大方廣佛華嚴經隨疏演義鈔 38

English (machine translation) 38

Language: English

38.1

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

Regarding the commentary's phrase "In the specific phrases there are two..." and following: this is the second part, explaining the specific phrases. In the first phrase it divides into two meanings, namely: equal to the dharmadhātu and equal to space, being superior dwelling places. The treatise below explains: "Great, superior, elevated, and expansive are different names for one essence; therefore that sūtra says: 'Broad and great as the dharmadhātu.'"

38.3

Regarding the commentary's phrase "However, the general phrase of the Bhūmi Sūtra..." and following: this refutes predecessors. Predecessors also drew upon the treatise below to establish their three meanings, saying: 1. superior good determination, 2. causal good determination, and 3. non-cowardly good determination. Therefore it is now refuted thus: in that text, the general phrase is "determination", so the specific phrases constitute six determinations. In the present sūtra, the general phrase is "dwelling place", which consequently combines the specific phrases into three dwelling places; how can one merely seize an analogy and blindly copy that? It is studying too excessively. The doctrine of these three meanings should be sought in the commentary on the *Daśabhūmika Sūtra* below.

38.4

Regarding the commentary's phrase "Because this is now before the bhūmis, this is lacking": provisionally relying on the sequential arrangement of practice, tathatā has not yet been realized; hence there is no inexhaustible end of the future limit for the causal condition of eternal fruition.

38.5

Regarding the commentary's phrase "Like space containing an ocean of boundless practices": among these three meanings, the first is phenomena, the next is principle, and the third is the unimpeded dharmadhātu. However, as to why it parallels the six determinations yet has only three: because the remaining three can only be possessed upon realizing tathatā. The first is called the goodness of contemplating characteristics, phrased as "free from mixing"; the second is real goodness, phrased as "invisible"; the third is great goodness, phrased as "universally able to rescue and protect all sentient beings." None have yet realized tathatā; hence these three are absent.

38.6

Regarding the commentary's phrase "...up to first entering the realm of emptiness..." and so forth: between the words "up to" there is something bypassed: all consist of practicing with faith and reception, constantly generating faithful mind, not giving rise to wrong views, the ten grave offenses, the five heinous deeds, the four inversions, or the eight inversions, not being born in places of difficulty, constantly encountering the Buddhadharma, acquiring vast and abundant learning and wisdom, seeking many upāyas, and first entering the realm of emptiness to abide in the stage of emptiness nature; hence it is called "abode" (zhù). After this it further states: "Because the mind of wisdom in the principle of emptiness is cultivated, all merits of the Buddhadharma are not self-produced from mind generating all merits; therefore it is not called a bhūmi, but only called an abode." Explication: Learning from others and not possessing it oneself is why it is called an abode and not a bhūmi. The rest may be known. All ten come from that sūtra. In the second, from "Meaning tempering and purifying..." onward is the commentary's explanation. In the third, the sūtra merely says: "increasing all practices." In the fourth it says: "born into the Buddha's household with pure lineage." In the fifth it says: "frequently cultivating immeasurable goodness." In the sixth it says: "fulfilling the sixth prajñā." In the seventh, from "Śamatha and vipaśyanā..." onward is the commentary's intent. The eighth and ninth are completely identical. In the tenth, from "All Buddhas..." onward, the commentary captures the sūtra's meaning.

38.7

Regarding the commentary's phrase "However, concerning how these ten abodes obtain their names..." and following: in the section on explaining names, there are general names and specific names, each possessing its origin of naming and explanation of the name; now both are fully provided. From "Proceeding from that which is illustrated by analogy..." onward is the explanation of the name, harmonizing with the six compound analyses. That is, resolving the mind itself is abiding, which is a karmadhāraya compound.

