Eighth, taking the second line as the cause and the final three characters of the first line as the effect: if delighting in seeing brings about joy, delighting in seeing has an effect; if delighting in seeing brings about no joy, delighting in seeing has no effect. The above is the fourth pair. Ninth, from "inexhaustible peace and joy" down: taking the entire second line as the cause and the first four characters of the first line as the effect: because of attaining inexhaustible worldly joy, one ultimately attains a pure body. This cites the fruit of the World-Honoured One’s practice in the causal stage to urge beings to do likewise. Tenth, as for "being able to manifest pure karma is the inexhaustible fruit": taking the lower three characters of the second line as the cause and the first four characters of the first line as the effect: inexhaustible joy is nirvāṇa’s joy; dwelling peacefully in nirvāṇa, one can establish great deeds and expediently manifest a pure body, so the pure body is the fruit of inexhaustible joy. Therefore, the above explanation states, "Ultimately attaining nirvāṇa is inexhaustible joy." Thus the phrase "inexhaustible joy" has two senses: first, the supermundane, as explained above; second, taking the phrase continuously, it is worldly inexhaustible joy. Like Cunda offering alms to the Buddha, his reward was inexhaustible, yet he had not become a Buddha, so "inexhaustible" is spoken of in terms of worldly joy. The concluding phrase, "thus turning successively," means they mutually accomplish one another.

21.7

Regarding the commentary’s statement, "Desire is the root of suffering": The *Lotus Sūtra* states, "Of the causes of all sufferings, craving and desire are the root."

21.8

Regarding the commentary’s statement, "The next line clarifies being like flashes of lightning": A later sūtra says, "Taking superknowledges, clarities, and fearlessnesses as flashes of lightning." This means that the ten superknowledges, ten clarities, ten fearlessnesses, and so forth are all called flashes of lightning; hence they are called upāya.

21.9

Regarding the commentary’s statement, "The thunder of the perfect voice can be analogized": this means thunder shakes for a hundred li, while this now pervades the dharmadhātu. "Second, generating and giving birth to": what is generating? Giving up indulgence in the flavor of meditation and giving rise to great active function is "the stirring of dormant insects." What is giving birth to? Causing the roots of goodness of all sentient beings to sprout, causing what has not yet arisen to arise.

21.10

Regarding the commentary’s statement, "Naturally paying homage": this refers to the hundred rivers flowing toward the sea, like the ten thousand states paying court to the court. The *Liji* states: "Spring audience is called *chao*; summer audience is called *zong*."

21.11

Regarding the commentary’s statement, "All nāgas have four kinds of burning afflictions": sūtras and treatises differ. However, the *Fangfo Jing* states: For instance, the Nāga King Anavatapta is completely free from three kinds of faults: first, hot sand does not fall upon his head; second, he does not engage in desire with a serpent body; third, he has no fear of the Garuḍa bird. That is an analogy for generating bodhicitta and leaving behind the evils of the triple world, yet harmonizing them makes them the same. The commentary states, "Without tiny scales or insects, yet there is the blowing of wind": because of having tiny insects, they are scorched by hot sand. These two are both the wind blowing away the jeweled garments and exposing the body, which manifests the shame of reverting to their original form; therefore there are alternate openings and mergings.

21.12

Regarding the commentary from "The Fourth, the Yakṣa Kings" down: The preceding ten sections fully explained both prose and verses; from the eleventh section onward, difficult passages are selected and explained. From here down, it mostly does not explain verses; if there are difficulties in the verses, they are cited in advance and explained in the prose, so lecturers should correlate them themselves.

21.13

Regarding the commentary’s statement, "One who abides in the right path does not discriminate between heterodox and orthodox": this is the statement of Bodhisattva Jewel Crest King in the chapter on "Entering the Gate of Non-Duality" of the *Vimalakīrti-nirdeśa*.

21.14

Regarding the commentary’s statement, "Those who are good, I treat with goodness," and so forth: this borrows from *Laozi*, which says, "Those who are good, I treat with goodness; those who are not good, I also treat with goodness." This is from the *Dejing*.

21.15

Regarding the commentary’s statement, "Hearing the profound without fear," and so forth: the extensively profound meaning refers to emptiness. When hearing emptiness preached, one considers it identical to nihilistic extinction, and therefore it makes people fearful. Thus the *Pañcaviṃśatisāhasrikā Prajñāpāramitā* states: "Since it is neither previously existent nor subsequently non-existent, its intrinsic nature is constantly empty; do not give rise to alarm or fear." "Hearing the shallow without doubt": "shallow" refers to engaging in affairs with many doors of upāya, which gives rise to doubt. Now knowing that it accords with what is appropriate, what doubt is there? "Hearing what is neither profound nor shallow": doubting that there is nothing to rely upon makes body and mind bewildered. Now knowing that the non-profound is wondrous existence and the non-shallow is true emptiness, parting from the characteristics of body and mind is true vigor, which can reach this realm. Furthermore, these three lines are also the three contemplations: first emptiness, next provisionality, and finally the middle way. When the three lines are heard together, in a single thought all are unified.

