大方廣佛華嚴經隨疏演義鈔 26

English (machine translation) 26

Language: English

26.1

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

Regarding the commentary's text from "Since the lands are already not equal..." onward: this is the second part, explaining the text. Within this, there are four parts: 1. Stepping back to the preceding to generate [what follows]. 2. Directly explaining the text of the sūtra. 3. Critical appraisal and resolving difficulties. 4. Sequential interlocking.

26.3

Regarding the commentary's text from "The first three..." onward: this is the second part, directly explaining the text of the sūtra. Explaining the first line, the text of the commentary has two parts: 1. Directly explaining; 2. Resolving difficulties. Now for the first. Saying "all pure and defiled": this applies generally to three lands, excluding only the dharmatā, because it says that they are accomplished by the power of supernormal wisdom. This corresponds to the verse line: "The power of wisdom and spiritual transformations is like this." Saying "adopting for sentient beings, intending to universally respond": with the exception of the svasaṃbhoga, all are for the sake of sentient beings.

26.4

Regarding the Commentary's 'The Buddha should unify them' and below: Resolving objections. Here there are two objections: First, the objection concerning why they are all called 'buddha-lands'. That is, lands have purity and defilement; how could a defiled one be a buddha-land? Therefore it is now answered: A defiled land is also a buddha-land. The decaying mansion of the three realms belongs to one person; the assorted evils of the Sahā world reside within the Flower Store—this is our buddha-land. Second, the passage stating, 'Yet speaking in terms of the Buddha, therefore there is no realm that is not pure.' This resolves the objection of calling an impure land 'pure'. This arises because in the Vimalakīrtinirdeśa-sūtra, when Ratnakūṭa wished to hear how to attain the purity of a buddha-land, the Buddha answered: 'The species of sentient beings.' This does not discriminate between pure and defiled; defilement is also pure land. Thus doubt arises: 'A defiled land is called a buddha-land, and when unified by the Buddha, the defiled is called a pure land—further, based on what principle is there such an answer?' Yet the Buddha's lands are all pure; hence when Śāriputra saw mounds, ravines, pits, and ditches, the Buddha said: 'This land of mine is pure, but you do not see it.' The statement that, being identical to defilement yet pure, it is therefore inconceivable, reconciles the above meaning with the verse below, for the verse states: 'The realm of the World-Honoured One is inconceivable.'

26.5

Regarding the Commentary's 'If it is the dharmatā, it is the root consciousness' and so forth: This is explained in terms of the tathāgatagarbha conforming to conditions to establish the various pure and defiled lands, just as the 'Samādhi Chapter' quotes the Laṅkāvatāra-sūtra as saying. This follows their common characteristic, being restricted neither to sentient beings nor to the Buddha. If one speaks of 'naturally so' (dharmatā-yukti), this is the principle of things being naturally so, as explained in the 'Ten Grounds'; hence the Commentary reconciles the two texts, and the principle may be seen.

26.6

Regarding the Commentary's 'Karma has good and evil' and below: First, a general explanation; later, from 'Vimalakīrti' onward, citations of proof. It cites four passages from three sūtras; from the Vimalakīrti there are two, both from the 'Buddha-Land Chapter'. First, regarding 'taking the myriad practices as the cause': The sūtra states, 'Ratnakūṭa! You should know that the straightforward mind is the bodhisattva's pure land; when the bodhisattva attains buddhahood, sentient beings without deceit will come and be born in his land. The deep mind is the bodhisattva's pure land; when the bodhisattva attains buddhahood, sentient beings complete with merit will come and be born in his land. The bodhicitta is the bodhisattva's pure land; when the bodhisattva attains buddhahood, Mahāyāna sentient beings will come and be born in his land.' Next it lists the six pāramitās and so forth; hence it says 'the myriad practices are the cause'. Second, as for the statement 'The species of sentient beings are the bodhisattva's buddha-land' and so forth, it is also from this text. Next, the statement 'Although the dharmatā is one' and below jointly explains the two above. The Commentary text has three parts: First, becoming different in accordance with karma explains the above 'taking the myriad practices as the cause'—this is the cause of the land. Second, the Buddha, in accordance with the different species, adopts a land to gather in sentient beings; this explains the above passage 'Again it says: The species of sentient beings are the bodhisattva's buddha-land'—this is the condition for the land. Third, from 'Nirvāṇa' onward, it separately cites another sūtra to establish the first meaning. Within the second part, it also cites the text in full. In the 'Buddha-Land Chapter', Ratnakūṭa presented the parasols, and the Buddha manifested the characteristics of transformed pure lands for him; [Ratnakūṭa] then sought their cause. Thus he first asked, 'I wish to hear of attaining the purity of the buddha-lands,' which raises the result. 'We only wish the World-Honoured One would speak of the bodhisattvas' pure-land practices' (inquiring about the cause). The Buddha answered: 'The species of sentient beings are the bodhisattva's buddha-land (the thesis; below inquires into and explains the text). Why is this? The bodhisattva adopts a buddha-land in accordance with the sentient beings to be transformed; he adopts a buddha-land in accordance with the sentient beings to be subdued.' Explanation: The above two sentences generally clarify that adopting a land is entirely for the sake of beings. The sūtra states, 'In accordance with which land sentient beings should use to enter the Buddha's wisdom, he adopts a buddha-land. In accordance with which land sentient beings should use to arouse the bodhisattva faculties, he adopts a buddha-land.' Explanation: This clarifies the reason for the differences among lands. Below, the sūtra raises the question and explains: 'Why is this? The bodhisattva's adopting a pure land is entirely for the sake of benefiting all sentient beings.' Explaining the sūtra's intent: A bodhisattva cultivating causes and adopting a land is always conditioned upon sentient beings; if there were no sentient beings, what would be the use of adopting a land? These are all conditions for the land of other-enjoyment and the transformation land. In the Vijñaptimātratā teachings, both lands are accomplished through practices benefiting others, clarifying that they are adopted for beings. Therefore that sūtra gives an analogy: If one wishes to build a palace, one must rely on empty space; if there were no empty space, it could never be completed. If one wishes to cultivate a pure land, one must rely on sentient beings; if there were no sentient beings, there would be nowhere to cultivate the land.

