大方廣佛華嚴經隨疏演義鈔 29

English (machine translation) 29

Language: English

29.1

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

Regarding the Commentary from "Moreover, investigating these four" onward, this is the fourth [aspect], the unconditioned four truths. Within the text there are also three parts: First, the general explanation. The statement "it is not merely emptiness alone" distinguishes this from the preceding [truth of] non-arising, which merely manifests the meaning of emptiness as being the real; here it is precisely the central doctrine. Second, from "Now realizing" onward, the individual characteristics of the four are shown. As for "the aggregates and sense bases are all tathatā," previously it was said that they are immediately empty, whereas now it is said that they are immediately tathatā; the principle is already different. Moreover, saying "there is no suffering to be abandoned" is not because it is empty that there is nothing to be abandoned. Now their essence is immediately tathatā, and outside of tathatā there is no suffering; what, then, is there to abandon? This phrase speaks of tathatā, yet tathatā still resembles emptiness; when origin says, "the dust and labor of avidyā are all immediately bodhi," how could this be the same as the previous emptiness of suffering? Outside the essence of bodhi there is no other [defilement] to be severed, unlike the emptiness of non-arising where there is nothing to sever. In the former, there are no flowers in the sky—how could they be plucked? Here, the waves are immediately the water; one cannot eliminate the waves. The lower two truths are analogously so. "Saṃsāra is immediately nirvāṇa" does not mean that its essence is empty and devoid of arising and ceasing. "Extremes and errors are all central and correct" means that there is no Middle Way separate from the extremes, no noble path separate from errors, nor does it mean that without extremes and errors there is nothing to cultivate. A close examination will reveal this; do not confound it with non-arising. Therefore the "Chapter on the Four Truths" of the Nirvāṇa Sūtra says: "If one knows that the Tathāgata is eternally abiding, this is called cultivating [the truth of] suffering. If one knows that the Dharma is eternal, this is called cultivating origin. If one who cultivates cessation cultivates emptiness extensively, this is called unwholesome. Why is this? Because it destroys all dharmas, and because it destroys the Tathāgata's true treasury of Dharma, making one identical with non-Buddhists. If someone should say, 'There is a tathāgatagarbha which, although invisible, can be entered only when afflictions are extinguished,' if one gives rise to this thought as a causal condition for a single thought-moment, one will attain mastery in realization." It concludes: "Because the secret treasury of the Tathāgata is none other than the truth of cessation. As for the noble truth of the path, it refers to the Three Jewels of Buddha, Dharma, and Saṅgha, and right liberation. If in a single thought-moment one can give rise to the mind and see that the Tathāgata is eternally abiding and unchanging, and that the Dharma, Saṅgha, and liberation are also like this, this is called cultivating the path." The above are all the purport of the unconditioned four truths.

29.3

Regarding the Commentary from "There is no suffering and no origin" onward, this is the third [section], subsuming them into a single truth. The meaning of the single real truth is also the text of fascicle thirteen of the Nirvāṇa [Sūtra]: "Mañjuśrī asked the Buddha: 'World-Honoured One, is there conventional truth within the ultimate truth? Is there ultimate truth within conventional truth? If they exist, then there is a single truth; if they do not exist, would this not mean that the Tathāgata speaks falsely?' [The Buddha replied:] 'Good son, conventional truth is immediately the ultimate truth.' 'World-Honoured One, if so, then there are no two truths.' 'Good son, there are skillful means (upāya) that, in accord with sentient beings, speak of two truths,'" and so forth; all of these are the meaning of the single truth. Below, Mañjuśrī also asks: "As for what is called the 'real truth,' what is its meaning?" He replied: "The real truth is named the true Dharma. If a dharma is not true, it is not named the real truth. It is also called the non-inverted. Again, being free from falsehood is named the Great Vehicle. It is what the Buddha preached, not what Māra preached." He also said: "Good son, as for the real truth, it is the purity of the single path, without duality. Good son, having permanence, bliss, self, and purity—this is named the meaning of the real truth."

29.4

Regarding the Commentary from "Therefore this single chapter" onward, this is the second [section], synthesizing with the sūtra and concluding with an explanation. In the third section above, saying that this sūtra is precisely identical with the immeasurable four truths merely followed one meaning; now it fully concludes that it universally encompasses all four kinds. Therefore the Commentary stated above: "Yet the text and meaning are vast and comprehensive, its words containing essence and characteristics." Characteristics refer to arising-and-ceasing and the immeasurable; essence refers to non-arising and the unconditioned. Characteristics, through breadth and narrowness, constitute two [sets of] four truths; essence, through emptiness and reality, constitutes two [sets of] four truths. The central doctrine of the sūtra must be all-merging; to raise one and encompass the four is precisely the sūtra's purport. Because the meaning of the four kinds of four truths originated from various masters, the Commentary implicitly employs them to accord with the sūtra text without explicitly displaying their titles, fearing it would alarm ordinary listeners. Concluding and returning to the two pairs accords with conventional sūtras and treatises: they are either called conditioned and unconditioned, or called measurable and immeasurable. The meaning of the present conclusion is that the conditioned is arising-and-ceasing, and the measurable is identical with non-arising; non-arising is simply spoken of with respect to the measurable. The remaining two names are identical to the ten layers of the fifth stage, which will be apparent when reaching that text. Now their names are briefly shown: 1. well knowing the conventional truth; 2. well knowing the ultimate truth; 3. the truth of characteristics; 4. the truth of distinctions; 5. the truth of establishment; 6. the truth of affairs; 7. the truth of arising; 8. the truth of exhaustion and non-arising; 9. the truth of knowledge that enters the path; 10. well knowing the truth of the sequential fulfillment of all bodhisattva stages up to well knowing the truth of the fulfillment of the Tathāgata's knowledge.