21.16

Regarding the Commentary's stating that "the seven cities have three meanings," the text of the Commentary has two intentions: first, it explains the meaning of "city" in the prose text; second, from "With these [multiple meanings]..." onward, it aligns this with the verse text. Within the former there are three parts: first, establishing the three meanings of a city; second, from "Now speaking of the Dharma-city..." downward, setting forth the essence of the city; third, from "Each has three meanings..." downward, separately explaining how teaching, principle, practice, and fruit all have the three [functions], such as warding off external enemies. Now, the four dharmas are treated as three because principle and practice are explained together: without principle, practice is not revealed; without practice, principle is not revealed. Thus, at first, if one comprehends that the nature of the mind-city is empty, then all defilements cannot enter—this is the meaning of warding off external enemies. Nature-emptiness is the principle; that is to say, the intrinsically pure mind does not combine with delusion, which is principle warding off external enemies. Comprehending emptiness is practice: when all defilements cannot enter, practice serves as the city, which is termed warding off external enemies.

21.17

Regarding the Commentary's stating that "beholding nature-virtues as numerous as the sands of the Ganges, the myriad practices thereupon increase," this is the second meaning of nurturing the multitude of people. The nature-virtues as numerous as the sands of the Ganges are the non-empty store (aśūnya-garbha), which is what is nurtured by principle. "Beholding" is the essence of practice. "The myriad practices thereupon increase" is the meaning of practice nurturing the multitude of people, because knowing that the dharmatā is fundamentally quiescent gives rise to concentration, wisdom, and so forth.

21.18

Regarding the Commentary's stating that "the path being universally unobstructed, one guides and gathers oneself and others," this is the third meaning of opening the gates to guide and gather. That "the path is universally unobstructed" contains two senses: first, principle is itself the path, and because it is universally unobstructed, it opens the gates to guide and gather; second, when practice accords with the path, there is nothing it does not penetrate, and thus it can guide and gather the practices of the two benefits (self-benefit and benefiting others).

21.19

Regarding the Commentary's "[one] is then able to..." downward, this secondly explains the three meanings in terms of the city of fruit. The fruit is accomplished through principle and practice, hence it says "is then able to." That is, it accords with the three virtues of the stage of fruit, constituting the three meanings of the city of nirvāṇa.

21.20

Regarding the Commentary's "only then is the city of teaching revealed..." downward, this thirdly shows that because the above three cities all rely on the expressive [teaching], the efficacy of the teaching is only then revealed. The three meanings may be contemplated accordingly.

21.21

Regarding the Commentary's "With these multiple meanings..." downward, this secondly correlates and explains the verse text. As for "manifold four gates," first, the first tier is the four propositions, namely: 1. the gate of existence, 2. the gate of emptiness, 3. the gate of both emptiness and existence, and 4. the gate of neither emptiness nor existence. Tiantai applied these across the four teachings, yielding four sets of four gates, as briefly analyzed above in the profound discussion. Now, within a single tier of four propositions, there are further four tiers of four gates. However, grasping onto them forms views that give rise to the four calumnies; grasping their intent makes them gates, and here we adopt the meaning of gates. As for the four tiers: 1. the single four propositions, as explained above; 2. the compound four propositions, namely: (1) existing existence and existing non-existence, (2) non-existing existence and non-existing non-existence, (3) both existing existence and existing non-existence and non-existing existence and non-existing non-existence, (4) neither existing existence and existing non-existence nor non-existing existence and non-existing non-existence. They are called "compound" because existence and non-existence are spoken of in all four propositions; 3. the complete four propositions, where each of the four propositions contains all four. The first proposition of existence containing four means: (1) existing existence, (2) existing non-existence, (3) existing both-existence-and-non-existence, (4) existing neither-existence-nor-non-existence. The four within the second proposition of non-existence are: (1) non-existing existence, (2) non-existing non-existence, (3) non-existing both-existence-and-non-existence, (4) non-existing neither-existence-nor-non-existence. The third proposition of both-existence-and-non-existence containing four means: (1) both-existing-and-non-existing existence, (2) both-existing-and-non-existing non-existence, (3) both-existing-and-non-existing both-existence-and-non-existence, (4) both-existing-and-non-existing neither-existence-nor-non-existence. The fourth proposition of neither-existence-nor-non-existence containing four means: (1) neither-existing-nor-non-existing existence, (2) neither-existing-nor-non-existing non-existence, (3) neither-existing-nor-non-existing both-existence-and-non-existence, (4) neither-existing-nor-non-existing neither-existence-nor-non-existence. The above four times four makes sixteen propositions, which constitute the complete four propositions. 4. The four propositions transcending words: one transcending words beyond the single four propositions, one transcending words beyond the compound four propositions, and one transcending words beyond the complete four propositions—there are three transcending words. If explained as views, each of the above four views is associated with the eighty-eight underlying tendencies; these views are non-Buddhist views. If correlated across the four teachings in terms of the Buddhadharma, the four gates each give rise to four views. Furthermore, each kind of four propositions has its own transcendence of words; thus, each also has the eighty-eight underlying tendencies, sixty-two views, one hundred and eight defilements, and so forth. If one refutes these views, as each view is refuted, each becomes a gate; hence it is said "manifold four gates." Furthermore, "manifold" means that just as the single gate of existence and non-existence contains all these four propositions, so too when applied to permanence and impermanence, self and non-self, and so on, there are also multiple four propositions, namely: 1. existence of impermanence, 2. non-existence of impermanence, 3. both existence and non-existence of impermanence, 4. neither existence nor non-existence of impermanence, and so forth. Furthermore, applied to the myriad practices, such as giving and so forth, it is as saying: 1. existence of giving, 2. non-existence of giving, 3. both existence and non-existence of giving, 4. neither existence nor non-existence of giving, and so on.