26.7

Regarding the Commentary's 'The slight good of the Nirvāṇa' and below: Separately citing another sūtra to establish its first meaning. This is fascicle twenty-one, the 'Bodhisattva Noble Virtuous King Chapter'. Bodhisattva Vaiḍūryaprabha came from the Akṣobhya world, and Bodhisattva Abhayaprada asked the Buddha: 'What karma should sentient beings of this land create so as to be born in that Akṣobhya world?' The Buddha answered in verse, extensively listing the ten virtues, by each of which one is born there. Regarding 'slight good', that text has a verse saying: 'If toward the Buddha, Dharma, and Saṅgha / one offers a single incense lamp, / or even presents a single flower, / one will be born in the Akṣobhya realm. / If for the sake of fear, / material gain, and merit, / one writes a single verse of this sūtra, / one will be born in the Akṣobhya realm.' It also says: 'Making an image or a stūpa / the size of a thumb, / constantly generating a joyful mind, / one is immediately born in the Akṣobhya realm.' This is what it refers to.

26.8

Regarding the Commentary's 'The three minds of the Guan jing': There are three kinds of three minds. First, after the Buddha manifested the pure land for Vaidehī, Vaidehī wished to be born there and sought the cause. The Buddha said: 'Those who wish to be born in that land should cultivate the three blessings: First, filial support of parents, serving teachers and elders, a compassionate mind that does not kill, and cultivating the ten good karmas. Second, receiving and upholding the three refuges, being fully endowed with the precepts, and not violating deportment. Third, generating bodhicitta, deeply believing in cause and effect, reciting the Mahāyāna, and encouraging practitioners. These three matters are called pure karma.' The Buddha told Ānanda and Vaidehī: 'Do you know now? These three kinds of karma are the direct cause for the pure karma of the buddhas of the three periods of past, future, and present.' Explanation: If one is complete with these three, what purity would not be attained? However, speaking of sentient beings in relation to the Buddha, it is generally called 'birth', as cited above: 'The straightforward mind is the bodhisattva's buddha-land; when the bodhisattva attains buddhahood, sentient beings without deceit will come and be born in his land.' Second, in the passage on the highest level of the highest grade, it says: 'If there are sentient beings who wish to be born in that land, by generating three minds they will immediately attain rebirth. What are the three? First, the sincere mind; second, the deep mind; third, the mind of pariṇāmanā and making vows. Those who are complete with the three minds will definitely be born in that land.' Third, it says: 'Furthermore, there are three kinds of sentient beings who will attain rebirth. What are the three? First, a compassionate mind that does not kill and being complete with all precept practices; second, reading and reciting the Mahāyāna vaipulya scriptures; third, cultivating the six mindfulnesses, dedicating merit and making vows, wishing to be born in that land. Complete with this merit, from one day up to seven days, one will immediately attain rebirth.' Explanation: The third set of three minds mostly corresponds to the first three sentences, but combines the first two and unfolds the latter one. These various minds above are not only causes for rebirth whereby one attains birth in that land, but can also accomplish that pure realm as causes of cultivation; therefore the Guan jing says, 'They are the direct cause for the pure karma of the buddhas of the three periods,' and hence they are cited now as causes for a buddha-land.

26.9

Regarding the Commentary's 'Among the three above, the first is cause, the second is condition, the third is cause': Yet causes generally have two types: First, the cause of transformation, which is the first: the Tathāgata's psychic powers and wisdom. Second, the cause that resonates with a pure kṣetra, which is the third. Conditions also have two types: First, in terms of objects, benefiting beings with sentient beings as the condition; second, subsuming objects into mind, they are all transformations of one's own consciousness. Here, the second meaning is simply the true mind transforming in concordance with conditions.

26.10

Regarding the Commentary's 'The next four separately clarify that there are causes and there are conditions': Such as being formed by the mirror cognition, which is a condition; the cause of the transformation land is common to both cause and condition, where the Buddha takes sentient beings as a condition, and sentient beings take the Buddha as a condition.

26.11

Regarding the Commentary's 'Sentient beings and bodhisattvas jointly construct a single condition': Above it was already generally explained that the straightforward mind is the bodhisattva's pure land, and so forth. If the bodhisattva cultivates a straightforward mind on his own, but sentient beings are crooked and deceitful, how could they attain birth? Therefore he exhorts beings to cultivate a straightforward mind together. Hence, by means of the cause of a straightforward mind, the bodhisattva adopts a land of the straightforward mind in order to correspond to sentient beings of straightforward mind, making a jointly constructed single condition for coming to be born in his land. The myriad practices are all like this; hence it says 'in accordance with their actions and karma'. The phrase 'common residence of ordinary beings and noble ones' refers to the transformation land. If it were other-enjoyment, only noble ones would reside there. In the transformation land, ordinary beings and noble ones dwell together, which has two meanings: First, it is for the sake of transforming capacities; second, among ordinary bodies, those who initially realize the noble fruit also dwell in it.

