大方廣佛華嚴經隨疏演義鈔 35

English (machine translation) 35

Language: English

35.1

Narrated by the śramaṇa Chengguan of the Great Huayan Monastery at Mount Qingliang in the Tang

On the Commentary's passage from "All Buddhas and bodhisattvas, starting from their initial aspiration..." downward, within the text there are three parts: first, enumerating the ten kindnesses; second, concluding the greatness of the kindness; and third, citing scripture to corroborate.

Regarding the initial ten kindnesses: First is the kindness of universally enveloping [beings] upon generating the aspiration.

Second is the kindness of [undergoing] "difficult and ascetic practices," like a loving mother swallowing the bitter and spitting out the sweet, relinquishing head, eyes, marrow, and brain, state, city, wife, and child, carving one's body for a thousand lamps, casting one's form to a starving tigress, grinding one's bones at Fragrant City, and losing one's life on the Snow Mountains—deeds such as these are all for the sake of sentient beings.

Third, regarding "having no regard for one's own body," it is the kindness of single-mindedly working for others, never having a single thought for oneself, just like a loving mother who, provided only that her child is joyful, would not shrink from death. A sūtra says: "The meritorious practices cultivated by the bodhisattva are neither for oneself nor for another; it is solely with the mind of supreme wisdom that they are dedicated for the benefit of sentient beings."

Fourth is the kindness of "descending in form into the six destinies": having already realized the path of cessation, they ought to enjoy the unconditioned bliss of quiescent cessation, yet they descend in bodily forms into the six destinies, comprehensively entering the three bad destinations, rescuing living beings through long kalpas, entering the hells, and ransoming all sentient beings with their own bodies.

Fifth is the kindness of "following and accompanying sentient beings." The above explained the horizontal pervasiveness across the six destinies; here it refers to not abandoning them through long kalpas. Just as when a son beholds his father, he simply gazes at his father without any mind to depart, so too the Tathāgata follows them, as a calf follows its mother, fully deploying the myriad practices to follow, rescue, and gather them in. Like the Heavenly King of Universal Purity of Sumeru Sound, who obtained the liberation door of following all sentient beings perpetually transmigrating in the ocean of birth and death.

Sixth, "seeing them commit evil is like having one's limbs severed," which is the kindness of deep and grave great compassion. Thus the youth Sudhana said to the goddess Nirvīrya-guṇā: "O Noble One! Suppose a person has only an only child whom he loves to the utmost; suddenly seeing him having his limbs cut and severed by someone, his heart aches intensely and he cannot be at ease. The bodhisattva-mahāsattva is also like this: seeing all sentient beings commit the karma of afflictions and fall into the three bad destinies to undergo all kinds of suffering, their mind is greatly grieved and distressed. If they see sentient beings produce the three kinds of good karma of body, speech, and mind, being born in the human and celestial destinies to receive mental and bodily bliss, the bodhisattva at that time produces great joy." Here grief's depth is briefly presented because joy is also deep.

Seventh, "upon attaining right awakening, concealing their superior virtues," which is the kindness of concealing the superior and displaying the inferior. The dust-mote-like marks and features of the ten lotus-treasuries are as hard to enumerate as drops of an ocean, and their inexhaustible virtues are all concealed and not displayed; they merely say that through a hundred kalpas they cultivated and accomplished the thirty-two marks, with thirty-four minds severed the delusions of seeing and cultivating, and beneath the tree of awakening first perfected the five-part dharmakāya, like an old monk resembling the five arhats. Hence, in the Lotus Sūtra: "he took off his fine, costly garments, put on ragged and soiled clothes, took up a dung-removing implement, and went to where the son was."

Eighth, "enticing, gathering, and rescuing with the teachings enjoyed by the poor," which is the kindness of concealing the real and implementing the provisional. The round and sudden One Vehicle is concealed and not spoken; rather, sentient beings are taught and transformed with the minor teachings of the three vehicles and human and celestial realms. These two preceding lines correspond to Chapter 3, "Fragrance Accumulated," of the Vimalakīrti-nirdeśa: "Those bodhisattvas asked Vimalakīrti: 'By what Dharma does the World-Honoured Śākyamuni now preach?' Vimalakīrti said: 'The sentient beings of this land are unyielding and difficult to transform, therefore the Buddha speaks unyielding words to tame them, saying: "This is hell, this is animals, this is hungry ghosts, these are the difficult places, these are the birthplaces of fools, this is bodily misconduct, this is the retribution for bodily misconduct," and so forth; up to saying that, because sentient beings are unyielding and difficult to transform in this way, it is only with all manner of harsh and cutting words that they can be brought into the discipline.' Having heard this, those bodhisattvas all said: 'It is unprecedented! How the World-Honoured One, Śākyamuni Buddha, conceals his boundless power of mastery and delivers sentient beings with the teachings enjoyed by the poor! These bodhisattvas too are able to endure toil and remain humble, being born in this Buddha-land through boundless great compassion.'"