38.8

Regarding the commentary's phrase "If proceeding from that which illustrates the analogy, it may be a tatpuruṣa compound": because the analogy is of an inferior phenomenon. This one is opened out from within the tatpuruṣa compound. However, the doctrine of the six compound analyses appears frequently above and below; now it shall be briefly brought forth. In the Western region, explaining names has six kinds: 1. tatpuruṣa, 2. karmadhāraya, 3. bahuvrīhi, 4. dvandva, 5. dvigu, 6. avyayībhāva (neighboring). Because these six compound analyses have analysis and synthesis, each and every one possesses both. If it is a single-character name, it is not within the six compound analyses, because it cannot form the characteristic of analysis and synthesis. First, tatpuruṣa (dependent on the master): the support acts as the master. For example, speaking of eye-consciousness: consciousness arises dependent upon the eye, which is the consciousness of the eye; hence it is called eye-consciousness, invoking the eye as the master to indicate the consciousness. It is also called an 'adherent compound' (yīshì shì): this is taking another's name in part, as in naming material consciousness. Just as a son taking his father's name is called tatpuruṣa, if a father takes his son's name, it is called an adherent compound, because the support is inferior. The characteristic of analysis and synthesis: 'analysis' means the eye is the faculty and the consciousness is discernment; 'synthesis' means the two combined are named eye-consciousness. The remaining five analyses and syntheses should be understood by analogy. Karmadhāraya: for example, speaking of storehouse consciousness: consciousness is the essence, and storehouse is the operational function. The function can manifest the essence, and the essence can sustain the function; the storehouse is itself the consciousness, hence it is called storehouse consciousness; thus it is called karmadhāraya. It is also called a compound of identical locus: storehouse takes the function of containing, and consciousness takes the function of discernment; these two share a single locus, hence it is said 'identical locus'. Bahuvrīhi: it obtains its name from that which it possesses. First, as with Buddha, translated here as 'awakened one': one who possesses awakening is named the awakened one; this is taking another's name in part. Second, as with *Kośa-abhidharmakośa*: Abhidharmakośa is the title of the root treatise; because it was composed relying on the root Abhidharmakośa, this is also called the *Abhidharmakośa Treatise*; this is taking another's name entirely, and is also called a bahuvrīhi compound. Dvandva: for example, speaking of eye and ear, etc.; their respective referents are each primary and do not subordinate to one another; hence they are said to be coordinate. Because of having the two words 'and' or 'with', they do not carry the meaning of the previous two compounds; they can encompass dvigu and bahuvrīhi. Dvigu: revealing meaning through number, it encompasses three compounds. For example, five aggregates, two truths, etc.: five is the aggregates, two is the truths; using itself for its name, this is a karmadhāraya-dvigu. Like the six consciousnesses including the eye consciousness, taking both self and other for its name, this is a tatpuruṣa-dvigu. As when five karmas are spoken of as the five unmitigated [hells]: 'unmitigated' is the fruit; speaking of the fruit through the cause, this takes another's name entirely, which is a bahuvrīhi-dvigu. Avyayībhāva (neighboring): named from proximity. For example, the four applications of mindfulness take wisdom as their essence; because wisdom is proximate to mindfulness, they are named applications of mindfulness. Since it is neighboring, it differs from using itself for its name and lacks the karmadhāraya meaning, but encompasses the other two compounds. First, a tatpuruṣa neighboring compound: for instance, someone lives near Chang'an, and someone asks: 'Where do you live?' He replies: 'I live in Chang'an.' This person is not Chang'an, but because he is near Chang'an, he says 'I live in Chang'an.' Because he partially takes another's name, it is a tatpuruṣa neighboring compound. Second, a bahuvrīhi neighboring compound: for example, if asked, 'A person of where?' he replies: 'Chang'an.' Taking another place entirely to designate the person's name is bahuvrīhi; because he is near Chang'an, it is also called neighboring. The verse says: 'Using self, using other, / Using neither self nor other, / Encompassing two, encompassing three kinds: / Such are the six compound analyses.' However, subsequent chapters mostly use the standard names, simply saying tatpuruṣa, karmadhāraya, etc., which can be grasped by their sense.

38.9

Regarding the Commentary's words, "If one determines the stages": this explains the particular names, further opening this doctrinal gate. The words, "First, relying on the five stages of the Vijñaptimātratā-[siddhi]": this refers to the ninth and tenth fascicles of that treatise, where there are five verses in total, one verse for each stage: first, the stage of accumulation (saṃbhāra); second, the stage of preparatory practice (prayoga); third, the stage of thorough penetration (prativedha); fourth, the stage of cultivation (bhāvanā); and fifth, the stage of ultimate culmination (niṣṭhā). The verse for the first, the accumulation [stage], states: "As long as consciousness has not yet arisen / seeking to abide in the nature of representation-only, / regarding the latent propensities for the two graspers, / one is still not yet able to subdue and extinguish them." The treatise states: "From the arising of the deep and firm great bodhicitta, up until one has not yet generated the consciousness that accords with definitive discrimination and does not yet abide in the true ultimate nature of representation-only, all up to this point is subsumed under the stage of accumulation. Because one cultivates various accumulations of merit and wisdom in order to progress toward anuttarasamyaksaṃbodhi, and diligently seeks liberation for the sake of all sentient beings, this is also called the stage of concordant liberation (mokṣabhāgīya)." Explanation: The two matters of merit and wisdom cultivated are provisions (saṃbhāra) that nourish and benefit one's own person; therefore, the Nirvāṇa [Sūtra] calls them 'practices of liberation.' Because practice after practice does not contravene [liberation], it is termed 'concordant' (śun). A 'part' (bhāga) means cause and limb, being a constituent part of the causes of liberation. Second, regarding the preparatory practice [stage], the verse states: "Setting up a slight object before oneself, / declaring it to be the nature of representation-only, / because of having an apprehension, / one does not truly abide in representation-only." The treatise states: "The bodhisattva, having previously in the first incalculable eon fully prepared the accumulations of merit and wisdom, once the factors concordant with liberation are perfected, in order to enter the path of vision and abide in the nature of representation-only, again arouses preparatory practice to subdue and eliminate the two graspers." Third, regarding the stage of thorough penetration, the verse states: "When cognition has no apprehension whatsoever / regarding any cognitive object, / at that time one abides in representation-only, / because of being free from the marks of the two graspers." Below, the treatise text states: "Immediately following the preparatory practice, when this cognition arises, one directly experiences tathatā; this is called the stage of thorough penetration. Because it first illuminates the principle, the name 'path of vision' is established." Fourth, regarding the stage of cultivation, the verse states: "Devoid of apprehension and inconceivable, / this is supramundane cognition; / because the two coarse heavinesses are abandoned, / one immediately attains the transformation of the basis (āśrayaparavṛtti)." Explanation: From having first entered the bhūmis and following the two paths of vision, from the abiding mind onward is called the stage of cultivation. The treatise states: "After the bodhisattva has arisen from the former path of vision, in order to sever the remaining hindrances and realize the transformation of the basis, he repeatedly cultivates non-conceptual cognition." Fifth, regarding the stage of ultimate culmination, the verse states: "This is the undefiled realm, / inconceivable, good, and permanent; / the body of peaceful liberation, / named Dharma of the Great Sage (Mahāmuni)." These latter four stages will be extensively differentiated when reaching the "Daśabhūmika Chapter". Present here is the beginning of the three ranks of worthies, which is the very beginning of the first stage, so it is said to be subsumed under the first stage. Thus one knows that the fourth and fifth assemblies are also subsumed under the first stage; the ten bhūmis are subsumed under the second, third, and fourth; the seventh assembly is cultivation; and the rest are subsumed under the fifth, possessing equal and wondrous enlightenment. Therefore, the nine meanings below, although only explaining the stages, by analogy also explain the distinctive causes and effects; one may understand this by inferring accordingly.