26.12

Regarding the Commentary's 'The third and fourth are the causes of the two kinds of other-enjoyment lands': Briefly as cited above from the text of the Cheng weishi lun. The Cheng weishi lun explains the cause solely in terms of the Buddha; here it extends to bodhisattvas, meaning that the Buddha's cultivation of these two causes in the causal stage accomplishes other-enjoyment, which is the Buddha's cause; and bodhisattvas abiding on the grounds cultivating these two causes attain other-enjoyment, which is explained in terms of the bodhisattvas' cause. The first ground and eighth ground are extensively explained in the Sūtra on the Grounds (Daśabhūmika-sūtra).

26.13

Regarding the Commentary's 'Adhimate being confirmed and maintained, it shifts and transforms in accordance with the mind': Adhimokṣa (勝解, superior resolution) has the nature of confirming and maintaining regarding cognitive objects; confirming and maintaining the myriad objects, they shift and transform in accordance with the mind.

26.14

Regarding the Commentary's 'Flowing from one single good root in the causal stage': That is, the unobstructed practice of perfectly interfused cultivation of the two benefits of self and other; therefore it is capable of being so.

26.15

Regarding the Commentary from 'Its dharmatā land' and below: The third part, resolving objections and difficulties. Question: The ten phrases above encompass the four lands; why specifically explain the causes of three lands? Hence this explanation is made. Next it asks again: Outside the four lands, if one separately speaks of perfect interfusion, there should be five lands. Therefore it is now answered: Hence its final three merely interfuse the other four, which is our school's doctrine, not having a separate essence. The causes of their perfect interfusion are also as explained above. Furthermore, explaining pure lands generally has two meanings: First, practicing pure karma serves as the cause, bringing about the result of pure characteristics; second, virtuous karma serves as the cause, bringing about the result of sovereign purity. Active karma begins with ordinary beings and ends with the tenth ground; virtuous karma begins with the Immovable [Ground] and ends with the Tathāgata. The second section's specific explanation is the purity of active karma. The third section's interfusion and subsumption is sovereign purity. The first section's general explanation is endowed with these two purities; hence the Commentary makes three divisions.

26.16

Regarding the Commentary from 'Moreover, these ten matters' and below: Giving rise to the interlocking verses.

26.17

Regarding the Commentary from 'Cheng weishi' and below: The text below this was already cited generally before; now it shall be briefly explained. The pure consciousness associated with the great round mirror cognition is the eighth consciousness in the fruitional stage; this is the supportive cause, because sudden transformation relies upon this. From 'Due to what was cultivated in the past' onward: This is the practice-cause. From 'From first attaining buddhahood' onward: Distinguishing its fruitional characteristics. First it clarifies vertical length, and later, from 'Encompassing roundly' onward, it clarifies horizontal expanse.

26.18

Regarding the Commentary's 'The treatise states: That is, the equality cognition' and so forth: This was already cited fully above. First cognition and then practice—both are contributory causes (pratyaya-hetu). Practice is also taken as cause and cognition as condition; hence they are called cause and condition. Both above are also causes, taking the bodhisattvas of the ten grounds as conditions, just as above where transforming into a pure land in accordance with the sentient beings to be transformed is the fruitional characteristic. On the first ground, one sees a kṣetra equal to a hundred thousand three-thousandfold worlds, hence called 'small'. On the second ground it is a thousand, on the third ground ten thousand, and so on. The later and later are greater than the earlier and earlier; the earlier are inferior and the later gradually superior. The meanings of the grounds cited below are all as in the chapter itself.