Ninth, "seeing them grow arrogant and undisciplined, showing the trace of nirvāṇa," which is the kindness of displaying extinction to generate goodness. Thus the Lotus Sūtra says: "If the Buddha were to remain long in the world, people of meager merit would not plant good roots; poor, wretched, and lowly, coveting and attached to the five desires, they would enter the net of mental fabrications and false views. If they saw that the Tathāgata was always present and did not become extinct, they would become arrogant and undisciplined, harbor weariness and sloth, and be unable to conceive the thought of his being hard to encounter or a mind of reverence. Therefore, the Tathāgata says by upāya: 'Monks, you should know that the appearance of Buddhas in the world is difficult to encounter'"—up to saying that these sentient beings, having heard such words, will certainly generate the thought of his being hard to encounter, cherish yearning and longing for the Buddha, and thereupon plant good roots. Chapter 47 of the [sixty-fascicle] sūtra contains the Buddha-work of nirvāṇa, largely identical with this.

Tenth, "leaving behind surplus merit and teachings to aid the endangered and suffering," which is the kindness of inexhaustible compassionate mindfulness. That is, the World-Honoured One, sharing the human lifespan, should have lived for a hundred years, but left behind twenty years of merit to shield the disciples of the final Dharma age. Fascicle 10 of the Candragarbha section of the Mahāsaṃnipāta says: "Relinquished his lifespan out of compassion for sentient beings"; and in the third section: "To make my ocean of Dharma full, bathing all devas and humans, even if they violate the prohibitions and precepts, they all abide in the stage of non-retrogression. If anyone beats them, it is beating my body; if anyone insults them, it is insulting me." It also says: "He left behind the merit of the white ūrṇā hair to shelter his disciples." As for "leaving behind teachings," this refers to the three piṭakas and eight piṭakas extensively benefiting sentient beings; by practicing in accordance with them, all can attain Buddhahood. With respect to images, stūpas, shrines, and even relics, once an offering is made to them, one is reborn in heaven a thousand times, and so forth.

35.3

The Commentary's passage from "Therefore, from head to foot..." downward concludes the greatness of the kindness.

35.4

The Commentary's passage from "Obtaining human..." downward cites sūtras to corroborate and establish it. The first is from Fascicle 28 of the Nirvāṇa Sūtra. "Those who do not know kindness often meet with untimely death" is from Chapter 48, "Accompanying Marks," of this sūtra. The passage from "Therefore the sūtra says" downward thirdly cites another sūtra (the Candragarbha section). First, one verse fully cites the sūtra text. From "Only self-benefit" downward, it cites the general idea. That is also one verse, which says: "Only transmitting and upholding the treasury of the true Dharma, proclaiming the teachings and principles to bestow them upon the multitudes of beings, and cultivating a single thought that accords with tathatā—this is truly repaying the Tathāgata." Understanding the intended meaning, it can be known.

35.5

The Commentary's "being able to stay free from the five kinds of wrong livelihood" comes from Fascicle 22 of the Mahāprajñāpāramitopadeśa. Its fifth is proclaiming one's acquired offerings to stir people's hearts; the first four are entirely identical. The Commentary's "in the Yogācāra[-bhūmi] it is called guarding the sense-doors well" is from Fascicle 23. The treatise says: "What is the restraint of the sense faculties? It means, for instance, that there is one who is able to abide well in secretly guarding the sense-doors and protecting right mindfulness..." up to the extensive explanation: "What is called secretly guarding the sense-doors? It refers to protecting right mindfulness, constantly and carefully attending to right mindfulness, up to guarding the mental faculty, and properly practicing the restraint of the mental faculty," etc. The Commentary's "The Vimalakīrti-nirdeśa says: The form that is seen..." etc., is from the chapter on Kāśyapa, directing Kāśyapa to enter the village with the perception of an empty village: forms seen are equal to the blind, sounds heard are equal to an echo, odors smelled are equal to the wind, flavors tasted are not discriminated, sensations touched are received as wisdom verifies them, and all dharmas are known to be like illusory appearances, lacking own-nature and lacking other-nature, originally not blazing and now without cessation, and so forth. Therefore, when the senses are guarded and concealed, one does not violate sense-realms, becoming kings of the six masteries; how could one be plundered by the six thieves?

35.6

Chapter 12: Chief of the Good (Bhadraśrī)

35.7

Regarding the Commentary's "Practice is not established in vain," etc., there are two reasons for its occurrence: first, contrasting with the preceding practice to establish the present virtue; second, from "Furthermore, previously the Chief of Wisdom (Jñānaśrī)..." downward, it expands upon the previously accomplished virtue, hence it follows next.