38.10

Regarding the Commentary's words, "Second, relying on the Mahāyānasaṃgraha, fascicle six," etc.: this is in that treatise's "Section on Entering the Characteristics of the Knowable." The treatise states: "Where is one able to enter? That is, in the mind that has manifestations resembling phenomena and resembling objects. Within the stage of practicing with resolute conviction generated by the characteristics of Mahāyāna phenomena, and within the path of vision, the path of cultivation, and the ultimate path, regarding representation-only as the nature of all phenomena, [one enters] by resolute conviction in accordance with hearing, by thorough penetration in accordance with principle, by counteracting all hindrances, and by abandoning all hindrances." Asabhāva's commentary explains: "'Where is one able to enter?' asks about the sphere entered and the stages capable of entering. 'That is, in that which has manifestations,' etc., means that generated by the characteristics of Mahāyāna phenomena, determining to practice mental speech resembling phenomena and resembling objects, one is able to enter into this sphere. What is capable of entering is the function; the sphere entered is the entering and the maintaining. In this mental speech, one capable of entering may be in the stage of practicing with resolute conviction, because regarding representation-only as the nature of all phenomena, one merely generates resolute conviction in accordance with hearing. Or one capable of entering may be in the path of vision, because of thoroughly penetrating this mental speech in accordance with principle. Or one capable of entering may be in the path of cultivation, because of counteracting the afflictive and cognitive hindrances by means of this cultivation. Or one capable of entering may be in the ultimate path, because of being supremely pure and free from all hindrances. These four kinds are the stages capable of entering." In explaining the previous root treatise, there are four sections: first, clarifying what is entered; second, mental speech being what is capable of entering; third, from "the stage of practicing with resolute conviction" onward, clarifying the stages capable of entering, the four stages being capable of entering; fourth, from "regarding representation-only as the nature of all phenomena" onward, setting forth the characteristics of the four entries. In the commentary above, these have already been selected, analyzed, and correlated.

