大方廣佛華嚴經隨疏演義鈔 3

English (machine translation) 3

Language: English

3.1

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

Third, "upholding the great tenets of old without wishing to eclipse others": the subtle words of the Jin translation were profound and broad in their hidden intent. When the profound doctrine was in full flourish, Xianshou brought it to completion; hence when he lectured, five-colored clouds gathered in the sky and the earth quaked in six ways. Yet the master of the *Kanding ji*, though his lineage inheritance was here, although he entered the teacher's gate, did not understand the road of the lost sheep; in vain did he pass by the house of the good friend, still deluded about the jewel inside his robe. Thus he repeatedly went against the great tenets, and the subtle words were on the verge of obscurity: he dismantled the five teachings and established four teachings, mingling them with heterodox schools, so that provisional and real were indistinguishable, and how could gradual and sudden be discerned? He split the marvelous tenets of the Ten Mysteries into two layers, merely increasing complexity with no distinct course, causing the essence of virtue-characteristics that are mutually identical and mutually penetrating, functioning directly, to be stripped away, so that virtue-characteristics were not formed and defiled states were not admitted—how then could the tenet of interpenetration be accomplished? In presenting the reason for the mysterious gates, he merely explained it in terms of suchness, yet this caused the two gates of characteristics and function to have no basis for being distinct. By treating the mysterious tenet of dependent origination through mutual conditionality as identical to the single gate of the harmonious interpenetration of rational nature, he consequently caused the Dharma gate of the great dependent origination of the dharmadhātu—the interpenetration of the one and the many—to become obscured. Such instances are truly numerous. It is not that I value the ancient and despise the present, but that I do not wish to deceive or misrepresent the deceased. Now in setting forth the ancient tenets, many passages in the new commentary conversely agree with the *Kanding*; this is because ancient meanings are shared in common today.

3.3

Fourth, "clipping superficial verbiage and directly discussing the ultimate principle": literary flourish still obscures principle; how could proliferating words not bewilder the mind? When structural outlines are overly broken up, they already scatter like swirling dust; repeating sūtra phrases merely fills paper and ink. Casually matching Sanskrit words brings no benefit to the sūtra text; sequentially enumerating lines of the sūtra offers no contemplation of principle. Like smoke stifling fire, or clouds clouding the vast sky, I now clip and excise them all, like a long wind rolling up mist. However, where the sūtra often has ten lines, if more than half are difficult, I explain them completely: where difficult, I exhaust the subtleties without being verbose; where easy, I state them briefly without omissions. If five or six lines or fewer are difficult, I extract those lines and explain them, leaving the easy unelaborated. If the text and meaning are entirely easy, I provide only broad outlines; if the text is easy but the meaning difficult, I summarize and gather the general import; if the text is difficult but the meaning easy, I merely explain the text in detail; if text and meaning are both difficult, I first present the meaning and then explain the text. Making it substantive without being crude, concise yet necessarily thorough—this is my original intention.

3.4

Fifth, "being adept in one's own and others' tenets without recklessly refuting them": former scholars, in citing sūtras and treatises and refuting others' tenets, regardless of whether nature or characteristics, mostly failed to exhaust the beginning and the end, recklessly citing and recklessly refuting. Or they frequently used the characteristics of dharmas, yet dismissed them all as provisional; or they cited the provisional to explain the real, yet failed to distinguish the broad from the restricted, thereby confusing and misleading later students. Some took what was correct in the past to be wrong, or again took the provisional to be real. Now I reverse this: whether refuting or citing, I first present the other's meaning, ensuring nature and characteristics suffer no loss, exhausting their bearing and substance; thereafter I set forth this principle, resolving and deciding with clarity, so that students do not cling to traces and lose the tenets, nor mistakenly negate ancient meanings, nor need to labor in wide reading and searching elsewhere.

3.5

Sixth, "distinguishing past and present, as the new and old meanings differ": the original commentary *Tanxuan ji* only explained the Jin sūtra; although the great tenets are the same, in wording there are differences. Whenever citing that commentary, one must observe what it explains: for example, in the "Aspiration Chapter," the Jin sūtra says: "Because of this arousing of the aspiration, one immediately attains Buddhahood." The Tang sūtra says: "Because of this arousing of the aspiration, one will attain Buddhahood." Since "immediately" and "will" are distinct, how could one take the former "immediately" to explain the present "will"? All such cases are like this. Furthermore, prior to the Ten Practices, former scholars mostly relied on Xianshou's newly revised *Brief Commentary*, while from the Dedication downward they entirely used the *Tanxuan ji*, and from the Third Ground downward they mostly relied only on ancient records. The two sūtras differ slightly, being mutually confused and mixed together, and such passages are not few.

