大方廣佛華嚴經隨疏演義鈔 43

English (machine translation) 43

Language: English

43.1

Composed by Śramaṇa Chengguan of the Great Huayan Monastery on Mount Qingliang in the Tang

43.2

Second, the Practice of Beneficial Action.

Regarding the commentary's statement, "All reveal the three collections of precepts," and so forth: both the extensive and brief explanations reveal them. "Now first, the initial phrase is the general, generally covering the three collections of precepts": this is completeness within brevity. "It is the intrinsic nature of the precepts": this is one of the nine types of precepts. "The ground of mind being free of attachment is true moral restraint": this presents the characteristics of the three collections, because when a thought arises, one thereby breaches the bodhisattva precepts. Second, from "Also for the sake of sentient beings" downward: the precept of gathering sentient beings. Below, clarifying the maintenance of precepts implicitly contains gathering wholesome dharmas, and it also means being unattached to the fruit, which is one of the ninth, pure precepts.

43.4

Regarding the commentary's statement, "Meaning all gain and offerings," and so forth: This presents the firm characteristics. The Dharmaguptaka-vinaya states: "An intelligent person can protect the precepts, / Able to attain three kinds of bliss: / Reputation and gain, / And upon death, rebirth in heaven." If one hopes for these three, it is not true steadfast preservation.

43.5

Regarding the commentary's statement, "Root and derivative afflictions": The subsequent sūtra text presents this itself. The commentary also fully clarifies that entanglements are derivative afflictions, while bonds are fundamental afflictions. The statement, "cessation of all evils," is moral restraint; "wholesome practices" is gathering wholesome dharmas.

43.6

Regarding the commentary's passage from "Entanglements refers to the eight entanglements" downward, explaining this character "entanglement" (paryavasthāna): The commentary has five sections: first, explaining the eight names; second, analyzing their obstructing actions; third, explaining the general name; fourth, clarifying the ten entanglements; fifth, concluding indication. As for the initial eight entanglements, they are extensively treated in the treatises. Lack of shame and lack of conscience are extensively clarified in the chapter "Ten Treasuries." The remaining six matters appear frequently before and after. Second, from "The first two obstruct the precepts" downward: analyzing their obstructing actions. Fascicle seven of the Abhidharmasamuccaya-vyākhyā states: "When cultivating śīla, lack of shame and lack of conscience serve as obstacles. Because one possesses these two, one violates the training rules without shame." As for "the next two obstruct cessation (śamatha)": that treatise states, "When cultivating cessation, the two dharmas of torpor and sleepiness serve as internal obstacles, leading to sinking. When cultivating wisdom, the two dharmas of restlessness and remorse serve as external obstacles, leading to distraction." Explication: That treatise speaks in terms of two concordant obstacles, but the present commentary reverses this, because it speaks in terms of contrary obstacles: restlessness and remorse directly contravene cessation, while torpor and sleepiness directly contravene wisdom. As for "the last two obstruct equanimity (upekṣā)": that treatise states, "When cultivating equanimity, avarice and jealousy serve as obstacles. Because one possesses these, one's mind is frequently shaken within the gateways of stinginess and envy regarding self-benefit and other-benefit."

43.7

Regarding the commentary's statement, "Namely obstructing wholesome dharmas and benefiting": Śamatha and vipaśyanā are wholesome dharmas, and equanimity is benefiting.

43.8

Regarding the commentary's statement, "Entangling body and mind during the cultivation of marks": The third section explains the general name and also presents the reason for this specific explanation. The root treatise states, "Frequently increasing and entangling the mind, they are called entanglements." The explanatory treatise states, "Because these entanglements frequently increase and entangle the minds of all practitioners of contemplation, they serve as obstacles to cultivating wholesome factors."

43.9

Regarding the commentary's statement, "Or ten entanglements are spoken of": This is the fourth section, clarifying the ten entanglements. The verses of fascicle five, the "Chapter on Latent Defilements" in the Abhidharmakośa, state: "The entanglements are eight: shamelessness, lack of conscience, / Jealousy, stinginess, along with remorse and sleep, / Restlessness, and torpor; / Or ten, adding anger and concealment." The treatise explains that the eight entanglements are from the Prakaraṇapāda; as for the ten, the Vaibhāṣikas say they are severe obstacles when one is accused. Anger has the nature of causing the mind to erupt in wrath, and concealment has the nature of concealing one's own transgressions.

43.10

Regarding the commentary's passage from "These are derivative defilements" downward: Concluding indication.

43.11

Regarding the Commentary's statement, "Bondage refers to the four bondages": First, they are indicated and listed; subsequently, they are correlated with the sūtra. Now, for the first part: Treatises such as the Samuccaya only have three bondages—namely, greed, anger, and delusion—and it is by these three bondages that sentient beings are bound and made to abide in the three sufferings. Here, speaking of four derives from the text on the Third Ground in this sūtra. It also says, "This bodhisattva finds that the bondage of desire, the bondage of form, the bondage of existence, and the bondage of avidyā all become progressively weaker." Explication: These are the afflictions of the three realms and avidyā that are to be severed by cultivation (bhāvanāheya); thus, apart from the bondage of views, four are spoken of, which, together with the preceding [bondage of views], constitute the afflictions of the five grounds of abiding. Now these four bondages follow the subsequent text. From "greed for profit" onward, they are correlated with the four aspects of the sūtra. First, greed for profit is correlated with the sūtra's "coveting and seeking" as one; second, "feverish vexation" is anger; third, being "oppressed by various hardships and slandering" is adherence to precepts and vows (śīlavrataparāmarśa); fourth, "turbid confusion" is the view of self (satkāyadṛṣṭi). This is precisely because the four are spoken of with respect to maintaining precepts. However, adherence to precepts arises from delusion and from failing to understand various hardships. Slandering is also wrong view, and because the intentional mental karma is identical, they do not exceed the three poisons and views, since the view of self is maintained as the chief of all views.

