大方廣佛華嚴經隨疏演義鈔 47.3

47.3

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.