3.6

Seventh, clearly indicating dharmalakṣaṇas (dharma characteristics) to display the sūtra’s comprehensive inclusion: Now, the nature (dharmatā) and characteristics (dharmalakṣaṇa) are like the sun and moon in the sky, or Qian and Kun in the *Book of Changes*. In both the East (China) and the West (India), schools have been distinguished and teachings promulgated; only one whose learning encompasses both tracks can be called a thorough master. Therefore, when interpreting the sūtra, it is essential to indicate them clearly. However, the dharmalakṣaṇas in this sūtra are vast in both names and meanings: in some places there are names without extensive explanations of their meanings, and in other places there are meanings without names. When past masters came across a single name, they would extensively cite treatises to interpret it, unpacking meanings along with the names, so that the meanings became inexhaustible. For example, in explaining the one hundred and forty-one vows of the "Pure Conduct Chapter" (Śuddhacaryā), they set up various analytical criteria; in explaining the four fruits of the "Brahmacaryā Chapter", they extensively cited the *Abhidharmamahāvibhāṣā-śāstra*; for greed and anger in the "Inquiry with Clarity Chapter", they fully transcribed from *Vijñaptimātratāsiddhi*; for the three inversions in the "Ten Practices Chapter", they drew extensively on various traditions. Although these are indeed Dharma portals, the profound contemplation practice was obscured by nominal marks; now I present them only briefly. Where past commentators encountered meanings without names, they were at a loss; now I cite various sūtras and treatises to govern them by name, so that the dharmalakṣaṇas within the sūtra shine brightly across the treatises. For instance, the twenty-one kinds of virtues in the "Tuṣita Chapter" have meanings without names, while the beginning of the "Transcending the World Chapter" has names without elaborated meanings. Now, in the "Tuṣita Chapter", I cite sūtras and treatises extensively to explain them, whereas in the "Transcending the World Chapter", I present them only briefly. Furthermore, the "Transcending the World Chapter" fully embraces all the stages, and within each and every stage the meanings are subsumed without remainder—sometimes with different names for the same meaning, or broader and narrower treatments earlier and later—yet across the forty-two stages, the sequence is without error. Now, fully citing the text of the sūtra from the six assemblies, I explain them against what preceded, making them lucidly apparent, so that every sentence of this seven-fascicle sūtra has textual support, reversing and disproving the prevalent conjecture of past commentaries. However, between the nature and characteristics traditions, dharmalakṣaṇas have similarities and differences: for instance, the five eyes and ten eyes, the six supernormal powers and ten supernormal powers, and so forth, are each demonstrated so that no doubt remains. For example, in the first fascicle, praising virtues is explained through the ten bodies—this is the dharmalakṣaṇa of the Dharmatā school. Explaining wisdom entering the three periods of time by extensively citing the four wisdoms—this is the dharmalakṣaṇa of the Dharmalakṣaṇa school. Using the liberation gates of the ocean of assemblies to explain the titles of the ocean of assemblies—this is the dharmalakṣaṇa of the Dharmatā school. Using the six pāramitās under nine criteria to explain the sūtra’s ten pāramitās—this is the dharmalakṣaṇa of the Dharmalakṣaṇa school. Harmonizing the ten supernormal powers and ten tolerances with the six supernormal powers and five tolerances, fusing the ten bodies and ten wisdoms with the three bodies and three wisdoms, using the ten portals of nirvāṇa to harmonize and synthesize the four kinds of nirvāṇa, and unifying one wisdom with the four wisdoms within the ten kinds of buddha-wisdom—these are dharmalakṣaṇas wherein the two traditions of nature and characteristics are free from contradiction. Cases of this kind are numerous. Furthermore, the dharmalakṣaṇas clarified in the commentaries on other sūtras are mostly collateral introductions. For instance, the *Lotus Sūtra* merely says: "The Tathāgata’s vision and knowledge, powers, fearlessnesses, dhyāna-contemplations, liberations, and samādhis have penetrated deeply and boundlessly." This is an overall praise of the profound reach of buddha-wisdom; yet coming across the single character "power" commentators establish a chapter on the ten powers; for "fearlessness" they establish a chapter on the four fearlessnesses; for dhyāna they establish the four dhyānas; for contemplation, the eight attainments; and for liberation and samādhi they likewise establish analytical chapters. In this manner, even thousands or myriads of chapters explaining a single fascicle could not exhaust them. If this were to constitute the cognitive object of sarvākārajñatā (all-aspect wisdom), one would have to study even more approaches. Yet grasping the profound purport of the *Lotus Sūtra*, it merely reveals that sentient beings equally possess the Buddha's vision and knowledge: what was earlier taken out and put inside is known to the son; it is not that ten or five chapters can exhaust this subtlety. The *Avataṃsaka Sūtra* is different from this: since topics such as the ten pāramitās and ten powers are clarified in several dozen places throughout the single sūtra, one must synthesize them in a single chapter to suddenly understand the profound purport. For instance, in the "Ten Grounds Chapter", dharmalakṣaṇas are used as contemplation gates: if one does not understand the three sets of precepts, how can one comprehend the name of the Ground of Freedom from Defilement (Vimalā)? If one does not understand the eight dhyānas, how can one know the practice of the Ground of Emitting Light (Prabhākarī)? In the Fourth Ground, the factors of enlightenment constitute the radiant light of wisdom realizing the unborn. In the Fifth Ground, the truths exhaust the ultimate and conventional to transform beings. In the Sixth Ground, prajñā requires contemplating conditioned origination: the ten doors are arrayed like stars and the three contemplations are full like the moon; investigating nature and characteristics to their depths, prajñā manifests before one. In the Seventh Ground, exhausting all factors of bodhi, provisional and ultimate are practiced together. In the Eighth Ground, only when all seven exhortations are encompassed does one see the effortless path. In the Ninth Ground, dwelling in the position of a Dharma master, one must know medicines and illnesses; if one does not attain the forty types of eloquence, how could one broadly transform beings? Only upon attaining the Tenth Ground does one completely exhaust the profound subtlety of all-aspect wisdom. The forty-two stages are clearly demonstrated, all corresponding to contemplation practice; through the causes and effects of the nine assemblies and five cycles, the Buddha Path is perfected and rounded. Therefore, whether characteristics or nature, whether cause or fruit, there is none that does not form contemplation, none that does not accord with truth; practicing in accordance with the sūtra is entirely the sage’s intention. If one does not understand the dharmalakṣaṇas, not only will one fail to understand the sage’s intent, but one will also fail to be an expounder. Examining the text, one will naturally know this.