26.19

Regarding the commentary's "Furthermore, the seventh verse states that within a support there is [another] support..." and what follows: by means of doctrinal analysis, this constitutes the gate of unimpeded practice. This expresses the intention of Xianshou's contemplation of the Lotus Treasury [world]. In that [work] there are five gates: first, the establishment of causes and conditions, which corresponds directly to the arising of full causes and conditions in this gate; second, the configuration of marks and states, which is the wind-disks, fragrant oceans, and so forth in the "Lotus Treasury Chapter"; third, the complete endowment with virtues; fourth, the interfusion and containment of the dependent and primary [retributions]; fifth, subsuming them to form the wisdom of contemplation. The present commentary has two parts: first, it cites the sūtra to explain it briefly, which corresponds to the fourth [gate] in that [work]. Second, from "However, its unimpededness generally has ten kinds..." onwards corresponds to the third [gate] in that [work]. Merely by understanding these two, the wisdom of contemplation is naturally formed, so the fifth is omitted for brevity. However, that [work's] endowment with virtues points to a single fragrant tree and also explains ten meanings: 1. This fragrant tree is identical to the virtue of the Buddha's body of wisdom; 2. It is identical to turning the wheel of the Dharma; 3. The unimpededness between phenomena and principle; 4. The virtues of compassion and wisdom; 5. Inconceivable virtue; 6. The unimpededness between essence and function; 7. The unimpededness between concentration and distraction; 8. Subtle virtue; 9. The virtue of the Buddha's realm; 10. The virtue of unimpeded dependent origination. By intertwining the internal and external, it forms ten gates, yet without citing textual proof. Here, in order to accord with the sūtra, additions, subtractions, rejections, and establishments all cite textual proof, and are fully endowed with the unimpededness between phenomena and principle and the unimpededness among phenomena. In the commentary there are four parts: first, a general statement. Second, from "When various teachings speak of lands..." onwards, the intention is established. "Some are impermanent" applies to both the Mahāyāna and Hīnayāna. "Some say they are mind-transformed" applies only to the Mahāyāna, where principle and phenomena are widely separated, making clear that it is not the definitive teaching. Third, from "First, the unimpededness between phenomena and principle..." onwards, the gates are opened and individually explained. In the first, the sūtra is cited, which is the final line of the verse in the tenth fascicle of the sūtra, saying "peacefully dwelling in empty space"; here, it merely takes the adornments as phenomena and the dharmadhātu as principle, and the statement that there is no distinction is precisely unimpededness. In the second, on arising and disintegration, no text is cited because the meaning is easy to understand. It is also this verse, which is why it says "each and every [kṣetra]". Within the types of kṣetras, the kalpa-fire is inconceivable; though what appears is ruined and foul, that place is constantly pure. In the third, "The sūtra says the essence and characteristics are as they originally were..." and so forth refers to the verse in the section explaining the types of kṣetras in the eighth fascicle of the sūtra. As for what is cited later under the four characteristics of mutual entry, it is the first half of the preceding verse, which fully states: "Entering all with one type of kṣetra, / All entering one without remainder, / Essence and characteristics are as originally without distinction, / Unequalled and immeasurable, pervading everywhere." Fifth, the unimpededness of mutual identity: the proof text is from the seventh fascicle of the sūtra. Sixth, "Pure pearls and jade..." and so forth refers to the verse on the fragrant water rivers in the eighth fascicle, which fully states: "Pure pearls and jade are laid out like clouds, / Completely covering all fragrant rivers; / Those pearls resemble the mark between the Buddha's brows, / Resplendently displaying the reflections of the Buddhas." Here, it only takes the first and last two lines to manifest the meaning of subtlety. Seventh, under concealment and manifestation, the sūtra is omitted without citation because the meanings are numerous. That is, the verse here: "Creating karma in accord with the mind is inconceivable; / All kṣetra lands are thereby established" is precisely this meaning. Because they are seen differently in the same place, it is inconceivable. Furthermore, the verse on shapes states: "The kṣetras manifested within all dust-motes / Are all the spiritual power of original vows; / According with whatever the mind delights in, with various differences, / All can be produced in empty space." Explanation: since a single dust-mote produces all variety according to delight, concealment and manifestation are spontaneous. However, the commentary briefly presents two kinds of concealment and manifestation: 1. The concealment and manifestation of defilement and purity: for instance, for those whose karma evokes the Sahā world, confronting the Lotus Treasury they see the Sahā world, so purity is concealed and defilement is manifest; for those whose karma evokes the Lotus Treasury, confronting the Sahā world they see the Lotus Treasury, so defilement is concealed and purity is manifest; hence in the country of Magadha the ground is vajra, and so on. 2. Explaining the concealment and manifestation of different types: as when the world in the shape of Mount Sumeru is manifested as one type, shapes like rivers and streams are all concealed. When long kṣetras are manifest, short kṣetras are concealed. The rest may be inferred accordingly. Eighth, the unimpededness of repeated manifestation also does not cite a text, because "All the dust-motes of the Lotus Treasury world, / Within each and every dust-mote the dharmadhātu is seen" has already been cited frequently. If one were to cite further, the verse on dwelling states: "Some lands pervade the dharmadhātu, / Pure and free from defilement, appearing from the mind, / Like shadows, like illusions, vast and boundless, / Like Indra's [net], each distinct," and so forth. Ninth, what is cited is the verse on explaining the small seas in the eighth fascicle of the sūtra. Tenth, "Also, a subsequent text states..." refers to the verse on the trees and groves between the rivers in the eighth fascicle of the sūtra.

26.20

Regarding the commentary's "These ten unimpeded..." and what follows: fourth, it concludes by explaining the meaning of the six characteristics. It is briefly as previously explained, and extensively as in the separate chapter on the "Ten Grounds".

26.21

Regarding the commentary's "How could it be vast..." and what follows: it explains separately according to difficulties. In explaining the eighth and ninth, there are two interpretations: the former applies to the various teachings, while the latter, from "Due to the untainted..." onwards, belongs to the school of the unimpededness among phenomena. Hence, above, Samantabhadra says: "All kṣetra lands enter my body, / And so do the Buddhas who dwell therein. / You should contemplate my pores; / I now show you the Buddha-realm," and so forth.

26.22

Regarding the commentary's "The lands manifested resemble that retribution, and so appear in layered profusion without leaving a single pore": this is like ten lamps together illuminating a single hair, so that upon that single hair there are a thousand layers of light. One should reflect on the Dharma by analogy with this metaphor.

