大方廣佛華嚴經隨疏演義鈔 42.8

42.8

Regarding the commentary's phrase, “The Renwang calls them the ten halts”: this refers to the thirty persons of the noble womb in the forbearance of subduing of the preceding fascicle—namely the ten faiths, the ten halts, and the ten staunch minds—as already cited above. Regarding the commentary's phrase, “The Brahma Net calls them nurturing”: that text establishes names for the three ranks of worthies, calling them the ten launchings of intention (the ten abodes), the ten nurturings (the ten practices), and the ten diamonds (the ten pariṇāmanās). Regarding the commentary noting that [this stage] omits the roots of good assisting transformation: the ten abodes do have them. The sūtra states, “It is also your superior cognitive power”; hence it says “omits them.” Regarding the commentary's phrase, “Fleet eloquence,” and so forth: the meaning of the seven eloquences has already appeared in the preceding text, and will be explained more extensively in the ten stages. Regarding the commentary's phrase, “From ‘Together with the dharmadhātu’ downward, it reveals the characteristic of being difficult to conceive”: the commentary's text has two parts: first, a direct explanation; second, harmonization and elimination. In the first part there are three points: 1. Speaking in terms of phenomena, it separately matches phenomena and principle to constitute depth and breadth. 2. From “Moreover, transcending” downward, it reveals them by contrasting with persons. 3. From “Moreover, phenomena identical to principle” downward, it explains the mutual blending of phenomena and principle, so that the dharmadhātu covers all four dharmadhātus. Empty space is an analogy, which also contains four meanings: 1. The dharmadhātu of phenomena. 2. From “Principle identical to phenomena” downward, it clarifies the dharmadhātu of principle. Therein it shows that it is beyond the reach of expressions denoting meaning and expressions manifesting objects, which is precisely the inconceivable. 3. “How much more so their mutual interpenetration”: this is the dharmadhātu of the non-obstruction of principle and phenomena. 4. From “Enabling a single practice” downward, it clarifies the dharmadhātu of the non-obstruction of phenomena and phenomena. Following on from the above, it is precisely because phenomena are identical to principle that principle can blend phenomena; hence there is the non-obstruction of phenomena and phenomena. The citation of proof below is understandable. Third, the non-obstruction of principle and phenomena: one should also say that empty space does not obstruct form, and form does not obstruct space. Fourth, the non-obstruction of phenomena and phenomena: just as space entering into a single pore subsumes the space of the boundless dharmadhātu. Regarding the commentary's phrase from “Furthermore, if it were solely negation” downward: this is the second part, harmonization and elimination, fearing that one might stagnate in cutting off conceptual thought. “Cutting off” is merely cutting off mind and words; “harmonization” is words being non-words. Therefore it says, “Conceiving of it therein cannot be exhausted,” which employs the verse text of the eighth pariṇāmanā on the characteristic of tathatā, which says: “The bodhisattva abides in this inconceivable; / Conceiving of it therein cannot be exhausted. / Entering this inconceivable place, / Both thought and non-thought are tranquilized.” The above represents the meaning of the first half. From “Negation and harmonization are non-dual” downward represents the meaning of the second half. Regarding the commentary's phrase, “The inconceivable is precisely genuine practice”: by analogy with the genuine good determination among the six determinations of the ten stages below. That sūtra says “invisible”; here it is matched by “inconceivable.” Regarding the phrase “practice free of conceptual marks”: that text says “unadulterated,” meaning free of the adulteration of carrying marks. The present sūtra, prior to the stages, still carries the mark of suchness; hence it does not have the word “unadulterated.” Regarding the commentary's phrase, “Hence it lacks great practice”: great practice should properly speak of pervading all Buddha-realms and universally protecting and saving all sentient beings. Here this statement is absent. Regarding the commentary's phrase, “The Benye says, ‘Initially entering,’” and so on: prior to this, the sūtra generally clarifies entering practice from the abodes, stating that from the consecration one enters into the emptiness of the dharmatā of the five aggregates, and also practices the eighty-four thousand pāramitās; hence they are named the ten practices. Regarding the commentary's phrase, “That text says, ‘attaining the forbearance of real phenomena’”: the sūtra fully states, “Attaining the forbearance of phenomena regarding real phenomena, the mind is free of self and mine.” Regarding the commentary's phrase, “The Bodhisattvabhūmi of the Yogācāra states that each of the six pāramitās has nine gates”: this begins with the thirty-ninth [fascicle], already briefly cited in the ‘Chapter on Clarifying the Dharma’; now it is cited more fully. The commentary merely explains the characteristics of the nine gates of the six pāramitās in general; the enumeration of their names comes from the treatise. From the word “meaning” downward is the commentary's explanation; now the nine gates of giving are first fully set out. The treatise states: “The uddāna says: / Essential nature, all, difficult to practice, / All gates, good person, / All kinds, fulfilling wishes, / Happiness in both worlds, and purity. / 1. Essential nature: namely, the bodhisattvas have no begrudging regard even for their bodies or wealth, and can give all things that should be given, with volition co-arising with non-greed. And motivated by this, they can give all gift items. The two karmas of body and speech abide in moral codes. Through the Āgamas they see that there is definitely a result; seeing whatever is requested, they carry out giving with just that object. One should know that this is named the bodhisattva's giving of essential nature. 