3.7

Eighth, broadly expounding profound expressions so as to cause awakening to the mind’s essential purport: This sūtra contains many profound expressions and wondrous purports, which in the past were not broadly elucidated, either being referred to other treatises or stated briefly without completeness. Now, what ought to be complete is fully present in this commentary. Where the text is simple and the meaning profound, its full scope and import are comprehensively elaborated. For example, regarding "initial realization of correct awakening", it is harmonized through the various traditions' accounts of initial realization. For "wisdom entering the three periods of time", it is explained through the two wisdoms, three wisdoms, and four wisdoms. In the metaphor of an illusion, the discourse on the rabbit [horns] is cited to exhaust it; in the metaphor of a shadow, three kinds of shadow are distinguished. In the Seventh Pariṇāmanā, "the equality of kṣetras", various propositions are presented to analyze it. In the Eighth Pariṇāmanā, "arousing vows in accordance with objects", horizontal and vertical ranks and stages are used to manifest it. For the verses of praise by the three heavens on the markless dedication, they are opened and integrated through profound sūtras like the *Prajñāpāramitā* and profound treatises like the *Madhyamakaśāstra* and the *Śataśāstra*. The nine assemblies and five cycles are all broadened through the perspectives of nature and characteristics. Samantabhadra's samādhi exhausts the wondrous within the wondrous; the "Manifestation Chapter" exhausts the profound within the profound. Even to the deep contemplation of the Dharmadhātu and the Lotus Treasury, and the wondrous chapters on the essential compass and vital links, they exhaust the subtle obscurities of the key mechanisms and reach the boundary of doctrinal principles. Just as the three profound maxims tied to the preface by the Guan master: whoever admires this sūtra will certainly exhaust its depth. Where reference is made to separate treatises, these are not central essentials, so whether one knows them or not does not hinder propagation.

3.8

Ninth, putting an end to disputation and not recklessly refuting others: In the past, people had a high spirit of rivalry and strong sentiments regarding right and wrong; they used the wondrous meanings of antiquity without acknowledgment, while broadly launching refutations against the minor flaws of past sages. For instance, regarding the phrase "the Sahā world is shaped like space", they asserted that it was because the translator was unfamiliar with sūtras and treatises and improperly participated in the translation bureau, erroneously encumbering the holy teachings. When it came to this point, our former master took part in that translation bureau, and his carving and chiseling were overly severe; when there is a tiny speck inside a pearl, why must one crush it? Furthermore, in explaining "not dwelling in midstream" in the "Ten Practices Chapter", divergent interpretations were broadly presented. Because the Jin translation lost the purport, ancient commentators were led to verbose digressions; now that the text [of the Tang translation] is clear, why is there any need to recount past errors? Matters of this sort are quite numerous. Engaging in right and wrong all day long—how could this accord with the Great Way? Whenever one refutes a doctrine, it is like a poisonous snake biting one's hand: one cannot but sever it; or a poisonous tree growing in the courtyard: one cannot but chop it down. If a perverse understanding deranges the correct track, it must be resolved. But if its error is easy to recognize, I pass over it without recounting; if it appears correct but is not, I resolve it clearly. Just as when one wishes to recognize genuine gold, brass must be clarified. Out of unavoidable necessity, sentiments of right and wrong are forgotten. Even if refutations are made, propriety and harmony must be preserved; one must not exalt one's own virtue and look down upon past sages. One should know that creating something from scratch is difficult, while following along is easy. Even if an error is raised to display what is right, it is not to flaunt or praise oneself. Therefore, in the present commentary, disputes are extremely rare.

3.9

Tenth, harmoniously balancing beginning and end so that the head and tail are worthy of examination: The general style of composing a commentary is usually heavy at the beginning and light at the end. If one broadly opens the doctrinal approaches further, the textual parsing becomes sparse and brief, and when it comes to propagating the teaching, the holy intent is largely submerged. Now, because the beginning and end of the nine assemblies in the great sūtra are profound and mysterious, whenever a doctrine is encountered it is elucidated, without discriminating between beginning and end. However, once an explanation has been given at the outset, it is not repeatedly explained later. Therefore, the doctrinal headings and chapter divisions are laid out like stars, rendering it good in the beginning, middle, and end, with the beginning and end both worthy of examination. This briefly outlines these ten intentions in producing the commentary. Therefore, forgetting my physical body at the spiritual site, I respectfully narrate the profound scheme, my fundamental intention being solely that sentient beings may become equal to Samantabhadra and all the Buddhas.