43.12

Regarding the Commentary's statement, "Neither destroying nor maintaining": This explains the sūtra's attainment of the equal correct Dharma praised by the Buddhas. Thus, the third fascicle of the Vimalakīrtinirdeśa, the "Chapter on Seeing Akṣobhya Buddha," states: "Neither giving nor stingy; neither keeping precepts nor violating them; neither patient nor angry; neither diligent nor indolent; neither concentrated nor distracted; neither wise nor foolish; neither sincere nor deceitful; neither coming nor going; neither exiting nor entering." Here, taking this thrust, the meaning is applied solely to the single aspect of precepts. Because one does not violate them, phenomenal matters are not infringed; because one does not cling to maintaining them, one realizes that the precepts are empty and tranquil.

43.13

Regarding the Commentary's statement, "First is the precept that gathers moral disciplines; second is the precept that gathers wholesome dharmas," and so forth: The ten pāramitās in Vijñaptimātratā only give the three names without explanation. If one looks at the Liang translation of the Mahāyānasaṃgraha, there are complete explanations within the three trainings. The root treatise states: "1. The precept that gathers moral disciplines refers to properly staying far away from what should be avoided. 2. The precept that gathers wholesome dharmas refers to properly cultivating and realizing what should be cultivated and realized. 3. The precept that benefits sentient beings refers to properly benefiting and bringing joy to all sentient beings." Asabhāva explains: "Regarding the precept of moral discipline: it guards and upholds the dharmas that enable one to stay far away from unwholesome states; because it can guard against various evil and unwholesome bodily and verbal actions, it is called moral discipline. The precept that gathers wholesome dharmas enables one to realize all Buddha-dharmas, such as the powers and fearlessnesses. The precept that benefits sentient beings can assist sentient beings in actions performed in accordance with the Dharma, equally distributing faultless activities to mature sentient beings. Some say: The latter two are established on the basis of the first." Explication: The following explains the rationale for establishing the three. Asabhāva says: "This [first precept] can establish the latter two śīlas, because by guarding oneself, one can cultivate wholesome roots such as making offerings to Buddhas, and benefit sentient beings." Vasubandhu says: "One who abides in moral discipline can then establish the precept that gathers wholesome dharmas; through this, one cultivates and gathers all Buddha-dharmas to realize great bodhi. Furthermore, one can establish the precept that benefits sentient beings; through this, one can mature sentient beings." In accordance with the Liang translation of the Mahāyānasaṃgraha and its commentary, it states: "If a person does not abandon evil dharmas, gathering wholesome dharmas and benefiting others cannot be accomplished." Some say: The first two are for accomplishing the latter one. The Liang treatise states: "If a person abides in the first two pure precepts, they can attract and gather the precept that benefits sentient beings to mature others." The general meaning of the three precepts in the Liang treatise is the same as the above. Therefore, that treatise says: "These three categories of precepts are the causes of the four fearlessnesses. Why? The first precept is the virtue of severance; the second precept is the virtue of wisdom; the third precept is the virtue of grace. Since the four fearlessnesses do not go beyond the three virtues, it is for this reason that precepts are said to have three categories." The Benye jing states: "Precepts have three conditions: 1. natural precepts, 2. precepts of wholesome dharmas, 3. precepts of benefiting sentient beings." The meaning is entirely the same.

43.14

Regarding the Commentary's statement, "Now, the first is firmly maintaining [precepts] without violation, which is the first difficulty": This is the precept of difficult practice. According to the forty-second fascicle of the Yogācārabhūmi, there are three types: First, the bodhisattva who currently possesses great wealth, high birth, and sovereign preeminence, yet abandons such great wealth, high birth, and sovereign preeminence to fully receive the bodhisattva's pure moral disciplines; this is called the first precept of difficult practice. Second, if a bodhisattva encounters urgent distress or even faces the loss of life, they still do not diminish or breach the precepts they have received, let alone violate them entirely. Third, in all actions, postures, and mental activities, they constantly dwell in right mindfulness and are ever free from heedlessness, up until the end of life never making an error or lapse regarding the precepts received, not even committing minor offenses, let alone grave ones. Explication: Here it refers to the first; the subsequent two are fully detailed in the Commentary.

43.15

Regarding the Commentary's statement, "Jeta and Mallikā: only wine, yet only precepts": Lady Mallikā, in order to save the cook, drank wine and adorned herself, and so on. Prince Jeta, in order to comply with the people of his country, also harmonized his light and drank wine, yet did not forget the precepts. Both are as explained elsewhere.

43.16

Regarding the Commentary's statement, "Deeply giving rise to great compassion is the mark of a virtuous person": The treatise says: "What is a bodhisattva's precept of a virtuous person? It should be known that this precept has briefly five kinds: namely, the bodhisattva 1) possesses śīla oneself; 2) encourages others to receive the precepts; 3) praises the merit of the precepts; 4) deeply rejoices upon seeing those of the same Dharma; and 5) if there is an infraction, repents and removes it in accordance with the Dharma." Explication: The present text corresponds precisely to the middle three; the text of the Commentary matches them accordingly. Possessing śīla oneself has already appeared in the preceding text; having those who have committed infractions repent is omitted in the text.

43.17

Regarding the Commentary's statement, "Meaning, clinging to the real based on the apparent": Sentient beings exist dependently as apparent entities; thus, inverted views mean grasping the apparent as real, just as based on the dependent nature of a rope, one grasps it as a real snake.

43.18

Regarding the Commentary's statement, "The apparent arises based on grasping": That is, as the Vijñaptimātratā says, "The dependent nature arises from conditions of conceptual discrimination, meaning that based on the grasping of the imagined nature, the appearance of the dependent arises; the appearance is precisely sentient beings."

