大方廣佛華嚴經隨疏演義鈔 41

English (machine translation) 41

Language: English

41.1

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

Regarding the commentary's statement, "Explaining these four divisions is fully as in the thirteenth fascicle of the Samuccaya," that treatise establishes persons (pudgala) in brief as being of seven kinds: namely, by distinction of afflictive behavior, by distinction of renunciation, by distinction of sustaining, by distinction of upāya, by distinction of result, by distinction of realm, and by distinction of cultivation. Now, under the distinction of afflictive behavior, there are seven kinds of its own: 1. lustful behavior, 2. wrathful behavior, 3. deluded behavior, 4. conceited behavior, 5. discursive behavior, 6. balanced behavior, and 7. behavior of slight defilement. The person of lustful behavior refers to one who has fierce and protracted desire (this is the designation); even toward inferior pleasant objects, he can arouse upper-grade desire (this explains 'fierce'), and once aroused it lasts long without interruption (this explains 'protracted'). As with the one of lustful behavior, so too up to the one of discursive behavior; each is fierce and protracted toward their own objects, properly correlated and explained. A person of balanced behavior refers to one whose defilements abide in their natural state, free from fierceness and weakness, because their defilements abide in neutral objects and because their defilements manifest according to the power of the object. Explanation: 'Fierce' excludes the first five; 'weak' excludes the seventh; 'abiding in neutral objects' explains and accomplishes 'natural state.' 'Manifesting according to the power of the object' explains the defilements of the natural state: namely, toward a superior object, the lustful mind increases; toward an inferior object, the lustful mind diminishes. It is not like the first five, which arouse upper-grade lust even toward inferior objects; it is also like Yan Hui whose anger did not exceed measure. Alternatively, being equal to the object is called 'balanced.' Furthermore, in what is aroused there is no partial excess or deficiency; hence it is called 'balanced.' The treatise says: "A person of the behavior of slight defilement refers to one whose subtle defilements abide in their natural state. As with the characteristics of the defilements in their natural state spoken of before, these defilements are now slight and subtle compared to those. Even toward predominant cognitive objects, subtle defilements manifest, because they are suppressed by the power of superior antidotes previously cultivated." Explanation: This is not like the previous balanced behavior which equals the preceding object—where if the object is superior, lust is heavy, etc.; here, even if it is superior, it remains weak, hence differing from the former; thus, even toward the murderer of one's parents, one does not inflict retribution. Furthermore, although there are seven above, sūtras mostly speak of four, because the three poisons are taken as roots of unwholesomeness. Since the balanced behavior subsumes the other three, the commentary speaks of 'balanced.' Dividing them into light and heavy: the light is precisely slight defilement; the heavy is precisely this [balanced behavior]. Since balanced behavior equals the object, it is considered heavy in comparison to slight defilement. Moreover, 'balanced' means all are similar, without superiority or inferiority; the first three have the sense of mutually increasing. Regarding the commentary's statement, "Fifth, seeking the pleasures of humans and devas is delighting in saṃsāra": fearing someone might object, "Who would delight in death?", it now answers: what is called delighting in birth, because where there is birth there must be death, means that the pleasures of humans and devas are affairs within saṃsāra. Regarding the commentary's statement, "Causing those who delight in phenomenal quiescence to accomplish noumenal quiescence": this is the intention of benefiting persons, and is also an antidote. Regarding the commentary's statement, "That is, relying on the Dharma and not relying on the person": this directly pairs with the first text's connecting meaning, which is relying on the meaning and not relying on the letter; because the commentary finds the letter and meaning obvious, it does not explain it further. In the second phrase there are two pairs: namely, relying on the Dharma and not relying on the person, and relying on wisdom and not relying on consciousness, fully possessing the four reliances of the Dharma. That is, in the Vimalakīrtinirdeśa-sūtra, 'Chapter on the Offering of the Dharma', the order is given as meaning and words, wisdom and consciousness, definitive meaning and non-definitive meaning, and person and Dharma. The meaning of the four reliances is analyzed in three gates: 1. explaining the names, 2. identifying their essence, 3. their order. First, explaining the names: the meaning is what is expressed; relying upon it, one arouses practice, and therefore one should rely on it. Although teaching expresses the principle, one must forget words, for words are not the meaning; therefore one should not rely [on them]. Wisdom is non-conceptual and capable of decisive determination; therefore one should rely on it. Consciousness is discriminative and capable of generating defiled attachment; therefore one should not rely on it. "Relying on sūtras of definitive meaning and not relying on those of non-definitive meaning": revealing the real clearly and distinctly is called definitive meaning; relying upon it, one arouses understanding, and therefore one should rely on it. Veiled and having a remainder is called non-definitive meaning; causing people to grasp and adhere, one therefore should not rely on it. Basing practice upon the Dharma, one therefore must rely on it; not following human sentiments, one therefore does not rely on the person. However, sūtras of definitive meaning and the like have many gates: 1. The gate of Dharma seal versus non-seal: that which accords with the three seals of impermanence, quiescence, and non-self is taken as definitive meaning; that which does not accord is non-definitive meaning. 2. The gate of Mahāyāna and Hīnayāna: the three seals of the Hīnayāna are also non-definitive meaning; only the Mahāyāna is definitive, as explained in the Seven Kinds of Good Knowledge. Furthermore, the sixth fascicle of the Nirvāṇa Sūtra says: "If one says the Tathāgata is impermanent and mutable, this is called non-definitive; if one says the Tathāgata is eternally abiding and unchanging, this is called definitive." 3. The gate of explicit versus esoteric: expounding with an underlying intention is called non-definitive; expounding explicitly is called definitive. 4. Furthermore, in the Mahāyāna, words that are not yet complete are called non-definitive; those that are complete are definitive. Among these four gates above, the first causes beings to abandon the heterodox and return to the correct; the second abandons the small and returns to the great; the third abandons the esoteric and approaches the explicit; the fourth causes one to investigate what is expressed so that the meaning is made complete. Second, identifying their essence: the first [reliance] is what is expressed, pervading both phenomena and principle; the second is that which realizes, pervading fundamental and subsequent [wisdom]; the third concerns that which expresses, pervading the expression of both above; the fourth concerns the speaker, setting aside personal sentiment to grasp the Dharma. Third, their order: namely, taking the above meanings as the sequence. The rest can be deduced. Regarding the commentary's statement, "Seventh, severing attachment to the true Dharma": when the real contemplative wisdom sees that principle and phenomena do not contradict each other, if the mind generates love and attachment, one will not realize the real; therefore, if the sages have even the slightest thought, they do not attain the sage's fruition. Regarding the commentary's statement, "Even if one cultivates this for oneself, it is also for the sake of benefiting others": because the heading of this section indicates not relinquishing the perfections when expounding the Dharma, while the explanation below shows that hearing the Dharma from the Buddhas, drawing near to good friends, and so forth, are also accomplished without expounding the Dharma, it therefore provides this reconciliation: even when cultivating for oneself, it is also for the sake of sentient beings; thus it does not contradict carrying forward the preceding idea of constantly expounding the Dharma in accordance with those to be transformed. Regarding the commentary's statement, "In the fourth advancement, universally initiating the various activities," and so forth: here, it subsumes the four cultivations and the three vigors; therefore, the commentary pairs both, as can be known through careful examination.

