大方廣佛華嚴經隨疏演義鈔 47

English (machine translation) 47

Language: English

47.1

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

47.2

Chapter 24: Gāthās of Praise in the Tuṣita Palace

In the text of the commentary, regarding "a banner has briefly five meanings": the *Kanding* has seven; here two are omitted. Regarding the first, towering high, and the second, establishing: in the text below on donating banners and pennants, both passages occur. "First, towering high": this is also called "lofty and manifest"; "manifest" means appearing, and also has the sense of towering. A later sūtra passage says: "May all sentient beings erect lofty and manifest banners, lighting the lamp of wisdom to illuminate the world universally." "Second, establishing": a later sūtra passage says: "May all sentient beings set up firm banners, completely crushing and obliterating all activities of Māra." Among the seven in the *Kanding*, they are: first, firmness; second, destroying terror; third, turning towards [for refuge]; fourth, establishing; fifth, lofty and manifest; sixth, crushing and obliterating; seventh, not being destroyed by others. Now, firmness is just not being destroyed by others, and by analogy with the sūtra cited above, it is subsumed under "establishing". Furthermore, "not being destroyed by others" is subsumed under "destroying terror"; hence *Nirvāṇa* [sūtra], fascicle 31, says: "Cultivating morality, concentration, and wisdom is like Śakra's banner, because it does not waver." Therefore two of them are omitted, namely "not being destroyed by others" and "firmness". In the commentary, "turning towards [for refuge]": in the listing of the assembly, there is one like a lamp-banner, to whom the multitude turns for refuge. "Fourth, crushing and obliterating": fascicle 78 says: "Bodhicitta is like a valiant general's banner, because it subdues all armies of Māra." Regarding "destroying terror": the *Dazhidulun*, fascicle 24, explains that cultivating the eight recollections can eliminate terror. Regarding the eight recollections, in addition to the six recollections, "ceasing enmity" is added. In recollecting the Three Jewels, it cites a sūtra as proof, saying: "The Buddha addressed the monks: 'When Śakro Devānāmindra fought with the asuras, in the midst of the great battle formation, he addressed the hosts of devas: "When you fight with the asuras, if there is terror, you should recollect my seven-jeweled banner, and terror will immediately be destroyed. If you do not recollect my banner, you should recollect the jeweled banner of the devaputra Īśāna (the heavenly king to Śakra's left), and terror will immediately be eliminated. If you do not recollect Īśāna's jeweled banner, you should recollect the jeweled banner of the devaputra Varuṇa (the heavenly king to Śakra's right), and terror will immediately be eliminated."'" By this, we know that the banner has the meaning of destroying fear. In the commentary, "Therefore the text below, before Maitreya's seat", etc.: this refers to the elder Utpalaka in the sixty-seventh fascicle of the sūtra, where the sūtra says: "Good man! In the Tuṣita Heaven there is an incense called saindhava. Before the seat of the bodhisattva bound to one last birth, burn a single pellet of it. It will raise a great cloud of incense pervading the dharmadhātu, universally raining down all articles of offering to make offerings to all Buddhas and bodhisattvas." In the commentary, "First, the pair of separating from obstructions and completing the body", etc.: because the text is simple, the commentary does not point to the sūtra; now I shall point to it. Second, "entering all lands" downward is the pair of entering kṣetras; third, "in a single thought" downward is [the third]; fourth, "immeasurable and incalculable" downward is [the fourth]; fifth, "constantly with pure mindfulness" downward is [the fifth]; sixth, "entering the great with the small" downward is [the sixth]; seventh, "attaining all-knowledge" downward is [the seventh]; eighth, "all Tathāgatas" downward is [the eighth]; ninth, "reaching the vajra" downward is [the ninth]; tenth, "having attained the sovereign spiritual powers of all Buddhas" downward is [the tenth]. First, attaining spiritual powers; then, from "in all numbers" downward, setting forth the dharma. In the commentary, from "Because of transcending numbers" downward, it explains the setting forth of the dharma above. In the commentary, from "That is, conventional illusory existence" downward, it specifically shows the characteristics of the interpenetration of ultimate and conventional truth. Characteristics arise from conditions, and their entire essence is empty; the principle is not annihilation, hence it constantly exists of itself. However, there are three meanings: above this is the first, explaining it in terms of its own essence. Second, from "Existence is the existence that is empty" downward, clarifies the mutual interpenetration of the two truths, establishing the above [point that] existence is precisely emptiness and emptiness is precisely existence. Third, from "Existence is empty and emptiness is existence" downward, concludes the interpenetration. This is what the *Benevolent Kings Sūtra* states: "Regarding truths, there are always two; regarding understanding, it is always one. Thoroughly realizing this non-duality, one truly enters the supreme truth." From "The bodhisattva's wisdom accords" downward, concludes what is capable of establishing.

47.4

Third, the gāthās of praise. In the commentary, from "Generally revealing that dedication does not go beyond compassion and wisdom" downward, the overall text is divided into four: first, indicating [the topic]; second, from "namely compassion" downward, jointly setting forth that compassion and wisdom both hold the meaning of vajra; third, from "seventy-eight" downward, citing the text proving that compassion attains [the nature of] vajra; fourth, from "Therefore we know that vajra" downward, concluding with a criticism, because masters of both present and past all used vajra as a metaphor only for prajñā. From "Failing to examine in the text" downward, it substantiates the aforementioned mistake. For the *Vajracchedikā Sūtra* contains both compassion and wisdom as vajra. That sūtra says: "The Buddha addressed Subhūti: 'All bodhisattva-mahāsattvas should thus subdue their minds: As for all types of sentient beings, whether born from eggs, born from a womb, born from moisture, or born miraculously; whether with form or formless; whether with perception, without perception, or neither with nor without perception, I shall cause them all to enter nirvāṇa without remainder and be saved (compassionately saving the nine types). Having thus saved immeasurable, incalculable, boundless sentient beings, in reality not a single sentient being has been saved' etc. (great wisdom having nothing to save)." Therefore the commentary concludes: "the dual operation of compassion and wisdom".