43.19

Regarding the Commentary's statement, "The second pair explains that they do not reside within each other": That is, sentient beings do not exist within inverted views, and so forth. Regarding the Commentary's phrase, "The statement 'not separated from'": This clause refers back to the preceding. Above it was said that there are no inverted views separated from sentient beings, clarifying that cause and effect are mutually dependent before conditions can be established; this explains the above meaning. Clinging to the real based on the apparent means awaiting the effect to complete the cause; the apparent arising based on grasping means awaiting the cause to complete the effect. The above clarified the correctness of the preceding pair; from "not existing beforehand" downward, it eliminates the error of the preceding pair—namely, the approach of prior existence and prior non-existence. From "there is no effect within the cause" downward, it demonstrates the correct meaning. In explaining the two phrases of the sūtra text, it first straightforwardly states the correct meaning, and afterward conversely reveals the fault of prior existence. First, the statement "Because there is no effect within the cause, there is no sentient being within inverted view" straightforwardly states the correct meaning. Next, from "if it must be" downward, it conversely explains to eliminate the error, because it does not exist beforehand. The imagined nature is the cause; if there were an effect within the cause, then there would be the dependent nature within the imagined nature. From "because there is no cause within the effect, there is no inverted view within sentient beings," it straightforwardly states the correct meaning. From "if it must be made to exist" downward, it conversely explains to eliminate the error. If the effect had the cause, then where there are sentient beings, there would be inverted views; now, since there are sentient beings who are not inverted, one knows there is no cause within the effect. In the third pair, the statement "Not destroying cause and effect, the grasper and the grasped of the imagined": The cause is the imagining grasper; the effect is what is imagined. What is imagined is precisely the dependent nature. From "owing to the preceding" downward, it concludes by reverting to the Middle Way.

43.20

Regarding the Commentary's statement, "The fourth pair explains in terms of their intrinsic essence": This is because it does not speak of inverted views in relation to sentient beings. These also both first clarify straightforwardly and afterward conversely reveal. Just as the inverted mind arises only by relying on an object, it is therefore not internal; this first clarifies straightforwardly. Next, from "if it were internal" downward, it conversely reveals.

43.21

Regarding the Commentary's statement, "Since it is known like this" downward: It concludes by accomplishing the two benefits.

43.22

Regarding the Commentary's statement, "In reality, foolish persons deceive themselves": It is like a monkey grasping at the moon; could the moon have the intention to deceive the monkey? The foolish person grasps the unreal as real, which clearly is self-deception. When the sūtra says "deceives foolish persons," it means that the objects that foolish persons fail to understand appear, in their sense, like deception.

43.23

Regarding the Commentary's statement, "Precisely the fruit accomplished by the preceding compassion and wisdom": Those who understand thus, awakening to and comprehending everything and so on, are the fruit of wisdom. Thoroughly penetrating saṃsāra and nirvāṇa possesses both fruits. Because one has great compassion, one thoroughly penetrates saṃsāra; because one has great wisdom, one thoroughly penetrates nirvāṇa. Furthermore, saving oneself and so on is the fruit of wisdom, while causing others to attain salvation is the fruit of compassion. Both benefits are simply the fruit of compassion and wisdom.

43.24

Regarding the Commentary's statement, "Also the precept of happiness in the two worlds among the nine precepts": The treatise says: "It should be known that this precept has briefly nine kinds. Namely, when bodhisattvas properly prohibit for sentient beings what should be prohibited (1); properly permit what should be permitted (2); properly gather in those sentient beings who should be gathered in (3); and properly tame those who should be tamed (4)—with the bodhisattva's bodily and verbal actions constantly proceeding in purity regarding these, these are called the four kinds of pure precepts. Furthermore, there are pure precepts that are practiced together with the remaining pāramitās of giving, patience, vigor, dhyāna, and prajñā, which make five kinds. In total, they are named nine kinds of pure precepts. They can cause oneself and others to attain peace and happiness in the present life and future lives." Explication: Here it only speaks generally of the fruit of compassion and wisdom. The fruit of wisdom comprehends all practices, which is associated with prajñā; hence it says "also is." If matching them individually: causing others to attain liberation and leave defilement behind is precisely prohibition and permission; these two precepts of prohibition and permission allow one to leave defilement behind and attain liberation. Causing others to be secure is gathering in. Causing others to be tamed has identical terminology. All of them cause others to obtain happiness in the two worlds. The five pāramitās assisting the precepts are subsumed within them, as they include the gathering of wholesome dharmas.

43.25

Third, the practice of non-defiance.

43.26

Regarding the Commentary's statement, "Modest in honor and brilliant; lowly yet cannot be surpassed": This is from the Book of Changes, the hexagram Qian (Modesty), which states: "Modesty: success. The gentleman has a good ending." The Tuan Commentary states: "'Modesty: success.' The way of Heaven aids below and is brilliant; the way of Earth is lowly and moves upward. The way of Heaven diminishes fullness and augments modesty; the way of Earth transforms fullness and flows to modesty. Ghosts and spirits harm fullness and bring fortune to modesty; the way of humans dislikes fullness and loves modesty. Modest in honor and brilliant; lowly yet cannot be surpassed: this is the end of the gentleman." The Xiang Commentary states: "Within the earth there is a mountain: Modesty. The gentleman, by diminishing the excessive and augmenting the deficient, weighs things and distributes them evenly." Explication: In the text cited above, the characteristics are all apparent. Regarding the image of Qian, the earth is above and the mountain is below; a mountain ought to rise above the earth, but now it enters below the earth—this is the image of Modesty. Furthermore, regarding "diminishing the excessive [reading 褒 as 裒/diminish or gather]": bao means to gather; gathering what is excessive and adding to what is deficient has the meaning of augmenting modesty, hence it is "distributing evenly." According to Wang Bi's commentary: "Regarding what is excessive, one employs modesty to bring restraint; regarding what is deficient, one employs modesty to augment it. Distributing according to the thing, one does not lose balance. Being modest and self-effacing is the root of patience."