38.11

Regarding the Commentary's statement 'Third, relying on the Yogācārabhūmi,' the treatise says: 'What are the twelve abidings and so forth? The uddāna states: "Lineage, adhimukticaryā, / extreme joy, higher morality, / higher mind, and the three wisdoms, / signless with effort, / signless without effort, / unhindered comprehension, / the supreme bodhisattva abiding, / and the ultimate Tathāgata abiding."' The prose commentary explains: 'Namely, the bodhisattva lineage, and so forth,' fully listing their names but without sequential order. Now, following the later explanation, the Commentary adds the sequential order, quoting the explanatory text and having already briefly explained it. However, throughout its detailed exposition, it always asks first and answers later. Now, at the beginning, it first asks: What is the abiding of the bodhisattva lineage (this asks about the essence of the stage)? How does a bodhisattva abide in the lineage stage (this asks about the person capable of abiding)? Now the Commentary cites the reply, completely answering both questions. The text has three sections: First, answering the latter question concerning the person capable of abiding: by virtue of a benevolent and virtuous nature, one is naturally able to accomplish the bodhisattva's conduct and virtues, not having to rely on deliberation and restriction to maintain vigilance; thus they are a practitioner of goodness. Regarding 'Sustaining' and so forth: second, this answers the earlier question concerning the essence of the stage. These words are still brief; the complete treatise says: 'If bodhisattvas of this lineage sustain all seeds of the buddhadharmas within their own essence, then within their basis, they are fully endowed with all buddhadharmas and all seeds.' Explanation: The ālayavijñāna is called the 'own essence', and the continuous body is called the 'basis'. Before generating the mind [of awakening], the seeds of the buddhadharmas within that own essence constitute the essence of this abiding. 'Lineage' is itself the 'abiding'—this is a karmadhāraya compound. Because that school posits five lineages, this refers to a person of the bodhisattva lineage. Regarding 'By nature free from coarse defilements' onwards: third, in terms of defilements being light and subtle, it further explains the person capable of abiding. These words are also brief; the complete treatise says: 'Furthermore, for bodhisattvas abiding in the lineage, their nature is free from coarse defilements; they cannot give rise to the active entanglements of dominant defilements, and because of this, they do not commit [actions leading to] uninterrupted [retribution] nor sever their roots of goodness.' Regarding '2. The abiding of adhimukticaryā': the explanatory text is found fully in the treatise. Its commentary explains: 'It takes the defiled seeds and actual states of this abiding, as well as the various uncontaminated virtuous seeds, as its essence; yet not having realized the principle of true quiescence, they merely apply resolute conviction to undertake the various practices, hence it is called adhimukticaryā.' Regarding '3. The abiding of extreme joy': it takes the attained unconditioned and conditioned uncontaminated virtues and so forth as its essence; the essences of the subsequent stages are all identical to this essence, but specific names are given only in terms of what is first attained, as detailed in the 'Ten Grounds Chapter'. The third is the first bhūmi; from the fourth to the twelfth correspond to the second through tenth bhūmis, which are easy and therefore not explained. Regarding 'Fourth, also relying on the Yogācārabhūmi' onwards: this refers to fascicle 49 of the treatise, which again gathers them into seven grounds based on broad similarities: 1. based on lineage; 2. based on the stage of the worthy; 3. because of first entering sainthood, the three abidings thus form three grounds; 4. from the second ground through the seventh, because the practice with effort based on the noble path is completed, they are gathered into one, called the ground of engaging in correct practice; 5. because the eighth ground effortlessly progresses naturally, it is called determination; 6. because the ninth ground initiates altruistic actions based on effortless action, it is called determined action; 7. because the cause is rounded out and the fruit is fulfilled, it is called reaching the ultimate ground. Regarding 'Fifth, relying on the Renwang' and so forth: this refers to the 'Receipt and Maintenance Chapter'. If [one follows] the new sutra, it lists in sequence the names of the ten abidings, practices, pariṇāmanās, and ten bhūmis. Here, relying on the old sutra, the names differ but the meaning is identical. The sutra says: 'The Great Sage said: "There are good sons who cultivate the thirteen gateways of contemplation, being great Dharma kings. From the endurance of practice up to the diamond summit, they are all dharmabhāṇakas who rely, uphold, and establish [the teaching]. You, the great assembly, should make offerings to them just as you make offerings to the Buddha; you should hold billions of heavenly flowers and heavenly incense to present to them."' Later, the sutra immediately enumerates and explains them, but the text is broad and voluminous, and likewise does not arrange them in sequence. Now their names are briefly listed and sequential order is added. Now, first, regarding '1. The practice lineage': this refers to the ten abidings. The sutra says: 'Good sons! That dharmabhāṇaka is a bodhisattva of the practice lineage. Whether a lay upāsikā or upāsaka, or a monastic bhikṣu or bhikṣuṇī, cultivating the ten virtues, they contemplate their own body as impure part by part in terms of earth, water, fire, wind, space, and consciousness; further, they contemplate the fourteen faculties—namely, the five emotional faculties, the five feelings, male, female, mind, life, and so on—as having boundless faults and errors; therefore, they immediately resolve upon anuttarabodhi, constantly cultivating the contemplation that everything in the three realms is impure at every thought-moment, thereby obtaining the gateway of contemplating the endurance of impurity. Abiding in the Buddha's household, cultivating the six points of harmony and respect—namely, the three karmic activities, sharing precepts, sharing views, and studying together—they practice the eighty-four thousand pāramitā paths,' and so forth, which are all explained in detail below. Now only the difficult points are explained. The so-called 'Good Awakening' is the ground of joy, because one first realizes tathatā and attains non-conceptual cognition. On the second ground, the virtue of morality is purified, entering cultivated wisdom. On the third ground, retaining what is heard emanates the light of wisdom, hence the old [translation] called it the ground of illumination. The fourth ground is blazing wisdom, also called jñeya-dahana, because the flame of wisdom burns brightly regarding the knowable. The fifth ground enters the true and penetrates the conventional, being difficult to conquer. On the sixth ground, the real wisdom of prajñā constantly appears before one. On the seventh ground, relying on emptiness to engage with existence, it is profound penetration. On the eighth ground, attaining all phenomena, it is genuine awakening. On the ninth ground, good wisdom is endowed with the forty varieties of eloquence, responding universally to many assemblies, causing both the sentient and insentient to preach the Dharma. The thirteenth is the bodhisattva ground, because it can fully enter the Buddha's realm. Regarding 'In meaning it corresponds to the tenth ground and equal awakening': the Renwang does not establish equal awakening, hence it says 'in meaning it corresponds.' Regarding 'Sixth, relying on the Renwang' and so forth: this relies on the 'Teaching and Transforming Chapter'. In the new sutra, this is the 'Bodhisattva Practice Chapter', which is explained in detail in the 'Ten Endurances Chapter'; now it should be briefly shown. Regarding 'Corresponding in sequence to the three worthies': the lower grade of suppressed endurance corresponds to the ten abidings, the middle grade to the ten practices, and the upper grade to the ten pariṇāmanās. Therefore, that sutra says: 'The Buddha said: "Great King! The five endurances are the bodhisattva Dharma: namely, suppressed endurance in upper, middle, and lower [grades]; faith endurance in upper, middle, and lower [grades] (the first, second, and third grounds); compliant endurance in upper, middle, and lower [grades] (the fourth, fifth, and sixth grounds); endurance of unproduced phenomena in upper, middle, and lower [grades] (the seventh, eighth, and ninth grounds); and quiescent cessation endurance in upper, middle, and lower [grades]—these are called the cultivation of the prajñāpāramitā by all bodhisattvas."' Now, because the Yingluo also has five endurances, quiescent cessation is likewise divided into three grades, the middle grade corresponding to equal awakening. Regarding 'Seventh, also from the Renwang' and so forth: this also refers to the upper grade of the five endurances, as the text says: 'Good sons! At the initial generation of the mind endowed with marks of faith, sentient beings as numerous as the sands of the Ganges cultivate suppressed endurance, generating within the Three Jewels the ten minds of the practice lineage: the mind of faith, the mind of vigor, the mind of mindfulness, the mind of wisdom, the mind of samādhi, the mind of giving, the mind of morality, the mind of protection, the mind of vow, and the mind of pariṇāmanā. These are bodhisattvas who can transform sentient beings to a small degree, having already surpassed all the virtuous grounds of the two vehicles. All buddhas and bodhisattvas nurture the ten minds as the sacred womb.' Explanation: These ten minds within the practice lineage are the causes for the ten abidings; because the causes are distinguished from the fruits, these ten are added. Strictly speaking, there are only fifty-one; because equal awakening is opened, throughout the various sutras there are also fifty-two. Regarding 'Eighth, relying on the Yingluo' and so forth: this merely excludes the ten faiths, because faith has not yet formed a stage. Therefore, that sutra says: 'The Buddha told Bodhisattva Jingshou: "Regarding your asking what the characteristics of meaning are: namely, the ten abidings, ten practices, ten pariṇāmanās, ten bhūmis, the unstained ground, and the ground of wondrous awakening; I shall now explain them."' Regarding 'Ninth, relying on the Yingluo' and so forth: this gathers the major stages into four, and the last two of fulfilled cause and perfected fruit into two, all as explained in the 'Ten Endurances Chapter'. Regarding 'Relying on the Laṅkāvatāra and so forth': this does not establish stages, nor does it form an independent heading; however, desiring to establish the five teachings, it is appended here. For among the ten headings, the first four are the initial teaching, the next five are the final teaching, this Laṅkāvatāra corresponds to the sudden teaching, and the tenth is the complete teaching. Since the Hinayana is not a great stage, it is briefly omitted from discussion. Regarding 'Tenth, relying on this sutra': although it says forty-two, because it is endowed with both perfect interpenetration and graded arrangement, it integrates the previous nine, universally elucidated throughout the single sutra. If taking the distinctions, it spans from the end of the second assembly to the seventh assembly. Regarding 'The unfolding and combining of the ten faiths': this points to the earlier unfolding into fifty-two and combining into forty-two; unfolding and combining are unobstructed, and this sutra necessarily encompasses both, hence they are subsumed under the ten headings.