35.8

Regarding the Commentary's "Causing the generation of roundly harmonious faith and practice," etc., the Tiantai master Zhiyi established the round and sudden cessation and contemplation based on this single chapter. Fascicle 1 of the Mohe zhiguan says: "This bodhisattva hears the round Dharma, generates round faith, establishes round practice, abides in the round stage, adorns oneself with round merits, and establishes sentient beings with round power and function. The present school is precisely the round Dharma, whose purports are five: first is faith, that is, generating round faith; second is practice, third is stage, fourth is virtue, and fifth is function—all are permeated with the above round harmony." In his explanation of hearing the Dharma, he says: "It means hearing that saṃsāra is identical to the dharmakāya, affliction is identical to prajñā, and fetters and karma are identical to liberation; though there are three names, there are not three essences; though there is one essence, three names are established; these three are of a single characteristic, in reality without difference. When the dharmakāya is ultimate, prajñā and liberation are also ultimate; when prajñā is pure, the rest are also pure; when liberation is mastered, the rest are also mastered. Hearing that all dharmas are also like this is called hearing the round Dharma. What is generating round faith? Believing that all dharmas are identical to the empty, identical to the provisional, and identical to the middle; without one, two, or three, yet being one, two, and three; 'without one, two, or three' is the negation of one, two, and three, and 'yet being one, two, and three' is the illumination of one, two, and three. Neither negating nor illuminating, directly entering the middle way, all are ultimate, pure, and mastered. Hearing the profound without fear, hearing the broad without doubt, and hearing what is neither profound nor broad with a courageous mind—this is called round faith. What is practicing round practice? Single-mindedly seeking only anuttarabodhi without veering elsewhere. Cultivating the three truths in a round manner, neither quieted by the extreme of nonexistence nor moved by the extreme of existence; neither moving nor quieted, directly entering the middle way—this is called round practice." The roundness of its stages, virtues, and functions entirely cites the present sūtra. If one takes hearing the round from this sūtra itself, it is hearing the ten mysterious gates such as simultaneous complete containment, the non-obstruction of environment and person, and so on; generating faith based on this is precisely round faith. Its round practice and so on are as extensively explained before. This present chapter mostly expands upon the round virtues and functions.

35.9

Regarding the Commentary's "Then it has mutual implication and omission with the prose text": the prose, in initiating what follows, only initiates the generation of the aspiration, whereas the verses, in initiating what follows, only initiate practice; thus, the two places mutually imply and omit in initiating what follows. With respect to concluding what preceded, the prose mentions great merits without mentioning the Buddha's past cultivation, while the verses mention past cultivation but omit the merits; this is also mutual implication and omission.

35.10

Regarding the Commentary's "First, few words contain many meanings," etc.: the first meaning above refers to the many meanings praised by the various laudations, which are the verses. The second meaning is because verses possess beautiful and exquisite wording.

35.11

Regarding the Commentary's passage from "The latter three open the chapter" downward, this section has two parts: first, correctly explaining the sūtra text; second, from "This initial aspiration..." downward, questions and answers with analytical distinctions. There are two questions and answers within it: the first asks about the shallowness or depth of the aspiration, and the second asks about the reason for round subsumption. In the former, the Commentary's "Using this to distinguish, it is not without difference" refers to the difference between this and the two texts below.

35.12

Regarding the Commentary's "Therefore the Yingluo jing says that one in the stage of aspiration is this person," etc., it corroborates the meaning of aspiration running through from the beginning. Fascicle 2 of that sūtra, at the beginning of the Chapter on Explaining the Sūtra's Meaning, says: "O son of the Buddha! One in the stage of aspiration is a person who, beginning as a fully bound ordinary person, not yet recognizing the Three Jewels and the noble ones, not yet recognizing wholesome and unwholesome causes and fruits, completely without recognition, understanding, or knowledge—O son of the Buddha, beginning from this lack of knowledge, upon encountering a Buddha or bodhisattva in the ordinary stage, within the teaching raises a single thought of faith, and thereupon generates the bodhisattva mind. At that time, before faith, this person is named a 'bodhisattva of the mark of faith', also named a 'nominal bodhisattva', and also named a 'bodhisattva in name only'. That person briefly practices the ten minds: namely, the mind of faith, the mind of vigor, the mind of mindfulness, the mind of samādhi, the mind of wisdom, the mind of precepts, the mind of pariṇāmanā, the mind of protecting the Dharma, the mind of relinquishment, and the mind of vows." It also says: "O son of the Buddha! One in the stage of aspiration is a person of good roots belonging to the portion of higher advancement; if for one kalpa, two kalpas, or even in the presence of as many Buddhas as one or two Gaṅgās, they practice the ten minds of faith, having faith in the permanent abiding of the Three Jewels," and so forth.

35.13

Regarding the Commentary's "Clearly know that aspiration here encompasses both the beginning and the end": being fully bound and not yet knowing, the initial generation is the beginning, yet it takes practicing for one kalpa or two kalpas before one attains the first abode, prior to which one is merely named a 'bodhisattva of the mark of faith'. Manifestly, it runs through the beginning and the end.

35.14

In the commentary, from "Question: If this is already the initial…" below, is the second [section]: Questions and answers demonstrating the rationale for perfect subsumption. Therein, first is a question; next, from "Former masters…" below, is an answer. There are three parts within it: first, directly explaining the fundamental meaning; second, additionally setting forth differing interpretations; third, adducing objections to reconcile them with the central doctrine. In the first part, there are two: first, elucidating the sequential arrangement; second, perfect interfusion, which is the perfect interfusion under the gate of universal subsumption. There are also two within it: first, directly distinguishing perfect interfusion; second, from "There are two gates here…" below, bringing out the rationale for perfect interfusion. Within that are three parts: first, identifying both gates together; second, explaining both gates together; third, questions and answers with analytical distinctions.

35.15

In the commentary, from "In the former, comprehensively gathering…" below, both gates are explained together, which is divided into two. Regarding the first gate, there are again two: first, directly explaining the phenomenal conditions, as extensively treated in the Profound [Discourse].