26.23

Regarding the commentary's "Under the fourth, the essence of the kṣetra, the various teachings differ..." and what follows: this identifies the essence according to the five teachings, and the explanation has two intentions. First, allocating them individually: the eight subtle atoms belong to the Small Vehicle; mind-only belongs to the initial teaching; dharmatā belongs to both the final and sudden teachings; or all dharmas belong to the perfect teaching. Second, universally explaining that the perfect teaching is endowed with all four meanings; the sudden teaching has only dharmatā; the Small Vehicle has only the eight subtle atoms; and the initial and final teachings both apply to the first three. If the three are separate from each other, those two are the initial teaching; if the three are unimpeded and nature and characteristics are completely interfused, that is the final teaching. Hence, as for the differences in identifying the essence in the Faxiang school: 1. The dharmatā land takes tathatā as its essence. 2. The land of actual retribution takes all virtues such as the powers and fearlessnesses, the untainted five aggregates, as its essential nature; if one subsumes characteristics into nature, it also takes tathatā as its essence. 3. The land of physical characteristics: subsuming the object into the mind, it takes subsequent cognition for self-benefit as its essence; hence the *Buddhabhūmi-śāstra* says, "The purest and most sovereign pure consciousness constitutes its characteristic." "Characteristic" here means the characteristic of its essence. If taken according to differences in characteristics, the four sense-objects constitute its essence. 4. The land of enjoyment for others: subsuming the object into the mind, it takes subsequent cognition for benefiting others as its essence. Subsuming characteristics into nature, it also takes tathatā as its essence. If taken according to differences in characteristics, it is also the four sense-objects. 5. The transformation land is identical in essence to the preceding land of enjoyment for others. From this we know that the initial teaching fully employs the three dharmas, whereas the perfect teaching interfuses characteristics with nature; because characteristics are unimpeded, it encompasses all dharmas, so that the unimpededness among phenomena constitutes its essence. Therefore, the commentary states, "Now all are fully possessed." Next, it cites the sūtras to completely encompass them, and finally fuses them into unimpededness.

26.24

Regarding the commentary's "In the fifth section, on the adornment of the kṣetra, down to 'or jewels serve as adornments'" and so forth: adornment has three aspects, which are called the three purities: 1. Purity of location, which is adornment with various jewels; 2. Purity of the sentient beings dwelling therein, which is adornment with human jewels; 3. Purity of the dissemination of the Dharma gates, which is adornment with the Dharma. This can be understood by comparing it with the text.

26.25

Regarding the commentary's "The sixth section clarifies the purity of the kṣetra": the commentary text has four parts: 1. A general presentation of the main idea; 2. Distinctly revealing its characteristics; 3. Discriminating and determining them in comparison with the teachings; 4. Discriminating against confusion in comparison with the texts. Now, as for the first: the statement "exclusively with respect to purity" is made because it says "pure", unlike shapes and so forth which apply to both defilement and purity. The expression "attained through practice" reflects the intention of Master Daosheng. His *Commentary on the Vimalakīrti-nirdeśa* says: "A pure land is attained through practice, not created. What is created in a land is of the kind of sentient beings." In his explanation of the meaning of "attained" in the Fourteen Topics, he states: "Question: Why is it attained and not acquired? Answer: What is called attained means its essence is borrowed for the sake of beings; though obtained, it is not one's own." Explanation: because it is obtained due to others, it is called "attained". This means that the Buddha practices the myriad actions and heads directly to the ultimate truth, not grasping at physical marks, enjoyment for others, and so on; due to other sentient beings, he takes a land with great compassion for their sake, hence it is called "attained through practice". Since it is attained through the myriad practices, it inevitably brings about purity.

26.26

Regarding the commentary's "However, purity has two kinds..." and what follows: second, distinctly revealing its characteristics. Unfolding them successively, they form four tiers, all taking upāya as the cause and purity as the result. In the first pair, the phrase "taking the six practices as upāya" means reviling the suffering, coarseness, and obstruction of the lower realms, and delighting in the purity, subtlety, and detachment of the upper realms; thus, taking the form and formless realms as pure lands.

26.27

Regarding the commentary's "This again has two kinds..." and what follows: the second pair concerns the pure lands of the two vehicles, which was already clarified in the profound treatise.

26.28

Regarding the commentary's "However, among the supreme supramundane purities..." and what follows: this is the third pair. The phrase "the *Benevolent Kings Sūtra* and so forth" refers to King Prasenajit praising the Buddha in the "Chapter on Bodhisattva Practice". The preceding verse and a half states: "The Truly Awakened One has no marks and pervades the dharmadhātu; / With the exhaustion of the forbearance of non-arising, wisdom is round and bright. / Quiescent contemplation is unimpeded, true liberation; / Great compassion responds and manifests without peer. / Serene and unmoving, ever secure; / The radiant light shines everywhere, shining on nothing. / The three ranks of worthies and ten classes of sages abide in karmic retribution; / The Buddha alone dwells in the pure land." This is easy to understand from the text. The *Yingluo jing* also states: "O sons of the Buddha! There is a land called the dwelling place of all worthies and sages. Therefore, all sentient beings and all sages and worthies each have their own land of karmic retribution where they dwell. If ordinary sentient beings dwell among the five aggregates, that is the land of primary retribution; the mountains, forests, and great earth are called the land of dependent retribution. The sages of the first bhūmi also have two lands: first, the land of actual wisdom, where the former wisdom serves as the dwelling and the subsequent wisdom serves as the land; second, the land that responds and manifests across the measure of many kalpas, pure or defiled; down to the land of the Impeccable Ground, it is also like this. All sentient beings down to the Impeccable Ground are entirely not in a pure land, because they abide in karmic retribution. The Buddha alone dwells in the Middle Way's foremost land of dharmatā. Therefore, when I was formerly in the Universal Light Hall, I extensively explained the gate of the pure land for all sentient beings." According to these two sūtras, only the Buddha has purity.