43.27

Regarding the Commentary's statement, "Like the sea placing itself low," and so forth: This is from the De jing of the Laozi, which says: "The reason rivers and oceans can be the kings of the hundred valleys is that they excel at being low; therefore they can be kings of the hundred valleys. For this reason, when the sage wishes to be above the people, he must in his words place himself below them; when he wishes to lead the people, he must in his person place himself behind them. Therefore, when he dwells above, the people do not feel burdened; when he dwells in front, the people do not feel harmed. For this reason, the world delights in exalting him and does not grow weary." Explication: It is solely due to modesty and humility that the world turns to him and the world's virtue inclines toward him.

43.28

Regarding the Commentary's statement, "First, without having such preceding objects, yet harming oneself": The Heavenly Palace (Tiangong) says: Self-harm briefly arises from five conditions—namely, greed, anger, wrong views, foolishness, and an unwholesome mind.

43.29

Regarding the commentary's phrase "if one mentally praises another": the *Mahāprajñāpāramitopadeśa*, fascicle 53, states: "Śāriputra praised Subhūti as well-expounding the Dharma and having the characteristics of a good person, neither praising nor defaming himself, nor praising or defaming others. If one praises oneself, it is not the characteristic of a great person to glorify oneself without being praised by others. If one defames oneself, one is a deceitful and flattering person. If one defames others, one is a slanderous and harmful person. If one praises others, one is a sycophantic person. Because Subhūti realized the unarisen dharmas, although Śāriputra praised him, it was not sycophancy, because he praised in accord with reality." Furthermore, because he has severed attachment to dharmas, his mind is neither haughty nor attached, merely augmenting the cause of unobstructedness. That is to say, all dharmas have nothing on which they depend, hence there is no obstruction. Furthermore, to speak of grasping (取) is just attachment (著). The eighth fascicle of the *Vijñaptimātratāsiddhi*, explaining the three perfumings, states: "Affliction and suffering are called grasping, because of the grasper and the grasped. Grasping has the sense of attachment; karma cannot be called grasping and attachment." In the *Mahāprajñāpāramitopadeśa*, an increase in grasping is called attachment; fascicle 74 states: "Initial defilement is called grasping; the arising of craving is called attachment."

43.30

Regarding the commentary's phrase "all the above are pure patience": the treatise states: "There are briefly ten kinds: namely, when bodhisattvas encounter disadvantageous actions, injury, affliction, or defiance caused by others, they never retaliate (1); nor do they become indignant in thought (2); nor do they harbor resentment or grudge (3); their aspirational continuity is constantly present before them, wishing to benefit others without distinction between earlier and later, not giving up after benefiting once (4); toward those who harbor resentment, they themselves give rise to repentance and apologies, never letting the other person become exhausted and only then accepting an apology (5); regarding what they cannot bear, they achieve superior and intense shame and conscience (6); relying on forbearance, they achieve superior and intense love and respect toward the Great Master (7); relying on not harming sentient beings, they achieve intense pity, affection, and joy toward sentient beings (8); because all non-patience and its accompanying factors are entirely severed (9); they are free from desire of the desire realm (10). By these ten characteristics, one should know that the patience practiced by bodhisattvas is pure and undefiled." Explanation: They cannot be matched individually; the general meaning is the same as the sūtra.

43.31

Regarding the commentary's phrase "first, patience enduring resentment and harm": the meaning of the three patiences was briefly seen in the first assembly; now it is explained again relying on the *Mahāyānasaṃgraha*. Asabhāva's treatise states: "Those enduring resentment and harm are sentient beings." Vasubandhu's explanation states: "Being able to endure the resentment and harm done by others, when diligently practicing the benefit of sentient beings, by the power of this patience one transforms sentient beings, and though it is painful, one does not regress." The phrase "patience of calmly enduring suffering" is the cause of achieving buddhahood; cold, heat, hunger, thirst, and all kinds of painful matters can all be endured without regressing. The phrase "patience of closely examining dharmas" is that upon which the previous two patiences rely, because one is able to endure profound and vast dharmas. Vasubandhu states: "Being able to examine all dharmas closely and truly." Or, regarding closely examining being the basis of the previous two, Vasubandhu's commentary states: "By the power of this patience, the two patiences mentioned immediately before are established." The Liang translation of the *Mahāyānasaṃgraha* states: "By the patience of examining dharmas, the bodhisattva is able to enter into the true principle of all dharmas. This patience is precisely the basis of the previous two patiences, because it can eliminate the two grasping-attachments to self and dharmas." The commentary states: "This is also the difficult-to-practice patience among the nine." Difficult practice has three [aspects]: first, enduring the disadvantages caused by weak and inferior sentient beings; second, enduring the disadvantages caused by one's own servants and retainers; third, enduring the disadvantages caused by those of lowly lineage. Here it corresponds to the third.

43.32

Regarding the commentary's phrase "if one speaks of this supreme benefit, it accomplishes the conduct of a good person": the treatise states: "There are five kinds of patience of a good person: namely, bodhisattvas first see various supreme benefits in patience—namely, that a pudgala able to endure will in future lifetimes have few enemies, few separations, much joy and happiness, no remorse at the point of death, and after the dissolution of the body will be born in good realms among the devas. Having seen these supreme benefits, they are themselves able to endure (1); they encourage others to practice patience (2); they praise the virtues of patience (3); seeing a pudgala able to practice patience, they feel comforted and rejoice (4); if there should be any non-patience, they repent and remove it in accordance with the Dharma (the treatise lacks the fifth, which is feared to be an omission, so it is now supplied in full)." When the commentary states "speaking of this supreme benefit," it is precisely the third: praising the virtues of patience. "As if losing one's own essential" is the first. Not being patient oneself, one cannot cause others to abide in patience; now, not doing this is the second. Since one rejoices oneself and can also rejoice for others, this corresponds to the fourth and fifth.