35.16

In the commentary, from "In this sūtra, relying on this meaning…" below, is the second [subpart]: harmonizing and explaining the sūtra text. The statement "As explained in the subsequent text on the Ten Samādhis, the Ten Supernormal Knowledges, etc." means that because the two chapters on Samādhis and Supernormal Knowledges encompass both the beginning and the end. "Etc." includes by extension the ten receptivities. In the subsequent sūtra's ten receptivities, there are the auditory receptivity, compliant receptivity, etc., meaning the explanation of the doctrine based on the five receptivities. At the seventh, eighth, and ninth bhūmis one attains the [receptivity to] non-arising, which already surpasses faith and compliance, let alone equal awakening. Now, explaining that equal awakening possesses auditory [receptivity] and the like is therefore the subsumption of the initial.

35.17

As for the statement in the commentary, "As explained in the Ten Abodes, Ten Practices, etc.", it means that at the culmination of each and every stage, Buddhahood is attained. If a single abode did not subsume all the abodes, how could it be said that one attains Buddhahood at the culmination of the stage? Thus, after the ten abodes there is the consecration abode, because after the consecration of Sāgaradhvaja, Buddhahood is immediately spoken of.

35.18

As for the statement in the commentary, "As explained in the Chapter on Transcending the World", the "Chapter on Transcending the World" is complete with two thousand dharmas of practice, which are successively correlated to the abodes and practices without retaining their stage names, because there are only practices corresponding to the stages.

35.19

The commentary's "Second, the gate of the interfusing subsumption of the dharmadhātu", etc., is understandable from the text.

35.20

In the commentary, from "Question: In the subsequent Chapter on the Merit of Arousing the Mind…" below, is the third [part]: questions and answers with analytical distinctions. There are three questions and answers: first, harmonizing the earlier and later sūtra texts. Second, from "Question: It may be acceptable when subsuming in terms of dharmas…" below, doubting the person on account of the dharma, where first is the question and next the answer. The answer says, "Ten thousand kalpas is only [stated in] one sūtra," which is precisely the Benevolent King Sūtra.

35.21

In the commentary, from "Even if this sūtra has sequential arrangement…" below, is the third [subpart]: resolving a latent objection. That is, someone objects: "As stated above, since there is sequential arrangement, how does this differ from the other sūtras?" Therefore, it is answered now: sequential arrangement is merely the sequential arrangement of perfect interfusion.

35.22

In the commentary, from "There are also those who cite this lower text…" below, is the second [section]: additionally setting forth differing explanations, namely Dharma Master Anguo. There are three parts within it: first, directly setting up [his thesis]; second, citing texts to prove it; third, distinguishing compliance and conflict. The intention in the first is to clarify that the arousing of the mind here is the realization-based arousing of the mind of the first bhūmi, not the arousing of the mind upon the culmination of faith, because its functioning is superior and not belonging to [the stages] prior to the bhūmis.

35.23

In the commentary, "Because there is 'thereupon obtaining consecration and ascending the stage', etc., which is not faith", is the second [part]: citing texts to prove it. As for the word "etc.", he has ten points to prove that this is not the culmination of faith. Namely: 1. Because it speaks of severing the net of doubt, emerging from the stream of craving, and thereupon attaining an unshakeable and indestructible mind. For if one has not entered sageliness, how could one cross over doubt? If one were an ordinary person, how could one be indestructible? Only one who enters the seeing of the truths can cross over doubt, because faith is indestructible. 2. If one has not entered the bhūmis, one should not be able to constantly maintain the precepts. 3. It should not say that one is born into the Tathāgata's household. 4. An ordinary person cannot have bodily, verbal, and mental karma constantly free from fault. 5. One should not thereupon obtain a merit-dharmatā-kāya. 6. It should not say that one thereupon obtains the ten bhūmis and the ten sovereignties. 7. One should not thereupon obtain consecration and ascend the stage. 8. It should not say that one's body pervades empty space. 9. Why would a bodhisattva be complete with wisdom? 10. Having faith in the Mahāyāna is still easy, but being able to have faith in this teaching is doubly difficult; how could an ordinary dharma be more difficult than a sagely dharma? Therefore, we know that this chapter properly teaches abandoning the ordinary, progressing gradually even up to entering the Buddha-stage. Now, the commentary's text briefly cites his proofs, hence using the word "etc." This is one meaning.

35.24

In the commentary, from "If so, how could the first bhūmi obtain consecration?" below, distinguishes the errors. The text has five sections: first, directly using what he cited to challenge his proposition. Challenging only this one, the remaining nine are known by analogy. That is, since consecration is only attained in the tenth bhūmi, even if it were the first bhūmi, how could it obtain consecration? Second, from "If he says that progressing gradually…" below, provisionally posits his defense and reverses it to establish [the critique]. Third, from "If one grants that proceeding from faith…" below, provisionally concedes his defense and concludes by refuting his proposition. Fourth, from "The text below itself has…" below, extensively cites textual evidence to show that his proposition is mistaken. "Rash" comes from the Zhuangzi, already seen in the "Chapter on the Flower Treasury". Fifth, from "The Chapter on Arousing the Mind below…" below, refutes by analogy that his subsequent proposition is unreasonable, because his subsequent text also classifies that chapter as the arousing of the mind of the first bhūmi. Since this [one] is not established, that [one] is certainly mistaken.