2. Giving of all: briefly there are two matters, namely internal objects and external objects. Furthermore, all gift objects mean material wealth, Dharma, and fearlessness. 3. Giving that is difficult to practice has three: first, giving when wealth is scarce and one is oneself poor and suffering; second, giving an object that is beloved and cherished, to which one is deeply attached; third, giving wealth and objects acquired through hardship. 4. All gates has four: first, one's own wealth; second, objects obtained by exhorting others; third, giving to parents, wife, children, servants, workers, and so forth; fourth, giving to all those who come begging. 5. Giving of a good person has five: first, giving with pure faith; second, giving with respect; third, giving with one's own hands; fourth, giving at the appropriate time; fifth, giving without distressing others. 6. All kinds has six and has seven, thus there are thirteen. As for six: first, giving without reliance; second, vast giving; third, joyful giving; fourth, frequent giving; fifth, giving according to the recipient; sixth, giving not according to the recipient. As for seven: first, giving all objects; second, giving in all places; third, giving at all times; fourth, blameless giving; fifth, giving objects of sentient beings; sixth, giving regional objects; seventh, giving goods and grains. 7. Giving that fulfills wishes has eight aspects, namely: first, giving food and drink when in lack of food and drink; second, giving vehicles when in lack of vehicles; third, clothing; fourth, adornments; fifth, requisites of livelihood; sixth, various unguents, fragrances, and garlands; seventh, dwellings; eighth, illumination; all are like the first two phrases. 8. Giving bringing happiness in this world and future worlds has nine: wealth, fearlessness, and Dharma each have three. Wealth has three: first, pure and lawful objects; second, subduing the defilement of stinginess; third, subduing the defilement of hoarding; the second is relinquishing attachment to wealth, and the third is relinquishing attachment to its enjoyment. Fearlessness has three: first, rescue from fear of lions, tigers, wolves, ghosts, and demons; second, fear of kings, bandits, and so forth; third, fear of water, fire, and so forth. Dharma-giving has three: first, preaching the Dharma without error; second, preaching the Dharma in accordance with principle; third, exhorting them to train in the precepts. 9. Pure giving has ten: first, giving without lingering; second, giving without grasping; third, giving without accumulating; fourth, giving without haughtiness; fifth, giving without reliance; sixth, giving without retrogressing; seventh, giving without baseness; eighth, giving without bias or aversion; ninth, giving without expecting repayment; tenth, giving without hoping for karmic maturation.” The rest is detailed as in that treatise. However, among the nine gates, essential nature is always one; all is always two or three; difficult to practice is always three; all gates is always four; good person is always five; all kinds is either six or seven, totaling thirteen; fulfilling wishes is always eight; happiness in both worlds is always nine; and purity is always ten; yet their characteristics vary according to the pāramitā. In the text below, however, within the nine gates there are more or fewer, not necessarily all complete; if matched one by one it would become overly cumbersome; matching them as they appear reveals that the teaching subsumes them. Regarding the commentary's phrase, “Now the first subsumes the previous four,” and so forth: this demonstrates the aspect of this sūtra's subsumption, matched individually below. The first is the donor, which is the first of the nine gates. The eighth fascicle of the Samuccaya states: “What is the perfection of giving? It means giving frequently, giving without partisanship, and giving so as to fulfill whatever they wish. Based on this meaning, the sūtra speaks thus: ‘Becoming a great donor reveals frequent giving, and being able to give frequently through habitual practice becoming second nature.’” Regarding the commentary: “First, whether internal or external” is precisely the first two meanings of ‘giving of all’ in the nine gates. “Second, whether difficult or easy” is difficult to practice. “Third, wealth, Dharma, and fearlessness” is the latter meaning in ‘giving of all.’ The fourth subsumes the fourth, ‘all gates,’ and the sixth, ‘all kinds.’ The fifth is ‘fulfilling wishes’; hence it subsumes five gates. Regarding the commentary's phrase, “The text has five phrases to subsume ten meanings”: one need only look at the previous enumeration to know the sequence completely. Regarding the commentary's phrase, “First manifesting material giving,” and so forth: these are the three aspects of ‘giving of all’ among the nine gates. Although the previous chapter on the six pāramitās briefly indicated them all, they are now further explained based on the Mahāyānasaṃgraha. The basic treatise states: “Giving has three kinds: 1. Dharma-giving, 2. material giving, 3. giving of fearlessness.” Asabhāva explains: “Dharma-giving means expounding the sūtras and other teachings truthfully with an undefiled mind. Material giving means giving requisites for life with an undefiled mind. Giving of fearlessness means rescuing from terror with a mind free of harming.” Explanation: This is the first set, the operational characteristic of giving itself. The treatise states: “Furthermore, Dharma-giving is intended to nurture and benefit their roots of good. Material giving is intended to nurture and benefit their bodies. Giving of fearlessness is intended to nurture and benefit their minds.” Explanation: This is the second set, clarifying the purpose of giving. Vasubandhu agrees with this. The treatise also states: “For this reason, three kinds of giving are spoken of.” The Liang Mahāyānasaṃgraha states: “Dharma-giving benefits others' minds, material giving nurtures others' bodies, and giving of fearlessness benefits both their bodies and minds. Furthermore, through material giving, those inclined to evil are all caused to turn toward good. Through giving of fearlessness, they are gathered in to become retinue. Through Dharma-giving, their roots of good are generated and brought to maturation and liberation. Because it possesses these meanings, three kinds of giving are spoken of.” Regarding the commentary's phrase, “According to Asaṅga's treatise, there are six aspirations”: 1. Expedient aspiration, meaning prior mental focus. 2. Joyful aspiration, meaning generating deep joy upon seeing a requester, feeling gratification and joy upon encountering a beggar. 3. Gratitude aspiration, meaning deeply bearing gratitude upon encountering a beggar, because through them one's superior practice is accomplished. 4. Vast aspiration, meaning practicing giving broadly, expecting only the great result. 5. Benevolent aspiration, meaning causing the beggar to have abundance and happiness in the present and to attain the path in the future. 6. Pure aspiration, meaning separating from hindrances and signs, and accomplishing the pāramitā. In the commentary the names are listed first, and then their characteristics are explained following the text; hence they are cited together here. Regarding the commentary's phrase, “Expecting for oneself the great result is also the vast aspiration”: the general explanation of ‘vast’ above has two meanings: first, broadly practicing giving; second, expecting only the great result. The earlier “not contravening anything” is the first meaning; here it is expecting the great result. Regarding the commentary's phrase, “It is also the benevolent aspiration”: previously there were also two meanings: first, causing the beggar to have abundance and happiness in the present; second, attaining the path in the future; here it is the latter meaning. Regarding the commentary's phrase, “Proceeding with marks and departing from marks must be simultaneous in practice”: this generally indicates the format. The phrase “as in the Great Prajñā”: just as the purity of Prajñā sequentially runs through over eighty headings, heading each in turn to form over a hundred fascicles. Since this is true for purity, if ‘unborn’ were taken as the heading, it would also run through all phenomena, such that unestablished, non-reliant, unattained, signless, and so forth, would each be the same. Thus Xianshou said: “If set forth exhaustively phenomenon by phenomenon, the words would exceed two hundred thousand verses. Now combining those proceeding with marks in one place, and combining those departing from marks in one place, like the entries in the Prajñā, condensed it is merely a few pages, but unfolded it becomes manifold.” Regarding the commentary's phrase, “‘Self’ means the nominal agent governing the aggregates”: this is text from the Vijñaptimātratā. The treatise says, “‘Self’ means governor and master.” That commentary explains: “‘Governor’ is like a sovereign ruler, possessing autonomy. ‘Master’ is like a chief minister, capable of execution and decision.” “The nominal agent governing the aggregates” means that because it is nominally designated among the aggregates, it is called ‘self.’ The Vijñaptimātratāsiddhi states: “The worldly and noble teachings speak of self and dharmas, but they are established merely nominally and lack real intrinsic nature.” Explanation: Nominal designation has two meanings: 1. Nominal designation following sentiment without real essence, naming self and dharmas according to one's own grasped sentiment, which is the conceptualization of non-Buddhists and the like. 2. Nominal designation forcibly established upon real essence, nominally established according to state and conditions, which is what is spoken of by the noble teachings. Between these two meanings, in accordance with the text of the Mahāprajñāpāramitopadeśa and the Yogācāra below, it corresponds to the first meaning.