大方廣佛華嚴經隨疏演義鈔 44

English (machine translation) 44

Language: English

44.1

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

Seventh: the practice of non-attachment. The commentary states, "Its essence is upāya": this identifies its essence. Below, all explain the name, in which there are two parts: first, explaining according to the two upāyas of the Vijñaptimātratā; second, explaining according to the Benye. In the former, the Vijñaptimātratā merely enumerates them without explanation. Asabhāva explains: "Skilful means refers to not abandoning saṃsāra while seeking nirvāṇa; this is called skilful means (this is the general explanation). If, through the roots of good accumulated by the preceding six pāramitās, one shares them with sentient beings in order to benefit sentient beings and thus does not abandon sentient beings, one should know that this is not abandoning saṃsāra (this explains 'not abandoning saṃsāra' within the general explanation, which is the 'upāya of rescue' in the Vijñaptimātratā). If, by means of these good [roots], one dedicates [them] to seeking anuttarasamyaksaṃbodhi in order to realize the unsurpassed Buddhahood, one should know that this is seeking nirvāṇa (this explains 'while seeking nirvāṇa' within the general explanation, which is also the 'upāya of pariṇāmanā' in the Vijñaptimātratā)." As for the commentary's "The last four in the Benye" and below, this is the second, explaining according to the Benye. In it are four points: first, citing that sūtra; second, from "The first is pariṇāmanā" downward, reconciling it with the two upāyas of the Vijñaptimātratā; third, from "Not abandoning and not accepting" downward, bringing out both the reasons for the presence and absence between the sūtra and the treatise, as well as the meanings of secondary and primary, which will be understood in the text below; fourth, from "All three are skilful" downward, directly explaining the name of the practice. In it are two points: first, general; second, from "Then the two do not" downward, specific. In it are three points: first, jointly explaining the former two, because the two correspond to the Vijñaptimātratā. Because progressing corresponds to pariṇāmanā, which is great wisdom; skilful convergence corresponds to rescue, which is great compassion. These two are mutually identical, and are therefore only the one mind. Because the two are the one mind, one is not attached to the two. Because the one mind is the two, one is not attached to the one mind.

44.3

Regarding the commentary's statement from "Existence is illusory existence" downward: this is the second, specifically explaining the name of non-attachment in terms of skilfully converging existence and non-existence.

44.4

Regarding the commentary's statement from "Existence can give rise to function" downward: this is the third, explaining the name in terms of not abandoning and not accepting.

44.5

Regarding the commentary's statement, "Namely the noble, deva, and Brahma [abidings], etc.": this will be explained in detail in later assemblies.

44.6

Regarding the commentary's statement, "Refers to realizing Dharma-vinaya," and so forth: furthermore, this "realizing" also carries the meaning of "thoroughly knowing." Therefore, the Sanskrit text fully reads supari-vidita-dharma-vinaya. The explanation is: su means "well"; parividita means "thoroughly known." The translators distinguish it from the realization of the ultimate fruit above, taking it merely as thoroughly knowing the truth of principle. Moreover, with regard to its four dharmas, it speaks only of principle; when contrasted with bodhi above, it is nirvāṇa. Nirvāṇa is the principle of original purity; "realization" refers to fully pure nirvāṇa.

44.7

Regarding the commentary's statement, "First contemplating because of delusion regarding the four noble truths," and so forth: yet, regarding the two kinds of ignorance being deluded about the principle of the four noble truths, this is delusion regarding the ultimate truth. Ignorance belongs to the second tier of the two truths among the four tiers of two truths. Here, we take the ultimate truth within the third tier, namely tathatā; therefore, it differs from the four [truths], because the four noble truths are merely conventional.

44.8

Regarding the commentary's statement, "Obstinate and refractory refers to ignorance and attachment": the commentary to the 'Canon of Yao' in the Shangshu states: "A mind that does not conform to virtue and righteousness is called obstinate (wan); words that do not speak loyalty and trustworthiness are called refractory (xiao)." Therefore, obstinacy is ignorance, and refractivity is attachment.

44.9

Regarding the commentary's statement, "Second, because the bodhisattva's practice arises from conceptualization and thought": this has two meanings. First, it must depend on conceptualization and thought to be able to give rise to practice, just as a dream arises from thought. Therefore, in the Mahāprajñāpāramitopadeśa, things heard and seen mostly rely on contemplation, and because of thinking, one dreams of them. Second, "one has not yet attained great awakening": the great awakening is Buddhahood. Spoken from a proximate perspective, prior to the eighth stage it is still dream practice; the eighth stage is awakening. Moreover, in the eighth stage, because avidyā is not yet exhausted, it is also a dream realm. Only the Buddha alone has eternally severed dream-like false thoughts and concepts, with no further great aggregates, realms, and bases remaining; therefore, the Tathāgata alone is called the Greatly Awakened One.

44.10

Regarding the commentary's statement, "Like crossing a river in a dream": this is from the Sūtra on the Eighth Stage.