35.25

In the commentary, from "Question: It says below that through immeasurable hundreds of millions of kalpas of diligent cultivation and learning…" below, is the third [part]: adducing objections to reconcile them with the central doctrine. There are two parts within it: first, the question; next, the resolution. In the former, it is the text of this very chapter. Anguo rigidly maintains that it belongs to the realization-based arousing of the mind because it spans many kalpas, and is not the initial mind within a single lifetime. Nor does ten thousand kalpas mean immeasurable, which prevents rescuing his own doctrine; moreover, there is a rescue stating that immeasurable means ten thousand.

35.26

In the commentary, from "To resolve this objection…" below, is the resolution. The meaning of the resolution is evident.

35.27

The commentary's "The third also combines cultivation" means that because of the stages of practice that are possessed, practice is precisely cultivation, and the stage is also the virtue of cultivation; therefore it says that this and the following two are all virtues of cultivation.

35.28

Regarding the commentary's "The Bodhisattvabhūmi of the Yogācāra explains…", etc., the commentary's text has two parts: first, explaining the section heading. For the word "modes of activity", it cites the Yogācāra to clarify that it possesses five meanings, and since "modes of activity" is the general [term], it serves as the section heading.

35.29

In the commentary, from "Regarding the subsequent causes and conditions…" below, repeats the sūtra text to separately explain the meaning of causes and conditions. There are two parts within it: first, briefly explaining through meaning; second, from "The Yogācāra below says…" below, citing texts to explain. Within that are three parts: first, citing the Yogācāra; next, citing the Awakening of Faith; finally, harmonizing with the present sūtra. In the first, besides causes and conditions, four powers are added. Conditions refer to the cognitive objects seen and heard; causes refer to internal arousal; powers refer to capable agency. However, the previous four causes directly regard the arousing of the mind to clarify power and function: self-power is aroused from the causal nature of the lineage; other-power is gathered in by good friends; causal power is arousing compassion by oneself; power of applied practice is long-term austerity. Furthermore, when the four powers are accomplished, they are named causes, as they are capable of directly arousing [it].

35.30

The commentary's "In the present sūtra, it is the first and third" is because no one encourages them in the text, and it does not speak of causes and applied practice.

35.31

Regarding the commentary's "The Awakening of Faith and the Jñānamudrā-sūtra have seven causes and conditions", the treatise states: "Regarding those who arouse the mind upon the culmination of faith, relying on what kind of people and cultivating what kind of practices do they achieve the culmination of faith and become capable of arousing the mind? Namely, relying on sentient beings of indeterminate class, because they already have the power of permeated wholesome roots. Having faith in karma and its fruition, they are able to give rise to the ten wholesome actions, grow weary of the suffering of birth and death, and desire to seek anuttarabodhi. Meeting with Buddhas and serving and making offerings to them in person, cultivating faith for ten thousand kalpas, when their faith is culminated, the Buddhas and bodhisattvas instruct them to arouse the mind (1); or because of great compassion they are able to arouse the mind by themselves (2); or because the true Dharma is about to perish, they are able to arouse the mind by themselves due to the causes and conditions of protecting the Dharma (3). Those who arouse the mind through such culmination of faith enter the definitely determined class, ultimately never regressing, and are said to abide in the Tathāgata's lineage, concordant with the right cause. If there are sentient beings whose wholesome roots are slight and have not yet passed ten thousand kalpas, who also happen to arouse the mind upon encountering conditions—namely, arousing the mind upon seeing the Buddha's physical marks (1); or arousing the mind on account of making offerings to the Saṅgha (2); or arousing the mind because two-vehicle persons instruct them to do so (3); or imitating others in arousing the mind (the above four conditions)—all such arousings of the mind are indeterminate; encountering bad causes and conditions, they may regress and fall into the two-vehicle stages." The Jñānamudrā is the same as this.