41.3

Among the five dhyānas, the Commentary's line "1. reproaching the five desires" refers to the Tiantai śamatha-vipaśyanā. Drawing upon the *Mahāprajñāpāramitopadeśa* and various sūtras, prior to cultivating the correct path, twenty-five preliminary upāyas are established: 1. fulfilling the five conditions; 2. reproaching the five desires; 3. abandoning the five hindrances; 4. harmonizing the five matters; and 5. practicing the five factors—five times five makes twenty-five. Here, it clarifies only reproaching the five desires. In the Commentary, it first explains the purpose of the reproach, and then from "how does one reproach them?" onward it directly clarifies the characteristics of the reproach. Within this there are three [aspects]: first, reproaching by individually showing their faults; second, the phrase "these five desires" concludes by directly reproaching them; third, from "how much more so for a bodhisattva" onward, there is no characteristic of reproach, but rather it straightforwardly conforms to the sūtra text's meaning of being without covetous attachment. The remaining upāyas are not required by the Commentary's text, so their names are briefly presented. "Fulfilling the five conditions" means: 1. holding the precepts purely; 2. having sufficient clothing and food; 3. dwelling at leisure in a quiet place; 4. putting an end to all active involvements; and 5. drawing close to a good spiritual friend (kalyāṇamitra). "Abandoning the five hindrances" has already been finished earlier. "Harmonizing the five matters" means: 1. harmonizing food so that one is neither hungry nor overfilled; 2. harmonizing sleep so that one is neither stingy [with it] nor unrestrained; 3. harmonizing the body so that it is neither lax nor tense; 4. harmonizing the breath so that it is neither rough nor slippery; and 5. harmonizing the mind so that it is neither depressed nor agitated. "Practicing the five factors" means: 1. desire (chanda); 2. vigor (vīrya); 3. mindfulness (smṛti); 4. skillful wisdom; and 5. one mind. By analogy with what precedes and follows, their characteristics may be known.

Regarding the Commentary's line "that is, all-door dhyāna": fascicle thirty-three of the *Yogācārabhūmi* states that each of the six pāramitās and the four immeasurables has nine doors: 1. intrinsic nature (svabhāva); 2. all; 3. difficult practice; 4. all-door; 5. virtuous person; 6. all kinds; 7. fulfilling requests; 8. happiness in this and other worlds; and 9. purity. Therefore, its verse says:

Intrinsic nature, all, difficult,
all-door, virtuous person,
all kinds, fulfilling requests,
happiness in the two worlds, and purity.

Furthermore, "intrinsic nature" is in each case one; "all" is either two or three; "difficult practice" is in each case three; "all-door" is in each case four; "virtuous person" is in each case five; "all kinds" is in each case six or seven; "fulfilling requests" is in each case eight; "happiness in the two worlds" is in each case nine; and "purity" is in each case ten. Now, the nine doors of dhyāna (dhyāna/śamatha) are:
1. "Intrinsic nature" refers to one-pointedness of mind (cittaikāgratā), or the category of śamatha, or the category of vipaśyanā, or the path of yoking both (yuganaddha)—which corresponds to the second, third, and tenth among the eleven lines.
2. "All dhyānas" briefly has two kinds: first, worldly; second, transworldly. The nine successive attainments (navānupūrvavihārasamāpattayaḥ) encompass the worldly; neither abiding nor emerging is the transworldly, which also subsumes the second line. There are three kinds: first, dhyāna of dwelling happily in the present phenomena (dṛṣṭadharmasukhavihāra), meaning that body and mind are pliant and free from arrogance and agitation, free from all attachment and savoring, obliterating all marks; second, dhyāna that generates merit; third, dhyāna that brings benefit to sentient beings, as the Commentary has already assigned.
3. "Difficult-practice dhyāna" has three kinds: first, having already abided in profound absorption, being able to induce various dhyānas, yet abandoning that supreme state to be born in the desire realm—this is the first difficulty, which corresponds to the fifth line of the sūtra; second, relying on this dhyāna, being able to generate various concentrations (samādhi) surpassing the practice of the two vehicles, which also corresponds to the fifth line, and is why the Commentary says this is the characteristic of difficult practice; third, relying on dhyāna to quickly realize anuttarabodhi, which corresponds to the eleventh line, as the Commentary has also already indicated.
4. "All-door dhyāna" has four kinds, namely: 1. conjoined with inquiry and examination (vitarka and vicāra); 2. conjoined with joy (prīti); 3. conjoined with bliss (sukha); and 4. conjoined with equanimity (upekṣā)—which is subsumed under the second line, as the Commentary has already indicated.
5. "Virtuous-person dhyāna" briefly has five kinds: one is being without attachment or savoring, which corresponds to the third and fourth lines; the remaining four are conjoined with the four immeasurables, which is subsumed under the ninth line, because the cognitive object is mindfully loving sentient beings and so forth.
6. "All kinds": this dhyāna has six kinds and seven kinds, totaling thirteen kinds. Regarding the six kinds: 1. wholesome dhyāna; 2. non-defined transformative dhyāna; 3. the category of śamatha; 4. the category of vipaśyanā; 5. correct examination and investigation of self- and other-benefit; and 6. being able to induce the power, virtue, and merit of supernormal faculties—this is also the sixth line on inducing supernormal faculties, and also connects to the other lines. Regarding the seven kinds: 1. dhyāna focused on names; 2. focused on meanings; 3. focused on the mark of calming; 4. focused on the mark of exertion; 5. focused on the mark of equanimity; 6. dwelling happily in the present phenomena; and 7. bringing benefit to others—these can be known by assigning them in correspondence to the lines.
7. "Fulfilling requests": because it fulfills the intentions of sentient beings, it is also subsumed under the line on supernormal faculties; it briefly has eight kinds. This section of the treatise text is somewhat extensive, so now its meaning is briefly cited: 1. being able to pacify all poisons, etc.; 2. being able to eliminate various diseases; 3. bringing down rain to stop thirst; 4. relieving all fears; 5. being able to bestow food and drink; 6. being able to bestow material wealth; 7. being able to correctly admonish and instruct; and 8. being able to correctly construct—these can be known according to their correspondences.
8. "Dhyāna of happiness in this and other worlds" has nine kinds: 1. dhyāna of transforming through supernormal powers to tame sentient beings; 2. transforming through prophetic declaration to tame sentient beings; 3. transforming through instruction to tame sentient beings; 4. manifesting the evil destinies for those who commit evil; 5. being able to bestow eloquence upon those who have lost eloquence; 6. being able to give right mindfulness to those who have lost mindfulness; 7. composing and establishing non-erroneous treatises, etc.; 8. being able to produce secular arts and crafts accordingly; and 9. emitting light to relieve suffering. The latter two are also cited by their meaning, and may likewise be assigned according to correspondence.
9. "Pure dhyāna" has ten kinds; the Commentary below itself assigns them; the nine doors of the remaining pāramitās are explained in the "Chapter on the Ten Practices."