44.11

Regarding the commentary's statement, "Seventh, the general conclusion can be understood": that also resolves a doubt. Namely, there is a doubt that says: "Since sentient beings are like this, why does the bodhisattva preach the Dharma to match their capacities?" Therefore, this explanation states: "The Dharma preached is like the bhūtakoṭi, because this speech is constantly identical to the bhūtakoṭi." Now, the commentary takes the first as general, and therefore takes the latter bhūtakoṭi as the general conclusion; hence it is described as "slightly adding and altering." The remaining meanings are mostly the same, with only minor differences in taking the intended meaning.

44.12

Regarding the commentary's statement, "Since the two sūtras differ slightly," and so forth: the Jin translation of the sūtra states: "All dharmadhātus are like an illusion; all Buddhadharmas are like lightning; the bodhisattva's practice is like a dream; the Dharma heard is like an echo; all worlds are like a magical creation; that which arises from karmic retribution is like a manomaya created body; all sentient beings are like painted images, their various different forms all being painted by the mind; all dharmas spoken of are like the bhūtakoṭi." The explanation says: this sūtra also has eight analogies, but only the analogy of the painted image is matched by the sūtra itself, while the rest merely cite the dharma as an analogy. That analogy of lightning is now changed to a shadow. That analogy of manomaya is now changed to an illusion, so there are two illusions. This is both an alteration and an addition of meaning. There, "that which arises from karmic retribution" belonged to what was illustrated by manomaya; now bringing it to match magical creation is also a place of alteration. Furthermore, the latter four analogies are all explained by the sūtra itself, which is a place of addition. The additions and alterations in the sūtra together constitute minor differences; the two words "addition and alteration" are explained precisely with respect to the commentary. That [commentary] explains lightning as "also having functions such as illuminating darkness"; now, because it is a shadow, it changes this to say "also having meanings such as corresponding to physical form and casting shade." That [commentary] explains the fourth doubt: "Fruits and practices may indeed be empty, but now the matters of the world are extensive, so these should be real." Because the sūtra takes dhātu as realm, "world" encompasses the three worlds. Therefore, the commentary alters it to distinguish that [commentary's] explanation of the fifth doubt: "If the world is like a magical creation, why do its causes and effects have the distinctions of good and evil?" The explanation says: "The arising of karmic retribution is like an illusory arising." That commentary explains manomaya by saying: a past master explained that manomaya carries the meaning of repetition, namely a repeated magical creation. Now, upon further asking the Tripiṭaka Master, manomaya is translated here as "mind-born" or "mind-made," which is the mind-made body (manomayakāya), because that body further produces magical creations. The explanation states: this Tripiṭaka Master's explanation also contains the sense of a repeated magical creation, differing only in the text chosen. That [commentary's] citation and explanation of the sixth doubt is identical to the present commentary's text, explaining that just as painted images follow the mind, the wall has high and low parts.