26.29

Regarding the commentary's "Among those who have not reached the ultimate..." and what follows: this is the fourth pair. The phrase "forever cut off from physical encumbrance" comes from Master Daosheng's doctrine of the pure land in the Fourteen Topics, which states: "For those who have not escaped physical encumbrances, prior to the eighth ground they dwell in the contemplation of the emptiness of beings, which is the pure land; when they emerge, they dwell in a defiled land. From the eighth ground upward, they constantly dwell in the emptiness of beings, which means constantly dwelling in the pure land; therefore, they must rely on a land to dwell in. From the eighth ground upward, they are forever cut off from physical encumbrance; the substance of illumination stands independent, and spirit has no spatial location—what use would a land be?" The meaning is: on the eighth ground, purifying the forbearance of non-arising, one attains sovereignty over form and discards fragmented birth and death; hence it says "forever cut off from physical encumbrance." All mundane and supramundane minds do not manifest at all, hence it says "the substance of illumination stands independent." Matching the nature and pervading everywhere, it says "spirit has no spatial location." "Spirit" means the mental spirit; the *Changes* states: "Spirit is that which mysteriously describes the myriad things. Thus spirit has no spatial location and the *Changes* has no physical form." Since they are free from physical encumbrance, the characteristics of their land are difficult to name.

26.30

Regarding the commentary's "Those on the seventh ground and below..." and what follows: those who have not departed the three realms refer to direct entrants, because they have not yet discarded fragmented birth and death. "Untainted contemplative wisdom has interruptions" refers to the sixth ground and below; when reaching the seventh ground, contemplation is uninterrupted. According to the *Daśabhūmika-sūtra*, the sixth ground and below are defiled, the eighth ground and above are pure, and the seventh ground is also called the intermediate; it can also be called defiled, can also be called pure, or neither defiled nor pure. Here, taking the meaning of defiled, it is not purely pure.

26.31

Regarding the commentary's "If according to the *Yogācāra*..." and what follows: third, discriminating and determining them in comparison with the teachings, which is understandable.

26.32

Regarding the Commentary's statement 'However, the upāya of purification' and what follows, this is the fourth section: distinguishing against confusion through comparison of the texts. Within this there are two parts: first, comparing with this text. In the four pairs above, all take purification as the fruit and upāya as the cause. Now, by general application of the principle, upāya is also fruit: drawing close to good spiritual friends is precisely an upāya, yet here obtaining human treasures as an adornment also entails the fruit; hence in lands such as Sukhāvatī, where all superior good persons gather in one place, it is a niṣyanda fruit.

26.33

Regarding the Commentary's statement 'However, with respect to adornment' and what follows, this is the second part: distinguishing by comparison with the preceding text. For example, under 'adornment' it states, 'or by expounding the adornments of all bodhisattvas' merits,' which agrees in text with here, 'because clouds of vast merits increase and pervade the dharmadhātu.' Moreover, in those verses many causes are adduced to reveal fruits, which agrees with the prose here. Here it says: 'Vast benevolence and compassion pervade sentient beings, / and with this adorn the oceans of lands.' This agrees with adornment. The causes of all pure lands being generated with requisite conditions agree with cultivating pure causes in this prose. Therefore this distinction is made. The Commentary's text has two parts: first, explaining the difference between the approaches, meaning that although what is employed is one, where it is employed differs. It is like preaching the Dharma: under the approach of giving it is called the gift of Dharma, while under the approach of wisdom it is called upāya, and so on.

26.34

Regarding the Commentary's statement 'Furthermore, generating conditions' and what follows, further distinguishing the two approaches by a distinct principle: the requisite conditions are general, whereas this place is specific; hence the earlier Commentary said, 'it is solely with respect to purity.' Compared to adornment, there are differences in quantity: just as a compounding of many medicines takes its name from the strongest, or when there is wisdom within samādhi it merely aids samādhi, while when there is samādhi within wisdom it is solely named prajñā, and so on; hence it says that that text mostly concerns the fruit, whereas this text mostly concerns the cause. 'Those who previously practiced mostly good' also follows quantity: previously, quantity was discussed by contrasting cause against fruit; here, quantity is solely within the cause itself. Earlier it said, 'the oceans of boundless merits of bodhisattvas,' and 'all Buddha-sons of Samantabhadra's vows and deeds / diligently cultivate for kalpas equal to sentient beings'—this is practicing mostly good. Here, the text says: 'Purely cultivating vast and superior understandings, / accomplishing the pure power of upāya'—this is eradicating mostly evil. The text is clear and readily understood.

26.35

Regarding the Commentary's statement 'as explained in the section on the night goddess and Sudhana,' this is in the seventy-third fascicle of the sūtra. When Sudhana first saw the night goddess named Mahāpraṇidhānavīryaprabhā, he gave rise to ten minds such as viewing the good spiritual friend as identical to himself, and thereupon attained practices numerous as the dust motes of Buddha-lands. These are: the mind of shared mindfulness, because of constantly recollecting the Buddhas of the ten directions and three times; the mind of shared wisdom, because of definitively discerning all dharmas; and so forth, as expounded at length there. The several sections below are all like the text of the 'Daśabhūmika' chapter.