43.33

Regarding the commentary's phrase "therefore, the verse on tempering [the mind]": this refers to the three kinds of tempering the mind, which is one of severing the obstacles of the four places. In Asabhāva's *Mahāyānasaṃgraha*, fascicle 6, explaining entering direct realization, it states: "By what is one able to enter? Because one is sustained by the power of roots of goodness; that is, by the three kinds of tempering the mind, one severs the obstacles of the four places." In the *Vijñaptimātratāsiddhi*, fascicle 9, clarifying the stage of provisions and explaining that the latencies of the two graspings are not yet subdued or extinguished, it states: "In this stage, although the two obstacles are not yet subdued or eliminated, when cultivating superior practices there are three regressions, yet by three matters one tempers one's mind, becoming vigorous and non-regressing in what is realized and cultivated. First, hearing that anuttarasamyaksaṃbodhi is vast and profoundly distant, the mind then regresses; citing others to compare with oneself realizing great bodhi, one tempers one's own mind to be vigorous and non-regressing." Explanation: This is the first, regressing due to the vastness of bodhi, tempering by citing others to compare with oneself. "Vast" means boundless, "great" means unexcelled, "profound" means difficult to fathom, "distant" means a long time; because of these one regresses, so one cites others to temper it. The verse in the *Mahāyānasaṃgraha* states: "Sentient beings in the worlds of the ten directions / swiftly realize the fruit of the Sugata thought after thought. / They are already great heroes and so am I; / one should not look down upon oneself and regress." The *Vijñaptimātratāsiddhi* states: "Second, hearing that the pāramitās such as giving are extremely difficult to practice, the mind then regresses. Examining one's own aspirations to be able to cultivate giving and so forth, one tempers one's own mind to be vigorous and non-regressing." Explanation: This is the second, regressing due to the difficulty of practicing the myriad practices, tempering by examining oneself to increase cultivation. The verse states: "Formerly in the evil destinies you passed through many eons, / and could even transcend useless toil and suffering. / Now practicing a little goodness you attain bodhi; / facing great benefit you should not give rise to regression." The *Vijñaptimātratāsiddhi* states: "Third, hearing that the complete transformation of the basis of the buddhas is extremely difficult to realize, the mind then regresses. Citing others' coarse goodness to compare with one's own subtle cause, one tempers one's own mind to be vigorous and non-regressing." Explanation: This is the third, regressing due to the difficulty of realizing the transformation of the basis, tempering by citing the coarse to compare with the subtle. The verse states: "All ordinary beings on the broad earth / still intend to realize the fruit of bodhi afar. / You have already toiled through many eons, / and should not regress and sink back down." The *Vijñaptimātratāsiddhi* states: "By these three matters one tempers one's mind, firmly and ablaze cultivating the superior practices." Explanation: Now these are the ten practices, which are precisely this stage; therefore the commentary cites them. Regarding "severing the obstacles of the four places," Asabhāva's *Mahāyānasaṃgraha* merely lists four, saying: "By being free from the mental application of śrāvakas and pratyekabuddhas (1); by being free from doubts regarding the Mahāyāna, because one can permanently sever doubts of divergent intellects (2); by being free from grasping at self and what belongs to self among dharmas heard and able to hear, severing grasping at dharmas (3); regarding what is present, currently abiding, and established, having no mental application and no discrimination toward all of them, severing discrimination (4)." Explanation: It is because these four are the four places. However, the three temperings generally remedy the four obstacles, yet they all stem from tolerating the three wheels. The three wheels of patience are the discriminations of self, other, and faults.

43.34

Regarding the commentary's phrase from "second, all dharmas are empty" downward, causing others to accomplish patience up to all being pure: there are ten, as cited before. Now it is only the general characteristic, which is their intention, and they are not matched individually.

43.35

Regarding the commentary's phrase "however, in the *Mahāyānasūtrālaṃkāra*, by means of the three reflections and five thoughts": this is in the second treatise. Regarding "these three and so forth are in the patience of enduring": the previous thought of experiencing suffering and distress for beginningless eons is one's own karma and the suffering of conditioned existence. Also causing others to attain this Dharma is comparing to the two vehicles. Regarding "comparing with the above, it can be reflected upon": the previous nature being empty and non-dual is being unapprehendable; having nothing real is impermanence; whether pain or pleasure is the thought of suffering; explaining extensively for others and so forth is the thought of taking in; the omission of original relatives is subsumed within beginningless saṃsāra.

43.36

Regarding the commentary's phrase "pitying their drowning and inversion, how could one harbor hatred?": based on the *Mahāprajñāpāramitopadeśa*, it says: "Rāhula was beaten by non-Buddhists and wept. Someone asked the reason. He answered, 'My suffering is only for a short time; what can be done about their long suffering?'" This is pitying their drowning. And saying "inversion" means also pitying their cause, which merely stems from inversion. Just as when Bodhisattva Āryadeva had his belly cut open by a non-Buddhist and his disciples wished to pursue [the assailant], the Bodhisattva extensively expounded the emptiness of dharmas and admonished the disciples, saying: "These people are inverted and falsely see a self and others, hence giving rise to this evil. They do not understand that the nature is empty and has nothing real," and so forth.