38.12

Fifth, the section on the teaching. Commentary: 'It is broadly identical with the first ground, being "for the sake of attaining the ten powers"' and so forth: in the section on that abiding, what meaning does this serve? There are ten phrases, broadly saying: 'for the sake of attaining the Buddha's wisdom', 'for the sake of attaining the ten powers', 'for the sake of attaining the great fearlessnesses', and so forth. The ten powers are merely one phrase among the particulars; although broad and brief versions differ, they all seek the buddha-fruit, hence it is said to be 'broadly identical'. From 'Furthermore, these ten powers' onwards, an objection is resolved. The objection states: If it is said to be broadly identical, why is there only one specific phrase? The intent of the answer is: Since it is said to be broadly identical, why should it not allow for many differences, showing that the initial worthy is inferior to the first ground? Furthermore, because the ten powers encompass a broad and extensive meaning, this one is briefly cited, as in the chapter on the ten powers. Therefore, it is not that the rest are not objects of focus; it is merely an abbreviation of the text. Consequently, the subsequent verses elaborate on these ten powers and the other various meanings, all belonging to the initial generation of the mind.

38.13

Commentary: 'Question: 8. Being distant from birth and death' and so forth: the above directly explained the text; below this is an analysis. The answer contains three intentions: first, explained in terms of the two benefits; second, explained solely in terms of benefiting others; third, explained in terms of compassion and wisdom. However, compassion and wisdom are mostly explained with compassion as benefiting others and wisdom as self-benefit. According to the genuine meaning, both self and others are possessed: such as compassion rescuing the nine categories [of beings] and wisdom comprehending non-arising; yet those who can be saved are exclusively for benefiting others. Having compassion without wisdom leads to falling into attachment and views; having wisdom without compassion leads to stagnating in the two vehicles. Without wisdom, one cannot contemplate emptiness; without compassion, one cannot give rise to practice—this is mostly in terms of self-benefit, and hence differs from the first. However, the earlier explanation of delighting in dwelling in birth and death contained both intentions of compassion and wisdom; now, in contrast to the meaning of being distant, it only mentions compassion, hence 'delighting in dwelling in birth and death'. Under 'Yogācāra', text is cited as proof: citing the Yogācārabhūmi to prove the meaning of revulsion. Fearing a misunderstanding that only the two vehicles have revulsion, it implicitly cites two sutras to jointly prove both meanings: one is the Śāriputra chapter of the Vimalakīrtinirdeśa, as cited previously; the other is 'not moving from the true reality', which is the intent of the Pañcaviṃśatisāhasrikā Prajñāpāramitā and the text of the Mahāprajñāpāramitā-śāstra. Regarding 'Accomplishing the path of non-abiding': the above explanation is the meaning of abiding in both; because of non-abiding in both, one is able to abide in both. By not abiding in birth and death, one is able to abide in nirvāṇa; by not abiding in nirvāṇa, one is able to abide in birth and death, and so forth, as has been explained in detail previously.