29.5

Regarding the Commentary: "Answer: Although the name belongs to the small [vehicle]," and so forth, resolving this single question has two points: first, because the four truths encompass [all]; second, because it opens the provisional to reveal the real. Now, the first. As for "although the name belongs to the small," the sūtras often state that the four truths are taught for those seeking the śrāvaka [vehicle]. "Their meaning penetrates both the great and small" refers to arising-and-ceasing, non-arising, and so forth. As for "phenomena and principle are fully complete," for example, the twelve links of dependent origination concern only phenomena and lack principle, whereas here the truth of cessation is principle; the twelve links of dependent origination are broad in name but concise in phenomena. Their phenomena are also incomplete, having only suffering and origin, while lacking the path; the six pāramitās merely reveal the supramundane and lack the mundane; they have only path and cessation, lacking suffering and origin. That is, the two truths of suffering and origin—the fully complete characteristics are brought out below. As for "the worlds differ, yet this alone is unchanging," when the Buddhas of the ten directions appear in the world to teach and transform, all cause [beings] to abandon the mundane and realize nirvāṇa; the three periods of time are identical in this. Thus the Nirvāṇa [Sūtra] says: "Formerly, because you and I did not recognize the four noble truths, we revolved for a long time in the great ocean of suffering that is saṃsāra." From "How much more so for the immeasurable and unconditioned" onward, this subsumes the latter two layers: merely employing the former two, essence and characteristics are fully complete, and the great and small are encompassed; how much more so when these two are added—the purport of the single reality is right here.

29.6

Regarding the Commentary from "Moreover, in order to refute attachments" onward, this is the second [point], because of opening the provisional to reveal the real. Because the various sūtras often speak of the four truths as belonging to the small [vehicle], now this limitation is opened up, and the names pervade the dharmadhātu. Forgetting grasped characteristics, one immediately enters non-arising; being guided into the One Vehicle, one accords with reality. How much more so could the six degrees and the like not be pervasive?

29.7

Fifth, directly explaining the text. The Commentary says: "Like an eyelash" is entirely from the Kośa. The verse says: "Just as placing an eyelash / on the palm of the hand goes unfelt by a person, / yet placed upon the eyeball / it causes extreme suffering and discomfort; / an ordinary worldling is like the palm of the hand, / not perceiving the eyelash that is the suffering of conditioning; / a wise one is like an eyeball, / perceiving it and giving rise to extreme disgust and dread." From "and furthermore with suffering" and so forth, this is chapter 1 of the Lotus Sūtra, which says: "Not seeking the Buddha of great power, / nor the Dharma that severs suffering, / they enter deeply into various erroneous views, / desiring to abandon suffering with suffering. / For the sake of these sentient beings, / he gives rise to the mind of great compassion."

29.8

Regarding the Commentary: "Those who possess karma and delusion are bound to the three realms," among the three defilements, karma and delusion constitute origin; though there are separately many gateways, generally they do not go beyond these two.

29.9

The Commentary says: "Affliction is called contention," which is what the Abhidharmakośa-śāstra states: "Affliction is called contention because it agitates wholesome qualities." Now, destroying afflictions is therefore named non-contention.

29.10

Regarding the Commentary: "It is not merely the extinction of delusion alone," texts such as the *Tattvasiddhi* also say that cessation is like the extinction of a lamp: both oil and flame are exhausted, and there is no other real place of termination. Master Zhao also used these words. In reality, the dharmakāya revealed by extinguishing delusion is eternally abiding and has a real essence. Therefore fascicle four of the Nirvāṇa [Sūtra] says: "Kāśyapa asked: 'As the Buddha said, when a lamp is extinguished, it has no location. The Tathāgata is also like this: having entered parinirvāṇa, he also has no location.' The Buddha told Kāśyapa: 'Good son, when a person lights a lamp, whether the lamp vessel is large or small, it is filled with oil; as long as the oil remains, its light still exists. If the oil is exhausted, the light is also exhausted. The extinction of its light is an analogy for the extinction of afflictions. Although the light is extinguished, the lamp vessel still exists. The Tathāgata is also like this: although afflictions are extinguished, the dharmakāya eternally abides.'" A later passage also says: "Being like an extinguished lamp is the nirvāṇa of an arhat." Furthermore, the "Chapter on the Four Truths" says: "If one says that cultivating empty dharmas is an unwholesome name, it destroys all true treasuries of the Tathāgata's Dharma, making one identical with non-Buddhists." Thus we know that the essence of cessation is real Dharma. "Therefore it next says abiding in its own nature": this corroborates the preceding meaning of the essence being real, so that the essence being real distinguishes it from falsehood and from emptiness-and-nonexistence. The words "abiding in its own nature" mean precisely the abiding of dharmas and the fixed position of dharmas. "Originally quiescent" establishes the preceding meaning of abiding in its own nature.

29.11

Regarding the Commentary: "The source of illness in origin," namely, having conditioned grasping, this is what the second [fascicle] of the Vimalakīrti says: "What is called the root of illness? It is having conditioned grasping. Proceeding from conditioned grasping is the root of illness." Later the text states: "How does one sever conditioned grasping? Through non-attainment. If there is non-attainment, there is no conditioned grasping." The explanation says: directly citing the root of illness, non-attainment follows opportunely.