47.5

In the commentary, "Now, as for progressive cultivation, there are briefly five dharmas": explaining these three gāthās naturally has two levels. First, in terms of the five dharmas, this is text from the *Dazhidulun*. Tiantai took them as the twenty-five expedient means; this is the fifth group of five. The *Zhiguan* fully says: "That is, although the preceding twenty dharmas are complete, if one lacks a mind of desire and longing (one), bitter exertion of body and mind (two), mindfulness (three), expedient means (four), and single-minded resolution (five), śamatha and vipaśyanā have no way to manifest." Explanation: The above is the reverse explanation. Below, the direct explanation says: "If one can long for it insatiably (one), be unflagging day and night (two), maintain continuous thought moment after moment (three), skillfully grasp its intention (four), and be single-minded without divergence (five), this person can advance on the path ahead. Single-mindedness is likened to the ship's rudder, skillful wisdom to nodding the head, and the three kinds to poles and oars; if one is missing a single thing, one will not be secure. Without these five dharmas, phenomenal dhyāna is still difficult, how much more so noumenal concentration!" In the commentary, from "Also, Maitreya's treatise" downward is the second, the explanation by the nine causes, which is the *Yogācārabhūmi-śāstra*. Naming the treatise after the person is because he composed it. The sūtra of the ghee metaphor is the *Nirvāṇa Sūtra*. The sūtra has five flavors, from the cow giving milk up to ghee, because ghee is a metaphor for Mahāparinirvāṇa. The matter is in the thirty-eighth fascicle of the sūtra, clarifying the thirty-seven factors [of awakening]. The root is desire, the cause is contact, gathering is sensation, increase is correct thought, the master is mindfulness, the most honored is concentration, the superior is wisdom, the real is liberation, and the ultimate is Mahāparinirvāṇa. It is as broadly spoken in the sūtra. Here the *Yogācāra* cites the sūtra, hence sūtra and treatise do not conflict. In the commentary, "Desire is the root": because it arouses hope. Second, "born of attention": because it frequently alerts and arouses. Third, "aggregated by contact": because mind and mental factors harmonize to confront superior objects. Fourth, "drawn and gathered by sensation": because it receives it in the mind. Fifth, "with mindfulness as master": because it constantly remembers. Sixth, "concentration as the foremost": because the mind is clear and quiescent. Seventh, "wisdom as most superior": because it selects good and evil. Eighth, "liberation as firm": because it stills entanglements and bonds. Ninth, "emancipation as the final limit": because the path of awakening is complete. From "Having the preceding" downward, general concluding explanation. In the commentary, "The next phrase, aggregation by contact and sensation": that is, toward the Buddha, getting to see the Buddha and hear the Dharma are both confronting seeing and hearing, which must be received in the mind. "The next phrase, concentration and liberation": cultivation means the mind is concentrated, clear, and quiescent. Purification is liberation, as can be known. The final phrase, treading the Buddha's path of practice, means one has already emancipated, because the path of awakening is complete.

47.6

Regarding the commentary's statement, 'Only when causes and conditions unite is one able to see,' this precisely accords with the *Vajracchedikā-sūtra*, which says: 'Just as a person with eyes, when the bright sun shines, sees various forms.' However, there [in that sūtra], the sun of prajñā illustrates that the mind within phenomena does not abide in phenomena, so that the internal mind possesses its own causes and conditions, which is not the same as taking the Buddha's power as the sun. Regarding the commentary's statement, 'Subsuming conditions under cause,' cause refers to the power of vigor. The mention of 'as in the "Manifestation Chapter"' refers to the Buddha's light rescuing hell-beings who were then reborn in the heavens, whereupon they thought: 'This is the supernatural power of the Tathāgata.' The Buddha then told them: 'This is not the supernatural power of the Tathāgata. If a single sentient being has not planted good roots in the presence of the Tathāgata and yet could attain the slightest bit of the Tathāgata's wisdom, this is impossible.'