35.32

Regarding the commentary's "Faith has as its essential nature the deep conviction, delight, and desire regarding reality, virtues, and capabilities, with mental clarity": The sixth fascicle of the Vijñaptimātratā states: "What is faith? It has as its essential nature deep conviction, delight, and desire regarding reality, virtues, and capabilities, with mental clarity. Its activity is to counteract non-faith and take joy in the wholesome (this generally clarifies the essence and activity). Yet the distinctions of faith are briefly of three kinds: 1. Having faith in the real, meaning deeply having faith in and conviction of the real facts and principles of all dharmas. 2. Having faith in virtue, meaning deeply having faith in and delighting in the true and pure virtues of the Three Jewels. 3. Having faith in capability, meaning deeply having faith that there is power capable of attaining and accomplishing all worldly and transworldly wholesome dharmas, giving rise to aspiration." Explanation: The three of reality, virtues, and capabilities are the bases of faith; the three of conviction, delight, and desire correspond to them in order. Saying "capable of attaining and accomplishing" means having faith in oneself and others, attaining now and accomplishing later; furthermore, unconditioned [dharmas] are attained, and conditioned [dharmas] are accomplished. The treatise states: "By this, one counteracts that non-faith, cherishing, delighting in, realizing, and cultivating worldly and transworldly wholesome dharmas." Explanation: The above explains the activity of faith; below, wanting to distinguish it, questions and answers are presented again. The treatise states: "Conviction means superior resolution (adhimokṣa); this is the cause of faith. Delight and desire mean desire (chanda); this is the fruit of faith. Then what is the question that definitely states this self-characteristic of faith? Was it not just said that mental clarity is its essential nature? This still does not understand the statement 'mental clarity'. If the word 'clarity' is precisely the mind, it should not be a mental factor. If it causes the mind to be pure, how does it differ from shame (hrī) and the like? The objection is the same for dharmas pure together with the mind." Explanation: There are three objections here: first, an appositional compound interpretation; next, a determinative compound interpretation; finally, a proximate compound interpretation. Saying "the objection is the same" means: how does it differ from shame and the like as mentioned before? It is also a primary mind, because it is a simultaneous dharma. The treatise states: "This nature is clear and limpid, capable of purifying the mind and so forth; because the mind is preeminent, it is named 'clarity of mind', just as a water-clearing jewel can clear turbid water. Although shame and the like are wholesome, they do not have clarity as their characteristic; this [faith] has clarity as its characteristic, so there is no fault of confusion with them. Moreover, defiled dharmas each individually have their characteristics: although non-faith has turbidness as its own characteristic, it can furthermore muddy the other minds and mental factors, just as an extremely filthy thing defiles itself and defiles others. Faith directly reverses that, hence having clarity as its characteristic (the orthodox doctrine ends). Some say: Faith has cherishing and delighting as its characteristic; it should pervade the three natures, and its essence should be desire. Furthermore, suffering and accumulation would not be the cognitive objects of faith (this refutes the Hinayāna Theravāda/Sthaviranikāya). Some maintain: Faith has compliance as its characteristic; it should pervade the three natures, being superior resolution and desire. If it confirms and complies, it is superior resolution; if it delights and complies, it is desire. Apart from those two essences, there is no characteristic of compliance (this refutes a deviant Mahāyāna master). From this one should know that mental clarity is the concluding definition of faith." Now, the commentary's text briefly cites the identification and explanation, and the meaning is already complete. From "Now, the Dharma jewel…" below, it correlates the treatise to the sūtra. There are again two meanings: first, separate correlation, meaning that the Dharma has facts and principle, which is the first, "reality". The Dharma has principle and practice, which are transworldly wholesome dharmas, etc., and thus the latter, "capability"; hence it says, "now within the Dharma jewel the first and last are already subsumed." Next, "Also within the Three Jewels all three are possessed": by meaning, the previous three apply generally to the Three Jewels, as is understandable from the text. Next, from "Great…" below, explains the subsequent line.

35.33

In the commentary, from "In the specific…" below, concludes the above explanation of the general verse.

35.34

Regarding the Commentary's statement, "The initial half-verse rejects the partial and the false": This is the idea from the Tiantai *Zhiguan*. However, there are two passages [there]: First, in the fifth fascicle, where it explains that among the ten dharmas that constitute the vehicle there is the genuine generation of bodhicitta, hence it speaks of rejecting the partial and the false. Thus, the Commentary below states, "Having the mind of the two vehicles is called 'partial'," and so forth. Second, in the first fascicle, it explains that there are five outlines, namely: generating the great mind, cultivating great practice, attaining the great fruit, deploying the great net, and returning to the great place. The present [case] corresponds precisely to the passage on the first, generating the great mind. However, that [passage] is further divided into three: first, vernacular explanation; second, rejecting the false; and third, revealing the true. The vernacular explanation is easy to understand. Now, [the text] takes the single line on "not seeking..." as corresponding to that rejecting of the false, while the remaining text corresponds to revealing the true. Now, as for the first: That text states: "The path also has the general and the specific; now we also eliminate [the incorrect paths] by summarizing them into ten. If one's mind, from thought to thought, is solely devoted to greed, anger, and delusion, grasping them without returning, sinking into them without emerging, increasing daily and worsening monthly, producing the superior grade of the ten evil deeds like the five caṇḍālas, this is generating a hellish mind and traveling the path of the fiery realm (1). If one's mind, from thought to thought, desires a vast retinue, like the sea swallowing rivers or fire burning fuel, producing the middling grade of the ten evil deeds like Devadatta seducing the multitude, this is generating an animal mind and traveling the path of blood (2). If one's mind, from thought to thought, desires fame and renown, to be praised and extolled in the four quarters and eight directions, inwardly lacking real virtue while falsely comparing oneself to sages and worthies, producing the inferior grade of the ten evil deeds like Māgandiya, this is generating a ghost mind and traveling the path of blades (3). If one's mind, from thought to thought, desires to surpass others, unable to endure being lower than others, belittling others and treasuring oneself, like a kite flying high looking down on people and things, while outwardly flaunting benevolence, righteousness, propriety, wisdom, and trustworthiness, producing an inferior-grade wholesome mind, this is traveling the path of the asuras (4). If one's mind, from thought to thought, delights in worldly pleasures, comforting its foul body and pleasing its foolish mind, this produces a middling-grade wholesome mind and travels the path of humans (5). If one's mind, from thought to thought, knows that the three evil paths have much suffering, that in the human realm suffering and pleasure are mingled, and that the heavens are pure bliss, and for the sake of celestial pleasures closes the six sense faculties so they do not go out and the six sense objects so they do not enter, this is a superior-grade wholesome mind, traveling the path of the gods (6). If one's mind, from thought to thought, desires great authority in actions of body, speech, and mind, such that whatever one slightly undertakes all yield and submit, this is generating the mind of the lord of the desire realm, traveling the path of Māra (7). If one's mind, from thought to thought, desires sharp wisdom, eloquence, high talent, and courageous discernment, surveying the universe so that the ten directions gaze in awe, this is generating a mind of superior wisdom, traveling the path of the Nirgranthas (8). If one's mind, from thought to thought, regards the five sense objects and six desires as minor external pleasures, while the joy of the third dhyāna is like a spring from a rock perfuming within, this is generating a Brahmā mind, traveling the path of the form and formless realms (9). If one's mind, from thought to thought, knows the wheel-cycle of good and evil, indulged in by worldlings and rebuked by sages and worthies, and that shattering evil depends on pure wisdom, pure wisdom depends on pure dhyāna, and pure dhyāna depends on pure precepts, thirsting and hungering for these three dharmas, this is generating an outflow-free mind, traveling the path of the two vehicles (10). Whether minds or paths, their errors are very numerous; here ten are merely summarized (Conclusion)." Now, because the Commentary wishes to include these ten errors, it derives them thoroughly from the sūtra text. In the Commentary's text, it is divided into two: first, an overarching explanation, which reflects the intention of the *Yogācāra*; later, from "in the text, not seeking the five objects" onwards, it directly explains the sūtra text, matching it to the ten errors. However, it need not entirely correspond in this way, which is why it uses the word "mostly," because any single affliction contains the causes for the three evil realms. Moreover, it merely captures the general idea for a brief explanation; if one simply consults the Commentary text cited above, it is naturally easy to understand. Only the human and celestial causes encompass all three realms: first, humans; second, the desire-realm gods; third, the upper two realms. The rest of the text can be known accordingly. From "Having the two vehicles..." onwards, it concludes: the preceding nine are the false, and the last one is the partial.