29.12

Regarding the Commentary: "Delusion arises from falsehood, and thus its divisions are as numerous as dust and sand," and so forth, this is what is in the Great Prajñāpāramitā: "The purity of the perfection of wisdom: whether the purity of form or the purity of the knowledge of all aspects, there is no duality and no dual parts, because there is no distinction and no severance." Therefore, having no two parts means being a single part. For this reason, Master Daosheng said: "The ten thousand virtues share the same principle and mutually encompass each other; eliminating distinctions, their boundaries are vanished. Good causes, in subduing delusion, become distinct, and hence there are the names of eighty thousand practices. Although the practices are unequal, all result in bodhi, entirely because a single principle unifies them. How could there be two parts? The principle cannot be divided, just like empty space."

29.13

Regarding the Commentary: "That which is arrived at lies in cessation," cessation is supreme; *zhi* means to go to. Because the path can realize cessation, it is an ascending movement. These words are found in the Zhouyi: thus the Hexagram Qian says, "The way of earth is lowly yet moves upward," and the judgment of the Hexagram Shihe says, "The yielding attains the center and moves upward." The commentary says: "Moving upward means that where it goes lies in advance. Whenever 'moving upward' is spoken of, that which is arrived at lies in the noble." Here, the momentum of that text is borrowed.

29.14

Regarding the Commentary: "Speaking of 'observing the directions' refers to observing the four truths," this is what is stated in fascicle thirty-six, the "Kāśyapa Chapter" of the Nirvāṇa [Sūtra]: "Just as by the banks of the Ganges there are seven kinds of sentient beings: 1. those who sink; 2. those who, having sunk, emerge again, and having emerged, sink again; 3. those who, having sunk, come out and do not sink again; 4. those who, having emerged, observe the directions; 5. those who, having observed the directions, depart; 6. those who depart and abide in the shallows; 7. those who reach the other shore." There is extensive correlating text, but here only the single meaning of the fourth, observing the directions, is taken. The sūtra says: "This is called the fourth, universally observing the four directions; the four directions are none other than the four truths." The explanation says: being able to observe the four truths is precisely the truth of the path; therefore the path is named observing the directions.

29.15

Regarding the Commentary: "There are also four directions as in the 'Chapter on the Ten Samādhis'," this is in the forty-second [fascicle], where the metaphor of Lake Anavatapta matches the four directions of the lake, saying: "O sons of the Buddha! What are the four directions of a bodhisattva? They are: seeing all Buddhas and attaining awakening (1); hearing all dharmas and retaining them without forgetting (2); fulfilling all practices of the pāramitās (3); and preaching the Dharma with great compassion to satisfy sentient beings (4)." The explanation says: if one contemplates these four, this constitutes the path of the bodhisattva.

29.16

Regarding the commentary's statement that "birth, old age, sickness, and death are like four mountains bearing down upon people," in fascicle twenty-nine of the Nirvāṇa [Sūtra], explaining eight analogies and non-analogies, it says: "How are they non-analogies? It is like when I formerly told King Prasenajit: 'Great King! Suppose trustworthy men arrive from the four quarters, and each speaks thus: "Great King! Four great mountains are coming from the four quarters, seeking to crush and harm the people. If the King hears of this, what strategy will you devise?"' The King said: 'World-Honoured One! If such an event should occur, there would be nowhere to flee; one could only wholeheartedly observe the precepts and practice generosity.' I then praised him, saying: 'Well said, Great King! What I call the four mountains are sentient beings' birth, old age, sickness, and death. Birth, old age, sickness, and death constantly come to harm people; why, Great King, would you not practice generosity and precepts?'" This refers to that incident. Therefore, the virtuous and the unworthy, the mighty and the frail, are all alike subject to the four transitions, with none escaping. Brahma-kings, Śakra, the poor and the destitute, Yao and Shun, Jie and Zhou, the Sanmiao and the Four Evils, all alike return to dust and ruin; all serve as the locus of suffering.

29.17

Regarding the commentary's "from affliction arise affliction and karma": this is a verse from the Kośa, which in full says: "From affliction arise affliction and karma; from karma arises the actuality; from the actuality, actualities and afflictions arise: such alone is the principle of the factors of existence." This stanza will be explained in the context of the sixth bhūmi. Here, only this phrase is needed: "from affliction arises affliction" refers to grasping arising from craving; "from affliction arises karma" refers to existence arising from grasping, and formations arising from avidyā. The "actuality" is suffering itself; here, discussing only the [truth of] origination, it mentions only affliction and karma.

29.18

Regarding the commentary's "a wax seal stamping clay": this will be extensively explained below based on fascicle twenty-nine of the Nirvāṇa [Sūtra]. The commentary's text immediately below is that sūtra's passage, which shall now be briefly cited. The sūtra says: "Good sons! Just as when the sun sinks toward the mountains, hills, mounds, and knolls, their shadows shift eastward and by principle cannot travel west; the karmic retributions of sentient beings are also like this: when this aggregate ceases, that aggregate continues to arise, like darkness disappearing when a lamp is lit, and darkness arising when the lamp is extinguished. Good sons! Just as when a wax seal stamps clay, seal and clay join together, and as the seal is destroyed the impression is formed, yet that wax seal does not transform to remain within the clay; the impression does not come out of the clay, nor does it come from elsewhere, but because of the condition of the seal this impression is produced. When the present aggregates perish and the intermediate existence aggregate arises, these present aggregates never transform into the five aggregates of the intermediate existence, nor do the five aggregates of the intermediate existence arise of themselves or come from elsewhere; due to the present aggregates, the intermediate existence aggregates arise. Just as when a wax seal stamps clay, the seal is destroyed and the impression formed; though their names do not differ, their periods of time are distinct." Explanation: The meaning will be expounded below; the present intent lies simply in breaking the seal. The aggregates are suffering; if one realizes the principle of cessation, the present aggregates do not become a cause for the future, and because the subsequent aggregates do not arise, this is the breaking of the seal.