47.7

Regarding the commentary's statement, 'It does not mean that it is a non-transformation,' this is strictly apophatic; that is, brushing away traces to enter the profound. Therefore the ancients said: 'When I say non-existent, I merely say it is not existent; I do not mean it is a non-existence.' It is like someone seeing a tree stump at night and taking it to be a human. A wise person tells them: 'This is not a human.' This merely negates the attachment in their mind that conceptualized a human. When a foolish person hears this, they assume that this stump is a 'non-human' [in the sense of a spirit], and a non-human is a ghost. Thus, although the attachment to a human is gone, the attachment to a ghost arises; hence it is a delusion. Therefore the explanation states that the first half [of the verse] is absolute, and so both transformation and non-transformation are extinguished. Regarding the commentary's statement, 'Second, because it does not obstruct transformation,' this re-explains 'nor is it a non-transformation.' This uses transformation to eliminate non-transformation; thus the preceding line 'it is not a transformation' refers to the true body, while 'nor is it a non-transformation' is because it has transformational function. The earlier explanation took the first half as essence and the second half as function, but here the first half itself possesses both essence and function. Relying on this latter meaning to broadly explain the sūtra text, there are two parts: first, a general explanation. With regard to the two bodies, there are naturally many meanings: first, the dharmakāya and saṃbhogakāya are combined as the true body, while the nirmāṇakāya and transformation body are combined as the transformation body; second, the dharmakāya is taken as the true body, while the saṃbhogakāya and nirmāṇakāya are both transformation bodies. Here, relying on this second meaning, it says: 'It does not mean that among the three bodies only one is a transformation.' Under the commentary's 'Provisionally relying on the true [body],' the second part opens the sections for separate explanations. In initially introducing the meanings, the statement 'each has two meanings' means that the true body corresponds to tathatā, and the transformation body corresponds to the dependent nature (paratantra); each has two meanings, nothing else, as explained before. However, the former generally spoke of tathatā and dependent nature, whereas here the two meanings are stated in terms of the Buddha-bodies. Regarding the commentary's 'gathering conditions without intrinsic nature,' one thereby knows that the saṃbhogakāya is also formed through conditions. Regarding the commentary's 'Second, harmonizing and unifying,' etc., the separate harmonization of the true and the transformation means that the two meanings on the side of tathatā harmonize with the two meanings on the side of the dependent nature. Each forms a tetralemma; taking the four within the true body: first, true; second, not true; third, both; fourth, neither. Because the first two meanings are easy, they are not explained; and because they are harmonized, they are not opened out, so only the latter two lines are explained; the two meanings within the transformation body are also like this. Regarding the commentary's 'Second, harmonization and interpenetration,' this takes the two meanings of tathatā and the two meanings of the dependent nature to encompass each other. The text has four sections: the first two clarify the interweaving and mutual harmony of the four meanings; the third re-harmonizes the above two; the fourth, under 'true and transformation meld,' concludes with the one-taste dharmadhātu. Among the four: first, taking the unchanging aspect of tathatā and harmonizing it with the empty-essence aspect of the dependent nature. Because it is unchanging within conditions, the emptiness of its essence is revealed; emptiness of essence is tathatā. This is the gate where true principle subsumes phenomena, so the true is not non-existent; the unchanging empty-essence is true emptiness. That the transformation is not existent is because the dependent nature is entirely empty in its essence. Second, under 'Furthermore, because the true accords with conditions,' taking the concordance with conditions on the side of the true and harmonizing it with the illusory existence of the dependent nature, this is the gate where true principle establishes phenomena, so the transformation is not non-existent; because it can establish phenomena, the true is not existent, for its entire essence accords with conditions. Furthermore, of the above two meanings, the first contains the gate where phenomena can reveal principle; hence it says transformational function is not non-existent, because it has the meaning of emptiness within transformation. Because transformation arises and is immediately empty, it can reveal principle. In the second meaning, it also incorporates the gate where phenomena can conceal principle; hence it says true principle is not non-existent, it merely accords with conditions. Under the commentary's 'Furthermore, through illusory existence according with conditions,' the third part generally harmonizes the above two. Because in the separate harmonizations earlier the two meanings were already harmonized, now the true and transformation are mutually harmonized again. The fourth, the conclusion, can be understood.

47.8

Regarding the commentary's statement, 'Bodhi is the subject (dharmin), and definitely not bound to time is the probandum (sādhya-dharma),' the commentary on Buddhist logic (hetuvidyā) states: 'The subject stated first is the dharmin, the predicate stated second is the dharma, and the union of the dharma and dharmin constitutes the thesis (pakṣa). Calling it the dharmin is because the subject stated first serves as the locus that can possess the predicate stated second. The dharmin merely bears its own intrinsic nature (svabhāva) and has no sense of establishing a standard. The predicate stated second possesses both; that is, from not conceptualizing time, one knows it is an unconditioned phenomenon, just as from impermanence one knows something is conditioned, and so on.' Formulating the syllogism (anumāna) for the first verse: 'The sun's essence is without conceptualization, / It does not unite with the dark night; / The Tathāgata is without conceptualization, / He does not unite with the three periods of time.' (Bodhi is the dharmin, definitely not bound to time is the sādhya-dharma, the reason (hetu) is 'because of being without conceptualization,' and the similar example (sādharmya-dṛṣṭānta) is like the solar orb; matching the verse with 'the sun's essence is without conceptualization,' etc.). Second, explaining in terms of being non-worldly as the reason: bodhi is the dharmin, definitely not bound to time is the sādhya-dharma, the hetu is 'because its essence is not of the three periods of time,' and the similar example is like the solar orb. Matching with the verse: 'The sun does not belong to time, / It does not unite with the dark night; / Because the Buddha is not a worldly phenomenon, / He does not unite with the three periods of time.' Third, explaining in terms of transcending all calculations: bodhi is the dharmin, definitely not bound to time is the sādhya-dharma, the hetu is 'because of not being conditioned,' and the similar example is like the solar orb. The verse says: 'The solar orb has no rising or setting, / It does not unite with the dark night; / The Tathāgata is not conditioned, / He does not unite with the three periods of time.' Furthermore, if taking all four lines on transcending time and manifesting time as the thesis: if according to the former explanation, the first two lines review false concepts. Now combining the first two lines into the second half, they form the sūtra verse: 'The Tathāgata attained bodhi, / Truly not bound to days, / Yet in accordance with sentient beings it is said / That on a certain day the Buddha attained the Way.' (Bodhi is the dharmin, definitely not bound to days yet speaking of days in accordance with capacities is the sādhya-dharma, the hetu is 'because its essence is not of the three periods of time yet does not obstruct the three periods of time,' and the similar example is like the solar orb. The sun's essence is constantly luminous, and seen differently depending on what it reflects, not uniting with the dark night; the Buddha's essence is serene and responds according to capacities, having transcended the three periods of time yet speaking of the three periods of time). Therefore the commentary says that definitely not bound to days yet speaking of days in accordance with capacities is the sādhya-dharma, and presenting the hetu, it says: 'Because its essence is not of the three periods of time yet does not obstruct the three periods of time.' 'Etc.' takes in: without conceptualization yet not obstructing conceptualization, not conditioned yet not obstructing the conditioned. The application, etc., can be understood. (Bodhi is the dharmin, definitely not bound to days yet speaking of days in accordance with capacities is the sādhya-dharma, the hetu is 'because its essence is without conceptualization yet does not obstruct conceptualization,' and the similar example is like the solar orb. The sun is free from conceptualization yet differs according to time, not uniting with the dark night yet night is spoken of; the Buddha is without conceptualization yet responds according to capacities, having freed himself from conceptualization yet speaking of conceptualization. Bodhi up to sādhya-dharma are the same as before; the hetu is 'because its essence is not conditioned yet does not obstruct the conditioned,' and the similar example is like the solar orb. The sun has no thoughts yet differs according to time, not uniting with the dark night yet night is spoken of; the Buddha is not conditioned yet responds differently according to capacities, having transcended the conditioned yet speaking of the conditioned). If made into a five-syllable verse, it would say: 'Because the sun's light reflects upon the mountains, / It has no time, yet day and night are spoken of; / The Buddha's essence does not obstruct function, / He is constantly abiding, yet the three periods of time are spoken of.' If made into a seven-syllable verse, it would say: 'The sun's essence is constantly luminous, differing with what it reflects, / Not uniting with the dark night, yet dark night is spoken of; / The Buddha's essence is serene, responding according to capacities, / Having transcended the three periods of time, yet the three periods of time are spoken of.' In relation to the above three reasons, it should also say: 'The sun is free from conceptualization, differing with what it reflects; the Buddha is without conceptualization, responding according to capacities.' All can be grasped by mind.