Regarding the Commentary's line "3. abiding in principle-absorption, tranquil and free from abiding in the savoring of attachment": the *Abhidharmasamuccayavyākhyā*, fascicle nine, states: "Such dhyānas and formless attainments are broadly differentiated through four aspects, namely: through affliction, through purification, through establishment, and through purity. 'Affliction' refers to the four non-defined roots: 1. attachment (tṛṣṇā), 2. view (dṛṣṭi), 3. conceit (māna), and 4. ignorance (avidyā). Because of these four afflictions defiling the mind, in all doors of defiled dhyāna and absorption, all obstructed, non-defined afflictions and secondary afflictions of the form and formless realms arise and grow without cease."
Explanation: The above briefly explains the treatise's text. Below it explains them individually; its text is vast and extensive, so now only the essential meaning is captured: namely, due to attachment, one savors the higher dhyānas; due to views, one grasps the higher dhyānas; due to conceit, one relies with pride upon the higher dhyānas; due to ignorance, one doubts the higher dhyānas. In this way, afflictions constantly defile the mind, causing the major and minor afflictions of the form and formless realms to stream and cycle in continuity, and so forth.
The treatise says: "'Purification' refers to pure dhyāna; because the intrinsic nature of the formless is wholesome, it is called purification." Although it is worldly, because it is free from the defilement of entanglements, it is also called tranquil.
The treatise says: "'Establishment' refers to establishment of limbs, establishment of attainments, establishment of grades, and establishment of designations and conceptions. In the dhyānas all four establishments are present; in the formless attainments there are only three, excluding the establishment of limbs." Grasping the meaning of "establishment of limbs": it refers to the five limbs of the first dhyāna, and so on. "Establishment of attainments" refers to the seven kinds of mental orientations (manaskāra) through which one enters the first dhyāna up to [the sphere of] neither-conception-nor-non-conception. "Establishment of grades" means that in the first dhyāna there are three grades of perfuming cultivation; all eight absorptions are likewise, so in each of the first four dhyānas, corresponding to the causes of the three grades, there are three heavens each. "Establishment of designations and conceptions" means that within dhyāna there are immeasurable names beyond calculation, because they are what the Buddhas, the World-Honoured Ones, enter, which the two vehicles cannot know, up to the mutual inclusion among the eight absorptions, and so on.
The treatise says: "'Purity' refers to the power of the terminal absorption within the first dhyāna, up to the terminus of the sphere of neither-conception-nor-non-conception; this is called purity." Its commentary explains: "Whatever is the final terminus among the eight absorptions, due to mastery of function and freedom from the hindrance of incapacity, is called pure. It encompasses both contaminated (sāsrava) and uncontaminated (anāsrava); whenever there is mastery of function, both are called pure."
Explanation: Now, items three and four in the Commentary depart from the aforementioned affliction; the four non-defined roots are the fourth, purity; items five through eight are the aforementioned mutual inclusion within the establishment of designations and conceptions, as well as the establishment of grades, etc. The rest can be deduced.

Regarding the Commentary's line "5. producing all absorptions": this is the establishment of designations and conceptions from the *Abhidharmasamuccayavyākhyā*. In the Commentary, it first clarifies that which is able to produce, which relies upon the text in the section on practicing faith in the *Awakening of Faith*. It previously said that through long practice and thorough maturation, one eventually attains entry into the samādhi of tathatā; next, the treatise further says: "Furthermore, relying on this samādhi, one knows that the dharmadhātu has a single characteristic, meaning that the dharmakāya of all Buddhas and the bodies of sentient beings are equal and non-dual; this is called the single-practice samādhi (ekavyūhasamādhi). One should know that tathatā is the root of samādhi; if a person practices it, it can gradually generate immeasurable samādhis." When the sūtra speaks of immeasurable samādhis, as the *Mahāprajñāpāramitopadeśa* says: "Thirty-five thousand [samādhis] such as the five wisdom seals, fifty-three thousand [samādhis] such as the Śūraṅgama, and immeasurable and boundless skillful upāyas."

Regarding the Commentary's line "here, both direct and reverse should each have leaping, intervening," etc.: the "Chapter on Absorptions" in the *Abhidharmakośa* says:

Two classes of absorptions, direct and reverse,
even, intervening, successive, and leaping;
reaching intervening leaping marks accomplishment;
keen-rooted non-learners of the three continents.

This means that the fundamental wholesome meditative attainments (samāpatti) are divided into two classes: first, contaminated; second, uncontaminated. Moving upward is called direct, and returning downward is called reverse, which the Commentary has now fully explained. Furthermore, that [text] states: identical classes are called "even"; different classes are called "intervening"; adjacent states are called "successive"; skipping one or skipping two, etc., is called "leaping." "Reaching intervening leaping marks accomplishment" is called cultivating leaping: when a practitioner cultivates leaping absorption, they first repeatedly practice the contaminated attainments of the eight stages directly and reversely, evenly and successively; next, they repeatedly practice contaminated direct and reverse even leaping; next, they repeatedly practice uncontaminated direct and reverse even leaping—this is called the completion of preparatory application (prayoga). Later, leaping with intervention, both directly and reversely, between contaminated and uncontaminated attainments is called the accomplishment of leaping absorption. "Keen-rooted non-learners of the three continents" clarifies the locations and persons: cultivating leaping attainments occurs only in the places of the three continents of human beings, and furthermore, only keen-rooted, non-occasional arhats are able to cultivate it. Now, it clarifies that bodhisattvas are naturally able to leap: for example, in direct leaping, upon emerging from the first dhyāna, one should enter the second dhyāna, but instead enters the third dhyāna—this is leaping over one; if upon emerging from the first, one enters the fourth dhyāna, this is leaping over two; directly entering the absorption of cessation (nirodhasamāpatti) is called complete leaping. Reverse leaping is likewise.

Regarding the Commentary's line "it is also named the lion-stride samādhi (siṃhavikrīḍitasamādhi)": it is named so because of leaping and jumping. This is the third name among the one hundred and eight samādhis in the *Mahāprajñāpāramitopadeśa*. When a bodhisattva attains this samādhi, they attain mastery in both entering and emerging, slow and fast, among all samādhis. It is just as when all the wild beasts are roaming at play, if they see a lion, they are all terrified; when the lion plays, among the beasts, it kills the strong ones and releases those that submit. The bodhisattva is also like this: having attained this samādhi, among the non-Buddhists, they shatter the strong ones and deliver those who have faith; therefore, it is named the lion-stride samādhi. The one hundred and eighth samādhi is named "free from attachment, like space, unstained," and the very first is the Śūraṅgama.