29.19

Regarding the commentary's "illuminating reality, then saṃsāra can be ended": this directly establishes the principle. From "Therefore the Madhyamakaśāstra..." downward cites supporting evidence. First, it adduces the verse text: in the "Examination of Erroneous Views" [chapter], there is a prior verse: "If the world is bounded, how could there be no future life? If the world is boundless, how could there be a future life?" The above is an inverse explanation of it. Next it says: "The five aggregates constantly continue in succession, like the flame of a lamp. Therefore, regarding the world, one should not assert bounded or boundless." Explanation: Because conditioned arising is empty of intrinsic nature, it does not pertain to bounded or boundless. Furthermore, as the Madhyamaka and Śataka texts explain the true Dharma and the speaker, etc., this is spoken in terms of characteristics: if one does not encounter the causes and conditions, saṃsāra is boundless; if one encounters them, it is bounded. Here there are three matters: first, the true Dharma is like good medicine; second, the speaker is like a good physician; third, the listener is like a curable disease. If these three are complete, the disease of afflictions is healed and saṃsāra can be exhausted; exhaustion is precisely being "bounded." If these three are not complete, the afflictions billow on and saṃsāra is shoreless; this is "boundless." Therefore it concludes: "neither bounded nor boundless."

29.20

Regarding the commentary's "because the three matters are difficult to obtain..." onward, the commentary explains the verse above, which is the idea of Master Dao[ying]. His commentary says: "Because they are difficult to obtain, it is not bounded; because they are difficult to obtain, it is not boundless." The wording is still difficult to discern, so its intent is adopted for explanation. Now, saying they are "difficult to obtain" does not mean they are entirely unobtainable; if entirely unobtainable, it would be unequivocally boundless. Now there are those who obtain them: when obtained, then it is bounded. Because they are difficult to obtain, it is boundless. This is also spoken in terms of a single person; if considered comprehensively with regard to all [beings], it would be difficult for it to have a bound. As for the commentary's "karma being lodged within origination": even if one cultivates wholesome karma, if cultivated with an outflow-tainted mind, it is lodged within origination; when the cause is exhausted, retribution declines, and hence it says it "returns to nothingness." If cultivated with an outflow-free mind, it is lodged within the path; because the path accords with principle, it proceeds directly toward bodhi. As for the commentary's "a fraction each in the twenty-five states of existence": a verse says, "The four continents, the four evil destinies, the Brahma-kings, the six desire heavens, the non-conceptual [heaven], the five [heavens of] anāgāmins, the four formless realms, and the four dhyānas." This is fully set forth in fascicle fourteen of the Nirvāṇa [Sūtra].

29.21

Regarding the commentary's "the essence of saṃskāra is precisely origination": conditioned phenomena are collectively called saṃskāra, and also mental factors (caitta). Here, taking the particular from within the general, it says it is precisely origination.

29.22

Regarding the commentary's "if there is no single principle to thread through them, karma and afflictions are ten thousandfold disparate": Master Daosheng says, "Whenever an intention arises in accord with principle, it is called good; when contrary and discordant, it is evil. The ten thousand goods share the same principle and mutually subsume one another; eliminating differences, their boundaries are vanished." Such is this meaning. Regarding the commentary's "before entering the stage of forbearance, there is always a propensity to fall": the Kośa says, "Heat definitely reaches nirvāṇa; the summit never severs the wholesome [roots]; forbearance does not fall into evil destinies; the supreme enters into the separation from birth." Only in the third of the four roots of goodness does one escape hell; hence we know that the body which is the locus of suffering possesses the propensity of hell.

29.23

Regarding the commentary's "identical to the Vimalakīrti['s statement that] the five appropriation aggregates thoroughly penetrate emptiness": this is the chapter on Mahākātyāyana, meaning: "Non-arising and non-cessation is the meaning of impermanence; the five appropriation aggregates thoroughly penetrating emptiness without anything arising is the meaning of suffering; all phenomena being ultimately non-existent is the meaning of emptiness; non-duality between self and non-self is the meaning of non-self; phenomena originally not arising and now without cessation is the meaning of quiescence." Now, only the first line is needed; it will be extensively distinguished when we come to the third assembly. Master Daosheng says: "Now, as suffering is an actuality constituted by conditioned coming-together, how could it truly exist? Thus saying that the five appropriation aggregates are empty is the meaning of suffering. The five appropriation aggregates are the fundamental source of suffering. Impermanence traces arising and ceasing, which are not identical, and it also applies to both the outflow-tainted and the outflow-free; therefore it is said that all phenomena are suffering. Because their very essence is non-existent, the meaning arises internally. Furthermore, one who has attained the outflow-free does not incur suffering through the loss of feeling; therefore it is only the appropriation aggregates. 'Thoroughly penetrating' means that suffering takes emptiness as its essence. 'Thoroughly penetrating without anything arising' means that phenomena of nominal assemblage are appropriately aligned with arising."