21.22

Regarding the Commentary's stating that "there is further one practice which is the practice of the Tathāgata," this is from the eleventh fascicle of the Nirvāṇa [Sūtra], which will be cited below.

21.23

Regarding the Commentary's "like Śibi saving the dove" and so forth, these are from the fifth fascicle of the Dazhidulun and the Bao'en jing, being the fundamental practices of our fundamental teacher, as is commonly known.

21.24

From here below is the third [section], on the various spirits. Regarding the Commentary's stating that "wisdom comprehends the minds of beings as space enters form," this takes the meaning of the verse below. In the verse, "like space" is a phrase illustrating the radiant light. Setting aside the doctrine and the metaphor, the rest are all doctrines. In the mutual correspondence between doctrine and metaphor, there are briefly three entries: 1. taking the Buddha's wisdom in the first line as that which enters, and the mental activities of sentient beings in the third line as that which is entered. "Entering" has the meaning of thoroughly comprehending; therefore the eighty-fascicle sūtra says: "The Buddha's wisdom is vast, identical with empty space; / It pervades all sentient beings' minds, / Fully comprehending all worldly false conceptualizations, / Never giving rise to various distinct discriminations." This is wisdom comprehending the minds of beings. As for saying "as space enters form," it is because the "Chapter on Manifestation" says: "Just as empty space reaches everywhere, to all places of form and non-form." 2. The statement that "light illuminates bodies and vessels like the sun meeting space" takes the radiant light in the second line as that which enters, and the fourth line as that which is entered. "All worlds" means the world of sentient beings and the world of the vessel; hence it says "light illuminates bodies and vessels," taking the metaphor of space above as that which is entered, and taking both the doctrine and the metaphor above radiant light as that which enters. Light covers two kinds: bodily light illuminates phenomena, while the light of wisdom illuminates both phenomena and principle. 3. "The body pervades the vessels like an image in a mirror" takes only the fourth line, which naturally contains that which enters and that which is entered. Then the words "there is nothing it does not enter" apply to three kinds of entry: first, entry of light; second, entry of wisdom, as explained above; third, entry of the body, since simply saying "there is nothing it does not enter" does not exclude the body. As for saying "like an image in a mirror," applying the above metaphor of pervasive emptiness here would also match; now another metaphor is brought in to illustrate the entry of the body. When a substance comes before a mirror, an image is seen in the mirror—the image is an apprehended image. When capacities and responses face a kṣetra, a Buddha is seen in the kṣetra—the Buddha is the mind-Buddha. From "main power of the world" downward: the above was the Buddha's virtue; now it is gathered and assigned to the spirit, hence it says "able to gather this body." From "because the nature of this body is equal to the world" onward, this reveals the reason for entry. Both the wisdom-body and the form-body are equal to the world. The treatise says: "Because the nature of wisdom and the nature of form are mutually identical." "All enter to observe capacities" reveals the intent of entry and explains the word "universal" (pu), concluding and returning to the prose text. From "the place entered" downward, it concludes by returning to the name of the spirit. Because it is difficult to see, it is concluded specifically. Regarding the Commentary's stating that "the dharmakāya that accords with conditions and is non-existent" and so on, this will be explained when reaching the fifth fascicle.