26.36

Regarding the Commentary's statement 'the first half is upāya and the second half is purification,' this is because the lower lines of each contain the words upāya and purification. As for the statement 'the upper lines are all fruit and the lower lines are cause,' speaking from the predominant aspect, upāya is the cause and purification is the fruit. If speaking from general application, both pertain to cause and fruit. With respect to cause, upāya is skillfully generating the land. With respect to fruit, upāya means that the activities of the insentient environment and sentient beings are the characteristics of a pure land. With respect to cause, purification is being pure from all hindrances and coverings; with respect to fruit, it is because there are no three evil destinies, eight difficulties, and so forth.

26.37

Regarding the Commentary's statement 'the first two conform to their categories,' for instance, when a Buddha appears in the Sahā world he can only be sixteen feet tall, but if born in Sukhāvatī he is immeasurable yojanas; one cannot use a Tathāgata of immeasurable yojanas to transform sentient beings with three-foot bodies, nor a sixteen-foot Buddha to transform beings ten thousand fathoms tall. Lifespan is also like this: dwelling in this land it does not reach a hundred years, whereas the people of Amitābha all have immeasurable life. However, this pair also pertains to the number of beings capable of transformation. Next, 'one condition being broad or narrow': when conditions are broad, the land is broad, like the lands of Mañjuśrī and Samantabhadra; when conditions are narrow, the land is narrow, like the land of Kāśyapa's Prabhāketu. Fourth, those suited to hear three [vehicles] have the marvelous jewel of the one vehicle concealed from them, while those suited to hear one [vehicle] have the lesser carts of sheep and deer abolished. Fifth, for those whose faculties are ripe, transformations are many, as in Śākyamuni's transformations; when not ripe, transformations are few, as with the Tathāgata Suśānta. This is also due to conditions being broad or narrow in the causal stage.

26.38

Regarding the Commentary's statement 'a single thought and a kalpa' and what follows, this explains the meaning of the upāya of mind-only. A single thought and a kalpa both stem from the conceptualizing mind. This has two meanings: first, because of having conceptual thought there are kṣaṇas, and accumulating these kṣaṇas ultimately makes a kalpa. If conceptual thought ceases, saṃsāra is cut off forever. This accords with the sūtra text. Second, all realms have distinctions solely dependent on false conceptualization; if free from mental conceptualization, there are no characteristics of any realms whatsoever. This accords with the sūtra's intended meaning in establishing the contemplation of mind-only. Therefore the Commentary states: 'When conceptual thoughts do not arise, where do long and short reside?' When there is neither long nor short, the mental essence is pure. Hence the sūtra says: 'Purifying all through a single upāya.' This is with respect to the true nature. The third line is the meaning of not destroying characteristics, which is the meaning of the ocean of lands where characteristics and nature are unhindered.

26.39

Regarding the Commentary's statement 'the second is solely with respect to the good and evil of the inhabitants during the kalpa of abiding,' this again has two meanings: first, with respect to what is obtained through the contributory causes of sentient beings; second, with respect to the activities of the bodhisattvas dwelling therein, because their minds are purely good, defilement and purity interpenetrate.

26.40

Regarding the Commentary's statement 'first, encountering evil conditions, hence pure transforms into defiled,' this refers to defiled sentient beings dwelling during the kalpa. The seventy-second fascicle says: 'In the past in this city, / before the great king appeared, / everything was unpleasurable, / just like the realm of hungry ghosts. / Sentient beings slaughtered one another, / stole and indulged in debauchery, / spoke divisively and untruthfully, / uttering meaningless and coarse words, / craved the property of others, / harbored malicious intent in anger, / held wrong views and did unwholesome deeds, / and at the end of life fell into evil destinies. / Because these sentient beings / were obscured by foolishness, / they dwelt in inverted views.' This is the evil conditions above. 'Drought sent down no moisture; / because there was no rain in season, / all the hundred grains failed to grow, / grass and trees all withered, / and springs and streams dried up. / Before the great king arose in the world, / rivers and ponds all went dry, / parks and gardens were full of skeletons, / looking like a desolate wilderness.' This is the transformation of the kalpa.

26.41

Regarding the Commentary's statement 'non-glutinous rice grows spontaneously' and what follows, this is the subsequent text of the sūtra above: 'When the great king ascended the precious throne, / he broadly delivered all beings; / oily clouds covered the eight directions, / and widespread rains were fully abundant.' This reverses the ten unwholesome deeds into the ten wholesome deeds. Among them, reversing stealing states: 'In the past all sentient beings / were impoverished and had few clothes, / covering themselves with grass, / emaciated with hunger like hungry ghosts. / Once the great king arose in the world, / non-glutinous rice grew spontaneously, / wondrous clothes grew from trees, / and men and women were all adorned.' This is that matter.

26.42

Regarding the Commentary's statement 'the third refers to prior to the stages,' faith and understanding is a general name for prior to the stages, also called the abode of the practice of superior understanding (adhimukticaryā-bhūmi), because having not yet realized tathatā, one practices solely relying on the power of understanding.