Regarding the Commentary's line "the second is named the jewel-seal samādhi (ratnamudrāsamādhi)": the *Mahāprajñāpāramitopadeśa* says: "It is able to seal all samādhis. Among all jewels, the Dharma-jewel is the true jewel; in the present life, future lives, and even up to nirvāṇa, it is able to bring benefit. It is like the Buddha saying to the monks: 'I teach you the Dharma, namely the Dharma-seal; the Dharma-seal is a jewel, it is a door to liberation.'" In the doctrinal door of the Tripiṭaka, the three Dharma-seals are taken as the Dharma-seal. In the Mahāyāna, there is only the single Dharma-seal of the true mark of all phenomena. The samādhi that corresponds with the prajñā of the true mark is named the jewel-seal samādhi.

Regarding the Commentary's text from "furthermore, the above two and three" downward: above, it explained according to the text; now, it gathers them under the three dhyānas, because the various sūtras and treatises mostly use three. As explained in the first assembly, it shall now be re-explained. Fascicle forty-three of the *Yogācārabhūmi* states: "What is a bodhisattva's 'all dhyāna'? It means this dhyāna briefly has two kinds: first, worldly; second, transworldly. Furthermore, there are three kinds: first, dwelling happily in the present phenomena," and so on. The treatise's explanation says: "Whatever dhyāna of bodhisattvas is free from all conceptual differentiation, able to generate bodily and mental pliancy, and is most extremely tranquil; free from agitation, free from all savoring of attachment, and obliterates all marks—know that this is called dwelling happily in the present phenomena. Whatever dhyāna of bodhisattvas is able to induce and abide in various superior, inconceivable, and immeasurable concentrations subsumed under the lineage of the ten powers, up to: whatever dhyāna of bodhisattvas is able to induce and abide in all bodhisattvas' unshared merits such as the liberations, bases of overcoming, bases of totality, unhindered analytical knowledges, non-contention, and aspiration-vows—this is called dhyāna of merit that induces concentration. Whatever dhyāna of bodhisattvas is able to induce benefit for sentient beings, acting as an assistant in their various activities"—below it is cited by meaning—pacifying suffering, removing fear, providing rescue and protection, praising the merits of the Three Jewels, and taming sentient beings constitutes the third dhyāna.
Regarding the Commentary's line from "furthermore, it connects to the ten kinds" downward: this is the ninth among the nine doors.

41.4

In the commentary on “the sixth, prajñā,” there are two parts: first, explaining according to the text, and second, an overall analysis. In the former, where it says “the last three are linked in a chain,” this is because the sūtra states: “First, the wisdom that is a vehicle of the universal gate; second, entry into the gate of all-knowledge; third, attaining eternal rest.” These three seem to be just one sentence, hence they are called “linked in a chain.” However, their meanings differ, so they constitute three sentences. From the commentary's “Herein there are also the characteristics of the nine gates” onward is the analysis. Therein are two parts: first, matching them against the nine gates of prajñā; second, from “Although within them concentration and wisdom…” onward, resolving ambiguity, because they mutually contain one another. Therein are six points: First, distinguishing against the previous gate of concentration. As stated earlier, “knowing the realm of samādhi without contravening the seal of wisdom and entering the ground of wisdom” is wisdom within concentration—wisdom assisting concentration. Now here, having “entering true samādhi” is concentration assisting wisdom. Second, from “If entirely…” onward, adducing proof to establish what preceded. Since concentration and wisdom are combined, it is clear that they must mutually assist each other. Third, from “The subsequent upāyas…” onward, distinguishing the sixth against the seventh; the two also mutually accomplish each other. Fourth, from “How could one make prajñā…” onward, inversely confirming the previous meaning. Fifth, from “Not only…” onward, summarising the meaning of the myriad practices mutually assisting one another. Sixth, “much less prajñā,” concluding with an illustration of its profound mystery. The statement “one cannot go a single practice without this gentleman” borrows an expression from non-Buddhist texts. In the Book of Jin, it is recorded that Wang Xianzhi was fond of bamboo and planted it wherever he went. When someone asked the reason, he replied: “In life, how could one go a single day without this gentleman?” His intent lay in having a hollow heart (humility) and unbending integrity, remaining unchanged in the winter cold. Here, it clarifies that the myriad practices cannot be without prajñā for even an instant. In the commentary on “the seventh, upāya,” first it explains according to the text, and then from “the first nine deliver and save” onward it synthesises. First, it synthesises them with two kinds of upāya; from “according to the Yingluo jing” onward, it generally clarifies the characteristics of the latter four. The subsequent three pāramitās each have two sections, as is understood. In “the eighth, vows,” it synthesises from this “seeking bodhi” onward. In “the ninth, powers,” it synthesises from “first, tallying with the principle” onward. In “the tenth, the perfection of knowledge,” it synthesises from “the previous seven accomplish” onward.

41.5

Regarding the commentary's “like the Maiden of Compassion,” the *Mahāprajñāpāramitopadeśa* states: A maiden practicing compassion went to the ocean to gather jewels. Taking leave of her mother, the mother did not consent to her wish. At parting, she accidentally harmed a single strand of her mother’s hair, and thereupon fell into the fire-basin hell. Examining herself, she thought she was without guilt; the hell-warden fully revealed the marks of her transgression. She then generated the great aspiration [for awakening], and seeing all the sinners and knowing they shared this same transgression, she requested the fire-basin to bear it on behalf of all. The hell-warden became angry and struck her head with an iron fork; thereupon she instantly died and was born in the heavens. Regarding the commentary's “craving has two kinds,” etc., there are briefly these two. However, based on the twenty-sixth fascicle of the *Yogācārabhūmi*, there are altogether five kinds. The treatise says: “Craving has five kinds: first, craving for desire-objects with desire for the internal body; second, craving of sexual passion with sexual desire for an external body; third, craving for sense-fields with desire for sense-fields; fourth, craving for form with desire for form; fifth, craving for the view of individuality with desire for the view of individuality.” Exposition: Ci'en gives two explanations: The first craving has two [aspects]. One says: towards one's own internal body one initially produces a subtle desire of the desire realm, hence it is called 'desire-desire'; next one produces heavy craving, hence it is called 'desire-craving'. The second says: the internal body is the dharma one desires for oneself, which is why it is called 'desire towards the internal body'. Because desire arises with regard to desire for the internal body, it is the subjective desiring mind; this is called 'desire-craving'. Thus the first word 'desire' is the object of desire, the second is the subjective desire, and the third word 'desire' is the concluding designation. Exposition: The latter explanation is superior. Puyang resolves them into two explanations: The first is the same as the Great Vehicle master's latter explanation, and so forth. The first word 'desire' is identical in meaning to the previous. The next word 'desire' is the mental factor of desire among the specific object-facets, which simultaneously with craving takes the desired object as its object; desire taking desire as its object is repeatedly called 'desire-desire'. The final word 'desire' is also the object of desire; the craving that takes desire as its object is called 'desire-craving'. Exposition: This explanation is inferior to the former, because each subsequent one possesses the mental factor of desire among the specific object-facets. However, the ancients considered all four subsequent ones to admit of two explanations, which can be understood through reflection. Here we also preserve one. Now, although there are two here, they also subsume the five: craving for physical form is the first two; wealth, fame, and the like are the latter three—wealth being the third and fourth, fame including the fifth, and 'the like' equaling the three. Regarding the commentary's “further, the vow preventing evil is as spoken in the Vinaya sūtra,” the *Brahmā’s Net Sūtra* says: “Having generated the ten great vows, one upholds the Buddha's prohibitive precepts and makes this vow: 'I would rather cast this body into a great pit of blazing, fierce fire or onto a mountain of knives than violate the sūtras and vinaya of the Buddhas of the three periods of time and engage in impure conduct with any woman.'” There are twelve vows, together with the concluding statement: “May all sentient beings attain Buddhahood,” making thirteen vows.