29.24

Regarding the commentary's "craving and views..." etc.: the rākṣasas of craving and views have already been explained above. The sūtra on the second bhūmi says: "The rākṣasa of personality view grasps onto them therein, leading them forever into the dense forest of craving and desire." As for "because the essence of delusion is originally empty, there is nothing to be grasped": this is due to two meanings, one of which resolves the apparent contradiction between previously calling it "grasping" and subsequently calling it "having nothing to be grasped."

29.25

In what follows, the commentary takes up the text and explains it, citing the Madhyamakaśāstra to explain "having nothing to be grasped," which is the chapter on saṃskāra. Saṃskāra is precisely the aggregates. This refers to the Hīnayāna practitioners raising a flaw against the Bodhisattva, saying: "If all phenomena are empty, why did the Buddha speak of deceptive, false grasping? If there is false grasping, phenomena are not empty." The verse says: "As spoken in the Buddha's sūtras, deceptive and false is the mark of grasping. Because phenomena are falsely grasped, they are named deceptive." Therefore, the master of the treatise presented a verse to reply, which is the very verse cited in the present commentary. The intent of this reply is: because one does not comprehend emptiness, grasping arises where there is nothing to be grasped, and hence it is called false grasping. If there were something graspable, it would not be called false grasping. Clearly we know that speaking of false grasping is precisely meant to explain emptiness. Just as reproaching a person with cataract for falsely grasping at sky-flowers is precisely to reveal that the flowers do not exist.

29.26

Regarding the commentary's "the nature of cessation is detached from words": the quiescent mark of all phenomena cannot be expressed in words. Regarding "the path causes words to be left behind": laying the mind to rest and intuiting the ultimate, one transcends words and accords with cessation.

29.27

Regarding the commentary's "the unconditioned has no cause, yet its essence is a fruit": fascicle [twenty-seven, the] "Lion's Roar Chapter" of the Nirvāṇa [Sūtra] says, "Nirvāṇa has no cause, yet its essence is a fruit. If nirvāṇa had a cause, it could not be called parinirvāṇa." This means that the essence of nirvāṇa is ultimately without cause, just as it is devoid of self and what belongs to self. It is also like the Kośa's statement that the unconditioned has no causes and no fruits; meaning that of the six causes it lacks five, having only the efficient cause, and hence it is said to cast off causes, yet its essence is a fruit. Then the fruit of detachment, the path of bodhi, with respect to this is also a cause, because one must attain bodhi to realize nirvāṇa. This bodhi is also named a cause, being a cause within fruit; the principle of cessation, nirvāṇa, is also the fruit of the cause, and moreover the fruit of the fruit that is bodhi.

29.28

Regarding the commentary's statement, "Not practicing the path and learning to float, they sink and float endlessly": this also draws upon the meaning of the seven persons in the Gaṅgā from chapter thirty-two of the Nirvāṇa Sūtra, the "Lion's Roar Chapter". Practicing the path is the Dharma; learning to float is the parable. In the sūtra, it is because Lion's Roar asks: "If all sentient beings, even icchantikas, definitely possess the Buddha-nature, then they must definitely attain anuttarabodhi. Why do all sentient beings not attain nirvāṇa? If it is through the power of the Buddha-nature, why is it necessary to cultivate and practice the eightfold noble path and so forth?" The Buddha then praised him and adduced this parable. The Buddha said: "Excellent, excellent! Good man! It is like seven kinds of people by the banks of the Gaṅgā who enter into the river, whether to bathe, out of fear of bandits, or to gather flowers. As for the first person, upon entering the water he immediately sinks. Why? Because he is frail and without strength, and because he has not learned to float. As for the second person, although he sinks he emerges again; having emerged, he sinks again. Why? Because his physical strength is great, he is able to emerge again; because he has not learned to float, having emerged he sinks again. As for the third person, having sunk he immediately emerges, and having emerged he does not sink. Why? Because his body is heavy he sinks, and because his strength is great he emerges. Furthermore, because he has learned to float, having emerged he remains steady. As for the fourth person, having entered he sinks; having sunk he emerges again; having emerged he remains steady, looking all around in the four directions. Why? Because he is heavy he sinks; because his strength is great he emerges again; having learned to float he remains steady; not knowing the way out, he looks in the four directions. As for the fifth person, having entered he sinks; having sunk he emerges again; having emerged he remains steady; having remained steady he looks in the four directions; having looked in the four directions, he immediately departs. Why? Because of fear. As for the sixth person, having entered he immediately departs, and stays in the shallows. Why? Because he observes how far or near the bandits are. As for the seventh person, having reached the other shore, he climbs a great mountain, has no more fear, is free from all enemy bandits, and experiences great joy. Good man! The great river of saṃsāra is also just like this. There are seven kinds of people who, fearing the bandits of the afflictions, give rise to the intention to cross over." From here down, the text summarizes the sūtra passage. The first refers to one who renounces the household life and dons the robes, but follows bad companions and listens to and accepts heterodox teachings, denying cause and effect—that is, an icchantika. Sinking into the river of saṃsāra and unable to emerge, this is the first person. The second person wishes to cross saṃsāra; because he severs his roots of goodness, he sinks; because he associates with good companions and gains faith, he emerges; yet meeting bad companions, he again severs his roots of goodness, so he sinks again. The third person sinks because he severs his roots of goodness, and emerges because he draws close to good companions and gains faith. Believing that the Tathāgata is eternally abiding, he cultivates pure precepts, recites and copies the twelve divisions of scripture, and firmly abides in giving and wisdom; therefore he is said not to sink. Cultivating precepts, giving, and wisdom is precisely learning to float. As for the fourth person, his emerging, sinking, and abiding are all the same as the third, but adds looking in the four directions. To "look in the four directions" refers to the four fruits of the śramaṇa. As for the fifth person, the remaining meanings are the same as before, except that he "immediately departs." The mind being non-regressing is "abiding"; having become non-regressing, he then advances forward; to advance forward refers to the pratyekabuddha. As for the sixth person, in the preceding parable it only says that having entered he immediately departs, but when reaching the application it is also the same as the fifth, all having sinking, emerging, abiding, and departing. To depart and stay in the shallows refers to the bodhisattvas who, wishing to deliver all sentient beings, abide and observe the afflictions. The sūtra says: "As for the seventh person, he gives rise to the intention to cross the great river of saṃsāra; because he severs his roots of goodness, he sinks therein. Drawing close to good companions, he obtains faith; having obtained faith, this is called 'emerging.' Because of faith, he upholds, recites, copies, and explains the twelve divisions of scripture, widely propagating them for the sake of sentient beings, delighting in giving wisdom, and cultivating wisdom. Because of his sharp faculties, he firmly abides in faith and wisdom without regression; having become non-regressing, he then advances forward; having advanced forward, he reaches the other shore, climbs the great, high mountain, leaves all fear behind, and experiences abundant ease and joy. Good man! The other shore and the mountain are parables for the Tathāgata. Experiencing ease and joy refers exclusively to the Buddha's eternal abiding. The great, high mountain is a parable for great nirvāṇa. Good man! All such people by the banks of the Gaṅgā possess hands and feet, yet are unable to cross. All sentient beings are also just like this: the Buddha-jewel, the Dharma-jewel, and the Saṅgha-jewel truly exist, and the Tathāgata constantly expounds the essential teachings of the dharmas, namely the eightfold noble path and great parinirvāṇa. Yet sentient beings are entirely unable to attain them. This is not my fault, nor is it the fault of the noble path or sentient beings. You should know that it is entirely the fault and evil of the afflictions. Because of this meaning, all sentient beings do not attain nirvāṇa." The explanation says: From this we know that although sentient beings possess the Buddha-nature, they must cultivate the path before they can reach the other shore.