43.37

Regarding the commentary's phrase "this is the happiness of the two worlds among the nine": the treatise states: "Patience of the happiness of the two worlds has nine [aspects]: namely, the bodhisattva abides in non-negligence (1); is fully able to endure all wholesome dharmas (2); is fully able to endure cold and heat (3); hunger and thirst (4); contact with mosquitoes and flies (5); wind and sun (6); contact with snakes and scorpions (7); various fatigue, worry, and distress generated by toil, whether of body or mind (8); and toward sentient beings falling into the sufferings of saṃsāra such as birth, old age, sickness, and death, manifesting pity before them and cultivating the practice of patience (9)." The seven above all have the phrase "fully able to endure." The treatise states: "Conforming patience like this attains the happiness of the two worlds." This also has the general characteristic of compassionately being mindful of sentient beings and causing them to attain the happiness of the two worlds.

43.38

The fourth is the practice of non-bending and non-flinching (無屈撓). Regarding the commentary's gloss "*nao* (撓) means bent and weak": this is the meaning of the Daguo hexagram in the *Zhouyi*. The *Changes* states: "Daguo (Great Excess): the ridgepole bends (棟撓). It is advantageous to have somewhere to go. Success." The Commentary on the Decision states: "Daguo: the great exceeds. The ridgepole bends: root and branch are weak." Explanation: In Daguo, Dui is above and Xun is below; top and bottom are both yin, hence it is said that root and branch are weak. The text of the *Changes* explains *nao* (bending) by weakness. The *Yinyi* says: "*Nao* means bent." Bent and weak have similar meanings. Now taking the meaning of weakness to explain non-bending/flinching, then *qu* (屈) also means bent. Since it is called firm and strong, there is no bending or weakness. However, the Sanskrit says *paryāntaka* (鉢履耶捺多), which is translated here as "inexhaustible," namely the name in the Jin translation of the sūtra, meaning that the power of the great vow has no end. This is also largely the same.

43.39

Regarding the commentary's phrase "this has three meanings: first, great, hence supreme," and so forth: this takes the ten phrases of the tenor of the Ten Grounds to explain each other, using the second, third, and fourth to explain the first phrase; using the fifth, sixth, and seventh to explain the second word, "great"; and using the eighth, ninth, and tenth to explain the third word, "superior." The text can be readily understood.

43.40

Regarding the commentary's phrase "namely, difficult practice": in the text it is easy to understand. However, it is entirely because the three wheels are eliminated. The three wheels of vigor are discriminations regarding the high and low status and functions of sentient beings.

43.41

Regarding the commentary's phrase “it fully contains three kinds of diligence (vīrya)”: the *Vijñaptimātratā* speaks of three: first, diligence as armor; second, diligence in gathering wholesomeness; third, diligence in benefiting and delighting [sentient beings]. Asabhāva explains: “First is armor; second is practice (prayoga); third is being free from timidity, free from regression, and free from complacency. The first means that at the very beginning one encourages oneself, saying: 'I shall accomplish such a task.' This corresponds to what the sutra explains [as the phrase] having power at the beginning; next is practice, having the phrase on exertion. Being free from timidity and so forth means that in whatever wholesome deeds one undertakes according to one's inclinations and tasks, up to sitting peacefully on the sublime seat of bodhi, one never abandons them. When one's mind does not retreat or weaken before one's own exhaustion and suffering, this is termed being free from timidity. When one's mind remains unmoved before the persecution and affliction caused by others, this is termed being free from regression. Progressively cultivating wholesome factors between these stages up to bodhi, constantly without laxity or neglect, is termed being free from complacency. These three phrases explain what the sutra describes as having valiance and not abandoning wholesome dharmas.” Vasubandhu's explanation of the three diligences is largely the same. Asabhāva, in explaining the five phrases of the sutra, further states: “Why is this? Perhaps there are some who at the very beginning seek unexcelled, correct, and complete bodhi, and although possessing power, are unable to spur themselves forward at the time of practice; therefore it says that there is practice with exertion. Even though one has a mind of exertion, it may be timid; to counter this, it says that there is valiance, and because of valiance, the mind does not retreat or weaken. Although the mind is not timid, when meeting the suffering of saṃsāra the mind might regress, thereby losing the sought-after fruit of buddhahood; to counter this, freedom from regression is established. Freedom from regression means firmness and valiance, and thus one does not regress. It is clearly stated as firm and valiant: because one is firm, one does not regress when encountering suffering; because one is valiant, one does not fear suffering. Although one does not regress when encountering manifold sufferings, upon attaining a little wholesomeness one might generate complacency, and thereby fail to realize unexcelled bodhi; therefore it next says that freedom from complacency means not generating complacency upon obtaining a little wholesomeness. This meaning demonstrates not abandoning the yoke of wholesomeness. It is on account of this meaning that the three diligences are taught. As for 'armor', its name is established by analogy: just as a person entering battle must first don armor to guard against bows and arrows, now in seeking bodhi, one must first take vows to guard against regression and weakness.” The *Benye jing* simply says: “First is raising a mind of great vows; second is practice through upāya; third is diligently transforming sentient beings.” Regarding the commentary's phrase “now the first is completely identical with the text of the *Yogācāra[-bhūmi]*, yet the treatise takes donning armor as the first”: the forty-second fascicle of the treatise states, “First is donning the armor of vows. Even if I were to deliver a single sentient being, taking a thousand great kalpas as a single day and night, abiding in hell for such a duration to realize great bodhi, and even if it exceeded this by a thousand koṭis of times, having no mind of sloth, how much less [would I have sloth] regarding slight and brief sufferings? If one can generate even a little pure faith toward this, one fosters an immeasurable, valiant nature of great bodhi, how much more so upon accomplishment?” Hence it says “referring to prior mental self-resolve”.