3.10

Regarding the third part, dedicating [the merit] to sentient beings in two lines: The preceding two lines set forth the purpose of making the commentary, which was for the sake of sentient beings. This passage broadly dedicates the benefit of taking refuge and the virtues accomplished. In the merit of composing this commentary, if even a single line coincides invisibly with the sage's mind, may it all be for sentient beings to attain the great awakening that is complete and bright, and the eternal bliss of nirvāṇa.

3.11

From "Preparing to explain" onward is the third section: opening the chapters and explaining the text. Within the ten portals, the first eight are doctrinal portals and the last two are the direct explanation of the text, because the sūtra title is itself part of the text. Alternatively, it can be said that all nine portals are doctrinal, since the title runs through the text of the entire work. As for the sequence of arising among the ten portals: when a sage establishes a teaching, his words are never uttered in vain and his actions invariably have a cause; unless there is a great causal condition, this scripture would not be proclaimed. Hence, it begins with "The Causal Conditions for the Arising of the Teaching". Second, once the causes and conditions have arisen, there is the teaching that is aroused. Although the Buddha’s teachings are vast, they do not exceed the three piṭakas and the twelve divisions of scriptures. Not yet knowing under which basket of the three piṭakas this sūtra is subsumed, we raise the general designation of the collections of teachings to encompass the distinctive teaching of the *Avataṃsaka*, and hence this is followed by "Subsumption Under the Piṭaka Teachings". Third, having known that this sūtra is subsumed under sūtra-piṭaka and possesses the twelve divisions, yet the piṭaka teachings all extend through provisional and ultimate: rejecting the provisional and taking the ultimate, it is embraced exclusively by the Round Teaching. Not yet knowing the depth, breadth, width, or narrowness of the Round doctrine, this is followed by "The Delimitation of Doctrinal Principles". Fourth, having known that the Round Teaching is all-embracing and deeply profound, not yet knowing what faculties and vessels this sūtra accommodates, this is followed by "The Faculties Accommodated by the Teaching". Fifth, knowing that the extremely profound doctrinal principles directly accommodate vessels of the Round [Teaching], not yet knowing what constitutes the essential nature of what is expressed, this is followed by "The Depth of the Essence of the Teaching". Sixth, since the expressor and expressed, text and meaning, are already known to be comprehensively gathered, not yet knowing what principle the central tenet reveres as paramount, this is followed by "The Pervasiveness and Limitation of the Central Tenet and Purport". Seventh, having known that the purport is profound and deep, not yet knowing the scope of the expressive text and language, this is followed by "The Divisions, Chapters, and Assemblies". Eighth, having known the divisions and categories, which when expanded are inexhaustible and when condensed are hundreds of thousands, not yet knowing in what year it was transmitted and translated, nor what spiritual resonances occurred so that the patriarchal transmission would have order and one would know the superior benefit to which to turn, this is followed by "The Transmission, Translation, and Spiritual Resonances". Ninth, the great principles having been set forth, when explaining according to the text, one must first clarify the general title which encompasses all that is difficult to conceive; hence this is followed by "The General Explanation of the Title". Tenth, though the general import is known, in the text it is difficult to fathom; to make the submerged and hidden meaning manifest in brush and ink, and to make the principle that accords with the central tenet visible across hundreds and thousands [of passages], this is followed by "The Distinct Explanation of the Meaning of the Text".

3.12

Regarding [the passage in] the Commentary beginning with "As for 'causes and conditions'": the commentary's text consists of two parts: first, a presentation of the general import; second, from "First the causes, then the conditions" onward, laying out the headings and explaining them individually. Within the former there are three parts: first, the direct explanation; second, citing proof texts; third, resolving an objection. Here, in the first part, there is first the exposition of principle; next, from "Just as Mount Sumeru" onward, an analogy; and finally, from "Now, shaking the Tathāgata's" onward, the application of the analogy: the Tathāgata corresponds to the mountain, and the wisdom corresponds to the ocean. The idea of this text derives from the Mahāprajñāpāramitā-śāstra, here adapted and applied. In the Mahāprajñāpāramitā-śāstra it says: "Question: For what causes and conditions did the Buddha speak the Prajñāpāramitā Sūtra? The Buddhas do not utter words spontaneously for no reason or for petty causes and conditions. Just as the king of mountains, Mount Sumeru, does not shake for no reason or for petty causes and conditions, now for what great cause and condition did he speak the Prajñāpāramitā Sūtra?" In that treatise, the intent was to take speaking the Prajñāpāramitā as the shaking of Mount Sumeru. Here, opening up Mount Sumeru is applied to the person capable of preaching, while the ocean of wisdom encompasses both that which is capable of preaching and that which is preached. Shaking the Buddha's wisdom capable of preaching and speaking of the Tathāgata's ocean of wisdom both constitute the distinct [Mahāyāna] prajñā. Furthermore, within the sūtra, the Buddha's body and the Buddha's wisdom are extensively expounded; thus both the Buddha's body and his wisdom encompass what is preached. The Commentary's passage beginning "Hence a subsequent sūtra" is the second part, citing proof texts. The Commentary's passage beginning "The appearance [in the world] was fundamentally for" is the third part, resolving an objection. There is a hidden objection that states: "Passages such as 'not by a single condition' clarify the conditions for his appearance in the world. How could using them now to prove the preaching of the teaching be appropriate?" Hence it is now resolved by explaining that the appearance in the world was fundamentally for the sake of the one great cause and condition, and this one great cause and condition is none other than the Avataṃsaka's Buddha-wisdom. Thus one clearly knows that the conditions for his appearance are precisely the conditions for the Avataṃsaka.