29.29

Regarding the commentary's statement, "The body and the afflictions serve as reciprocal supports, endlessly unfolding": this draws upon Nirvāṇa Sūtra, fascicle forty, where "a patched-robed mendicant asked, saying: 'As Gautama has said: In immeasurable lifetimes one performs good and non-good deeds, and in the future one again receives good and non-good bodies. This meaning is not correct. Why? As Gautama has said: Due to afflictions, one obtains this body. If one obtains the body due to afflictions, is the body prior, or are the afflictions prior? If the afflictions are prior, by whom were they produced, and where do they reside? If the body is prior, how can it be said that it is obtained due to afflictions? Therefore, to say that the afflictions are prior is untenable; to say that the body is prior is also untenable; to say that they are simultaneous is also untenable. Prior, posterior, or simultaneous—the meaning in all cases is untenable. Therefore, I say that all dharmas have an intrinsic nature, and do not arise from causes and conditions.'" The subsequent sūtra passage answers, saying: "Good man! What you say about whether the body is prior or the afflictions are prior is not correct. Why? If I were to say that the body is prior, you could challenge me, saying: 'You, like me, should hold that the body is not prior.' For what reason do you make this objection? Good man! The body and afflictions of all sentient beings are without priority or posteriority; they exist simultaneously. Although they exist simultaneously, it is necessarily due to afflictions that the body exists; it is never due to the body that afflictions exist." The explanation says: The above contains three hurdles: prior, posterior, and simultaneous. The Buddha rejected prior and posterior and adopted the simultaneous. Fearing that simultaneity might be challenged, he therefore preempted it himself, saying: If you think that just as a person's two eyes are obtained simultaneously and do not depend on each other—the left not depending on the right, and the right not depending on the left—and that afflictions and the body are also like this, this meaning is not correct. Why? The world sees that although the wick and the light are simultaneous, the light must depend on the wick; it is never due to the light that the wick exists. The explanation says: With this single answer of the Buddha, both meanings—simultaneity and conditioned arising—are established. Therefore, the present commentary says "the body and afflictions serve as reciprocal supports"; the phrase "reciprocal supports" expresses precisely the meaning of simultaneity, not that afflictions exist because of the body. That is, due to afflictions the body is obtained, which can produce afflictions, which again abide dependent on the body. Nor should one object: when the body does not yet exist, on what do the afflictions rely? Therefore it says "reciprocal support"; the two mutually cause and support each other, unfolding without limit. If one realizes the principle of cessation, delusion does not arise as a cause; once delusion does not arise, from where could the body be obtained? Not only is the body eliminated and non-arising realized, but views of endless unfolding are also entirely stilled.

29.30

Regarding the commentary's statement, "The path is named for its vast nature, being nowhere absent": that the Dao is nowhere absent also comes from the Zhuangzi: "Dongguo Zi asked Zhuangzi, saying: 'Where is the Dao located?' Zhuangzi replied: 'The Dao is in tiles and bricks.' Dongguo Zi said: 'Why so low?' Zhuangzi said: 'The Dao is in feces and urine.' Dongguo Zi said: 'Why even lower?' Zhuangzi said: 'The Dao is nowhere absent.'" That text takes emptiness and non-being, the self-so, as the Dao; no dharma is not emptiness, non-being, and self-so, and therefore it is nowhere absent. Here, drawing an analogy, tathatā and quiescent cessation are nowhere absent; the path tallies with cessation, so how could it not be everywhere?