43.42

Regarding the commentary's phrase “possessing profound merit is difficult practice”: the *Yogācāra[-bhūmi]* has three kinds of diligence of difficult practice: If bodhisattvas continuously separate from all notions of clothing, notions of food and drink, notions of bedding, and notions of their own bodies, and uninterruptedly cultivate wholesome dharmas without ever being lax, this is named the first diligence of difficult practice. If bodhisattvas carry out such diligence to the end of their life-span (nikāya-sabhāga), at all times without ever becoming lax or neglectful, this is named the second diligence of difficult practice. If bodhisattvas equally and thoroughly penetrate what corresponds to merit, being neither lax nor hurried, free from inverted views, and accomplishing diligence that can bring about benefit, this is named the third diligence of difficult practice. The present text contains all three: not being lax for long kalpas, how much more so for one's whole life, which is the second; not regretting for a single thought, that is, uninterruptedly letting go of the body, which is the first; and from “rejoicing in oneself” onward, which is the third. In the previous practice, the initial separation from faults is also this first [diligence].

43.43

Fifth is the practice of freedom from delusion and confusion. Regarding the commentary from “summarily saying 'accomplishing'” downward: in explaining this summary phrase, there are two parts: first, the correct explanation; second, resolving an objection. In the former, this refers to the dhyāna of intrinsic nature among the nine doors in the *Yogācāra[-bhūmi]*. The treatise states: “The intrinsic nature of dhyāna” takes hearing and thinking as preceding, and “all one-pointedness of mind” is the summary. First, or it is of the class of śamatha; second, or it is of the class of vipaśyanā; third, or it is the path of their union (yuganaddha). In the commentary, following the indication, it cites texts to explain and complete it, as can be known. Regarding the words “skilfully understanding the mundane” and so forth: it says below, “Through right mindfulness, skilfully understanding all languages of the world, being able to retain the discourses on supramundane dharmas, up to the mind being free from delusion and confusion.” The commentary itself correlates the absence of delusion and confusion precisely to the union [of śamatha and vipaśyanā]. Furthermore, by another meaning, skilful understanding is vipaśyanā and being able to retain is śamatha; therefore, it is the union. Regarding the commentary's citation “hence the sutra below says 'dhyāna holds the mind'” and so forth: this is in the verse of the tenth pariṇāmanā.

43.44

Regarding the commentary from “although there is vipaśyanā” downward: the second part resolves an objection, which is clear from the text, and precisely presents the intrinsic nature of dhyāna from the *Yogācāra[-bhūmi]*. Regarding the commentary's statement “the above nine specific phrases are subsumed into three dhyānas”: the three dhyānas are precisely the “all dhyānas” of the *Yogācāra[-bhūmi]*. The *Vijñaptimātratā* merely lists them without explaining their names, whereas the *Yogācāra[-bhūmi]* explains them extensively. Now, relying on the *Mahāyānasaṃgraha*, Asabhāva explains: “First is dhyāna of peaceful abiding, which means attaining peaceful dwelling in the present life, being free from conceit, views, and craving, because of attaining purity. Second is dhyāna of initiating [virtues], which means being able to initiate superior qualities such as the six abhijñās. Third is dhyāna of accomplishing what needs to be done, which means wishing to benefit sentient beings, because of being able to quell the afflictive affairs of hunger, famine, pestilence, various terrors, and so forth.” In the Liang translation of the *Mahāyānasaṃgraha*, the explanation of the three absorptions states: “There is attaining peaceful dwelling in the present world. Why? Because it can separate from all defiled dharmas. First, one who relies on this absorption generates self-benefit, meaning that due to the three knowledges, it can induce and accomplish the six abhijñās. Second, the absorption that induces causes to accomplish the abhijñās generates corresponding benefit to others; benefiting others precisely refers to the three wheels: first is the wheel of supernormal powers, meaning the psychic power of the body, the divine ear, and the divine eye; this wheel leads those on deviant paths toward what is right, causing them to take refuge in the right. Second is the wheel of reading thoughts, meaning telepathy, the divine ear, and the divine eye; this wheel leads those who have already returned to the right, causing those who have not yet had faith and acceptance to have faith and acceptance. Third is the wheel of right instruction, meaning the knowledge of past lives and the destruction of contaminations; through the knowledge of past lives one discerns their capacities, and through the knowledge of the destruction of contaminations, one expounds the right instruction according to what one has attained oneself, causing them to plant seeds, mature, and be liberated. Possessing these meanings, it is therefore said that absorption has these three grades as the practice of freedom from delusion and confusion.”

43.45

Regarding the commentary from “right mindfulness contains contemplation” downward: the text of the commentary has five parts: first, correctly explaining according with the text; second, from “mundane words are of no benefit” downward, revealing the restricted meaning of the sutra; third, from “not understanding the supramundane” downward, establishing reason to reveal the overarching meaning; fourth, from “therefore although the text” downward, concluding the overarching meaning; fifth, from “understanding matters” downward, separately explaining skilful understanding.

43.46

Regarding the commentary from “the second fascicle of the *Yogācāra[-bhūmi]* explains the four kinds of entering the womb” downward: the commentary text has two parts: first, correctly explaining the phrase 'free from delusion and confusion'; second, displaying the marks of delusion and confusion. In the former, the text is clear. Fascicle nine of the *Kośa* introduces the question, saying: “It was previously stated that entering the mother's womb occurs with an inverted mind; is this necessarily so for all wombs?” The explanation says: this takes up the previous notion of an inverted mind heading toward sensual objects, and moisture-born and apparition-born beings attaching to fragrant places, as the question. In the treatise, the answer says: “Not so. The sutra says there are four ways of entering the womb. What are the four? The verse states: / 'One is with correct awareness upon entering; the second and third also [have it] upon abiding and exiting; / the fourth is at all stages, as well as the egg-born, ever without awareness. / The first three kinds of entering the womb belong to cakravartins and the two kinds of buddhas, / because their karma and wisdom are both superior, respectively; the rest belong to the other four modes of birth.'” / The explanation says: simply looking at the *Yogācāra[-bhūmi]* above, the text of the verse is easy to understand, but “karma and wisdom are both superior” needs a brief explanation. First, the cakravartin, because his karma is superior, has correct awareness upon entering, since in past lives he cultivated vast merit. Second, the pratyekabuddha, because wisdom alone is superior, has correct awareness upon entering and abiding, having long practiced extensive learning and superior discrimination. Third, the Great Awakened One, with both merit and wisdom being superior, has correct awareness in all three, meaning that throughout vast kalpas he cultivated superior merit and wisdom. Except for these former three, the rest of womb-born, egg-born, and moisture-born beings, being inferior in both merit and wisdom, are all deluded and confused.