3.13

Regarding [the passage in] the Commentary: "First the causes, then the conditions, each opening into ten meanings": from here downward is the second part, laying out the headings and explaining them individually. In this there are two parts: first, identifying both headings; second, explaining both. The identification of both headings is evident.

3.14

Regarding [the passage in] the Commentary beginning with "Under the ten meanings of 'cause'": within the explanation of the two, the causes come first; this also contains three parts: first, listing them; next, explaining them; and finally, the conditions. From "The above ten meanings" downward, there is the summation and synthesized explanation.

3.15

Regarding [the passage in] the Commentary beginning with "To say 'dharma-nature itself'": this is the explanation, which consists of ten sections. Here, in the first, on dharma-nature itself, the text of the Commentary is divided into four parts: first, the direct explanation; second, citing proof texts; third, the concluding explanation; and fourth, resolving an objection. The first text is evident.

3.16

Regarding [the passage in] the Commentary beginning with "Hence the Inconceivable": this cites proof texts. This refers to the forty-seventh chapter, the fifth method of 'the great Nārāyaṇa banner's valorous strength,' which says: 'O disciples of the Buddha! All Buddhas are able, within a single body...' and so forth, down to where the omitted middle should read: '...the beings of the dharmadhātu all hear it without exception; each and every sound proclaims that many Piṭakas of sūtras; each and every sūtra proclaims that many teachings; each and every teaching possesses that many letters, phrases, and meanings. Expounding in this manner for that many kalpas, and when these kalpas are exhausted, again expounding for that many kalpas. In this sequence, down to exhausting kalpas as numerous as the dust motes of all worlds, and exhausting the measure of the mental thoughts of all sentient beings. While the kalpas of the future bounds could still be exhausted, the turning of the wheel of the Dharma by the Tathāgata's transformation bodies has no end: namely, the wheel of the Dharma expounding wisdom, the wheel of the Dharma cutting off all doubts, the wheel of the Dharma illuminating all phenomena, the wheel of the Dharma opening the unhindered treasury, the wheel of the Dharma causing immeasurable beings to rejoice and be tamed, the wheel of the Dharma revealing and showing all bodhisattva practices, the wheel of the Dharma of the soaring, perfect, great sun of wisdom, the wheel of the Dharma universally lighting the clear lamp of wisdom that illuminates the world, and the wheel of the Dharma adorned in diverse ways with eloquence and fearlessness. Just as one Buddha-body, by the power of supernatural penetrations, turns such various wheels of the Dharma beyond any worldly metaphor, so too throughout the entire realm of space, at every single point the size of the tip of a hair, there are worlds as numerous as the dust motes of ineffable-ineffable Buddha lands; in each and every world, there appear in thought-moment after thought-moment transformation bodies as numerous as the dust motes of ineffable-ineffable Buddha lands; and each and every transformation body is likewise thus, the sounds, letters, phrases, and meanings spoken each filling the entire dharmadhātu, with the beings therein all coming to understand, while the Buddha's spoken voice undergoes no change, no alteration, and has no end. This is the fifth method of the great Nārāyaṇa banner's valorous strength.' Here the Commentary merely quotes it in brief. The words 'that many' in the subcommentary above all represent the words 'as numerous as the dust motes of ineffable-ineffable Buddha lands' in the sūtra.

3.17

Regarding [the passage in] the Commentary beginning with "This means that in locus, taking the tip of a hair": this is the third part, the concluding explanation. It concludes the explanation of the sūtra text to establish the initial direct preaching. Therein, the first two lines properly conclude; subsequently, from "As for locus" onward, it reiterates and explains. Arising simultaneously across the dharmadhātu is called 'sudden,' just as the moon appears in a hundred rivers, not travelling from east to west and the like. Ceaseless throughout vast time is called 'constant,' because there is no interruption. Being both constant and omnipresent, it does not depend on distinct causes.

3.18

Regarding [the passage in] the Commentary beginning with "It is simply in accordance with seeing and hearing": this is the fourth part, resolving an objection. There is a hidden objection: 'Since it encompasses horizontally and vertically, exhaustively preaching throughout time and space, how can there be a beginning when he first accomplished [enlightenment] and an end in the nine assemblies?' Therefore, this resolution is made. Therein are two parts: first, resolving the objection directly, which is evident. Next, from "Causing one to seek within this" onward, addressing a second objection. The objection says: 'The abridged edition is exceedingly small; how could it exhaust the endless principle?' Therefore, this resolution is made: because seeing the principle is completely interfused, a slight seeing is able to fathom the inexhaustible. There are the principle, analogy, and application. From "Because a single locus" onward, it explains and establishes the above meaning: since time and space are mutually identical with the one and the many, how could a single teaching not encompass the many?