35.35

Regarding the Commentary's statement, "Among these, matching them with the four causes and four conditions above can be understood by their meaning": "Deep faith, understanding," and "deeply having faith in all Buddhas and the Buddha-Dharma" are precisely the first cause, endowed with gotra. "Reverencing and respecting all Buddhas" is precisely the second cause, relying on the embrace and support of the Buddhas and bodhisattvas, because of reverence. "Solely to perpetually extinguish the suffering of sentient beings" is precisely the third [cause], frequently generating a mind of compassion. "Constantly wishing to benefit and gladden all sentient beings, adorn the buddha-lands, and make offerings to the Buddhas" is precisely the fourth [cause], enduring severe, arduous, difficult practices for a long time. The four causes are complete. As for "the four conditions: 'reverencing and respecting all Buddhas'"—this is due to seeing and hearing their supernatural transformations and majestic power, which is the first condition. "Upholding the true Dharma and cultivating all wisdoms" is due to hearing the wondrous Dharma, which is the second condition. Further, "upholding the true Dharma" is due to seeing that the Dharma is about to be extinguished, which is the third condition. "Solely to perpetually extinguish the suffering of sentient beings" is seeing sentient beings undergoing the suffering of afflictions and karma, which is the fourth condition. Seeing suffering is the condition, and developing compassion is the cause; therefore, although it is a single passage of text, both causes and conditions are fully present. Here, because the four powers are not complete, they are not brought into correspondence.

35.36

Regarding the Commentary's statement, "Furthermore, above, from 'not seeking the five desires'..." onwards: Re-explaining the sūtra text. Because the explanation given above incorporated the views of past masters, what follows from here on is exclusively a new interpretation, having no bearing on the old explanations. The text itself has five parts: first, in terms of the virtue of faith; second, in terms of the intention of bodhi; third, in terms of buddha-nature; fourth, in terms of the four vast vows; fifth, concluding by returning to the genuine. Now, as for the first: the five verses of the sūtra text should be divided into two: the first verse indicates faith and the generation of the mind; the subsequent four verses reveal the virtues of faith.

35.37

Regarding the Commentary's statement, "The present text contains them all, only not in sequence": That sūtra states in sequence: "First, drawing near to good spiritual friends; second, making offerings to all Buddhas; third, cultivating wholesome roots; fourth, aspiring to seek the superior Dharma; fifth, having a constantly gentle mind; sixth, being able to endure when encountering suffering; seventh, having deep and profound loving-kindness and compassion; eighth, having an impartial deep mind; ninth, delighting in the Mahāyāna; tenth, seeking the Buddha's wisdom."

35.38

Regarding the Commentary's statement, "Four has three characters": This is because the characters for "making offerings to the Buddha" are identical.