47.9

The seventh bodhisattva. Regarding the commentary's statement, 'The meaning is also like this contains multiple senses,' below three senses are presented: First, explaining the three bodies and the meaning of 'Buddha': essence is the dharmakāya, locus is the saṃbhogakāya, and collection is the transformation body. From 'that which is awakened' onward, it explains the meaning of Buddha: that which is awakened is the dharmakāya, that which can awaken is the saṃbhogakāya, and awakening others is the transformation body. Second, 'Moreover, the meaning is called the reason' clarifies the reason for attaining Buddhahood, which is the possession of all virtues. As the 'Inquiry into the Clear' chapter says: 'The bodies of all Buddhas / Are solely a single dharmakāya, / One mind, one wisdom, / Powers and fearlessnesses are also like this.' Third, under 'Moreover, responding and functioning,' identity is distinguished in terms of benefiting others. Regarding the dharmakāya performing the five activities, this refers to the responsive and transformative dharmakāya. As for the five activities, Vasubandhu's *Mahāyānasaṃgraha*, fascicle 10, says: 'First, the activity of rescuing sentient beings from calamities and disasters: upon seeing them briefly, one can rescue them from calamities such as blindness, deafness, and madness. Second, the activity of rescuing from evil destinies: pulling sentient beings out of bad places and establishing them in good places. Third, the activity of rescuing from non-upāyas: causing non-Buddhists to abandon practices that are not upāyas for seeking liberation, and establishing them in the sacred teachings of the Tathāgata. Fourth, the activity of rescuing from the view of satkāya: granting them the path that can transcend the three realms. Fifth, the activity of rescuing from the [lesser] vehicles: rescuing bodhisattvas who desire to turn toward other vehicles, as well as śrāvakas of indeterminate lineage, and establishing them in good places to make them cultivate the Mahāyāna practice. Regarding these five activities, one should know that the activity and function of all Buddhas are equal.' In the Liang translation of the *Mahāyānasaṃgraha*, this corresponds to fascicle 15. Under the commentary's 'twenty-one kinds of merits,' this refers to what was explained in the previous chapter; namely, that the three matters of locus, wisdom, and so on are equal and without difference among all Buddhas, also showing that they are virtues of benefiting others. Under the commentary's 'Second, in terms of the ten bodies,' it first directly explains the meaning of identity, and then under 'This has three causes,' it presents the causes.

47.10

The eighth bodhisattva. The commentary's 'tathatā's essence is pure' is the meaning within the eighth pariṇāmanā. 'And purifies the world' is the meaning of the present verse. Regarding the commentary's 'When delusional confusion has ceased, true wisdom is not absent,' this excludes nihilistic emptiness. 'Reveals,' etc., refers to the Lotus Sūtra's intent of revealing, demonstrating, awakening to, and entering. Regarding the commentary's 'Manifesting in accordance with mindfulness, hence called equanimity of mind,' there are two senses: first, corresponding to the quantity of mindfulness, the Buddha is also equal to it, as in reciting once and there being one transformation Buddha, etc. Second, corresponding to the depth of mindfulness, the Buddha responds appropriately, and there is seen to be superiority or inferiority. From 'Furthermore, comprehending mind and object' onward, it explains the meaning that the mind itself is the Buddha in terms of contemplating the mind.

47.11

The ninth bodhisattva. Regarding the commentary's statement, 'Referring to the dharmatākāya,' in this first verse, the first three lines speak of pervasiveness in terms of the four bodies, and the fourth line speaks of pervasiveness in terms of the ten bodies. Because these ten bodies explicitly refer to the ten bodies of sentient beings, lands, and so on, wherever there is empty space, there is the space-body; wherever there is a land, there is the land-body; hence there is nothing that is not a Buddha-body.