21.25

Regarding the Commentary's "ten have great virtuous practices," this comes from the Mao Poetry, where the commentary says: "Jue means great."

21.26

Regarding the Commentary's stating that "in the stone cave leaving a shadow, the venomous dragon transformed its heart," ge means to transform. This is from the Guanfo sanmei hai jing. That narrative is extremely long; now its main points will be summarized. That is, in the seventh fascicle, the Buddha told Ānanda: "The Tathāgata went to the dwelling of the ancient ṛṣi in the country of Nagarahāra, staying in the Campaka flower grove. There was a venomous dragon's pool north of the blue lotus spring, and south of the stone cave of the rākṣasas on Mount Anāsa. At that time, in that cave were five rākṣasīs who transformed into dragon-maidens and consorted with the venomous dragon. The dragon then sent down hailstorms, and the rākṣasas acted wildly; famine and pestilence had already lasted for four years. At that time the king was terrified and offered prayers and sacrifices to the spirits and gods, but with no benefit to the situation." Below, the meaning is cited in summary: A certain brahmin praised the Buddha's virtues, and the king burned incense, inviting the Tathāgata from afar. The Tathāgata accepted the invitation of King Shubhabhūti of Nagarahāra and broadly manifested divine transformations. After the rākṣasas and the venomous dragon had received transformation, at that time the dragon king knelt on both knees with palms joined and entreatingly requested the World-Honoured One: "I only wish the Tathāgata would constantly abide here. If the Buddha is not present, I will give rise to evil intentions, with no way to attain anuttarasamyaksaṃbodhi." Without leaving the dragon's cave, the World-Honoured One also accepted the king's invitation to enter the city to teach and transform. He wandered through places where he had practiced the bodhisattva path in the past, and all the dragons followed him. Hearing that the Buddha wished to return, they wept and shed tears, saying to the Buddha: "World-Honoured One! We request the Buddha to constantly abide here. Why abandon us? If we do not see the Buddha, we will commit evil deeds and fall into the evil destinies." At that time the World-Honoured One comforted the dragon king: "I accept your request, and will sit in your cave for one thousand five hundred years." Śākyamuni Buddha leapt up and entered the stone, just like a bright mirror where people see the reflection of a face. All the dragons saw the Buddha inside the stone, his shadow appearing outside. At that time the dragons joined their palms in joy, not leaving their pool, constantly seeing the Buddha-sun. At that time the World-Honoured One sat cross-legged inside the stone wall; when sentient beings saw him, looking from afar they saw him, but up close he did not appear. Hundreds of thousands of devas made offerings to the Buddha's shadow, and the shadow also preached the Dharma. At that time the Brahma King reverently joined his palms and praised in verse: "The Tathāgata abides in the stone cave, / Leaping his body into the stone, / Like the sun without obstruction, / Complete with golden-light marks. / I now bow my head in worship / To the Muni, the World-Honoured Savior." The sūtra text is very extensive. It also instructs sentient beings to visualize the Buddha's seat: seeing a sixteen-foot image sitting on a grass seat, one visualizes a stone cave eighteen feet high and twenty-four paces deep, visualized as blue-white stone. Furthermore, one visualizes this cave becoming a cave of seven jewels, seeing the form and image of the Buddha leaping into the stone wall, and so forth. The Guang hongming ji says that Master Huiyuan had this "Eulogy on the Stone Shadow," describing the location in complete agreement with the sūtra, stating: "Located in an ancient ṛṣi's stone chamber on the southern mountain of the country of Nagarahāra in the Western Regions; crossing the flowing sands, the route is 15,850 li from here." His responses that moved the world are fully recorded in his separate biography. Fascicle 8 of the Xiyu ji also quotes Master Huiyuan's preface: "Formerly meeting a śramaṇa from the Western Regions, I eagerly took in his accounts of traveling abroad, learning of the Buddha's shadow, yet those who transmitted it were not yet clear about it. However, when on this mountain, I encountered a Kashmiri meditation master and a Vinaya-master Daoist from the southern countries; their accounts matched what I had heard before, both having personally traveled through those lands. Thereupon detailing the matter, I drew it and composed an inscription, which says: / 'Vast is the great image! / Its principle is profound and nameless. / Its essence is spiritual, entering transformation, / Casting its shadow, transcending form. / Revolving brilliance upon layered crags, / Congealing radiance upon empty pavilions. / In darkness it is not dimmed; / Dwelling in shadow it shines all the more. / Gracefully emerging like a cicada's slough, / Revered by hundreds of spirits. / Responses vary according to place; / Traces vanish into the obscure.' (First) / 'Boundless is the desolate realm, / With none to exhort or encourage. / In tranquil emptiness its countenance is traced; / Brushing the void, the image is passed on. / Marks complete, its substance subtle, / Its spiritual bearing naturally luminous. / The white ūrṇā emits radiance, / Dispelling gloom in the dark night. / Responding when moved by sincerity, / Striking the trigger, resonance resounds. / Lingering sounds remain in the peaks; / Ferrying across, awakening to subtle appreciation. / Caressing it, there is encounter; / Its efficacy does not stem from outward form.' (Second) / The rest is as in the Guang hongming ji. The Kashmiri meditation master was the Tripiṭaka master Yaśas. Regarding the Commentary's 'Among worldly people, none fail to have a beginning' and so forth: this originally comes from Wang's commentary on the Mao Poetry, and the Zhouyi also uses this expression. Mi means none. Xian means few. Ke means able.