26.43

Regarding the Commentary's statement 'or adorning one land with many adornments,' as in the fifth pariṇāmanā, one vows to universally gather all adornments of all Buddha-lands of the ten directions and three times to adorn each single land, and all are also like this. Upon finally ascending the stages, one is able to accomplish this according to vows, as expounded in the eighth and tenth stages. As for the statement 'or adorning many lands with a single adornment,' the second pariṇāmanā says: 'Adorning all with a single adornment, / yet giving rise to no discrimination regarding dharmas; / illuminating all sentient beings in this way, / all are natureless and without anything to contemplate.' As for 'summoning the assembly with light from the mouth as above,' this is in the sixth fascicle: 'When those bodhisattvas arrived in the assembly and displayed their sovereign functions, having sat down in this manner, from within every pore of those bodhisattvas' bodies each displayed rays of light in various colors of all jewels numerous as the dust motes of ten ocean-worlds; within each light appeared bodhisattvas numerous as the dust motes of ten ocean-worlds, all seated on lion thrones of the lotus treasury. These bodhisattvas were all able to go everywhere to all the dust motes of all oceans of establishments in the entire dharmadhātu. Within each dust mote were vast lands numerous as the dust motes of ten Buddha-worlds; within each land were all Buddha-World-Honoured Ones of the three times; these bodhisattvas were all able to go everywhere to draw near and make offerings,' and so on. This is adorning the lands within dust motes.

26.44

Regarding the Commentary's statement 'a hundred years after the Buddha's parinirvāṇa, milk was inferior to water,' the Aśokarāja-sūtra explains: King Aśoka constantly made offerings to all the noble saṃgha. The elder ate somewhat more milk, so King Aśoka addressed him: 'If you eat much milk, I fear it may cause illness.' The elder said: 'What potency does this milk have? It is not equal to water when the World-Honoured One was in the world. Now that the Buddha has attained parinirvāṇa, all quintessence has sunk into the earth.' King Aśoka wished to see water from when the Buddha was in the world; the elder extended his hand beneath the earth and fetched water. King Aśoka tasted it, and it was truly superior to milk, clearly showing that when meritorious persons perish, beneficial affairs perish with them. If it was thus after only a hundred years, how much more so now when we are nearly two thousand years removed from the Sage! It is even more insipid, to say nothing of the extreme decrease [of the kalpa], where iron becomes the supreme adornment and barnyard grass becomes the supreme flavor, as expounded in sūtras such as the Lokasthiti-sūtra.

26.45

Regarding the Commentary's statement 'the eighth is like Maitreya's coming,' this is expounded in the Maitreyavyākaraṇa-sūtra. The Buddha told Śāriputra: 'The waters of the four great oceans will gradually decrease by three thousand yojanas. At that time, the land of Jambudvīpa will be ten thousand yojanas long and eight thousand yojanas wide, level and smooth like a mirror, with celebrated flowers and soft grass covering the earth everywhere, and all kinds of trees, flowers, and fruits flourishing abundantly, the trees all being thirty li high. Cities and towns will be contiguous, so close that chickens fly from one to the next. Human lifespan will be eighty thousand years, fully endowed with wisdom, majestic virtue, physical form, and strength, peaceful and joyful. There will be a great city named Ketumatī, twelve yojanas long and seven yojanas wide. This city will be made of the seven jewels, with upper pavilions, doors, windows, and casements above, all covered with nets of various jewels and pearls. The moats will be twelve li wide, and streets and lanes everywhere will have pillars of bright jewels and everywhere heaps of gold and silver. For urination and defecation the earth will split open to receive it, and having received it, close up again; there will also be no decline, affliction, water, fire, weapons of war, famine, or poisonous harm. Parks, groves, and ponds will be filled with water of eight meritorious qualities and all kinds of flowers and rare fragrances, without weeds or filth growing. Sowing once yields seven harvests, with an extremely fragrant and delicious taste that enhances physical form and strength,' and so on, as expounded at length there.

26.46

Regarding the Commentary's statement 'Vimalakīrti pressing the earth with his toe,' this is expounded in the 'Buddha Land' chapter: in accordance with the purity of their mind, the Buddha-land is pure. At that time Śāriputra, receiving the Buddha's spiritual power, thought: 'If the Buddha-land is pure in accordance with the bodhisattva's pure mind, could it be that when our World-Honoured One formerly practiced the bodhisattva path, his mind was not pure, such that this Buddha-land is impure like this?' The Buddha then replied: 'This land of mine is pure, yet you do not see it.' At that time the World-Honoured One pressed the earth with his toe, and immediately the trichiliocosm became a land adorned with several hundreds of thousands of various jewels. The entire great assembly praised it as unprecedented, and all saw themselves seated on jeweled lotuses, and so forth; this is it.

26.47

Regarding the Commentary's statement 'the three transformations of the pure land in the Lotus Sūtra,' this is in the 'Treasure Stūpa' chapter. Mahāpratibhāna requested the opening of the stūpa door, and the Buddha said: 'The emanated bodies must be gathered.' Mahāpratibhāna requested the gathering of the emanated Buddhas. The World-Honoured One radiated light to summon them from afar; in order to receive the emanated Buddhas, he transformed the Sahā world once; second, in each of the eight directions he further transformed two hundred myriad koṭis of nayutas of lands, causing them all to be pure, yet the seats for the Buddhas were still insufficient; third, he further transformed two hundred myriad koṭis of nayutas of lands, causing them all to be pure. Hence it says three transformations.

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大方廣佛華嚴經隨疏演義鈔 — Classical Chinese