41.6

From the commentary's “regarding the six harmonies” onward, it separately explains the six harmonious reverences. First, explaining according to the Vinaya, it primarily pertains to the Hīnayāna, though its meaning extends to both the Great and Small Vehicles. Later, from “further, in terms of the bodhisattva’s three karmas being unified in kindness” onward, it clarifies them in terms of the bodhisattva: outwardly conforming to the goodness of others is termed 'harmony'; inwardly humbling oneself is termed 'reverence'. The phrase “the three karmas being unified in kindness” is because the Great and Small Vehicles differ. Furthermore, three are called harmony of practice; there is no harmony of material gain. First, the harmonious reverence of sharing precepts: The bodhisattva thoroughly penetrates the real mark and knows that transgression cannot be apprehended; wishing to establish sentient beings in the principle of the real mark, by the upāya of precepts he skillfully conforms with all, upholding the classes of precepts without opposition or disputation, and also knows that sentient beings share this precept-goodness that is neither severed nor permanent and will certainly attain the great fruit of bodhi in the future; therefore, he reveres them as Buddhas, and thus it is called the harmonious reverence of sharing precepts. Second, the harmonious reverence of sharing views: The bodhisattva thoroughly penetrates the real mark as apprehending no dharmas, neither knowing nor seeing; wishing to establish sentient beings in the upāya of the right view of the real mark, he skillfully conforms with all various views without opposition or disputation, and also knows that sentient beings, through this discriminative progressive opening and understanding of views, will certainly attain the complete brightness of the knowledge of all aspects; therefore, he reveres them as Buddhas, and thus it is called the harmonious reverence of sharing views. Third, the harmonious reverence of sharing practice: The bodhisattva thoroughly penetrates the real mark as free from thought and practice; wishing to establish sentient beings in the upāya of the right practice of the real mark, he skillfully conforms with all cultivating various practices without opposition or disputation, and also knows that sentient beings, through these practices gradually accumulating merit, will all attain the Buddha path; therefore, he reveres them as Buddhas, and thus it is called the harmonious reverence of sharing practice. Fourth, the harmonious reverence of physical kindness: The bodhisattva abides in objectless, impartial great kindness; through the power of the wholesome roots of kindness cultivating his body, he is able, without rising from the concentration of cessation, to manifest all comportments and bestow all happiness; therefore his body is harmonious with the nine realms; he also knows that the sentient beings who previously attained happiness all possess the Buddha-nature and will certainly attain a vajra body in the future; therefore he reveres them as Buddhas, and thus it is called the harmonious reverence of physical kindness. Fifth, the harmonious reverence of verbal kindness: The bodhisattva, through objectless, impartial great kindness, cultivates his speech; through the power of the wholesome roots of kindness he is able, without rising from the concentration of cessation, universally to utter all sounds and words and bestow all happiness; therefore his speech is harmonious with the nine realms; he also knows that the sentient beings who previously attained happiness all possess the Buddha-nature and will certainly attain supreme verbal karma in the future; therefore he reveres them as Buddhas, and thus it is called the harmonious reverence of verbal kindness. Sixth, the harmonious reverence of mental kindness: The bodhisattva's mind always abides in the samādhi of objectless great kindness; through the power of the wholesome roots of kindness cultivating his mind, he is able, without rising from the concentration of cessation, to manifest all mental thoughts and bestow happiness on sentient beings; therefore his mind is harmonious with the nine realms; he also knows that the sentient beings who previously attained happiness all possess the Buddha-nature and the principle of the tathāgatagarbha, and will certainly attain a mind like the Buddha's mind in the future; therefore he reveres them as Buddhas, and thus it is called the harmonious reverence of mental kindness. In the commentary from “Therefore a blemish in a white jade tablet may still be ground away” onward, this borrows from the *Analects*, which speaks of Nan Rong thrice repeating the verse of the white jade tablet—meaning the text from the “Yi” poem of the *Mao Poetry*. When Nan Rong recited poetry and arrived at this, he read it three times, hence taking it with great gravity: “A blemish in a white jade tablet may still be ground away; a blemish in these words cannot be remedied.” The *Commentary on the Mao Poetry* says: “'Blemish' (*dian*) means a flaw.” Now the commentary applies it indirectly, hence adding the three karmas. The commentary's “upāya is not empty” obliquely uses the line “there is wisdom, upāya is liberation” from the *Vimalakīrtinirdeśa*; the next line is “there is upāya, wisdom is liberation.” That is, entering existence without being deluded by emptiness is upāya possessing wisdom; contemplating emptiness without being deluded by phenomena is wisdom possessing upāya. From the commentary's “nirvāṇa adorns the ground” onward, this is text from the *Mahāparinirvāṇa-sūtra*, which will be cited extensively below, as can be seen in the text.

41.7

Second, answering about the virtues accomplished by practice. Regarding the commentary's “Therefore the supple overcomes the hard,” and so forth, this borrows from the Laozi's *Daodejing*, which says: “The supple and weak overcomes the hard and strong.” The Imperial Commentary states: “Being supple and yielding allows one to exercise expediency; when expediency is exercised, one is able to regulate things. Therefore, one knows that the supple and weak must overcome the hard and strong.” The *Dejing* says: “The most supple in the world gallops across the hardest in the world.” The Imperial Commentary states: “The most supple in the world is the upright nature. If one rushes forth to conquer, contaminated and mixed by dust-like realms, with desires fully stuffing within, then it becomes the hardest in the world.” As for Heshang Gong's meaning, his intent is the same as the former: he also holds that the supple can gallop through the hard, just as water can pierce stone. The commentary's meaning here lies in this. Regarding the commentary's “If it is fundamental cognition, then it constitutes internal realization,” etc., because the seven items all have internal realization and functional karmic activity. Regarding the commentary's “These are also precisely the virtues accomplished previously,” this cites the previous text's general and specific lines on the ten masteries. The initial 'wheel of wisdom' cites the previous general line on accomplishing the three karmas, because cognition is the guide. The next nine lines cite the ten masteries, though one or two are not in order: First, accomplishing skillful discrimination cites the previous first one, 'attaining mastery of mind and thus skillfully preaching the great Dharma.' Second, vast power of mindfulness is the second, 'mastery of fearlessness.' Third, skillful wisdom is the third, 'mastery over dharmas,' and the fourth, 'mastery over cognition'; because by skillful wisdom one understands dharmas, the two are combined. Fourth, dhāraṇī of the real mark is the seventh, 'mastery of dhāraṇī.' Fifth, accomplishing bodhi is instead the fifth, 'mastery of prajñā,' because prajñā comes first. Sixth, unerroneous eloquence is the sixth, 'mastery of eloquence.' Seventh, attaining the Buddha's empowerment is the previous eighth, 'opening the gates of parables according to whatever is expounded.' Eighth, universally entering the Buddha's assembly is 'mastery of great compassion, instructing sentient beings without weariness.' Ninth, sharing the same essential nature is the tenth, 'mastery of great kindness,' because of kindness of identical essence. The eleventh line, 'becoming a great Dharma master,' concludes the previous ten.