21.27

Regarding the commentary's phrase “worldly people use people to follow desires”: the Book of Documents states, “The petty person uses people to follow desires; the exemplary person uses desires to follow people.” As for the words “cannot simultaneously forget [both]”: “wang” (亡) means “to be without” (無). However, when the two characters are joined, it reflects the meaning in the Zhuangzi. Moreover, if the character wang (亡) has the heart [radical, becoming 忘, “to forget”], then the conception of self and other is forgotten, and one does not presume upon one's own merit. Here it merely means to concurrently treat those who lack the Way in this manner.

21.28

Regarding the commentary's phrase “emptiness has four meanings that encompass the five dharmas”: the four meanings are non-arising and so forth, and the five dharmas are names and so forth. Now I shall first explain the five dharmas, and afterward elucidate the commentary's text. The five dharmas are complete in various sūtras and treatises; relying for now on the sequence listed in the Laṅkāvatāra-sūtra, they are: name, characteristic, conceptual proliferation (vikalpa), correct cognition, and suchness (tathatā), which form the sequence. As the Yogācārabhūmi, fascicle seventy-two, states: “First, characteristic; second, name; third, discrimination; fourth, tathatā; fifth, correct cognition. Discrimination is an alternate term for conceptual proliferation. ‘Characteristic’ refers to verbal discourse and the actual bases where things are established. ‘Name’ refers to the designations and discriminations applied to characteristics, meaning all minds and mental factors within the activities of the three realms. ‘Tathatā’ refers to unconditioned dharmas; it is revealed by selflessness, is the sphere of action of noble cognition, and is not an actual basis where any verbal discourse is established. There are broadly two kinds of correct cognition: first, correct cognition that is solely supramundane; second, correct cognition that is both mundane and supramundane.” / Explication: the former is the fundamental [cognition], and the latter is subsequent [cognition]. Are these five dharmas nominal or real? Characteristics pervade both nominal and real, and also possess both nominal and real existence. Names are solely nominal existence. Discrimination is the same as characteristics: because there are the real dharmas of the minds and mental factors of the three realms, it is real existence; if considered as false conceptualizations, it is nominal existence. Tathatā is solely real existence. Both cognitions are real existence. In terms of the two truths, by which truth are these five subsumed? The first three are conventional existence; tathatā is ultimate existence; fundamental cognition is ultimate existence; subsequent cognition pervades both existences. From what do the five arise? Names arise from desire. Characteristics and discrimination together arise from ideation and discrimination. Tathatā is non-arisen. Cognition arises from hearing the correct Dharma and from proper mental application. Are these five dharmas identical or different? Now, comparing characteristics with the remaining four dharmas to discuss difference and non-difference: First, characteristics and names are different; if one says they are different, names should be real existence; if one says they are not different, apprehending characteristics should yield names. Second, if characteristics and discrimination are different, then discrimination should not be a characteristic; if they are not different, characteristics external to discrimination should take discrimination as their nature. Third, if characteristics and tathatā are different, then the ultimate truth of characteristics should not be suchness, a contemplator should abandon characteristics to seek suchness, and correctly awakening to tathatā one should not awaken to characteristics; if one says they are not different, since tathatā has no distinctions, characteristics would also have no distinctions—when attaining characteristics one should attain tathatā, and when attaining tathatā one should also attain characteristics, which would mean it is not pure. Fourth, characteristics and correct cognition are explained just as characteristics and discrimination. One should know that names versus discrimination and correct cognition, as well as discrimination versus correct cognition, must all be said to be different. The rest can be understood by extension. Having understood the distinctions among the names and characteristics of the five dharmas, we shall now elucidate the commentary's text. In the commentary, it first applies the five dharmas to the text, and afterward, beginning with “being deluded about suchness,” it explains cause-arising, fusing and subsumption. Regarding the statement “being deluded about suchness so as to form names and characteristics, conceptual proliferation is then produced”: this reveals that at the time of delusion there are only three dharmas: first, name; second, characteristic; third, conceptual proliferation. Thus, these five dharmas pervade all things yet need not occur simultaneously: conceptual proliferation and correct cognition certainly do not coexist; therefore, now that there is conceptual proliferation, there is definitely no correct cognition. As for suchness and names/characteristics, they have concealment and manifestation; here, due to delusion, suchness is concealed while names and characteristics are manifested. Next, it says: “awakening to the fundamental suchness of names and characteristics, attachment turns into cognition”: this reveals that at the time of awakening there are only two: first, correct cognition; second, suchness. Since there is correct cognition, there is definitely no conceptual proliferation. Comprehending suchness, names and characteristics are then concealed. Although they do not destroy characteristics, their entire essence is empty. Principle overcomes phenomena so that nothing is not swept away completely; therefore, in emptiness there are no dharmas such as form. Hence the Laṅkāvatāra states: “Comprehending that names, characteristics, and conceptual proliferation are fundamentally unobtainable in essence is called correct cognition. Suchness is just that names, characteristics, and conceptual proliferation are fundamentally unarisen.” / Explication: when names and characteristics do not arise, the objective realm is suchness. When conceptual proliferation does not arise, the mind is suchness. Comprehending the suchness of mind and objective realm is correct cognition; therefore, only correct cognition and suchness remain. Next, it says: “outside of suchness there is no cognition; the essence of cognition is just suchness”: this again fuses the above two into a single flavor. “Outside of suchness there is no cognition” means that suchness subsumes cognition. “The essence of cognition is just suchness” means that cognition subsumes suchness, merging into a single flavor. Thus the subsequent sūtra states: “There is no suchness outside of cognition that is entered by cognition, nor is there cognition outside of suchness that can realize suchness.” This is precisely the meaning. Therefore, the commentary concludes: “These two are like empty space; quiescence and illumination are unobstructed.” Quiescence is suchness; illumination is cognition. Like the sun merging with empty space, although there are two things, they are difficult to distinguish as a single characteristic.