47.12

The tenth bodhisattva. Under the commentary's 'The above ten bodhisattvas,' it provides a general summary. Regarding the 'six characteristics': first, the universal characteristic generally displays the Buddha's virtues; second, the particular characteristic shows the ten different virtues; third, the identical characteristic shows that they identically clarify the Buddha's virtues; fourth, the distinct characteristic shows that the ten virtues differ when viewed against one another; fifth, the integrating characteristic shows that they together accomplish the Buddha's virtues; sixth, the disintegrating characteristic shows that each abides in its own nature. From 'The reason why after the verse' onward, it reveals the intent behind having no concluding [verse]. This subsequent passage was absent in the previous two assemblies; this absence here follows the precedent of the previous two assemblies, and also because this is the very end of the three stages of worthiness.

47.13

Chapter 25: The Ten Pariṇāmanās

47.14

Regarding the Commentary's text on "Second, explaining the name," it has two parts: first, deriving the name; and second, explaining the name. Within the first, there are two parts: first, a general [presentation]; and second, from "However, regarding the distinct names of the ten..." downward, a distinct explanation. Within this there are three parts: 1. establishing the three pariṇāmanās; 2. from "Expanding the three..." downward, expanding the three into ten; and 3. subsuming the ten back into the three. Regarding the second [part], "Four: directing causes toward the fruit," where it says "as in the Saṃdhinirmocana, Yogācāra, and so forth": In the fourth [fascicle] of the Saṃdhinirmocana, Avalokiteśvara Bodhisattva addresses the Buddha, asking: "For what reason are the pāramitās called pāramitās?" The Buddha tells Avalokiteśvara Bodhisattva: "Because of five reasons: first, freedom from defiled attachment; second, freedom from longing; third, freedom from faults; fourth, freedom from conceptual differentiation; and fifth, correct pariṇāmanā. ...Up to: Correct pariṇāmanā means, by means of such accumulated pāramitās, directing [them to] seek the unexcelled fruit of great bodhi." This is it. As for the Yogācāra, fascicle thirty-seven says: "What is a bodhisattva's unerring pariṇāmanā? It means that when bodhisattvas accumulate all roots of goodness through the three gates, they properly cultivate enterprises: first, skill in upāya; second, benefiting others; and third, gathering all across past, present, and future. With a pure, single-tasted, wondrous mind of faith, they direct [these] to seek unexcelled, correct, and complete bodhi, never using these accumulated roots of goodness to wish for or seek other worldly fruits of maturation, except for unexcelled, correct, and complete bodhi." Fascicle ten of the Liang translation of the Mahāyānasaṃgraha says: "Because prajñā directs the previous six perfections forward for the sake of attaining great bodhi, giving and so forth are inexhaustible; prajñā is able to guide upāya." Furthermore, in explaining the upāyapāramitā, it says: "Because internally one wishes to benefit all sentient beings, all roots of goodness and merits produced are dedicated toward unexcelled bodhi." As for "and so forth," both Asabhāva and Vasubandhu share this explanation. Asabhāva explains: "If one uses these roots of goodness to seek unexcelled, correct, and complete bodhi, it is for the sake of realizing the unexcelled bodhi of a Buddha." Vasubandhu explains: "All roots of goodness are entirely dedicated toward unexcelled bodhi to bring about all welfare and benefit for sentient beings." Explanation: Because the texts are readily understood, the Commentary only points to them in brief. Regarding the Commentary's statement, "Six: directing the inferential toward the realized—sūtra passages are not singular": this is because the texts are numerous. If one takes direct realization, this is the previous third [stage], causing those whose minds are not yet purified to attain purity. Purity is the ground of pure mind, the ground of pure mind is the first ground, and not yet purified is inference; this means directing others' inference so that others attain realization, and also using one's own inference to cause others to attain realization, and so forth. Regarding the Commentary's "Eight: directing the differentiated," and so forth: initially, it lists five gates of roots of goodness, such as repentance, as the differentiated roots of goodness, because in each and every pariṇāmanā, one vows to accomplish the all-merging practice of Samantabhadra. Regarding the Commentary's "Ten: directing the phenomenal practices that accord with principle and phenomena toward the phenomena accomplished by principle": this means that initially, in the stage of accumulating provisions, one accords with both phenomena and principle; that is, the phenomenal practices of aspiring to seek the Great Vehicle with courage and fearlessness. Planting the root of prajñā's virtue, an unwavering profound mind, the accomplishment of the mind-jewel, and so forth, are practices that accord with principle. Regarding the words "directing toward the phenomena accomplished by principle," this refers to using the hundred gates of tathatā to exemplify the practices accomplished; that is, they are accomplished by principle. From the Commentary's "Among the previous ten meanings..." downward is the third, subsuming the ten back into the three.