44.13

On the commentary's "Therein the arrangements..." onward: this individually explains according to what is difficult. But as for the sūtra saying "manifold births," the commentary did not explain it extensively because it is easy. Now I shall explain it again, namely as the four modes of birth and so forth. Furthermore, the *Pratītyasamutpāda-sūtra* speaks of three kinds of birth. In that sūtra, a bhikṣu asked: "World-Honoured One! Regarding these characteristics of the four kinds of born bodies, what difference is there due to birth, old age, and death?" Explanation: "characteristics of the four kinds of born bodies" refers to name-and-form, the six sense bases, contact, and sensation. The sūtra states: "The World-Honoured One told him: 'These characteristics of the four kinds of born bodies are either born successively, born belonging to that, or born in this manner.' 'World-Honoured One! What are the characteristics of bodies born successively?' The World-Honoured One told him: 'At the very beginning there is the birth of planting the seed (1); immediately after this there is the birth of gradual increase (2); immediately after this there is the birth of emerging from the womb (3); immediately after this there is the birth of gradual growth (4); after having grown and matured, one is able to obtain birth through enjoyment and speech, which is birth of enjoyment (5). Classes of this kind are called successive birth.'" Next it clarifies being born belonging to that. The sūtra states: "'World-Honoured One! To what does this birth belong?' The World-Honoured One told him: 'It is the birth of the aggregates, realms, and sense bases; there is absolutely no self. Why is this? Because the aggregates and so forth gradually increase and grow, their nature is impermanent. Precisely impermanent dharmas have this characteristic of birth.'" Third, it clarifies being born in this manner. The sūtra states: "'World-Honoured One! How are they born?' The World-Honoured One told him: 'Through the power of the life-faculty, there are bounded dharmas that temporarily abide; therefore, their nature is impermanent. Precisely impermanent dharmas are born in this manner.'" The twelfth fascicle of the *Nirvāṇa [Sūtra]* speaks of five kinds of birth, which are largely the same as the above. In the eleventh fascicle of the Southern edition, the sūtra states: "Birth is the characteristic of emerging, namely five kinds: first, initial birth; second, reaching the end; third, growth; fourth, emerging from the womb; fifth, kind." Its commentary explains: "The opening statement 'Birth is the characteristic of emerging' shows the meaning of birth in general. In specifically showing it below: first, initial birth: the consciousness branch is the beginning of a single retributive life; hence it is called initial, and the arising of retribution is called emerging. Second, reaching the end: name-and-form, viewed in relation to the preceding basis, is said to be the end. Third, growth: namely the preceding name-and-form growing into the six sense bases. These three are in the womb. Fourth, emerging from the womb: this is evident. Fifth, kind: after emerging from the womb up to old age and death, newly arising moment by moment within a single retributive life are all called birth." Explanation: However, these five births are precisely the aforementioned successive births: its third is the fourth here; initial birth is planting the seed; reaching the end is gradual increase; growth is the previous gradual growth; emerging from the womb has the same name; kind is the previous enjoyment. The *Nirvāṇa [Sūtra]'s* intention for growth is inside the womb, whereas in the *Pratītyasamutpāda-sūtra* it is outside the womb; there is only a slight difference. The sūtra says: "Manifold deaths: either prolonged or brief, differing in the three natures, and so forth." These are also the nine kinds of ending of life. In the *Pratītyasamutpāda-sūtra* six kinds of death are spoken of; the sūtra states: "Precisely within these four characteristics of born bodies, there are again six distinguished characteristics of death: first, ultimate death; second, non-ultimate death; third, specific-characteristic death; fourth, differentiated characteristics of non-ultimate death; fifth, differentiated characteristics of ultimate death; sixth, timely and untimely death." Its explanation states: "'Ultimate death' refers to dying when karma is exhausted. 'Non-ultimate death' should be understood as the reverse of the above. 'Specific-characteristic death' refers to consciousness leaving the body and the sense faculties perishing. 'Differentiated characteristics of non-ultimate death' refers to the manifold kinds [of death] according with conditions while karma is not exhausted. 'Differentiated characteristics of ultimate death' refers to the manifold kinds [of death] according with conditions when karma is exhausted. 'Timely and untimely death' refers to [living from] eighty thousand years down to ten years, dying either according to the time or not according to the time." The twelfth fascicle of the *Nirvāṇa [Sūtra]* states: "Death is relinquishing the received body. Relinquishing the received body also has two kinds: first, death from exhaustion of life span; second, death from external conditions. Death from exhaustion of life span also has three kinds: first, exhaustion of life span but not exhaustion of merit, meaning that although the primary retribution has perished, the dependent retribution still remains. Second, exhaustion of merit but not exhaustion of life span, meaning that dependent retribution has disintegrated, while primary retribution still remains. Third, exhaustion of both merit and life span, meaning that both primary and dependent [retribution] have perished. Second, death from external conditions also has three kinds: first, self-harm that is not one's lot; second, untimely harm caused by another; third, harm caused by both. There are also three kinds: first, death through negligence, referring to slandering the Mahāyāna, Vaipulya, and Prajñāpāramitā. Second, death through breaking the precepts, referring to violating the precepts established by past, future, and present Buddhas. Third, death through destruction of the life-faculty, referring to relinquishing the five-aggregate body." Now this bodhisattva completely and thoroughly knows all of them.

44.14

Eighth: Practice Difficult to Attain. On the commentary's "Each subsumes seeking above and transforming below" and so forth: this is because in the *Vijñaptimātratā [Siddhi]* there are two vows: first, the vow to seek bodhi; second, the vow to benefit and bring joy to others. The characteristics of the explanation are evident: the first is seeking above, and the next is transforming below. Therefore, the *Benye [jing]* has three vows: first, the vow for one's own practice, which is seeking above; second, the vow for supernormal powers, which is omitted in the present sūtra; third, the vow for external transformation. The latter two are both vows to transform below. Therefore, adducing seeking above and transforming below subsumes the two vows of the *Vijñaptimātratā [Siddhi]* and the three vows of the *Benye [jing]*, because the second of the *Benye [jing]* is subsumed under external transformation.

44.15

On the commentary's "Receiving the name 'difficult to attain' due to obtaining the supreme resolve" and so forth: here there are three explanations. First, using the latter to establish the former, which is the latter being the cause and the former the effect. Second, from "Alternatively, it may be due to having what is difficult to attain" downward: using the former to establish the latter, which is the former being essence and the latter function. Third, from "Furthermore, it may also be by using the latter one" downward: explaining and establishing it through common characteristics; it also contains the intents of the previous two, except that the former specifically correlates them while the latter applies universally. Therefore, the commentary concludes by following the former meaning, saying: "The specific correlation is distinct."