3.19

Regarding [the passage in] the Commentary beginning with "Second, repaying past causes" and so forth: the text of the Commentary is divided into five parts: first, indicating the chapter headings; second, from "Why" onward, taking up what preceded to initiate what follows; third, from "Now, deep roots" onward, indicating the depth and breadth of the causes; fourth, from "How are they deep and great?" onward, explaining and establishing their depth and breadth; fifth, from "Although past causes are many" onward, laying out the headings and explaining them individually. Therein, first indicating the headings and then explaining them individually is evident.

3.20

Regarding [the passage in] the Commentary: "Third, according with the capacity of the faculties": the text is divided into six parts: first, indicating the heading; second, taking up what preceded to initiate what follows; third, from "It is like" onward, revealing the characteristics through an analogy; fourth, from "Hence in Tuṣita" onward, citing sūtra texts to substantiate it; fifth, from "Extensively revealing" onward, pointing out that what is abridged here is found at length there; sixth, from "However, this" onward, determining the intended faculties. The phrase "those who hear it now are the faculties of the future" means that looking forward from the time the sūtra was preached, they belong to the future. Thus, in the chapter 'Arousing the Bodhicitta,' the Dharma-Wisdom [Bodhisattvas] of the ten directions together addressed the Buddha, saying: 'We shall all protect and maintain this Dharma, causing all bodhisattvas of future ages who have never heard it before to hear it completely.' These are likewise the faculties of the future.

3.21

Regarding [the passage in] the Commentary: "Fourth, serving as the root of the teaching": the text has three parts: first, indicating the heading; next, presenting the general import; from "However, there are also two" onward, laying out the headings and explaining them individually. In the general import, the first two lines establish the principle. Thus the 'Manifestation Chapter' says: 'Just as the great ocean flows subterraneously throughout the earth of the four continents, so that anyone who digs will unfailingly obtain water.' That is an analogy for the Buddha's wisdom universally entering into the bodies of all sentient beings; here it is borrowed and applied, which is the analogy. 'Without the root there is nothing with which to extend the branches' is the statement of the doctrine: just as without the root source of the ocean, the branch streams cannot flow; without the original moon, there is no reflection of the moon entering into the hundred rivers; and without the dharmakāya, how could it extend to responsive transformation bodies? Therefore, if there were no root Dharma, how could there be teachings adapted to contingencies? The latter two lines, beginning with "Wishing to," directly explain the meaning of serving as the root. Hence Tiantai designates it as the 'milk teaching,' because milk is the root of the various tastes such as coagulated milk and the rest.

3.22

Regarding [the passage in] the Commentary: "The 'Manifestation Chapter' says: 'Just as when the sun first rises, it first shines upon the high mountains'": that text states: 'Just as when the sun rises, it first shines upon the great kings of mountains such as Mount Sumeru, next shines upon the dark mountains, next shines upon the plateaus, and afterward universally shines upon the entire great earth; and the sun does not think: "I will first shine here and afterward shine there," but rather, because the mountains and plains have higher and lower elevations, its illumination has precedence and sequence; the Tathāgata, Arhat, Samyaksambuddha is also like this: having accomplished the wheel of wisdom of the boundless dharmadhātu, he constantly emits the unobstructed light of great wisdom, first shining upon the great mountain kings such as the bodhisattva mahāsattvas, next shining upon the pratyekabuddhas, next shining upon the śrāvakas, next shining upon sentient beings with determinate good roots, revealing vast wisdom in accordance with the capacity of their minds, and afterward universally shining upon all sentient beings, even reaching those in wrong determinacy, to create for them the causes and conditions for future benefit and bring them to maturity. Yet that sun of the Tathāgata's great wisdom does not think: "I shall first shine upon the great practices of the bodhisattvas and afterward shine upon sentient beings in wrong determinacy"; it merely emits light and shines universally and equally, unhindered and unobstructed, without discrimination.' Explanation: Upon first achieving [enlightenment], he immediately preached the Avataṃsaka; this is shining upon the bodhisattvas, the mountain kings. This clarifies that the great comes first and the small follows.

3.23

Regarding [the passage in] the Commentary: "Second, serving as the root that gathers in the branches": this contains two parts: first, indicating the title. Because before the Avataṃsaka there was nothing, there was nothing to gather in; yet because the Lotus Sūtra gathers the branches back to the root, returning to the Avataṃsaka, it serves as the root. The Commentary's line "Just as when the sun sets, it shines back upon the high mountains" is a second derivation from the meaning of the Manifestation Sūtra to verify it, though the verbatim text does not occur there. This is precisely what the Lotus Sūtra clarifies regarding the small preceding the great, as well as the teachings of the three periods and five periods, where the later progressively surpasses the earlier. The Lotus Sūtra and the Mahāparinirvāṇa-sūtra hear only the single ultimate, which constitutes shining upon the bodhisattvas.

3.24

Regarding [the passage in] the Commentary beginning with "There is nothing that does not flow forth from this dharmadhātu": this is the second part, substantiating both of the above; first citing the Mahāyānasaṃgraha and then the Lotus Sūtra. The first citation, from the Mahāyānasaṃgraha—'There is nothing that does not flow forth from the dharmadhātu'—substantiates its being the root that unfolds the gradual teachings. 'Because there is nothing that does not return to this dharmadhātu' substantiates its being the root that gathers in the branches. This is using meaning to verify the teaching. It means that what the treatise clarifies—the reward and transformation bodies and so forth—all arise from the dharmakāya and return to the dharmakāya. The dharmakāya and the rest are the meaning; now, by analogizing the dharmakāya to the Avataṃsaka, it is called using meaning to verify the teaching.