35.39

Regarding the Commentary's statement, "Furthermore, these ten virtues are precisely the intention of seeking bodhi": This is the second, clarifying the intention of bodhi. When it says "generating the bodhicitta," and so forth, there is an extensive text there, which briefly enumerates fourteen to broadly summarize the boundless. Now, it merely cites one to represent the thirteen, namely: "Second, desiring to attend upon and make offerings to all Buddhas without remainder, one generates bodhicitta." The eight characters from "without remainder" onwards are present in each and every one: "Third, desiring to adorn and purify all buddha-lands; fourth, desiring to protect and uphold the correct teachings of all Buddhas; fifth, desiring to fulfill all vows of the Tathāgatas; sixth, desiring to go to all buddha-lands; seventh, desiring to enter the assemblies of all Buddhas; eighth, desiring to know the succession of kalpas in all worlds; ninth, desiring to know the ocean of minds of all sentient beings; tenth, desiring to know the ocean of faculties of all sentient beings; eleventh, desiring to know the ocean of karma of all sentient beings; twelfth, desiring to know the ocean of practices of all sentient beings; thirteenth, desiring to extinguish the ocean of afflictions of all sentient beings; fourteenth, desiring to eradicate the ocean of affliction-latencies of all sentient beings, entirely without remainder, one generates the bodhicitta. Good man! In short, a bodhisattva generates the bodhicitta by means of such millions of asamkhyeyas of skillful practices. Good man! Because the bodhisattva's practice universally enters all dharmas and realizes them all, and universally enters all lands and adorns and purifies them all; therefore, good man, only when all worlds are adorned and purified will my vows be exhausted; only when the afflictions and latencies of all sentient beings are completely eradicated will my vows be fulfilled." Explanation: The above are all that for the sake of which bodhicitta is generated. By matching them with the present sūtra text, their meaning can be understood.

35.40

Regarding the Commentary's statement, "From the first line of the final verse..." onwards: The third is in terms of buddha-nature. That is, following the difficult points, it re-clarifies the meaning that the gotra is endowed with the three buddha-natures. This comes from the *Buddha-Nature Treatise* (*Buddhagotraśāstra*), fascicle two, part three, "Revealing the Essence," chapter "The Three Causes." The treatise states: "Furthermore, it should be known that the essence of buddha-nature has three kinds, subsumed under the three natures. The three kinds are what are called the three causes. The three causes of the three kinds of buddha-nature are: first, the cause of what should be attained; second, the cause of applied practices; third, the cause of fulfillment. The first is the tathatā revealed by the two kinds of emptiness; by this, one should attain bodhicitta, up to the post-path dharmakāya. Second, the cause of applied practices: this refers to the bodhicitta; by this mind, one attains the thirty-seven aids to awakening, the ten pāramitās, and the ten stages, up to the post-path dharmakāya. Third, the cause of fulfillment: this is the cause of applied practices; through this, all is fulfilled. As for the three kinds of buddha-nature: within the cause of what should be attained, the three natures are fully present: first, the nature abiding in its own nature; second, the nature drawn forth; third, the nature of attaining the fruit." Explanation: "Abiding in its own nature" refers to the stage of ordinary beings before the path. "The nature drawn forth" refers to all the stages of the noble ones who are still in training, from the generation of the mind on up. "The nature of attaining the fruit" refers to the stage of the noble ones beyond training.

35.41

Regarding the Commentary's statement, "Furthermore, the text contains the four vast vows, which can be understood by their meaning": The fourth is in terms of the four vast vows. In the text, "not seeking the five desires" and so forth manifests "afflictions are boundless, I vow to sever them." "Solely to perpetually extinguish the suffering of sentient beings" is "sentient beings are boundless, I vow to liberate them." "Upholding the true Dharma and cultivating all wisdoms" is "Dharma gates are endless, I vow to learn them." "To realize bodhi" is "the Buddha Way is supreme, I vow to accomplish it." Thus, all four are complete.

35.42

Regarding the Commentary's statement, "Furthermore, stated above: 'with a deep mind, faith and understanding are constantly pure'..." onwards: The fifth concludes by returning to the genuine. In this there are two: first, revealing the essence of the genuine bodhicitta; second, directly concluding and returning. In the former intention, there are three meanings: first, in terms of bodhi of the three minds; second, in terms of the three contemplations; third, in terms of the four vast vows. Now, as for the first: first, it explains the mind of great wisdom; next, from "lamenting that sentient beings are deluded about this" onwards, the mind of great compassion; finally, from "grieving that formerly one did not know" onwards, the mind of great vows. This is like the lamp of bodhicitta: great compassion is the oil, great vows are the wick, and great wisdom is the light, because the light illumines the dharmadhātu. The above correspond in order to the straight mind, the mind of great compassion, and the deep mind. Second, in terms of the three contemplations: compassion and vows are the contemplation of the provisional. In the preceding mind of great wisdom, directly clarifying the purity of original nature is the contemplation of emptiness. Affliction being identical to bodhi and being originally a Buddha is the contemplation of the middle way. Third, in terms of the four vast vows: first, it establishes the principle in general; because these are the four vast vows of the Perfect Teaching, they are explained in accordance with nature. From "having faith that afflictions are identical to bodhi" onwards, it individually reveals the four vast vows. The first is "afflictions are boundless, I vow to sever them." Second, from "because of generating the mind in accordance with original nature" onwards, is "the Buddha Way is supreme, I vow to accomplish it." Third, from "lamenting that sentient beings are deluded about this" onwards, is "sentient beings are boundless, I vow to liberate them." Fourth, from "grieving that formerly one did not know" onwards, is "Dharma gates are endless, I vow to learn them." This explanation of the four vast vows refers generally to the four vast vows above. The above merely pointed to the text; now, using the phrase "deep mind," it integrates these four, making them perfect and wondrous.

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大方廣佛華嚴經隨疏演義鈔 — Classical Chinese