21.29

Regarding the commentary's phrase “the ten powers subdue Māra, and the ten armies are all destroyed”: the Prajñāpāramitopadeśa, fascicle six, states: “Desire is your first army; sorrow and grief are the second army; hunger and thirst are the third army; craving is the fourth army; sleep is the fifth army; fear is the sixth army; doubt is the seventh army; harboring venom is the eighth army; gains and sustenance are the ninth army; clinging to false fame and self-exaltation is the tenth army, which disdains others. / Such are your armies; / all worldly beings / and all the gods / are unable to destroy them. / I, with the arrow of wisdom / and using the practice of samādhi and wisdom as my bow, / shatter your māra-armies / like an unbaked jar thrown into water.” Here, taking sensual desire as water, it speaks of it specifically. Regarding the commentary's phrase “a hundred hollows blowing diversely”: its meaning can be understood; the reference comes from Zhuangzi, chapter four.

21.30

Regarding the commentary on the sūtra stating “the light of the sun merges with empty space” and so forth: the commentary's text has three parts: first, a general explanation; second, setting forth a specific explanation; third, a general conclusion of praise. Now, in the first part, it first presents the metaphor, and from “wisdom conforms” downward it matches it [with the doctrine]. It matches wisdom with the sun, and matches the real mark with empty space. “Conform” (符) means dividing and then uniting. In the essence of the real mark there is fundamentally the light of wisdom; deluded about it since beginningless time, only now is one radiantly awakened to it. That is, I now initially join with it, but the illumination is not something newly existing now; hence, it divides from and unites with the real mark. The real mark is limitless, and wisdom is also limitless, just as empty space has no bounds and light also has no bounds. Regarding “though cultivated and accomplished through vast kalpas, it is completely identical to what is fundamentally possessed”: this harmonizes the meaning with the verse text. The verse says: “Cultivated and accomplished over koṭis of kalpas, it is inconceivable; seeking its limits, none can know it.” The meaning is simply that the cultivated wisdom is boundless; how could it be divided and united? Therefore, it now replies: although it is cultivated and accomplished, it is completely identical to what is fundamentally possessed. Thus the sūtra states: “Expounding the real mark of dharmas, causing [all] to rejoice”; hence the commentary concludes: “exhausting the spirit and plumbing the limit of reckonings” refers to cultivated accomplishment. “Subtle and exhaustive, difficult to conceive” corresponds to what is fundamentally possessed. It is also like initial awakening being identical to fundamental awakening, no longer having any difference between initial and fundamental, being ultimate awakening. However, the phrase “exhausting the spirit and plumbing the limit of reckonings” comes from the words with which Liu Yimin questioned the Treatise on the Non-knowing of Prajñā in the Zhaolun. In full it states: “However, what present discussants doubt regarding the import of your lofty treatise is: in seeking the distinction of the noble mind, does one say that it exhausts the spirit and plumbs the limit of reckonings, subtly and exhaustively harmonizing in dark accord? Or does one say that the mind's essence is naturally spiritual and tranquil, alone in responding? If it exhausts the spirit and plumbs the limit of reckonings, subtly and exhaustively harmonizing in dark accord, then the names of quiescence and illumination are still the essence of samādhi and wisdom. If the mind's essence is naturally spiritual and tranquil, alone in responding, then the responses to the multitudes of beings have surely almost ceased.” This gentleman's meaning is: if it exhausts the spirit and plumbs the limit of reckonings, subtly and exhaustively harmonizing in dark accord, then cultivation reaches its culmination in non-cultivation. Exhausting the spirit is illumination, and subtle