47.15

Regarding the Commentary's text from "If based on the general statement..." downward, this is the second [part], explaining the name. Regarding the Commentary's "Causes and fruits, master and retinue, are fully present": the master of cause is the power of Vajradhvaja, and the retinue of cause is the roots of goodness of the listeners. The master of fruit is the two powers of Vairocana, and the retinue of fruit is the empowerment by the Buddhas of the ten directions. From "Regarding the cause of the Dharma..." downward, it presents the reason for the five causes. The long-standing cause of the Dharma and vows fulfilled are about to transform [beings]—this is Vairocana's original vow. "Empowerment by master and retinue" means that the transcendent spiritual power serves as the empowerment by the master, and the empowerment by the Buddhas of the ten directions serves as the empowerment by the retinue. Regarding the Commentary's "It is also like the ten self-benefits before the ten grounds," and so forth: self-benefit is what is identically accomplished, and benefiting others is what is identically performed. From the Commentary's "However, when considered in terms of the orderly progression of practice..." downward, it concludes the explanation. It clarifies that it does not entirely take the meanings from the ten grounds to explain the present text; hence the Commentary above says "It is also like the ten grounds"—"like" means similar to. It only says it is like the two benefits, but the meanings of the phrases within them are completely different. Regarding "The [Ten] Grounds refers to explaining the grounds, while this refers to pariṇāmanā": that [sūtra] says, "Because of explaining the distinct characteristics of a bodhisattva's ten grounds in accordance with reality," whereas this [sūtra] says, "namely, explaining the bodhisattva's ten pariṇāmanās," which are clearly distinct in themselves. Regarding "Furthermore, those meanings are all in sequential order": within that, the stages prior to the grounds and upon the grounds are revealed in sequence; that is, that [sūtra] says, "Because of mindfully reflecting on all Buddha-dharmas, and because of cultivating and discerning untainted dharmas"—this is prior to the grounds. Next, the sūtra says, "Because of skillfully selecting and observing the skillful adornment of the great light of wisdom"—this is the path of seeing. Next, the six phrases from the sūtra's "Because of skillfully entering immeasurable gates of wisdom" downward discern the path of cultivation; this phrase is assigned to [the stages] from the second ground to the seventh ground. The subsequent five phrases are assigned to entering the eighth ground up to the Buddha ground. Thus, moving from the shallow to the deep, the stages prior to the grounds, upon the grounds, the path of seeing, the path of cultivation, and the ultimate are sequentially arranged without confusion. Regarding "Presently, it is the reverse of this": this clarifies that it does not rely on that sequence. As the present sūtra text lacks those stages of prior to the grounds, upon the grounds, seeing, cultivation, and so forth, both the sequential text and its meaning are not entirely identical; therefore, one can only say it is like that, but one cannot interpret it based on that sequence. The ten phrases accomplished above are also like this; they can only be considered analogous.

47.16

Regarding the Commentary's "The first three clarify the power of the pure dharmas of active performance," and so forth: this also adopts the momentum of the treatise, yet the number of phrases used is different. Among those ten phrases, the first is general and the rest are specific. Within the specific ones, the first phrase is the power of others, and the lower eight are one's own power. Within one's own power, there are two parts: the first single phrase is the purity of active good dharmas, as the sūtra says, "Because of universally purifying the dharmadhātu." The next single phrase is the purity of teaching and transforming sentient beings, as the sūtra says, "Because of universally gathering sentient beings." The remaining six phrases are all called bodily purity, which are subsumed into the three kinds of exhaustion, and so forth. In the present [text], active performance has three phrases, non-active performance has two, and bodily purity has three; furthermore, teaching and transforming sentient beings is omitted, because according to this sequence it is absent, being subsumed within the initial purity of active performance. As for speaking of four purities: because within the cause there are four meanings: 1. having the power and ability to act; 2. lacking the power and unable to act; 3. possessing both and able to lead to arising; and 4. obliterating and subsuming the previous three. Conforming to principle to accomplish virtue, they are correlated in order to the previous four purities. The rest is extensive as in that [treatise]; because the expansion and contraction of phrases differ, one can also take them as analogous.

47.17

From the Commentary's "This refers to the three exhaustions prior to the grounds..." downward, the resolution of objections can be understood. From "Furthermore, the previous empowerment..." downward, it also discerns the three stages of the worthy, which must be differentiated when viewed against the ten grounds and cannot be completely identical. Regarding the Commentary's "However, these ten phrases are largely identical with the Daśabhūmika-sūtra": compared to the previous sections where they were not entirely identical, here they are largely identical. Since only a single phrase is transposed, they can be cited in full. As for its explanation of why this has so much in common: because of possessing wisdom and eloquence that enable one to preach, they can be largely identical; the previous [sections] pertained to what was preached, and hence there was slight difference. Among these ten phrases, one must examine the Daśabhūmika-sūtra below; the Commentary cannot cite them in full, but cites them in brief according to what is essential. Regarding "three kinds of identical cognition": these are specific characteristics, common characteristics, and non-dual characteristics. Specific characteristics are the distinctions of form, mind, and so forth. Common characteristics are the commonality of impermanence, non-self, and so forth. Non-dual characteristics are the single true principle. Regarding the Commentary's "Or, the sixth and seventh are transposed": the sixth is fearless eloquence, because the sūtra says, "inconceivable samādhi of skillful observation," which is identical to the Tathāgata's fearlessness. The seventh is the eloquence of instructional emergence, because not undermining all roots of goodness is instructional emergence, which is largely identical with sovereignty in attaining the path in the Daśabhūmika-sūtra. Regarding the Commentary's "six kinds of right view": 1. right view of true wisdom; 2. right view of practice; 3. right view of teaching; 4. right view of departure from the two extremes; 5. right view of the inconceivable; and 6. right view of faculties and desires.