43.47

Regarding the Commentary's line "The state of delusion and confusion in ordinary people" and below, this is the second [section], which distinctively demonstrates delusion and confusion. First, it brings up its general characteristics; afterwards, it points out their origin. The twenty-seventh [fascicle] of the Mahāsaṃnipāta-sūtra is largely identical to the Nirvāṇa-sūtra. As for the eighteenth [fascicle] of the Nirvāṇa-sūtra—the sixteenth in the Southern Recension—the sūtra states: "Good son! People are of three grades: superior, middling, and inferior. When an inferior person first enters the womb, he has this thought: 'I am now in a privy, a place where all foul things gather, like among corpses, amid thickets of thorns, in a place of great darkness.' When first exiting the womb, he further has this thought: 'I am now leaving the privy, leaving the place of all foul things, ... up to leaving the place of great darkness.' A middling person has this thought: 'I am now entering among groves of trees, into a pure river, or into houses and dwellings.' When exiting, it is also like this. A superior person has this thought: 'I am ascending into palaces and halls, among flower groves, riding horses and riding elephants, climbing high mountains.' When exiting, it is also like this. When a bodhisattva-mahāsattva first enters the womb, he knows of himself that he enters the womb; when abiding, he knows that he abides; when exiting, he knows that he exits. Throughout, he never gives rise to a mind of lust or anger. Yet he has not yet attained the stage of the first abiding. Therefore, this is also termed inconceivable." In the twenty-ninth [fascicle]—the twenty-seventh in the Southern Recension—the sūtra states: "The intermediate existence is of two kinds: first, the fruit of wholesome karma; second, the fruit of unwholesome karma. Due to wholesome karma, one obtains wholesome conceptual thoughts; due to unwholesome karma, one obtains unwholesome conceptual thoughts. At the time when the father and mother come together in union, one goes toward the place of taking birth in accordance with the causes and conditions of karma. One gives rise to love toward the mother and anger toward the father. When the father's semen is discharged, one considers it to be one's own; having seen it, one's mind rejoices and gives rise to delight. Through the causes and conditions of these three defilements, the aggregates of the intermediate existence perish, and the subsequent five aggregates arise, just like a seal stamping clay: when the seal breaks, the impression is formed." In explanation: This briefly brings up the male. Fascicle nine of the Abhidharmakośa, then, fully addresses both male and female. The treatise's explanation of "the inverted mind heading toward the sphere of desire" states: "This explains that the intermediate existence first gives rise to an inverted mind and rushes toward the sphere of desire. Through the eye faculty arisen from karmic power, although abiding far away, it can see the father and mother joining in union at the birthplace, and gives rise to an inverted mind. If it is a male intermediate existence, directed toward the mother it gives rise to love and produces a mind of lust. If it is a female intermediate existence, directed toward the father it gives rise to love and produces an idea of lust. In the reverse cases, directed toward the other two it gives rise to an angry mind. Through giving rise to these two kinds of inverted minds, it then imagines its own body uniting with the object of affection; when the emitted impurity flows into the womb, it considers it to be its own and then gives rise to joy. Once this mind has arisen, the intermediate existence instantly perishes and the body of birth-existence is received." The rest is broadly explained as in that [treatise]. The text of the Yogācārabhūmi states: "As for that womb-embryo: if it is to become female, it abides leaning against the spine and facing the belly on the mother's left flank; if it is to become male, it abides leaning against the belly and facing the spine on the mother's right flank. Furthermore, with this womb-embryo, karmic retribution gives rise to the wind of birth, causing the head to face downward and the feet to turn upward, and wrapped in the caul it heads toward the birth passage. At the time of its actual exit, the caul then tears, parting at both armpits. The time when it exits the birth passage is called the state of actual birth." These can all be known. As for the Commentary's "Specifically called the four māras": the four refer to the heavenly [māra], the aggregates, the defilements, and death. In stating "The ten māras and their deeds, as in the Leaving the World [chapter]," and so forth: that is to say, the skandha-māra, because it gives rise to grasping; (2) the kleśa-māra, because it is constantly defiled; (3) the karma-māra, because it can create obstruction; (4) the citta-māra, because it gives rise to haughtiness; (5) the maraṇa-māra, because it abandons the birthplace; (6) the deva-māra, because it indulges in self-conceit; (7) the wholesome-roots-māra, because it constantly grasps; (8) the samādhi-māra, because it savors [samādhi] for a long time; (9) the good-friend-māra, because it gives rise to an attached mind; (10) the bodhi-dharma-jñāna-māra, because it is unwilling to let go. As for the deeds of the ten māras: first, forgetting bodhicitta and cultivating wholesome roots is māra-work; second, giving with an evil mind, maintaining precepts with an angry mind, abandoning ill-natured persons, staying far from the indolent, treating distracted minds with contempt, and disparaging bad wisdom; up to the tenth, increasing egotism and lacking respect, frequently tormenting and harming sentient beings, not seeking the correct Dharma and genuine wisdom, with a mind so perverse and evil that it is difficult to awaken—these are māra-works. The four māras are as commonly analyzed, meaning the deva-māra, the skandha-māra, the kleśa-māra, and the maraṇa-māra. Thus among the four māras in the Pañcaviṃśatisāhasrikā, it mostly speaks of the deva-māra and the kleśa-māra.

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大方廣佛華嚴經隨疏演義鈔 — Classical Chinese