44.16

On the commentary's "Matching the midstream above, it also speaks of saṃsāra": the commentary text has three parts. First, explaining properly according to the text, the intent being that the midstream also matches saṃsāra above; second, from "Not being between saṃsāra and nirvāṇa" downward, concluding by rebuking divergent explanations; third, harmonising and adopting divergent explanations. In the second part, it first refutes generally: because from ancient times to the present, all have taken it to be between the two dharmas, someone asked: "The midstream does not exclusively belong to this shore; why is it singled out and called the midstream of saṃsāra?" Second, regarding "However, the Jin translation missed the point and should not be extensively cited," this specifically refutes the *Kanding [ji]*. The *Kanding [ji]* first raised the aforementioned question and then cited ancient explanations. Since the Jin translation missed the meaning, how could the ancient explanations be correct? The Jin sūtra states: "For example, like river water: it does not reach this shore, does not abide on that shore, and does not sever the midstream." The ancient explanations were not just one; Master Yuan has now cited them all, and thus it is now generally refuted. Fearing later misunderstandings, one must know past errors; now this subcommentary cites them. First, Master Yuan said: "The former 'not heading to the two places' is detachment from existence; the latter 'not abiding in the midstream' is detachment from nonexistence, meaning that the place where saṃsāra is absent is called severing the midstream, and not abiding in nonexistence is called not abiding in the midstream." Second, Xianshou said: "Like water flowing east, it does not abide on the south bank and does not abide on the north bank. One may also say it does not sever the north bank. Because the middle has no separate essence and is differentiated in terms of the banks. If so, the south bank would also do. Why does it not speak of the midstream of nirvāṇa? Because the sentient beings to be crossed over are on this shore, it is spoken of solely with respect to saṃsāra." And after citing them in full, the *Kanding [ji]* says: "Now my supplementary explanation has two parts: first, reconciling the texts; second, explaining the meaning. In the first part, the metaphors stated in the new and old sūtra versions differ: the old sūtra takes river water not heading to both banks and not severing the midstream as the metaphor, illustrating the bodhisattva crossing over sentient beings through compassion and wisdom detached from existence and nonexistence. The new sūtra takes the boat master not abiding on both banks as the metaphor, illustrating the bodhisattva crossing over sentient beings through non-abiding compassion and wisdom. Question: If so, could the Sanskrit texts be different? Answer: The Sanskrit text is one; it is due to differences among translators. That is to say, although this Sanskrit text says 'river water,' the meaning belongs to the boat master; this is speaking with the passive/supported expression in the place of the active/supporting expression. If the translator understands the text and meaning well, he translates it by apprehending the sense as 'boat master'; if he only knows the words, he translates it following the words as 'river water.' In the second part, explaining the meaning: based on this text, there are two kinds of midstream: first, the midstream of saṃsāra, meaning that the place between the two banks is distinct of itself; this, preserving the middle of the two, is called the midstream of saṃsāra. One who sees thus does not terminate saṃsāra. Second, the midstream of nirvāṇa, meaning that detachment from this and that shore is itself the midstream, with no other separate place; this, obliterating the middle of the two, is called the midstream of nirvāṇa. One who knows thus will surely realize nirvāṇa. In the present metaphor, it illustrates that because of great wisdom the bodhisattva does not abide in saṃsāra, and because of great compassion does not abide in nirvāṇa. Compassion and wisdom are only one mind; when not abiding in saṃsāra, one precisely does not abide in nirvāṇa. Because of non-abiding, it merely speaks thus." Explanation: The intention of the *Kanding [ji]* above first reconciles the Sanskrit texts, bringing out the intents of both sūtras together. Reaching its questions and answers, it concludes that the Jin translation missed the point; following the meaning of the present sūtra is good. But when it subsequently explains the meaning, it is still the same as the ancients: that both saṃsāra and nirvāṇa have a midstream, taking the preservation of both banks as the midstream of saṃsāra, and the obliteration of both banks as the midstream of nirvāṇa. Because of not abiding, one does not preserve both banks; then abiding in the midstream of nirvāṇa would not accord with the meaning of not abiding in the midstream. Therefore the commentary refutes all these explanations and so forth; the point of the text is obvious.

44.17

On the commentary's "Some take defilement to be the midstream" downward: it restates the divergent explanations to subsume their meanings. There are briefly three meanings: First, Master Sheng's explanation of the intent of the *Vimalakīrti [Sūtra]*: regarding "speaking from the cause in terms of drifting and drowning," the commentary harmonises and adopts it as the cause of saṃsāra, and thus it is identical with the intent of nirvāṇa. Second, "Some take the worthy and noble to be the midstream": this is Master Shen's explanation of the intent of the *Jingming [jing]*, harmonised and explained below in terms of reception. Third, "Some take the Middle Way to be the midstream": this is Master Zhao's intent, harmonised and explained below in terms of contemplation that none should be abided in; generally subsuming all these meanings, the intent lies in non-abiding. If one abides in defilement, one will not realize nirvāṇa, so how could one cross over sentient beings? If one abides in the noble nirvāṇa, there is no further progress, and one also cannot ultimately cross over sentient beings. If one abides in the Middle Way, one does not accord with principle; how could one achieve Buddhahood and cross over sentient beings? Because the above three all belong to saṃsāra.

44.18

On the commentary's "The primary explanation leaves out no principle; also, due to understanding that it is not existent, one does not abandon it": this means that through great wisdom one does not abandon saṃsāra.

44.19

On the commentary's "Both those already transformed and those not yet transformed have the two meanings of abandoning and clinging": clinging to those already transformed means saying they belong to oneself. Those not yet transformed do not yet belong [to oneself], so one does not cling to them. Some cling to those not yet transformed because they are those who should be transformed. Those already transformed are finished, so one does not cling to them.

44.20

On the commentary's "This text is illustrious, yet later students..." downward: concluding by rebuking the Dharma-characteristic masters, as already discussed in the Prolegomena; and regarding the statement "they only claim," yet their school also has this meaning, only it is not ultimate. For the realm of sentient beings has two meanings: first, the meaning of nature, namely the meaning that sentient beings are the dharmadhātu. Second, the meaning of nature-portion, referring to the characteristics of sentient beings. If one relies on the ultimate, characteristics are precisely identical to the nature, and principle is also equal. They only adopt the portion meaning: when sentient beings become Buddhas, there would be a decrease, but since they do not all do so, they say there is no decrease. This is only a partial meaning and not the ultimate principle; therefore it is lamentable.