29.31

Regarding the commentary's statement, "Then one knows that when a world such as Secret Instructions, equal to empty space, is taken as the primary, its subsumption of companions is likewise": this has two levels: First, Śākyamuni is the primary here, subsuming Secret Instructions and the rest as companions; then, when taking Secret Instructions as the primary, its subsumption of Sahā and the rest as companions is likewise; only then is it the truth of one Buddha. Second, since the names of the truths of this Buddha are thus inexhaustible in primary and companion, then when another Buddha such as Secret Instructions is the primary, the names of the truths are also like this.

29.32

Chapter Nine: Awakening by Light

29.33

Regarding the commentary's statement, "Previously, names and truths were only distinctively pervasive," and so forth: as in the "Chapter on the Names [of the Tathāgata]", the Tathāgata here is named Siddhārtha and so forth, while in Secret Instructions and other worlds the names are not the same. The ten directions are all like this, and the names of the truths are also so; this is one level of distinctive pervasiveness. Second, names may pervade while truths do not, or truths may pervade while names do not; hence it says "names and truths are distinctively pervasive." Regarding the phrase "Now, this single assembly immediately pervades the dharmadhātu": the sūtra says, "Just as in this place one sees the Buddha, the World-Honoured One, sitting on the lion throne of the Lotus Store, so too in all worlds and Jambudvīpas throughout empty space and the entire dharmadhātu, he sits in just such a manner." This is the characteristic of universal pervasiveness. Corresponding to the two distincts above, there are also two universals: first, universally pervading all places; second, universally pervading all primaries, companions, times, and places. Regarding "simultaneous": there is no before or after. Regarding "in the same place": this has two places: first, in terms of the primary, together in the Hall of Universal Light; second, in terms of the companions, together residing in the Golden World and so on. Regarding "with the same assembly": this also has two assemblies: first, in terms of the primary Buddha, surrounded by bodhisattvas numbering as the dust motes of ten kṣetras; second, in terms of the companion assemblies, referring to Mañjuśrī and the other arriving bodhisattvas, each also leading [assemblies numbering as] the dust motes of ten Buddha-kṣetras. Regarding "speaking the same teaching": in all places, Mañjuśrī simultaneously raises his voice and speaks verses, because the entire dharmadhātu simultaneously speaks the ten faiths. Regarding "universally pervading in the same way": this concludes the various identities above, meaning that primaries, companions, times, and places are all entirely pervasive.

29.34

Regarding the commentary's statement, "Seventh, to reveal consummate pervasiveness": Question: How is this different from the sixth? The sixth is also called distinctively pervasive in names and truths, and now it also says that only through distinction can there be pervasiveness. The sixth says that a single assembly immediately pervades, and now this also says that without distinction it pervades all. These two characteristics are difficult to distinguish. Answer: Only through careful examination can they be distinguished. The former is a contrast of universal and distinct; this one is a contrast of consummate and distinct. In both places, "distinct" is largely the same, but "consummate" and "universal" differ from before. Regarding "universal and distinct": "distinct" means that this realm and other realms are each different; "universal" means that everywhere is identical to this one. Now regarding "consummate and distinct": "distinct" means that there must be distinction in order to pervade, for without distinction it cannot pervade. "Consummate" means that it pervades everywhere without needing distinction; the dharmas that are capable of pervasive presence are each consummately interfused, hence it is said to be "without distinction." One distinction is all distinctions, which immediately consummately interfuses and pervades all. The upper word "all" refers to primaries, companions, places, and assemblies—that is, the "all" that is capable of pervading; the lower word "all" refers merely to all the places that are pervaded. And as for saying "consummately interfused": a single assembly is precisely all those assemblies, yet it is not that this assembly goes to every place. It is both this and that, both one and many; therefore it is said to be consummately interfused. Furthermore, the sixth discusses universal and distinct in terms of the places pervaded: an eastern name is not a western name, so the places pervaded are distinct; this assembly is precisely that assembly, so the places pervaded are universal. The seventh discusses consummate and distinct in terms of what is capable of pervading: having to use distinct dharmas in order to universally pervade is distinction in bodies and names; now, this consummately interfused, non-distinct dharma is itself capable of pervading, and is therefore called consummate. The former distinctness is like the array of stars pervading the nine heavens; this distinctness is like a single moon descending upon a hundred rivers. Therefore it was said earlier that the distinctness in the two places is largely the same. Being "largely the same" implies there is a minor difference. The former universality is like a single cloud filling the cosmos; this consummateness is like blended incense pervading a single room. Therefore, it is said that universal and consummate truly differ.