41.8

Chapter 19: Ascending to the Palace of the Yama Devas (Beginning of the Fourth Assembly)

41.9

Regarding the commentary's “Then expounding the Dharma extends through the previous three assemblies,” the previous third assembly did not leave the previous two assemblies while ascending to Trāyastriṃśa; there, respective bodhisattvas received the Buddha's spiritual power to expound the Dharma of the previous two assemblies. Now, in addition to not leaving the summit of Mount Sumeru, Bodhisattva Dharmamati is additionally added, receiving the Buddha's spiritual power to expound the Dharma of the ten abodes; therefore, combining the previous two assemblies, it extends through the Dharma of the three assemblies. The remaining meanings are mostly the same as the “Summit of Mount Sumeru” chapter.

41.10

Chapter 20: Praises in Verses in the Yama Palace

41.11

Regarding the commentary's statement, "Because it signifies the establishment of the ten practices": this contains five meanings, the general sense of which can be known. First, "establishment" means giving rise to cultivation within that which has no cultivation in the nature of phenomena (dharmatā). Second, the myriad practices are not of one kind. Third, they are gathered into the ten perfections (pāramitā) and the practices of the four immeasurables, bringing to light the virtues of the nature and causing them to manifest; hence the Awakening of Faith says: "Because one knows the nature of phenomena is free from stinginess, one accords with it by cultivating the perfection of giving," and so forth. Fourth, each conforming with the principle is called profound; their purport being secret and marvelous is [called] esoteric; and they are continuous without interruption. Fifth, "spreading luxuriously" refers to the appearance of lush proliferation, as in giving rise [to giving] through donating countries, cities, outer and inner belongings, head, eyes, marrow, and brain, and so forth. As for "providing shelter and shade": each practice gate is accompanied by loving-kindness and compassion, universally overshadowing all and interreflecting with them. If "establishing" (jian) means cultivating and establishing, "standing" (li) means bringing to completion, "broad" (guang) refers to the breadth of their essence, and "numerous" (duo) pertains to the diversity of kinds, then the five phrases each have two [aspects], thus constituting ten meanings. That the latter three each have two may be understood. Therefore, it concludes below: "One may comprehend this through discernment."\n\nRegarding the commentary's statement, "It is fitting that the Buddha of that realm correspond with the bodhisattva of that realm": this is because the Buddha is the fruit of that station, while the bodhisattva is the cause of that station. As with Bodhisattva Guṇakānana (Virtue Forest), the lower commentary explains: "Accumulating practices in one's own person, one's virtues become fulfilled, and thus one attains the fruit of eternal abiding. Second, [his] two wisdoms are supreme, so he achieves the Eyes of Invincibility. Third, awakening to the ultimate truth, he is called Forest of Supremacy, and thus achieves the Buddha of Non-abiding Eyes. Fourth, hearing the profound without fear, he achieves Immovability. Fifth, venerating truth and repelling delusion, he achieves Great Purifying Radiance. Sixth, phenomena and principle being without discrepancy, he is free from bodily and mental marks, and thus achieves Liberation. Seventh, understanding marks to be motionless, he attains the Eyes of Thorough Examination. Eighth, illuminating the principle with proper cultivation, he achieves the Bright Mark. Ninth, illuminating the primal source of the mind, his fruit becomes supreme. Tenth, discerning and penetrating all buddhas, transcendent far beyond sights and sounds, with the path of mind and speech cut off, he is therefore named Forest of Wisdom." Therefore, the attained fruit is marvelously bright, being the dark-blue eyes. Because the bodhisattva's name is explained below in the text itself, matching them here makes the fruit's name intelligible.\n\nThird, the praise in verse. As for "Within a single dust mote, the body is everywhere throughout the ten directions": this is because being one, it is constantly many, and so forth.\n\nRegarding the commentary's statement, "The metaphor mentions the first month of summer": it translates according to the meaning. The commentary below has six parts: First, it reveals the overall meaning of the text. Second, from "the Sanskrit text" onward, it reconciles with the Sanskrit sūtra; this refers to the Kanding citing the Sanskrit to refute the sūtra, as will be explained below. Now the commentary adopts what it cited to make it conform with the present sūtra. Third, from "the Holy Teaching of the Tathāgata in the Western Regions" onward, it clarifies the characteristics of the latter hot month, explaining that the three seasons are used solely by Buddhist teachings; worldly usage does not necessarily employ three, as they also speak of four seasons, and so forth. Fourth, from "the words 'radiant sun'" onward, it reconciles the sūtra and resolves difficulties. This refers to the Kanding's objection: "How could the radiant sun of the fourth month surpass that of the sixth month? Thus the term 'first month of summer' does not accord with 'radiant sun.'" Therefore, the commentary states its intention: it merely takes the brightness being long; hence the Jin sūtra says: "Like the month following spring, / The sky is without cloud or haze, / And the sun shines with pure light." There is no conflict between "following spring" and "first month of summer"; "radiant sun" clearly takes the light reaching far. Fifth, from "that region sometimes divides into four seasons" onward, it details the seasonal divisions to correct confusing explanations. Sixth, from "not having seen this text" onward, it concludes by refuting the Kanding. That is, it refuted the translator by saying: "According to the Sanskrit text, it should say 'latter hot month'; it should not say 'first month of summer.' If translating the general sense, it should say: 'Like the midsummer month, / The radiant sun blazes with fire, / In the pure, open sky, / Illumining with boundless light.' Because the regional languages do not have exact literal equivalents, one should translate according to the meaning."\n\nAs for "latter hot month": there are two accounts of the names of seasons in the Western Regions: One says that one year has three seasons, namely spring, summer, and autumn, each lasting four months. From after the middle of the eleventh month to before the middle of the third month is called spring. The remaining two seasons may be known accordingly. Another says that one year has six seasons, each lasting two months: from the second half of the eleventh month to the first half of the first month is called spring; second, from the middle of the first month to the first half of the third month is called the hot season; third, from then to the first half of the fifth month is called the rainy season; fourth, from then to the first half of the seventh month is called the autumn season; fifth, from then to the first half of the ninth month is called the snowy season; sixth, from the second half of this to the first half of the eleventh month is called the season of extreme cold. Now what this Sanskrit text calls the "latter hot month" corresponds in this country to after the middle of the second month and before the middle of the third month; it is the latter hot month among the two hot months in that region. However, this is also different from the seasons in the Western Countries: when it is just warm here, it is already hot in the Western Regions; therefore one can only translate according to the meaning. The above is the view of the Kanding ji.