38.14

Under 'Furthermore, initially' in the Commentary, there is another question and answer. It also has three intentions: 1. One does not personally need to be reborn, but [does so] to guide sentient beings, causing them to cultivate the causes for the pure land. 2. Like a person unskilled in water who sees their child fall into the water: if they immediately plunge in, both self and other will drown; they should seek a boat or raft to ferry them across. 3. Because of compassion, one delights in dwelling [in saṃsāra]; because of wisdom, one is reborn [in the pure land]. The following resolution of the objection concerning the ten treasuries is explained in terms of provisional and real wisdom.

38.15

Commentary: 'Self-understanding also has three': in sequence corresponding to the above, meaning: 1. because it is accomplished through inner nature, one does not follow others; 2. because of comprehending mind-only, one does not grasp phenomena outside the mind; 3. because of comprehending the nature as thusness, not a single phenomenon exists outside the nature. Commentary: 'Not only having heard much without understanding the meaning': this is the intent of the Nirvāṇa Sūtra. The 'Noble King Bodhisattva Chapter' says: 'Better to hear little and understand the meaning and principles deeply, than to hear much without understanding the meaning.' The proximate cause of nirvāṇa has already been cited in the 'Inquiry and Clarification' [chapter].

38.16

Regarding the commentary's passage beginning with "Third, however, the ten impermanences broadly accord with the third bhūmi," the text of the commentary has two parts: first, a general explanation of characteristics, and second, an opening of headings and specific explanations beginning with "The treatise says." Within this, there are four explanations: (1) relying on the tenor of the treatise to explain impermanence as arising and ceasing; (2) relying on the Mahāparinirvāṇa-sūtra to explain the pairing of permanence and impermanence; (3) drawing tangentially upon the Vimalakīrtinirdeśa to explain the pairing of arising-and-ceasing with non-arising-and-ceasing; and (4) drawing upon the Mahāparinirvāṇa-sūtra and other texts to explain the negation of traces by transcending both permanence and impermanence. In the first part, there are two sections: first, the general clause is explained. "Conditioning factors of life" is the essence of impermanence. "Not abiding" is the meaning of impermanence. The specific explanation of impermanence follows from "However, furthermore."

38.17

Regarding the commentary's passage beginning with "In terms of what is there impermanence?", this is the second section, explaining the specific clauses. The first four are self-evident. The subsequent four clauses from "fifth, unconditioned (wu zuo)" onward are generated in sequence from the preceding four clauses: from impermanence arises unconditionedness; from suffering arises tastelessness; from emptiness arises lack of intrinsic nature; and from non-self arises lack of location. The final two clauses conclude both, freeing one from the two grasps. What was mentioned above as "the contemplation of all worldly realms as disagreeable" is one of the ten contemplations from the twenty-sixth fascicle of the Mahāprajñāpāramitopadeśa. The ten contemplations are: (1) impermanence, (2) suffering, (3) non-self, (4) the impurity of food, (5) all worldly realms as disagreeable, (6) death, (7) impurity, (8) abandonment, (9) dispassion, and (10) cessation.