44.21

On the commentary passage beginning "However, the initial self-practice": the text of the commentary has two parts. First, it generally displays the main purport; later, from "The text contains five pairs and ten sentences" onwards, it explains the text. Now, the first. The purport is that the bodhisattva's compassion is multifold, revealing the non-obstruction of compassion and wisdom, subsuming the four sections above. The four sections are treated separately: first, self-practice; second, transforming others; third, dual practice; fourth, dual brushing aside. Here it is explained that self-practice itself possesses the dual practice of self and other. Once dual practice is concurrent, by principle there is necessarily no attachment, which is dual brushing aside. Expanding the headings in this progressive manner merely reveals the depth of the bodhisattva's compassion. Now, in the first, self-practice, being able to turn cyclic existence is the real aspect of self-practice; not abandoning the great vows is the expedient aspect of benefiting others. Although the preceding heading divided this into four, the commentary text here now contains six points: First is the first [topic], self-practice. Second, from "And as for saying that it mostly clarifies" onwards, introduces the second, benefiting others. Third, "Yet it mostly seems to give rise to the functioning of great compassion" is also a passage of interrogation and explanation within the second [topic of] benefiting others. Fourth, "Yet it again seems that the two minds of compassion and wisdom proceed earlier and later" gives rise to the third, dual practice. Fifth, from "Yet still fearing that sentient beings find the two matters unharmonized" onwards gives rise to the fourth section. In each of the above four sections, the first sentence resumes the preceding to initiate the following. Sixth, from "How could it be only the ten practices" onwards concludes with praise. It praises two bodhisattvas: first, the practice of the ten practices is difficult to attain, and the depth of their mental application is the practice that is explained; second, Gukadruma is the person capable of explaining it, repeatedly and skillfully articulating this compassion and wisdom.

44.22

On the commentary passage beginning "Now, as for ultimate": it explains the initial pair to serve as an exemplar. The commentary text has three parts: First, an explanation based on the mutual interpenetration of the expedient and the real. Second, from "Furthermore, merely saying" onwards, an explanation brushing aside traces to enter the profound. "Alone, desolate, without reliance, the principle naturally merges in the profound" is from Master Sengzhao's *Preface to the Śataka-śāstra*, which has already been cited previously. Third, from "However, doubly negating" onwards, it further harmonizes and brushes aside the double negation. Double negation is the fourth section, and double illumination is the third section; harmonizing and brushing aside the two sections achieves the profound of the profound. Furthermore, within this fourth section, the initial explanation of the mutual interpenetration of the expedient and the real is itself double illumination; the subsequent explanation of brushing aside traces to enter the profound is itself double negation; only when doubly negating these two does one enter the profound. Moreover, since it harmonizes the third, it already contains the preceding two; therefore, the harmony of the four gates only then reveals profound subtlety. Hence, it concludes below: "Synthesizing the preceding sections, the principle reaches its culmination here." "The following sentences are all modeled on this" means that by analogy to the following sentences—as most of the sentences merely clarify the single meaning of the initial mutual interpenetration of the expedient and the real—it instructs that they should be understood like the initial sentence by analogy.

44.23

On the commentary passage "'If one abandons evil and follows good, one is seized and maintained by demonic activity'": this is from the fifty-eighth fascicle of the sūtra, which says among the ten kinds of demonic activity: "Abandoning people of evil disposition and distancing oneself from the indolent, holding in contempt those with distracted minds, and mocking and disliking those with corrupt wisdom: this is demonic activity." It also says: "Constantly taking pleasure in drawing near to and making offerings to those who have already attained liberation and are already secure, while being unwilling to draw near to or instruct those who have not attained liberation and are not yet secure: this is demonic activity." This is precisely abandoning evil and following good.

44.24

Ninth: The practice of wholesome dharmas. On the commentary's "Now, the first": regarding the two powers in *Vijñaptimātratā*, the treatise merely lists their names. The Liang treatise says: "The power of reflective deliberation means correctly reflecting upon the faults and virtues of dharmas. If this power of reflective deliberation becomes superior, the defilements of one's own stage cannot shake it; because its substantial nature is unyielding, it is called a power. The power of cultivation means that the mind, taking this dharma as an object, abides in contemplative practice, causing mind and dharma to blend into unity, just like water and milk, or like perfuming clothes."

44.25

On the commentary passage "The four eloquence-dharanis are the four mouths of the pool": the four rivers, four mouths, and so forth mentioned here all follow the chapter on "The Ten Samādhis". First, the eastern Gaṅgā River flows out of the mouth of a silver-colored elephant with silver sand, corresponding to eloquence in meaning, explaining all meanings. Second, the Sītā River flows out of the mouth of a diamond-colored lion with diamond sand, corresponding to eloquence in dharmas, speaking diamond phrases. Third, the Sindhu River flows out of the mouth of a golden-colored bull with golden sand, corresponding to eloquence in expression, explaining dependent origination in accordance with the mundane. Fourth, the Vakṣu River flows out of the mouth of a vaiḍūrya-colored horse with vaiḍūrya sand, corresponding to the bodhisattva mahāsattva being likewise, using inexhaustible eloquence to shower down inexhaustible hundreds of thousands of koṭis of nayutas of ineffable dharmas, and so forth. Below, it matches them individually, saying: "What are the four rivers of a bodhisattva? First, the river of vows and wisdom; second, the river of pāramitās; third, the river of samādhi; fourth, the river of great compassion." All are as in that text.