\n\nThat the remaining two periods may be known accordingly means: from the sixteenth day of the fifth month to the fifteenth day of the ninth month is summer, namely the rainy period. From the sixteenth day of the ninth month to the fifteenth day of the first month is the cold period. These are the three periods of rain, heat, and cold. This is the view of Dharma Master Guang on the Abhidharmakośa. As for Dharma Master Tai's view, he takes the middle of the tenth month as the beginning. Master Tai speaks of increase and decrease after the point where day and night are equal; Master Guang speaks of increase and decrease after the time when day and night are at their longest. However, both of these two theories also do not tally with the text of the Xiyu ji. The Kanding inherited the error and further censured the meaning of the sūtra, hence it says that without having seen this text, it made an erroneous, disparate interpretation. Although the commentary has already corrected it, what it cited was still brief; I will now quote it fully. Fascicle 2 of that Record states:\n\n"From the waxing of the moon until it is full is called the bright half (śuklapakṣa); from the waning of the moon until it is dark is called the dark half (kṛṣṇapakṣa). The dark half has either fourteen or fifteen days, depending on whether the month is large or small. The bright half coming first and the dark half coming after together constitute one month; six months together constitute one course (ayana). When the sun moves inward, it travels toward the north; when the sun moves outward, it travels toward the south. Together these two courses constitute one year. Furthermore, one year is divided into six seasons: from the sixteenth day of the first month to the fifteenth day of the third month is the gradually hot season; from the sixteenth day of the third month to the fifteenth day of the fifth month is the intensely hot season; from the sixteenth day of the fifth month to the fifteenth day of the seventh month is the rainy season; from the sixteenth day of the seventh month to the fifteenth day of the ninth month is the luxuriant season; from the sixteenth day of the ninth month to the fifteenth day of the eleventh month is the gradually cold season; from the sixteenth day of the eleventh month to the fifteenth day of the first month is the intensely cold season. In the Holy Teaching of the Tathāgata, the year has three seasons: from the sixteenth day of the first month to the fifteenth day of the fifth month is the hot season; from the sixteenth day of the fifth month to the fifteenth day of the ninth month is the rainy season; from the sixteenth day of the ninth month to the fifteenth day of the first month is the cold season. Or the year has four seasons: spring, summer, autumn, and winter. The three months of spring are the months of Caitra, Vaiśākha, and Jyeṣṭha, corresponding here to from the sixteenth day of the first month to the fifteenth day of the fourth month. The three months of summer are the months of Āṣāḍha, Śrāvaṇa, and Bhādrapada, corresponding here to from the sixteenth day of the fourth month to the fifteenth day of the seventh month. The three months of autumn are the months of Āśvina, Kārttika, and Mārgaśīrṣa, corresponding here to from the sixteenth day of the seventh month to the fifteenth day of the tenth month. The three months of winter are the months of Pauṣa, Māgha, and Phālguna, corresponding here to from the sixteenth day of the tenth month to the fifteenth day of the first month. Therefore, the monastic assembly in India, relying on the Buddha's Holy Teaching, observes two retreats (varṣā): either the former three months or the latter three months. The former three months correspond here to from the sixteenth day of the fifth month to the fifteenth day of the eighth month; the latter three months correspond here to from the sixteenth day of the sixth month to the fifteenth day of the ninth month. Translators of sūtras and vinayas in previous generations spoke sometimes of 'sitting summer' (zuoxia) or 'sitting la' (zuola); these are all vernacular terms of peripheral frontiers, failing to grasp the correct meaning of the Central Kingdom (Madhyadeśa), or because dialectal expressions were not harmonized, leading to errors in transmission and translation."\n\nExplication: With this text as proof, the correct and incorrect can be known. Moreover, the present 'sitting summer' actually adopts the four seasons of the Western Regions and is not what is elucidated in the Buddhist teaching; therefore the Record does not approve of it.\n\nRegarding the commentary's statement, "Among the latter seven, causing one to cultivate the contemplation of the three non-natures upon the other-dependent (paratantra)": the text is divided into four: First, generally indicating the meaning. The ninth fascicle of the Vijñaptimātratāsiddhi explains this extensively, as already quoted above. Second, from "due to the other two natures" onward, providing the reason for cultivating the three upon a single nature. Third, from "therefore upon the single other-dependent" onward, concluding the above meaning. Fourth, from "the text then divides into three" onward, directly explaining the sūtra text.\n\nWithin the second, there are three parts: First, clarifying that the three natures are identical to one nature; second, clarifying that the three non-natures are identical to the three natures; third, clarifying their harmonization into one. In the first, the fully perfected nature (pariniṣpanna) is the essence of the other-dependent; therefore, in contemplating the other-dependent, one must contemplate its essence. Apart from the other-dependent nature, there is nothing that can be arbitrarily grasped; therefore the imagined nature (parikalpita) also relies on the other-dependent. "Moreover, deluded about the real, a semblance appears": this single phrase is complete with the three natures—delusion is the imagined, real is the fully perfected, and semblance is the other-dependent. The former idea clarified that the two are not apart from the other-dependent; this meaning clarifies that the two can establish the other-dependent; therefore merely contemplating the other-dependent already contains the three natures.\n\nRegarding the commentary's statement, "namely relying on the three natures": second, it clarifies that the three non-natures are not apart from the three natures; this is entirely the verse text of the Vijñaptimātratāsiddhi. Given in full, it should state: "Relying on these three natures, / Those three non-natures are established. / First is the non-nature of marks, / Next the non-nature of spontaneous arising, / And lastly, through detachment from the previously / Grasped nature of self and phenomena." This clarifies that the three non-natures exist relying on the three natures.\n\nRegarding the commentary's statement, "The three natures are still one": third, it clarifies harmonization. That is, the three natures are existent and yet are still one; how could the three non-natures, being without mark, definitely be three? Therefore, subsuming the three natures is merely one existence, and the three non-natures is merely one non-existence; apart from existence there is no non-existence, so existence and non-existence are non-dual. The first phrase pertains to revealing; the latter from "existence and non-existence mutually subvert" onward pertains to refuting. The remaining meanings have already had their characteristics fully set forth in the profound discourse.\n\nRegarding the commentary's statement, "The first three engage in the contemplation of the non-nature of arising": this is the second non-nature upon the other-dependent, namely what the Vijñaptimātratāsiddhi calls "next the non-nature of spontaneous arising." The names of the three non-natures already appeared in the text of the chapter on "Verses on Mount Sumeru," and are now briefly explained again: Phenomena arise from conditions and have no nature of spontaneous arising; thus the upper "non-nature of arising" is what is negated, while the lower word "nature" is the nature of non-nature, meaning that having no self-nature of spontaneous arising is their nature. As for "the nature of ultimate non-nature": this is the third non-nature, the ultimate. Self-nature is what is negated, and the lower word "nature" has the same meaning as before, showing that having no such ultimate nature is its nature. The ultimate is the fully perfected, and the fully perfected is suchness (tathatā); hence the Vijñaptimātratāsiddhi says: "The ultimate of these phenomena / Is also suchness; / Because it is eternally thus in its nature, / It is the true nature of consciousness-only." As for "the nature of marklessness": this is the first non-nature, meaning that the marks of the imagined are also unobtainable, like a snake upon a rope. The lower word "nature" is the first nature, taking the non-nature of marks as its nature.