3.25

Regarding [the passage in] the Commentary beginning with "The Lotus Sūtra also says": this cites the Lotus Sūtra as proof. Hence Jizang below cites this to establish three kinds of Dharma wheels: the first is called the root Dharma wheel, the second is called the branch Dharma wheel, and the third is called the Dharma wheel that gathers the branches back to the root. In the text, he immediately cites and explains, fulfilling all three segments. The Commentary's statement "Thus the Lotus Sūtra also points to this sūtra as the root" concludes and establishes the meaning of the root. If it were established on its own as the root, the meaning might not be evident; but with the Lotus Sūtra pointing to this as the root, the meaning of 'root' becomes manifest. 'First seeing my body entering into the Buddha's wisdom' means that the Avataṃsaka also caused them to hear the Lotus Sūtra and enter into the Buddha's wisdom; is this not pointing to the initial [teaching] as the root? Furthermore, the first chapter of the Lotus Sūtra says: 'Within the One Buddha Vehicle, he discriminatively expounds three.' This is also flowing from the root into the branches; that is, it points to the Avataṃsaka as the One Vehicle, and discriminatively expounds the former three—the three being the Four Noble Truths at the Deer Park and so forth. If one did not point to the Avataṃsaka as the root, what would be taken as the One Vehicle prior to the Deer Park?

3.26

Regarding [the passage in] the Commentary: "Fifth, revealing the virtues of the fruition": the text of the Commentary is divided into two parts: first, presenting the general import, consisting of principle, analogy, and application, which are evident; next, from "However, the virtues of the fruition are twofold" onward, laying out the headings and explaining them individually. Within this there are also two parts: first, the direct explanation, which is evident; next, from "However, the environment and the person are unobstructed" onward, the interfusion and harmonization. In this there are three parts: first, based on function being mutually present, clarifying six propositions; next, based on essence being mutually identical, clarifying four propositions; finally, from "Whichever single portal is raised" onward, concluding with both essence and function.

3.27

Regarding the commentary's statement: "Yet the unobstructedness of circumstantial [environment] and direct [sentient beings] generally has six propositions, up to 'its textual passages are not single'": the first two point to concrete phenomena to facilitate understanding, while the rest merely list their names. Now, the meanings of mutual identity, mutual penetration, and mutual co-presence will be fully explained below in [the section on] the demarcation of meanings. Furthermore, mutual penetration each has parts and wholeness; if explained in terms of wholeness, one should say that within a land there is a land. Here, in order to manifest supremacy, it adduces the parts of a particle or a hair so as to subsume the totality of lands and bodies. As for "its textual passages are not single," this refers to the sixth fascicle of the sūtra, where the verse of the bodhisattva Dharmadhātuprabhāsamati says: "In lands as numerous as the subtle dust particles of Buddha-lands, / within a single thought-moment, / each can appear within each particle." This is the first proposition. The "Chapter on Accomplishment" says: "Inconceivable lands within each and every particle / appear universally in accordance with the minds of sentient beings; / no ocean of lands whatsoever is not encompassed— / such an upāya has no distinction." This is also the first proposition. The "Chapter on Manifesting Signs" says: "Within each and every pore of the Tathāgata, / Buddhas as numerous as the dust particles of all lands sit, / encircled by assemblies of bodhisattvas, / expounding the supreme practices of Samantabhadra." The "Chapter on Pariṇāmanā" says: "Within a single pore one sees with complete clarity / Buddhas boundless and of inconceivable number. / All pores are likewise so; / I universally bow to all the lamps of the world." The "Chapter on the Asamphyeya" says: "At the tip of a single minute hair / there are ineffable numbers of Samantabhadras. / Just as with one hair-tip, all are likewise so, / extending in this way throughout the dharmadhātu." These are all the second proposition. It also says: "Into a single minute pore, / ineffable lands enter in succession; / the pore can receive those lands, / yet the lands do not fill the pore." The "Chapter on Manifesting Signs" says: "The Tathāgata sits peacefully upon the bodhi-seat; / a single hair manifests many oceans of lands; / each and every hair manifesting them is likewise so; / in this way it universally encompasses the dharmadhātu." This is also the third proposition. Samantabhadra's verse says: "Just as in this assembly one sees the Buddha seated, / so it is in all particles. / The Buddha's body neither comes nor goes; / all lands appear clearly." The "Chapter on Manifesting Signs" says: "Constantly manifesting clouds of bodies filling everywhere, / numerous as the subtle dust particles of all lands, / universally releasing great light for sentient beings, / each raining the Dharma rain to match their minds." This is also the fourth proposition. It also says: "Immeasurable bodies within each particle / again manifest variously adorned lands; / in a single thought-moment they are universally seen to pass away and be born / by those adorned with unobstructed intent." This is the fifth proposition: direct [beings] and circumstantial [environment] appearing within circumstantial [environment]. The "Chapter on the Asaṃkhyeya" says: "Within a single dust particle there can completely be / ineffable lotus-flower realms; / within each and every lotus-flower world / there are ineffable Xianshou Tathāgatas." This is also the fifth proposition. The "Chapter on the Accomplishment of the World" says: "Within a single pore are inconceivable lands, / abiding in various ways equal in number to subtle dust particles; / in each there is the Omnipresent Honoured One, / expounding the wondrous Dharma in the midst of the assemblies." This is the sixth proposition: circumstantial [environment] and direct [beings] appearing within direct [beings]. The "Chapter on Manifesting Signs" says: "All Buddha-lands / and each and every bodhisattva / universally enter the Buddha's body, / boundless and immeasurable." The "Chapter on Accomplishment" says: "All lands enter my body; / the Buddhas who abide therein are likewise so. / You should contemplate my pores; / I now show you the Buddha's realm." These are all the sixth proposition.