47.18

Regarding the commentary's passage beginning "Now first, if one directly relies on the sūtra text": it first explains relying on the sūtra, and afterwards, under "if one takes the treatise's approach", it explains according to the flow of the treatise. In the former, it first explains the text, and afterwards, under "therefore, gathering what precedes and follows", it subsumes them into the essential nature. In the former, it first individually explains the three phrases, and afterwards, under "however, generally speaking within the chapter", it generally reveals their unfathomability. Within the first three phrases, the explanation of the second phrase itself has four meanings: first, explaining unfathomability through essence and explaining greatness through function; second, jointly explaining unfathomability in terms of essence and function; third, explaining unfathomability through the mutual interpenetration of essence and function; fourth, explaining unfathomability in terms of the mutual interpenetration of the three greatnesses. As for the commentary's "that is, the vast and non-inverted mind": it is the second of the four minds; when reaching the eighth pariṇāmanā, it will be broadly cited and explained. Rescuing and protecting sentient beings is the vast mind. Freeing oneself from the notion of sentient beings is the non-inverted mind. The above concludes the explanation of rescuing and protecting, etc. Next, under "pariṇāmanā is practice", it contrasts the first distinct name with the general pariṇāmanā to distinguish the derivation of the name. Third, under "clearly knowing", it concludes by criticizing the old interpretation, because the words "rescue and protect" are that which is dedicated. Fourth, under "about to fall", it individually explains the two words "rescue" and "protect". The second, indestructible pariṇāmanā, takes its name from the good roots that are dedicated. The third covers both that which can dedicate and that which is dedicated, all being equal to the Buddhas. The fourth establishes its name from that to which one dedicates. The fifth is from the virtue accomplished. The sixth is from that which is dedicated. The seventh covers both that which dedicates and that which is dedicated. The eighth also covers both the good roots that can dedicate and those that are dedicated, because all are identical with tathatā. The ninth derives its name from the mind that can dedicate. The tenth also establishes its name covering both that which can dedicate and that which is dedicated, as well as the dharmadhātu dedicated toward. Regarding the commentary's passage beginning "Second, discussing each generally": the commentary's text has five parts: first, a general indication that there are three; second, under "each of these three has two meanings", clarifying the causes for constituting the three; third, under "the reason why", establishing the rationale for the three; fourth, under "furthermore, these three must necessarily support each other", interpenetrating the three characteristics; fifth, concluding in perfect interpenetration. Now, the first is clear. Regarding the commentary's "each of these three has two meanings": this is the second, the cause for constituting the three. As for saying "must depend on sentient beings": if there were no sentient beings, the bodhisattva would not cultivate practice. Thus, by the above meaning, this cultivation of good belongs to sentient beings and is their share, just as a father has wealth and his son has a share. As for saying "because the remaining two flow [from it]": like the above, they are necessarily accomplished depending on sentient beings. Cultivating one's good for the sake of bodhi and for the sake of the bhūtakoṭi are the two flows. From "because they are factors of bodhi" downward: like the above, they are a share of sentient beings. All myriad practices are factors of bodhi; "factor" also means cause. All accord with the bhūtakoṭi, which is simply the share of the bhūtakoṭi. Regarding the commentary's "second, wherever there is a bodhisattva": the former clarified in terms of the objective realm, while this speaks in terms of the person. Furthermore, previously it subordinated person to Dharma, whereas here it subsumes Dharma under the person. Furthermore, previously it was a direct explanation, whereas this is a demonstration by contrast. Regarding the commentary's passage beginning "The reason why three are necessarily required": this is the third, establishing the rationale for the three. In this there are two parts: first, taking three categories; afterwards, generally in terms of what is accomplished. In the former there are ten texts, which have a marking, listing, explaining, and concluding. Regarding the commentary's passage beginning "first, relying on the three dharmas": this is the explanation. The three dharmas are the sense of the *Mahāprajñāpāramitopadeśa*, and also the three prajñās and the three greatnesses; the text only brings forth the three greatnesses. The true nature as the bhūtakoṭi is the prajñā of the real mark; contemplative illumination is the prajñā of contemplation; and providing support is the prajñā of accessories. Because they differ from the names of the three prajñās and also do not subsume the five names, they are omitted and not matched here. Regarding the commentary's "second, extinguishing the three paths": these are the three afflictions, namely the path of defilements, the path of karma, and the path of suffering. Regarding the commentary's "third, purifying the three collections": thus the *Dharmasaṅgīti-sūtra* states, "If a bodhisattva abandons the mind of pariṇāmanā of the three collections, a bodhisattva should not dwell together with them." Regarding the commentary's "fourth, manifesting the three Buddha-natures": this is the sense of the *Nirvāṇa-sūtra*, because emptiness of the primary truth is the nature as direct cause. Although the revealing cause generally applies to the myriad practices accomplishing bodhi, it is because of ultimate revelation, clearly seeing Buddha-nature. Although the conditioning cause also generally applies to the myriad practices accomplishing bodhi, when contrasted with the direct cause above, here it is because bodhi illuminates, and dedicating toward sentient beings acts as the condition. Regarding the commentary's "fifth, accomplishing the Three Jewels": that which all Buddhas take as teacher is what is called the Dharma, because the true eternity of Dharma has an essential nature free [from defilement]. Because sentient beings share an identical essence, I dedicate toward them. The next four are merely listed and not explained, and below it only says to match them in order. Sixth, the dharmakāya is the bhūtakoṭi that is realized, the sambhogakāya is that which can realize bodhi, and the nirmāṇakāya is for the sake of sentient beings. Seventh, realizing reality without confusion is the virtue of severance; bodhi is cognition, and transforming sentient beings is grace, which goes without saying. Eighth, as for "bodhi of the real mark": a later sūtra passage says, "Just as worlds have formation and destruction, / Yet space neither increases nor decreases; / All Buddhas accomplish bodhi, / Accomplished or unaccomplished there is no distinction." In applying this: the preceding line is the bodhi of true cognition; the subsequent line is the bodhi of the real mark. The *Vimalakīrti-nirdeśa* says, "Bodhi cannot be attained through the body, nor can it be attained through the mind; quiescence is bodhi, because it extinguishes all marks." Regarding "ninth, realizing the three nirvāṇas": in this, it first directly explains, and afterwards, under "if one relies on the *Daśabhūmika-śāstra*", it concludes by criticizing the *Daśabhūmika-śāstra*. The *Daśabhūmika-śāstra* only speaks of natural purity and purity of upāya; purity of upāya is true purity. Now, clarifying true purity means complete and perfect purity. When the myriad virtues are all complete and the burdens of marks are all tranquil, it is called completely pure. When traces vanish at the twin trees, and conditions are exhausted so responses shift, it is purity of upāya. Regarding the commentary's passage beginning "tenth, abiding peacefully in the three": this meaning is profound and difficult, and being the very last, it is explained in particular. In explaining liberation, it possesses three meanings: first, self-liberation; second, liberating others, for if one is bound oneself, that one could untie the bonds of others is impossible; third, transforming sentient beings, which is the liberation of function. The rest is as explained before and after. Regarding the commentary's "with this" downward: concluding by analogy. It first concludes the preceding, and afterwards, under "if one establishes three kinds of bodhi", it explains by analogy. In this, it first draws an analogy with the three bodhicittas. That is, the *Awakening of Faith* states: one whose faith is perfected and gives rise to the mind gives rise to three minds: first, the straightforward mind, because of correctly being mindful of the dharma of tathatā, which is dedicating toward the bhūtakoṭi; second, the profound mind, because of delighting in cultivating all good practices, which is dedicating toward bodhi; third, the mind of great compassion, because of rescuing and protecting all suffering sentient beings, which is dedicating toward sentient beings. Thus these ten are also used to accomplish those three. Afterwards, under "moreover, within these ten", their mutual generation producing one hundred and three gates can be understood.