\n\nRegarding the commentary's statement, "The first line is the emptiness of the fruit, meaning that fruit dharmas arisen from conditions do not previously have an essence": this is the contemplation via the gates of previous existence and previous non-existence in the Madhyamakaśāstra. However, it is also called refutation by negation. Therein, it first negates and refutes their posited previous existence, generally citing the worldly primal nature (prakṛti) of the various traditions: minute particles (paramāṇu), which belongs to the non-Buddhists; the future treasury, which belongs to the Sarvāstivādins; causes and conditions, which pertains to both the Mahāyāna and Hīnayāna regarding marks; and mind-consciousness, which is Consciousness-Only, manifested by mind alone. If grasped as definitively existent, all are refuted. From "if there is a place of coming" onward, it refutes by concession: birds coming to roost in a tree is the text of Qingmu's commentary on the Madhyamakaśāstra explaining non-coming. It means that only if there were a bird previously that comes to the tree could it be called coming; now, going from non-existence to existence is called arising—how could it have existed previously?\n\nRegarding the commentary's statement, "The next line is the emptiness of the cause": this refers to the sūtra's "there is also no maker." The maker is the cause, and the cause is the self. It is also a phrase of recitation, so it extends to phenomena. The Yogācārabhūmi says: "Conforming and benefiting is the meaning of cause; that is, an impermanent dharma serves as a cause; no permanent dharma can serve as a cause for a dharma. Moreover, although an impermanent dharma serves as a cause for impermanence, it serves as a cause for another nature and also serves as a cause for a subsequent own-nature, not this very instant." From "since there is no fruit" onward, it refutes it. This is refutation via the gate of mutual dependence, which can be understood. From "moreover, primal nature and so forth are also falsely imagined to exist through causes and conditions": this is also the gate of causes and conditions, because causes and conditions are without self-nature. It is also the gate of no essence, because there is only false conceptualization, without real essence.\n\nRegarding the commentary's statement, "Moreover, the first line is not arising from self": the above four lines were refuted through separate gates, but now they are all refuted using the gate of causes and conditions, broken open through four divisions, omitting only non-causality. The Madhyamakaśāstra says: "Dharmas do not arise from themselves, / Nor do they arise from another, / Nor from both, nor without a cause; / Therefore know they are unarisen." The Abhidharmasamuccayavyākhyā explains this via two gates: "First, 'not arising from self' means that all dharmas are not made by themselves, because they have no self-nature when not yet arisen. 'Not arising from another' means because the conditions of that dharma are not agents. 'Not arising from both' means because it is precisely through these two kinds of causes, not because they are not self-made and made by another. 'Not arising without cause' means because conditions have functionality with respect to sentient beings. Second, causes and conditions mutually subvert." The explanation says: "Because one's own seed exists, it is not from another," and so forth, as will be explained immediately below.\n\nRegarding the commentary's statement, "Moreover, the first line is not having existed previously": previously, only the first line used the gate of previous existence; now, all three lines use the gate of previous existence and previous non-existence. The "Examination of Conditions" chapter of the Madhyamakaśāstra says: "Before conditions, the fruit / Is neither existent nor non-existent. / If non-existent previously, of what is it the condition? / If existent previously, what use is a condition?" Master Ying says: "If previously existent in the cause, then it would be permissible for the sense-objects to reside in the six faculties. If previously non-existent in the cause, then the cause is identical to a non-cause. If the cause is identical to a non-cause, then one could drill ice to produce fire. If the sense-objects reside in the six faculties, then one could seek ice in boiling water. If both existent and non-existent, it would incur both of the above faults. The fourth line does not belong to this gate; hence the Madhyamakaśāstra says: 'If the fruit is not an arising of the existent, / Nor an arising of the non-existent, / Nor an arising of both existent and non-existent, / How can it be said that there are conditions?'"\n\nRegarding the commentary's statement, "The next verse explains non-cessation by means of non-arising, having roughly three meanings": first is the gate of no essence; second, the gate of mutual dependence; third, the gate of causes and conditions.\n\nRegarding the commentary's statement, "The sūtra says non-arising is precisely the Buddha": this is precisely Dharmodgata answering Sadāprarudita in the Pañcaviṃśatisāhasrikā Prajñāpāramitā: "The suchness of all dharmas is precisely the Buddha; the non-arising of all dharmas is precisely the Buddha," and so forth. Since the lower line says "This person sees the Tathāgata," non-arising is precisely the meaning of the Buddha. In the chapter on "Verses atop Mount Sumeru," Bodhisattva Sarvamatī states: "All dharmas are without arising, / All dharmas are without cessation; / If one can understand in this way, / All buddhas will constantly appear before one."\n\nRegarding the commentary's statement, "The treatise says if one sees the dharma of causes and conditions": this is at the end of the "Examination of the Four Noble Truths" chapter of the Madhyamakaśāstra: "Therefore it is said in the sūtra: / If one sees the dharma of causes and conditions, / One is able to see the Buddha, / And see suffering, origination, cessation, and the path." The sūtra cited by the treatise is the Jñānālokālaṃkāra-sūtra, which will be fully cited at the tenth bodhisattva.\n\nRegarding the commentary's statement, "Because each contains two meanings, the word 'both' is used": this explains the above statement "cultivating both." That it says "each" specifically takes the upper half as contemplating marks and the lower half as contemplating benefits, constituting two meanings each, namely the other-dependent and the fully perfected, as listed in the commentary below. The lower negation of the agent also contains the other-dependent and fully perfected; thus this word "each" encompasses both the active and the passive, only then according with the statement of cultivating both across the two verses.\n\nRegarding the commentary's statement, "First, completing the preceding": it specifically shows the characteristics of the two meanings; this is the meaning within the other-dependent. It first clarifies the contemplation of marks. Because the preceding verse negated the four active characteristics—briefly mentioning arising and cessation, which already includes abiding and change—this verse negates the characterized essence of physical and mental dharmas. Because the four characteristics combine to form the conditioned, the dharma itself arises from conditions and is thus without self-nature. The contemplation of benefits can be understood.

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大方廣佛華嚴經隨疏演義鈔 — Classical Chinese