exhaustion is quiescence; these are also my samādhi and wisdom—why separately establish “non-knowing”? If the mind's essence is naturally spiritual and tranquil, alone in responding, then its essence is fundamentally without knowing, and it would properly be without active applications; why then say that prajñā is without knowing, yet illuminates in facing conditions? Therefore, it concludes: “Those who doubt consider that with the knowing that meets and responds to capacities, beholding transformations, it cannot be said to be non-existent.” The treatise master replies: “The meaning is that subtly and exhaustively harmonizing in dark accord cannot be named by samādhi and wisdom; being spiritual and tranquil and alone in responding cannot be called having ceased responses to the multitudes of beings. Although the two statements differ, their subtle function is ever one. Traced from our perspective they diverge, but in the sage they are not distinct.” / Explication: observing Master Zhao's answer to the upper line, he says: “Since it secretly conforms to the mind's essence, how could it be named by samādhi and wisdom?” If it is named by samādhi and wisdom, it does not yet conform to the mind's essence. The meaning of his answer to the lower line is: the two meanings of being spiritual and tranquil and alone in responding, and exhausting the spirit and plumbing the limit of reckonings, are unified; how could responses to the multitudes of beings cease? Hence he says that although the two statements differ, in the sage they are not distinct. Now, the commentary does not use the original intention of that question and answer at all, but borrows one sentence from the question, meaning that exhausting spiritual reflection and plumbing the movements of reckonings, subtly leaving nothing unexhausted, it accords with the mind's essence. Here it is briefly stated, so it is difficult to conceive; ten meanings are used to explain its inconceivability.

21.31

Second, setting forth a specific explanation, within which there are two parts: first, specifically presenting the metaphors of the ten gates; second, from “using the sun of wisdom to illuminate the emptiness of mind-nature” downward, generally matching them with the doctrine. Relying on the metaphor to understand the Dharma, it therefore says “consider accordingly.”

21.32

Regarding the commentary's phrase “quiescent and unmoving, so as to observe capacities”: these words are from the “Appended Remarks” of the Book of Changes, which says in full: “Now, Change is without thought and without action. Quiescent and unmoving, when stimulated it then penetrates all affairs under heaven.” Here these words are borrowed.

21.33

Regarding the commentary's phrase “the first half of the first verse distinguishes the causes and effects of the single characteristic” and so forth: the commentary's text has two parts: first, elucidating the sūtra text to distinguish the characteristics of the ten bodies; second, citing sūtras and treatises to distinguish the characteristics of the three bodies. Now, the first part. Regarding the phrase “the unhindered nature of the pure and the mixed, cause and effect fusing with each other”: the characteristics of the Tathāgata also possess four propositions: first, one cause [producing] one characteristic; second, one cause [producing] all characteristics—these are both the pure gate; third, all causes [producing] one characteristic; fourth, all causes [producing] all characteristics—these are both the mixed gate. The precisely pure is constantly mixed, and the mixed is constantly pure; hence they are said to be unhindered. Because the characteristics of the cause are unhindered, the characteristics of the fruit are also unhindered; thus they achieve complete fulfillment, not merely partial accomplishment. Because all unhindered practices of the pure and mixed accomplish a single characteristic, this single characteristic is identical to the dharmadhātu. How much more so as cause and effect interpenetrate: within the cause there is the inexhaustible fruit, and within the fruit there is the inconceivable cause.