38.18

Regarding the commentary's passage beginning with "Question: The bhikṣus in the Mahāparinirvāṇa-sūtra...", this is the second explanation, relying on the Mahāparinirvāṇa-sūtra to explain the pairing of permanence and impermanence. Within this, there are two parts: first, a question and answer setting the stage; and second, the direct explanation according to the sūtra. Here in the first part, it refers to the passage in the "Chapter on Mourning and Lamentation" where the bhikṣus of the three cultivations praise contemplations such as impermanence: "The bhikṣus addressed the Buddha, saying: 'World-Honoured One! Excellent is your preaching of impermanence, suffering, emptiness, and non-self! World-Honoured One! Just as among all animal footprints, the elephant's footprint is supreme, so too is this contemplation of impermanence: it is foremost among all contemplations. If there are those who diligently cultivate it, they can eliminate all sensual desires and cravings in the desire realm, and so forth. Furthermore, just as autumn plowing is supreme, and so forth, you have also taught non-self.' The Buddha then praised their skillful cultivation of non-self. The bhikṣus replied, saying: 'We not only cultivate the contemplation of non-self, but also further cultivate other contemplations—namely, the contemplation of suffering, the contemplation of impermanence, and the contemplation of non-self.'" Because emptiness is omitted, they are called the three cultivations. Furthermore, the analogy of the drunken person is cited; below, it is cited in essence: Just as a drunken person sees the sun and moon spinning, so too are sentient beings, who impute permanence to what is impermanent. The Buddha said that the preceding citation of the drunken person only grasps its words and not its meaning: when a drunken person sees the sun and moon spinning, the sun and moon have never actually spun. Nirvāṇa is truly permanent, yet one regards it as impermanent; Nirvāṇa and so forth are not genuinely impermanent. This means that, according to the sequential order of the Tathāgata's Dharma doors, initially impermanence was taught because non-Buddhists arbitrarily imputed an erroneous permanence; this is supreme among all contemplations. The followers of the two vehicles did not understand and indiscriminately applied it to the Buddha-ground; only with the final proclamation at the Twin Sala Trees were permanence and the like distinguished. Both the question and answer are self-evident. Regarding the commentary's passage beginning with "Furthermore, regarding impermanence...", this is the second part, the direct explanation according to the sūtra. Continuing from the preceding question and answer, the word "furthermore" is used. Above, impermanence was applied across to nirvāṇa; now, because one has not yet realized nirvāṇa, it is not applied across. Since within saṃsāra there are impermanence and the rest, this reveals that the dharmakāya is permanent, nirvāṇa is bliss, the wholesome existence is not empty, and sovereign existence is the Self. The "eight sovereign selves" are: (1) ability to become small, (2) ability to become large, (3) ability to become light, (4) ability to act with sovereignty, (5) ability to act as master, (6) ability to reach far, (7) ability to shake the earth, and (8) ability to fully accomplish whatever is wished—as explained at length in the Mahāprajñāpāramitopadeśa and the Mahāparinirvāṇa-sūtra. However, because the nature of the dharmakāya has emerged from antiquity and its essence is devoid of alteration, one speaks of it primarily as permanent; and because nirvāṇa is quiescence and cessation, it is true bliss. Yet emptiness is also impure and conditioned; therefore, the Mahāparinirvāṇa-sūtra says: "Purity refers to the true Dharma of all Buddhas and bodhisattvas; it is called wholesome existence. The Tathāgata signifies the meaning of the Self." However, while this is so when explained distinctively, if spoken in accordance with reality, nirvāṇa inherently possesses all four virtues. Thus the twenty-seventh fascicle states: "What is called emptiness means not seeing emptiness and non-emptiness. The wise see emptiness and non-emptiness, permanence and impermanence, suffering and bliss, self and non-self. Emptiness refers to all of saṃsāra, and non-emptiness refers to the great nirvāṇa; up to non-self refers to saṃsāra, and Self refers to the great nirvāṇa." The commentary says: The phrase "up to" skips two pairs in the middle. Stated fully, it would be: impermanence refers to saṃsāra, permanence refers to the great nirvāṇa; suffering refers to saṃsāra, bliss refers to the great nirvāṇa. Thus, when an entire sūtra broadly teaches that saṃsāra is impermanent, without bliss, non-self, and impure, whereas nirvāṇa possesses permanence, bliss, Self, and purity, one knows that nirvāṇa must possess all four virtues.

38.19

Regarding the commentary's passage beginning with "Then the first four clauses...", this analyzes and determines the sūtra text. Above, the first explanation treated all ten clauses as impermanence; now, the second explanation treats them as possessing both permanence and impermanence. When it says "because of permanence it is unconditioned," purposeful activity is the cause of impermanence; because there is purposeful action, it is called conditioned (saṃskṛta), and what is conditioned is impermanent. Being without purposeful action is called unconditioned (asaṃskṛta), and the unconditioned is precisely permanent. Whatever has flavor is suffering, because within the lower suffering, one arbitrarily generates notions of pleasure regarding the pleasures of the three realms; tastelessness is the bliss of quiescence and cessation. For example, regarding names, there is no sovereignty: what is small, according to the name "small," does not immediately become large; how could this be called sovereign? If there were a location, it would not be pure; only when purity is devoid of the characteristic of purity is it true purity.

