大方廣佛華嚴經隨疏演義鈔 52

English (machine translation) 52

Language: English

52.1

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

52.2

Chapter Twenty-Six: The Ten Stages (Up to the end of the supplementary purposes)

Regarding the commentary's "First, the rationale for coming" and so forth: the text is divided into five parts. First, generally clarifying the question and answer, which can be known. Second, from "Indeed, merit is not [lost]" onward: establishing the principle to clarify the sequence, because the sequence of meanings proceeds from preceding causes to subsequent fruits. Understanding is the ten abodes; practice is the ten practices; vows are the ten dedications; hence these mark the culmination of the worthy. Personally realizing the ten suchnesses is therefore named the noble stage; preceding with the worthy and concluding with the noble is also sequential. Third, regarding "The preceding was the path of instruction": determining and defining the Dharma-gates. That is, among the nine kinds of instruction and realization, this contrasts what is before the stages with what is within the stages. As for "realizing the preceding three minds": this refers to the three bodhicitta minds of straightforwardness, depth, and great compassion; the three ranks of worthies cultivate them with specific emphasis, whereas here they are realized simultaneously. Fourth, from "Thus Asabhāva..." onward: citing the treatise to verify and establish [it]. The preceding serves as the cause for this; that is, the third fascicle of the treatise fully states: "These seeds of hearing-perfuming, whether of lower, middle, or superior grades, should be known to be also the seeds of the dharmakāya; they are contrary to the ālaya[-vijñāna] and are not subsumed under the ālaya, because they are of the nature of the niṣyanda of the purest supramundane dharmadhātu. Although mundane, they are the nature of the seed of the supramundane mind. Furthermore, although the supramundane mind has not yet arisen, they are already able to counteract the entanglements of the defilements, already able to counteract the dangerous and evil destinies, have already served to destroy the roots of all contaminated evil karma, and are also able to accord with and serve all buddhas and bodhisattvas. Although mundane, it should be known that what is attained by a bodhisattva at the initial cultivation of practice is also subsumed under the dharmakāya." The explanatory treatise says: "'Although mundane': because it is contaminated. 'Being the nature of the seed of the supramundane mind': because it is the nature of the provisions for the uncontaminated mind." In the text this can be known. Fifth, from "However, the assembly's coming..." onward: distinguishing general and particular. The rationale for the coming of a single assembly and a single chapter is general; in the Jin sūtra, the "Ten Samādhis Chapter" is missing, and there is a repeated assembly at Universal Light; hence in the Ten Stages at the Paranirmitavaśavartin Heaven eleven chapters are spoken, and thus the import of the assemblies and chapters is distinct.

52.4

Regarding the commentary's "In terms of place it is named Paranirmitavaśavartin" and so forth: it is divided into three parts: first, explaining the name of the heaven; second, from "Expressing what is entered" onward, revealing the symbolic meaning of the Dharma; third, from "Not dwelling in Nirmāṇarati" onward, resolving objections. Within the second part there are two: first, explaining Paranirmitavaśavartin; next, explaining the meaning of the sixth heaven. In the former there are three: first, in terms of the two cognitions; second, in terms of phenomena and principle; third, in terms of self and other. Now for the first: realizing suchness is without mind, like not creating transformations for oneself; subsequent attainment gives rise to function, like transforming for others.

52.5

Regarding the commentary's "Phenomena and principle preserving and vanishing are neither identical nor separate": second, explaining in terms of phenomena and principle. Phenomena and principle, viewed in relation to each other, mutually serve as self and other: vanishing is like not transforming for oneself; preserving is like transforming for others. As for "neither identical nor separate": since self and other are distinct, just as phenomena and principle are not identical, others transforming and oneself experiencing is like the two not being separate. However, it generally has four propositions: first, preserving principle and vanishing phenomena, like the fundamental realization of suchness; second, preserving phenomena and vanishing principle, like subsequent attainment contemplating dharmas; third, both preserved, like illuminating simultaneously; fourth, both vanished, like the obliteration of both. Since phenomena and principle mutually serve as self and other, one should also say: 'Another person is without mind, and I transform for them'; but from the perspective of oneself viewing the other, it is the transformation of the other; hence it is simply called 'transformation by others'. Furthermore, purely upon the realization of suchness there is also self and other: first, being without mind regarding the objective realm, there is only the realizing cognition—like the other having no mind and I transforming for them—this is preserving self and vanishing other; second, the realizing cognition being extinguished, there is only suchness—like oneself having no mind and the other transforming for me—this is preserving other and vanishing self; third, not destroying subject and object, because both are free from grasping; hence it says 'nothing whatsoever is attained', which is the meaning of both preserved; fourth, seizing upon 'nothing whatsoever is attained', which is the meaning of both vanished.