44.26

On the commentary passage beginning "Or by matching them respectively": the above was a general explanation, so either a single cause produces the four rivers and so forth. Now, matching them individually: saying 'empowerment by compassion of identical substance', it therefore takes external empowerment by other buddhas as the cause of the river of great compassion. "Second, because of seeing mind-nature": this is because the second, one's own matrix, is free from obstruction. One's own matrix is the tathāgatagarbha nature; this is mind-nature being able to contemplate mind-nature, called supreme samādhi, hence the cause of the river of samādhi. "Third, because the pāramitās are complete": this is because the third, the dharmas illuminated, is complete, hence the cause of the river of pāramitās. "Fourth, because the two wisdoms are fulfilled": this is because the fourth, the illuminating wisdom, is complete, hence the cause of the river of vows and wisdom. All-knowledge is fundamental wisdom; mentioning "wisdom" again refers to subsequent wisdom, because subsequent wisdom subsumes vows.

44.27

On the commentary passage beginning "Third, within circumambulation": the text of the commentary has two parts. First, it displays the general purport. The beginning, "attainment" and so on, is the sūtra text of "The Ten Samādhis". From "Accompanying is precisely" onwards, the commentary explains the characteristics of circumambulation. Second, from "Within the text" onwards, it explains the text, which has three parts: first, a general heading; second, explaining through five pairs; third, subsuming the general characteristics. Within the second, it first lists the five pairs; later, from "Now, the first clarifies that there is no principle not realized" onwards, it explains them separately, which can be known through close examination.

44.28

On the commentary passage beginning "Summarizing these ten bodies": this is the third, subsuming the general characteristics. Within it, there are five: First, subsuming the five as not going beyond essence and function. Second, from "There is no function outside of essence" onwards, harmonizing essence and function into the dharmadhātu. Saying "function is precisely wisdom and response" within it concurrently harmonizes the three bodies into a single essence. Third, "manifesting ten according to characteristics" shows the reason for the ten bodies. Fourth, from "The perfect interpenetration of the One Vehicle" onwards resolves an objection. Because there is an objection stating: "Not having realized it prior to the stages, how can this be?" therefore this response is made. Fifth, "There are further other meanings" points to an extensive source, which consists of those ten: First is the body of mighty influence, brilliantly resplendent amidst the assembly of bodhisattvas, because it eradicates all darkness. Second is the mind-made body, because it universally goes to rebirths. Third is the bodhi-body, because it is properly awakened to non-arising. Fourth is the body of merit, because merit transcends the three temporal periods and is ineffable. Fifth is the wisdom-body, because wisdom tallies with the real principle. Sixth is the transformation body, because it manifests in accordance with responsiveness. Seventh is the sustained body, because sustaining power is unchanging. Eighth is the dharma-body, because it is of the dharmadhātu nature. Ninth is the body adorned with marks and signs, with the signs of the lotus treasury, being identical to a single characteristic and pervading the dharmadhātu. Tenth is the vow-body, because vows turn the Dharma; contemplating dharmas as markless, it manifests marks without anywhere not pervaded. The sūtra says: "Vairocana Buddha's / Vow-power pervades the dharmadhātu; / In all Buddha-lands, / He constantly turns the unsurpassed wheel." This meaning in the "Ten Grounds" matches the ten buddhas in "Transcending the World", just as the preceding Ten Grounds have already matched the ten bodies. However, that concerns the Buddha's bodies, while this concerns what is attained by bodhisattvas; thus, looking toward those, these are all causal. Looking from cause toward fruit, they are slightly different; yet because of perfect interpenetration and mutual penetration, they may be analogized to those. Even if not analogized to those, the text itself explains it, leaving no meaning omitted. Furthermore, it reveals the ten bodies as five of essence and five of function: that is, mighty influence, merit, wisdom, dharma, and marks and signs—these five are all essence; the remaining five are function. Essence is the real, and function is the response. Just like the two bodies of the real and the response blending into a single taste, it can be understood.

44.29

Tenth: The practice of reality. On the commentary's "First, investigating the name as explained in the original section": that is to say, speech and practice are not false, hence it is named 'reality'. Furthermore, it accords with the two truths; hence the *Jeweled Necklace Sūtra* says: "The two truths are neither suchness nor marks nor non-marks, hence they are called reality." Next, the sūtra immediately says "words of sincere truth" and so forth, which explains the name.

44.30

On the commentary passage beginning "The essence is precisely": setting forth the essence, the commentary now further briefly explains it. Within this, there are three: First, relying on the two wisdoms of *Vijñaptimātratā*, while the treatise merely lists their names. Asabhāva explains: "Through the six [pāramitās] such as giving, this wisdom is established; again, through this wisdom, the six kinds are established, namely diverse categories such as marks and teachings: this is called enjoying the bliss of Dharma. Through this wonderful wisdom, one is able to correctly understand this giving, this morality, this patience, vigor, and so forth, benefiting all categories of sentient beings in accordance with the Dharma heard: this is called the wisdom that benefits sentient beings."