3.28

Regarding the commentary's "Furthermore, there are four propositions" and so forth: this secondly explains four propositions in terms of the mutual identity of essence and characteristics. Mutual identity entails mutual annihilation, and therefore they are not two. First, the Buddha is identical with the land, because the Buddha's essence is itself the land of dharmatā. Setting aside oneself and following the other, the Buddha's essence is empty; because outside the land there is no Buddha, dharmatā has no duality. Second, the land is identical with the Buddha's body, because the essence of the land is itself the body of dharmatā. Setting aside the other and following oneself, the land's essence is empty; because outside the Buddha there is no land, dharmatā has no duality. Because the nature is without duality, and because the nature interfuses the characteristics, body and land are mutually identical. Third, both: meaning there is both body and land, because characteristics are not obliterated. If there were neither body nor land, there would be nothing to be mutually identical. Fourth, cessation: meaning because the Buddha is identical with the land, he is not the Buddha; because the land is identical with the Buddha, it is not the land, on account of their mutual deprivation.

3.29

Regarding the commentary's "Whichever single gate is taken up, it immediately subsumes all": thirdly, this concludes both essence and function, because the two gates of identity and penetration have no two essences. Outside essence there is no function, solely because of mutual identity; outside function there is no essence, solely because of mutual penetration, just as there is no brightness outside the mirror, nor any mirror outside brightness. The phrase "all are as explained below" refers to [the section on] the demarcation of meanings.

3.30

Regarding the commentary's "Sixth, displaying the stages": the text of the commentary has two parts: first, generally displaying the overall intent; second, opening the sections to explain them individually. In the former, there are two parts: first, explaining the contextual intent straightforwardly; second, from "Now, the sage's..." onward, establishing the principle to substantiate it via the converse. "The great treasure of the sage is called position": this comes from the second part of the "Xici" in the Zhouyi, which says: "The great virtue of heaven and earth is called life; the great treasure of the sage is called position." The commentary says: "If there were no function, there would be nothing to treasure; since there is function, there is something to treasure. As for being without function yet constantly sufficient, nothing is more wondrous than the Dao. As for having function and propagating the Dao, nothing is greater than position. Therefore it is said: 'The great treasure of the sage is called position.'" The commentary's "If this position were lacking, practice would not be accomplished" is the converse proof of the necessity of position.

3.31

Regarding the commentary's "These also are of two kinds" onward: second is opening the sections to explain them individually. Within this there are three parts: 1. the primary explanation, 2. the integration and interfusion, 3. citing scriptural testimony. In the first, it first explains the gradual progression. As for "gradual progression," it refers to the distribution of practices and stages, with gradients of shallow and deep, as the second assembly explains faith, the third explains the abodes, the fourth explains practices, the fifth explains pariṇāmanā, the sixth explains the grounds, and the seventh explains virtual and subtle [enlightenment]—the preceding is not the succeeding, and the succeeding is not the preceding; hence it is called gradual progression. Next, it explains perfect interfusion. As for "perfect interfusion," it is complete and interfused without obstruction. The commentary's explanation has two points: first, the primary explanation; second, citing scriptural testimony. In the former, there are inherently two meanings: first, the commentary says "because a single stage immediately subsumes all stages"—this generally distinguishes mutual subsumption. That is to say, among the forty-two stages, whichever single stage is taken up immediately subsumes all, as the abode of initial aspiration immediately subsumes the other nine abodes and subsumes practices, pariṇāmanā, grounds, and so forth. Second, the commentary says "because as each and every stage is fulfilled, one immediately reaches Buddhahood"—this specifically explains the mutual subsumption of the five stages. For example, the first abode subsumes the first practice, the first pariṇāmanā, and the first ground; the second abode subsumes the second practice, the second pariṇāmanā, and the second ground, and so forth; thus when the tenth abode is fulfilled, then the ten practices are fulfilled, the ten pariṇāmanās are fulfilled, and the ten grounds are fulfilled. The fulfillment of the ten abodes is called the consecration stage; when the tenth ground is fulfilled, it is also called consecration, and one attains Buddhahood; thus the pāramitā of wisdom of the ten practices is perfected, and the pāramitā of wisdom of the ten grounds is fulfilled. The monk Sāgaradhvaja emitting Buddhas from the crown of his head to preach the Dharma, and the explanation of the Buddha immediately following the consecration abode, are precisely such matters. The former was solely in terms of the perfect interfusion of principle and practice; this additionally clarifies the similarity between practice and realization.

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大方廣佛華嚴經隨疏演義鈔 — Classical Chinese