38.20

In the commentary, from "However, neither of the two principles is one-sided" downward, it concludes with praise for the preceding eight [lines], stating that permanence and impermanence and so forth comprise two principles in all, neither of which is one-sided. It clarifies that permanence and impermanence, self and non-self, and so forth are not separate from one another; this is what is realized, and the illumination that accords with it is that which realizes. However, what is above fundamentally derives from Master Sheng's treatise on the meaning of eternal abide, where he says: "Now, nirvāṇa is originally existent and cannot be considered non-existent; the three realms are originally non-existent and now exist, and having existed they return to non-existence, so they cannot be considered existent. Nirvāṇa takes non-arising and non-ceasing as the actual truth; the three realms take arising and ceasing as the true truth. That neither of the two principles is one-sided is called the meaning of the Middle Way." Someone there asked: "Permanence and impermanence are two mutually opposing principles; how can they be the principle of the un-one-sided Middle Way?" He answered: "Although the two principles are distinct, the principles naturally assist each other. Why? Because deviating from permanence, there is the impermanence of the three realms; and because of understanding the real nature of impermanence, permanent wisdom is accomplished. Therefore, the sūtra cites the two birds; its intended meaning lies here. Neither of the two principles is one-sided, and illumination accords with it, just like a mirror suspended in a high hall reflects all images." Explanation: "A mirror suspended in a high hall" refers to the empty illumination of non-mind; "all images are thus reflected" means without discriminating beauty from ugliness; hence, with a pure mind that transcends permanence and impermanence, one illuminates the consummate principle of permanence and impermanence. If explained according to this, then regarding the phrase "all dharmas," the first four naturally belong to the conditioned. Therefore the Nirvāṇa [Sūtra] says: "'All dharmas' refers to saṃsāra. 'Not all dharmas' refers to the Buddha, Dharma, Saṅgha, and right liberation." It also says: "I observe all saṃskāras to be impermanent. How is this known? Because of causes and conditions. If all dharmas are born from conditions, then one knows they are impermanent. Among these non-Buddhists, there is not a single dharma that is not born from conditions; therefore it is impermanent. The Tathāgata, space, and the Buddha-nature do not derive from causes and conditions; therefore they are permanent." That the next four lines now also say "all dharmas" is because naturally pure nirvāṇa is not separate from all conditioned and unconditioned dharmas. Since there is a distinction, overturning the eight inversions accomplishes the eight practices. In the commentary, "Furthermore, the first four lines take arising and ceasing through causes and conditions..." and so forth: this is the third [interpretation], drawing on the Vimalakīrtinirdeśa-sūtra to explain in terms of arising and ceasing and non-arising and non-ceasing, clarifying the meaning purely with respect to impermanence. In this there are two parts: first, the correct explanation; second, citing proof. In the first part, the statement that "the first four lines taking arising and ceasing through causes and conditions is the meaning of impermanence" and so on: "and so on" includes taking oppression as the meaning of suffering, impurity as the meaning of emptiness, and lack of mastery as the meaning of non-self. The statement that "the next four lines take non-arising and non-ceasing as the meaning of impermanence": this single line contains both a general and a specific sense. Generally, it encompasses the subsequent four lines; specifically, it refers to the first line. "Non-doing" is the meaning of impermanence; since there is no deliberate creation, there is no arising or ceasing. However, this is precisely the chapter on Kātyāyana in the Vimalakīrtinirdeśa: "Kātyāyana said to the Buddha: 'I recall that in the past, when the World-Honoured One briefly taught the essentials of the Dharma to the monks, I subsequently expounded their meaning—namely, the meaning of impermanence, the meaning of suffering, the meaning of emptiness, the meaning of non-self, and the meaning of quiescence. At that time, Vimalakīrti came and said to me: "O Kātyāyana! Do not expound the Dharma of the real mark with a mind and activity of arising and ceasing. Kātyāyana! That all dharmas ultimately do not arise and do not cease is the meaning of impermanence. That the five clinging-aggregates thoroughly penetrate emptiness without anywhere arising is the meaning of suffering. That all dharmas are ultimately devoid of anything that exists is the meaning of emptiness. That one is non-dual regarding self and non-self is the meaning of non-self. That dharmas fundamentally do not arise and now do not cease is the meaning of quiescence."'" Explanation: Now the text of the commentary has used this entirely; merely by examining what is cited, host and guest are naturally distinguished. Master Sheng, in explaining that all dharmas ultimately neither arising nor ceasing is the meaning of impermanence, says: "As for impermanence, verifying it by the cessation of phenomena: if there is ultimately cessation, could there not have been an initial arising? If the beginning were truly so, then arising is not fixed. If arising is not fixed in arising, what is fixed in cessation? Since arising and ceasing are both unfixed, where could the true essence reside? Inferring that it resides nowhere is the principle, the real meaning of all dharmas. If reality takes non-arising and non-ceasing as its meaning, is this not where impermanence resides? Therefore, it is said that non-arising and non-ceasing is the meaning of impermanence." This directly deduces from arising and ceasing that there is no arising or ceasing. "Furthermore, as for impermanence, it clarifies that permanence is impermanence, which is why there is no impermanence; therefore, non-arising and non-ceasing is the meaning of impermanence." In the commentary, "the five clinging-aggregates thoroughly penetrate emptiness" and so on: "clinging" (upādāna) means grasping; because the causes of affliction and karma are able to summon these aggregates, they are called clinging-aggregates. The words "due to arising there is suffering" downward align the commentary with the sūtra, meaning that because they arise from conditions, when they arise there is no arising. Thus Master Sheng says: "Suffering as an affair is constituted by coming together. That which is constituted by coming together, how could it exist? For this reason, it is said that the emptiness of the five clinging-aggregates is the meaning of suffering. The five clinging-aggregates are the source of suffering. Impermanence deduces arising and ceasing, and its affairs are not confined to one; furthermore, it universally pertains to both the contaminated and the uncontaminated, so it says 'all dharmas.' Suffering, its essence being non-existent, has its meaning arise internally. Furthermore, one who attains the uncontaminated does not incur suffering through losing grasping, so it refers only to the clinging-aggregates. 'Thoroughly penetrating': impermanence is verified based on the end, so it merely says 'ultimately.' Suffering takes emptiness as its essence, so it 'thoroughly penetrates.' 'Without anywhere arising': impermanence clarifies change without origin, its principle residing in arising. Suffering speaks of dharmas of provisional assembly, which is why it is matched with arising." When the present sūtra says "all," each refers to a partial "all." Furthermore, it contains other meanings, hence it says "all." That "all dharmas are ultimately devoid of anything that exists is the meaning of emptiness" is from the sūtra. "Both persons and dharmas are empty, and emptiness is also empty, hence not conforming to names" aligns the commentary with the sūtra. Master Sheng says: "Those who are deluded all take all dharmas as belonging to the self. Since the principle is suffering, phenomena do not conform to oneself. If they do not conform to oneself, they are not what I can protect. If protecting them does not belong to the self, they certainly do not exist. Their existence is an existence, yet it is called non-existence. Non-existence is indeed non-existence, how could it exist?" This is the utter exhaustion of both non-existence and non-non-existence; this is why it is the meaning of emptiness. The Madhyamakaśāstra says: "The Buddhas taught the Dharma of emptiness to eliminate all views of existence. If one again sees that there is emptiness, such a person the Buddhas cannot convert"; hence it is ultimately empty.

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大方廣佛華嚴經隨疏演義鈔 — Classical Chinese