44.31

On the commentary passage beginning "The *Original Action* has three": second, following the convenience of the *Original Action [Sūtra]*, it harmonizes with the two wisdoms above.

44.32

On the commentary passage beginning "The text below says": third, relying on the sūtra below, it harmonizes the sūtras and treatises above. First it harmonizes with the *Vijñaptimātratā Treatise*, and later, from "The wisdom of knowing the ten directions" onwards, it harmonizes with the preceding *Original Action [Sūtra]*.

44.33

On the commentary passage "Sincere and thoroughly verified is the meaning of reality": next below, the commentary text cites the subsequent sūtra to explain it. There is an explanation using the four kinds of speech from the *Vajra*, saying: "True speech" is to reveal the conventional truth; "real speech" is to reveal that the practice of conventional truth has defilement, is free of defilement, and has the marks of purity—within this, "real" is because this practice is defilement and this practice is purity; "speech as it is" is to reveal the characteristics of the ultimate truth; "non-deviating speech" reveals that the practice of the ultimate truth has defilement and purity.

44.34

On the commentary passage "Second, in terms of currently cultivating the two practices of self and other": that is, because of real speech, whatever is undertaken is accomplished. As the thirty-first [fascicle] of the *Nirvāṇa [Sūtra]* explains: In the past, I entered the sea with Devadatta to gather jewels. After our ship was wrecked, neither of the two died. Devadatta wept sorrowfully, and as I had two jewels, I shared one with him. Coveting the other jewel as well, he then pierced my eyes. When I was groaning, a woman asked me, and I answered her completely. The woman asked, saying, "What is your name?" I then replied, saying, "My name is Real Speech." She said, "Who will believe you?" I then replied, saying, "If I bear no malice toward Devadatta, let both my eyes be restored as before." Having spoken, they were as before. The ṛṣi of patience is also analogous to this, appearing in the same fascicle. Furthermore, being able to practice as one speaks is also "speech as it is"; being able to speak as one practices is "non-deviating speech".

44.35

Regarding the commentary's "Exhausting the true characteristic of dharmas refers to such characteristics, natures, essences, powers," and so forth: this is based on the Lotus Sūtra's statement, "Only a Buddha together with a Buddha can exhaust the true characteristic of all dharmas—namely, such characteristics, such natures, such essences, such powers, such activities, such causes, such conditions, such effects, such retributions, and the ultimate equality of their root and branch." These ten phrases are applied by the Tiantai [school] across the ten dharmadhātus. Since each dhātu further contains the ten dhātus through mutual inclusion, the ten dhātus become one hundred dhātus. Each dhātu having ten suchnesses yields one thousand suchnesses. Further differentiating each dhātu as possessing three realms—first, the realm of sentient beings; second, the realm of the five aggregates; and third, the realm of the physical environment—this then forms the three thousand realms. That school takes this as the ultimate reality, the most profound pivot of the Lotus Sūtra. Subsequently explaining knowledge and vision merely adduces that which is capable of knowing. Great Master Si read these ten suchnesses in three ways: First, taking "such" (ru shi) as the beginning, saying "such characteristic" as one phrase, "such nature" as the second phrase, and so forth, which is observing the ten distinct characteristics from the standpoint of the contemplation of the provisional. Second, saying "namely, the suchness (ru) of all dharmas" as one phrase, "the suchness (ru) of this characteristic" as the second phrase, and so forth; taking the word "suchness" (ru) as emptiness forms the contemplation of emptiness. Third, taking the characters "such" (ru shi) at the end, saying "namely all dharmas are such" as one phrase, "characteristics are such" as the second phrase, and so forth; taking "such" forms the contemplation of the Middle Way. According to the meaning of this one school, the principle is entirely coherent.

44.36

In the "Seventh: Section of Restatement in Verse," within the two verses of the sixth line, the first verse restates the preceding correct analysis of the three truths; the first half of the following verse restates the arising of compassion based on wisdom, while the second half restates benefiting beings through the perfection of practice. However, both contrast existence and non-existence, possessing the meaning of the three truths. Formerly, commentators took the first half as preparatory application, the next half as the fundamental, and the latter verse as the subsequently attained; yet, adopting the text of the Mahāyānasaṃgraha, that treatise relies on the six pāramitās and does not seem to match the teaching. If one also directly clarifies the doctrinal principles, it can be harmonized with the preceding text. Since it relies on the Benye, the present verse cannot record the old [interpretation].

44.37

Regarding the commentary's "The seventh [set of] four verses restates the practice of non-attachment": The first verse corresponds, among the two upāyas, to the skillfulness in pariṇāmanā, and among the three upāyas, to advancing toward the fruit, because having obtained consecration is advancing toward the fruit. The next two verses correspond to the skillfulness in rescuing and delivering. The next half-verse corresponds to skillfully harmonizing existence and non-existence: skillfully entering into words is harmonizing with existence, while not discriminating is harmonizing with non-existence. The latter half corresponds to neither relinquishing nor grasping any dharma. If matched to the sūtra text: The first verse restates purifying the bodhisattva path and receiving the bodhisattva prediction without attachment. The next verse restates compassionate mindfulness toward sentient beings. The last two verses restate the preceding maturation of sentient beings in all worlds: the former was in terms of the various voices and so forth of those being transformed, while this is in terms of the single voice of the transformer adapting to each kind. The former caused those being transformed not to attach, whereas this is the transformer not attaching.