21.34

Regarding the Commentary's citation beginning with "As for the thirty-two marks": secondly, it cites sūtras and treatises to explain the characteristics of the three bodies. It speaks only of the transformation body, yet points universally to the rest. The Mahāprajñāpāramitopadeśa corresponds to thirty-two, the Yogācārabhūmi corresponds to forty-nine, and the Mahāparinirvāṇa-sūtra corresponds to twenty-nine. The sūtra states: 'Good sons! If a bodhisattva-mahāsattva observes the precepts unshakeably, has a generous mind that never wavers, and abides securely in truthful speech like Mount Sumeru, through such karmic conditions he attains the mark of soles that are flat and full like the bottom of a box. If a bodhisattva-mahāsattva, toward parents, upādhyāyas, teachers and elders, and even down to animals, makes offerings and provisions with lawful wealth, through such karmic conditions he attains the mark of thousand-spoked wheels under his soles. If a bodhisattva-mahāsattva does not kill or steal, and constantly feels joy toward parents, teachers, and elders, through such karmic conditions he attains three marks: first, fingers slender and long; second, heels long and projecting; third, the body upright and straight. These three marks share the same karmic condition. If a bodhisattva-mahāsattva cultivates the four means of embracing to gather in sentient beings, through such karmic conditions he attains webbed fingers like the king of white geese. If a bodhisattva-mahāsattva, when parents, teachers, or elders are afflicted with illness, washes and cleans them with his hands, supports them, and massages them, through such karmic conditions he attains soft and tender hands and feet. If a bodhisattva-mahāsattva observes precepts, hears the Dharma, and bestows wisdom without satiation, through such karmic conditions he attains joints and ankles that are well-rounded and full, with body hair curling upward. If a bodhisattva-mahāsattva single-mindedly listens to the Dharma and expounds the correct teaching, through such karmic conditions he attains the shanks of a deer king. If a bodhisattva-mahāsattva harbors no intention to harm toward any sentient beings, is content with food and drink, constantly delights in giving, and nurses the sick by providing medicines, through such karmic conditions his body is well-rounded like a nyagrodha tree, his hands reach past his knees when standing, and atop his crown is an uṣṇīṣa, the mark of an invisible crown. If a bodhisattva-mahāsattva sees those who are terrified and acts to save and protect them, and sees those who are naked and gives them clothing, through such karmic conditions he attains the mark of a concealed organ. If a bodhisattva-mahāsattva draws close to the wise and stays far from fools, takes pleasure in question and answer, and sweeps and adorns the pathways, through such karmic conditions he attains skin that is soft and smooth, with body hair turning to the right. If a bodhisattva-mahāsattva constantly gives food and drink, clothing, bedding, medicine, incense, flowers, and lamps to others, through such karmic conditions he attains a golden body radiating constant light. If a bodhisattva-mahāsattva, when practicing giving, can relinquish the items given without stinginess, not discriminating between fields of merit and non-fields of merit, through such karmic conditions he attains the mark of seven full-rounded places. If a bodhisattva-mahāsattva, at the time of giving, harbors no doubt in mind, through such karmic conditions he attains the mark of a soft and gentle voice. If a bodhisattva-mahāsattva seeks wealth according to the Dharma to use for giving, through such karmic conditions he attains full collarbones, an upper body like a lion, and slender, rounded arms and elbows. If a bodhisattva-mahāsattva stays far from double-tongued speech, harsh speech, and malice, through such karmic conditions he attains forty teeth, white, pure, even, and close-set. If a bodhisattva-mahāsattva constantly cultivates great benevolence and compassion toward sentient beings, through such karmic conditions he attains the mark of the two cheeks. If a bodhisattva-mahāsattva constantly makes this vow: "Whenever someone comes seeking, I will provide it according to their wish," through such karmic conditions he attains lion-like jaws. If a bodhisattva-mahāsattva gives sentient beings whatever food they need, through such karmic conditions he attains the supreme of all tastes. If a bodhisattva-mahāsattva cultivates the ten virtues himself and universally transforms others with them, through such karmic conditions he attains a broad and long tongue. If a bodhisattva-mahāsattva does not litigate over the faults of others and does not slander the correct Dharma, through such karmic conditions he attains the voice of Brahmā. If a bodhisattva-mahāsattva sees enemies and haters and gives rise to a joyful mind, through such karmic conditions he attains dark blue eyelashes. If a bodhisattva-mahāsattva does not conceal the virtues of others and praises their goodness, through such karmic conditions he attains the mark of the white curl of hair (ūrṇā). Good sons! When a bodhisattva-mahāsattva practices the karmic causes and conditions of these thirty-two marks, he then attains an irreversible mind of bodhi.'

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大方廣佛華嚴經隨疏演義鈔 — Classical Chinese