29.35

Regarding the commentary's "Second, explaining the title": in the commentary, it first derives the title and then, from "if in terms of opening..." onwards, explains the title. In the former part, it first opens [them], which precisely has three layers and implicates four pairs: first, the two lights; second, the two awakenings; third, the active and passive [capacities], wherein the meaning is divided into two: 1) the active and passive of the above two lights, and 2) the active and passive of the lower two awakenings. From "the Tathāgata emits bodily light" onwards, it secondly indicates separately the characteristics of the aforementioned four pairs, meaning that it divides the two lights to belong respectively to Mañjuśrī and the Buddha, and the two awakenings to correspond separately to the two lights of body and wisdom. And within each of the two lights there are two layers of active and passive: namely, the Tathāgata emitting bodily light is the active illuminating, and illuminating the phenomenal dharmadhātu is the illuminated object; enabling the bodhisattvas to awaken and know is the active awakening, and seeing phenomena without obstruction is the awakened object, the awakened object being the benefit resulting from the illumination. The above concerns the events in the prose passage. Second, Mañjuśrī using the light of wisdom is the active illuminating, and doubly illuminating phenomena and principle is the illuminated object; enabling the assembly to awaken and realize is the active awakening, and the nature and characteristics of phenomena are the awakened object, the awakened object being the benefit resulting from the illumination, which is the meaning in the verses.

29.36

Regarding the commentary's "second, in uniting..." onwards: it unites the above four pairs, whose meaning has five layers and whose text has six segments. First, it unites the two realms, which are the previously illuminated objects. If phenomena and principle are not harmonized, the rest cannot be united; therefore it is explained first. As for "hence one phenomenon can pervade the boundless without destroying its original characteristics," this refers to the previous awakened object of seeing phenomena without obstruction. Second, "body and wisdom are non-dual" unites the two lights. Citing the Mahāparinirvāṇa-sūtra as proof, when Bodhisattva Vaiḍūryaprabha emitted bodily light, Mañjuśrī then said: "Light is called wisdom." Thus one knows that the two lights are not distinct; this is from the twenty-first fascicle. Third, from "knowing and realizing are not different" onwards, it unites the two awakenings. This means that the previous bodily light illuminated Mañjuśrī and the others, who awakened to and knew the Tathāgata's light illuminating our world. However, the knowing of Mañjuśrī and the others is the knowing of non-knowing, hence called the knowing of an awakened mind. Knowing that phenomena are identical to principle unites the two awakenings, unlike the worldlings and the Hīnayāna who grasp at the characteristics of phenomena and principle. Fourth, "moreover, these two lights are not different from the realm of awakening" unites the active and passive. The two kinds of active and passive are simultaneously united, so that the active illuminating and the illuminated object, the active awakening and the awakened object, are all unified in nature; hence citing one fully subsumes all. Fifth, "these three are completely interpenetrating, being solely the unobstructed dharmadhātu" universally harmonizes the above three. Although above there are four pairs, in essence there are only three: namely, the actively awakening light, the illuminated realm, and the accomplished awakening. The three pairs of six dharmas, citing one fully subsumes all as the single dharmadhātu. The above five layers of unification are finished. Sixth, from "although quiescent and beyond characteristics..." onwards, it concludes to form the chapter title. The opening above mostly pertained to characteristics, and the unification mostly pertained to nature; being simultaneously opened and united without destroying nature and characteristics, it is therefore called "Awakening through Light".

29.37

Regarding the commentary's "moreover, explaining the title is entirely the central purport of the chapter..." and so forth: establishing the title is derived from that which is central, and the purpose of coming explains the intended aim. Therefore Xianshou took this explanation of the title as the chapter's central purport, and took this purpose of coming as its intended aim.

29.38

Regarding the commentary's "Fourth, resolving doubts and objections": the text has three layers. First, there is a complete doubt, challenging when the light is emitted, being blocked between two paths. From "if it is said that the names and truths..." onwards, it follows the trace to present the objection. In the reply, it first points to the preceding to resolve the doubt. From "only because in the previous two chapters..." onwards, it secondly resolves the objection for it, meaning that in the previous two chapters it was not yet necessary to emit light, so it was not explained before; here it first became necessary, so only here is it spoken. The bodhisattvas here are precisely repeating the preceding; hence previously the ten directions were each separately spoken, whereas here they are repeated together. Second, from "the light illuminates hundreds of kotis..." onwards, there is only an objection without doubt. Third, from "further it is doubted, saying..." onwards: since the light exhausts the dharmadhātu, there is only doubt and no objection; it merely doubts where the Golden [World] and the rest are located, and thus it is unsettled. The meaning of the doubt says: light is emitted in this world, and the Golden [World] and the rest are each ten buddha lands away from this world. Now if the host Buddha goes to the place ten buddha lands to the east to emit light, that is the land from which Mañjuśrī came. If one further goes east by ten lands, the Golden [World] is then to the west of the light emission. The nine directions are analogous to this; hence it asks where the Golden [World] is located further. Taking the first as an example, the nine colors are analogous. Afterwards, from "its own land..." onwards is the reply. The meaning of the reply says: the host land emits light toward the east, and the remaining ten lands simultaneously face east. The host land is like the hub of a wheel, and the Golden [World] and the rest in the ten directions are like the spokes and rim; if the hub moves, the spokes and rim all move. Therefore the sūtra below says: "Exhausting the dharmadhātu and the realm of space, in all worlds there are hundreds of kotis of Jambudvīpas, and all Tathāgatas sit likewise. Entirely by the Buddha's spiritual power, in each of the ten directions there is one great bodhisattva, whose lands of origin are called the Golden World, and so forth." As it is with facing east, so it is with pervading the remaining nine directions; therefore host and retinue simultaneously pervade together. Since pervading the dharmadhātu is entirely Sahā, pervading the dharmadhātu is also entirely Golden, and pervading the dharmadhātu is entirely Wondrous Color; the ten colors all pervade, provisionally relying on this assembly; the pervasion and so forth of the other assemblies have already been explained as in the profound treatise.

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Linked texts (1)

大方廣佛華嚴經隨疏演義鈔 — Classical Chinese