44.38

Regarding the commentary's "Eighth: under 'firmly abiding'" in the eight verses, the statement "restates the ten phrases such as 'most supreme'" means that among them, the first phrase restates vast understanding, and the next two phrases restate definitive understanding; the second verse, excluding the single phrase on mindful protection, restates the remaining seven phrases; the last two verses restate the Buddha's mindful protection, clarifying that seeing [the Buddha] results in obtaining mindful protection. Second, in the three verses under "immeasurable" that restate personal practice, the first verse refers to being able to overturn saṃsāra of many kalpas, while the latter two refer to seeing not being in vain. The first verse explains the fruit of not being in vain; the latter verse explains the cause of not being in vain, because one never tires of seeing the Buddha.

44.39

The commentary's two verses beginning with "I am the most supreme" express the meaning of the most supreme: namely, skillfully entering equality and comprehending the dharmadhātu without grasping.

44.40

Regarding the commentary's "Sharing the Buddha's roots of goodness": The first verse restates the supreme, since sharing the one Buddha-nature is being a tamer; the next verse restates freedom from obscurations; the next three verses restate what has been accomplished and skillful transformations; the last verse restates acting as a refuge, transforming others together with the Buddha.

44.41

Regarding the commentary's "Restates obtaining the Buddha's ten powers, etc., as should be reflected upon according to the text": One verse restates obtaining the Buddha's ten powers; the next one skips ahead to restate turning the wheel of the Dharma; the next two restate unobstructed liberation; the next verse and a half restates wisdom liberation, while its latter half-verse in turn restates heroic fearlessness; the next verse restates completely knowing the realms of the world. The ocean of wisdom and the ocean of dharmas are precisely the world of the wisdom-enlightened ones. The next four verses from "or manifesting" onward sever the surging currents of saṃsāra: the first two verses clarify severing saṃsāra through the eight aspects, and thus only then being able to manifest birth; the next verse means that only through a non-saṃsāric body can one manifest a body; the next verse restates entering the great ocean of wisdom, because delighting in contemplation without wavering constitutes the meaning of entering. The next three verses under "toward all" restate upholding the true Dharma: the first verse through empowerment by supernormal power, and the latter two through upholding by the six abhijñās. Its unobstructed mind is the cognition of others' minds; complete supernormal faculties encompasses recollection of past lives and the cessation of defilements. The next four verses under "their minds in right concentration" restate reaching the bottom of the source of the true characteristic. The rest can all be known.

44.42

Chapter Twenty-Two: The Ten Inexhaustible Treasuries

44.43

At the outset, the contextual purpose has three parts: first, directly clarifying it; second, under "according to the questions," explaining the questions above. It anticipates and resolves objections, harmonizing them through two meanings. Third, under "yet, clarifying the dharmas," harmonizing the differences, explained through two meanings: first, distinguishing by stage; second, distinguishing by prior and posterior. "Clarifying the dharmas refers to what is accomplished by superior advancement," because they are the fruit belonging to superior advancement. Thus the sūtra says: "When the bodhisattva fulfills such vows, they immediately obtain the ten inexhaustible treasuries: namely, the inexhaustible treasury of universally seeing all Buddhas, second the inexhaustible treasury of dhāraṇī without forgetting, third resolving all dharmas, fourth rescuing with great compassion, fifth various samādhis, sixth vast merit fulfilling sentient beings' wishes, seventh profound wisdom expounding all dharmas, eighth retributive supernormal powers, ninth abiding for immeasurable kalpas, and tenth the inexhaustible treasury of entering boundless worlds." "The latter is the fruit of a single stage" because it is the fruit of the fifth pariṇāmanā. The sūtra says: "The bodhisattva abiding in this pariṇāmanā obtains the ten inexhaustible treasuries—namely, the inexhaustible treasury of seeing Buddhas, seeing in a single pore asaṃkhyeyas of Buddhas appearing in the world," and so forth. Among them, those with identical names nonetheless differ in excellence.

44.44

Regarding the commentary's "Each has its activity and function": for example, faith takes the ability to eliminate the turbidity of disbelief as its activity; morality takes guarding against and preventing the obscuration of moral breach as its activity; shame takes remedying shamelessness and stopping evil actions as its activity; remorse takes remedying lack of remorse and stopping evil actions as its activity; learning takes the ability to destroy ignorance as its activity; giving takes stopping stinginess as its activity; wisdom takes destroying delusion as its activity; mindfulness takes remedying forgetfulness as its activity; retention takes remedying loss as its activity; and eloquence takes remedying hesitation in speech as its activity.

44.45

Regarding the commentary's "Yet mindfulness, wisdom, and morality" onward: the preceding directly explained the names, while from here down is how the names are derived. Deriving the names has two aspects: first, according to their conforming characteristics; second, under "if regarding," according to integration.

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大方廣佛華嚴經隨疏演義鈔 — Classical Chinese