47.19

Regarding the commentary's "fourth, determining the stages": there are three parts: first, in terms of the five stages; second, briefly referring to the previous text; third, evaluating according to teachings. Now, the first has two explanations: the former pertains to the provision stage, and the latter pertains to the preparatory stage. In the former, it cites the *Mahāyānasūtrālaṃkāra* as proof, namely the verse of the seventh fascicle: "Practicing to the end of one asaṃkhyeya, / Cultivating faith so that it increases; / All goods gather following faith, / Fully complete like the fullness of the sea." The prose explains: "If bodhisattvas have practiced for one asaṃkhyeyakalpa, at that time they nurture faith so that it only then reaches the highest grade. When faith increases, all goods gathering following faith are also complete, serene and full like the waters of the great sea." Next, it cites the *Vijñaptimātratāsiddhi* to support the above *Mahāyānasūtrālaṃkāra*. Afterwards, it cites the *Abhidharmasamuccayavyākhyā* to further prove the *Vijñaptimātratāsiddhi* and the above two texts. The *Abhidharmasamuccayavyākhyā* states: "How does a bodhisattva, relying on upāya practice on the yoga stages, realize the unacquirable (this is the question)? It means that bodhisattvas have already well accumulated the two kinds of provisions of merit and wisdom, and have already passed the first incalculable great kalpa" (this concludes the preceding); "having heard, they accord with and penetrate dharmas such as tathatā and sūtras, and with proper mental engagement generate samādhi", etc. The meaning of the five stages was briefly clarified in the "Ten Abodes", and is treated extensively in the "Ten Stages". Now it only determines the stages as the provision stage, because from faith to pariṇāmanā, all belong to provisions. Regarding the commentary's passage beginning "Some say these ten pariṇāmanās": the second clarifies that they are the preparatory stage. The meaning of the four preparatory applications is also as in the first bhūmi. However, there are two explanations: the former explanation is the intention of the Tripiṭaka Master. As for saying "although taking this text as proof is not clear": because it only says that the four are subsumed under practice of resolute conduct, and the stage of resolute conduct broadly refers to what is prior to the bhūmis. Supposing the four preparatory applications are after pariṇāmanā, how could they not also be subsumed under resolute conduct? Because the four roots of good have not yet entered the bhūmis. Regarding the commentary's "One says that among the four preparatory applications, it is subsumed under the worldly supreme": this is Paramārtha's intention. The *Abhidharmasamuccayavyākhyā* also states: "Practitioners of aspiration themselves have four kinds, namely the ten faiths, ten abodes, ten practices, and ten pariṇāmanās, serving as the four upāyas for the bodhisattva's noble path." Or there are forty persons, just as prior to the path of the srotāpanna there are four upāyas; these forty persons are called aspiration practitioners, who cultivate to perfection in the first asaṃkhyeya. Also prior to the bhūmis there are no separate preparatory applications, so the commentary concludes saying: "then there are no five stages." Regarding the commentary's passage beginning "The rest, in terms of four stages": this is the second, briefly referring [to the text]. As for saying "etc.", because there are ten gates there: first, in terms of five stages; second, in terms of four abodes; third, in terms of twelve abodes; fourth, in terms of thirteen abodes; fifth, in terms of thirteen dharma masters; sixth, in terms of five ksāntis; seventh, in terms of fifty-two stages; eighth, in terms of forty-two worthies and nobles; ninth, in terms of six lineages; tenth, in terms of forty-two stages. Round and harmonious, also in the ninth it contains the *Laṅkāvatāra-sūtra*'s having no sequential stages, all referred to as before.

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大方廣佛華嚴經隨疏演義鈔 — Classical Chinese