52.6

Regarding the commentary's "Because of acting dependent on another's enjoyment, and not for one's own affairs": third, explaining in terms of self and other. In detail, there are two meanings: first, the meaning of concealment and manifestation of self and other; second, the meaning of self and other mutually acting. In the former, the phrasing is singular, but the meaning is twofold: first, in terms of seeing the name of the other-enjoyment body and land and acting, rather than the self-affairs of self-enjoyment; second, taking great compassion as primary, it is purely for benefiting others, not having its actions stemming from oneself. Second, from "Self and other" onward: clarifying the meaning of self and other mutually acting, like the ten bodies mutually acting in the eighth stage. The sūtra says: "This bodhisattva, according with what the minds of sentient beings delight in, can make their own body into a land-body, sentient being-body, karmic retribution-body, śrāvaka-body, pratyekabuddha-body, bodhisattva-body, tathāgata-body, dharmakāya, wisdom-body, or space-body." This is self making other. "Furthermore, according with what the minds of sentient beings delight in, they can make a sentient being-body into their own body." This is other making self. If one causes a sentient being-body to become a land-body, bodhi-body, and so forth, this is also other making other; now we only take the meaning of self and other mutually acting. Self making other is like one's own body having no creation while the other makes self, like having another transform into articles of pleasure. Furthermore, self making other is like transforming into articles of pleasure for another; other making self is like another transforming into articles of pleasure for oneself. Hence it says: "Because self and other mutually acting are both masterly and free."

52.7

Regarding the commentary's "Being about to realize detachment from desire" and so forth: second, generally explaining the meaning of the sixth heaven. Because it is the pinnacle of the desire realm, it is adjacent to the Brahmā heaven. The Brahmā heaven of the form realm is detachment from desire, analogous to the Buddha stage. Here clarifying the ten stages is like being in the sixth heaven, aspiring beyond desire, about to ascend and realize adjacency to the ultimate.

52.8

Regarding the Commentary's statement, "Third, explaining according to the Dharma," this explains the name with reference to the Dharma. It has two parts: first, obtaining the name; second, from "'Ten' is one complete cycle" onward, explaining the name. In the first part, there are two: first, explaining the root name; second, explaining the distinctive titles. Now for the first: the Benye has three meanings—first, holding; second, generating; third, completing. The primary treatise opens this into four meanings, because abiding and holding are made into two. First, "generating" means bringing forth, which refers to coming forth from causes and producing results. Second, "completing" means bringing to fulfillment, which also applies to both cause and result. Furthermore, viewing the result from the cause, its initial arising is called generating, and its ultimate perfection is called completing. Also, serving as a cause is called generating, and serving as a condition is called abiding. Third is "abiding"; abiding is also an abode. Thus Nāgārjuna's Daśabhūmikavibhāṣā states: "Because all ten are abodes, they are called 'grounds' (bhūmi)." Furthermore, when the causal portion is fully aligned and non-retrogressing, it is called abiding; abiding is the meaning of being unmoving. Thus the first bhūmi states: "Because it is aligned with being unmoving." Fourth, "holding" applies comprehensively to cause and result; for example, that first bhūmi can hold all the merits of oneself and others, and furthermore holds all the merits from the second bhūmi up to the fruit of buddhahood. If the first bhūmi did not exist, the rest could not be completed. If abiding and holding are combined, there are only three meanings, which is identical to the Benye's [explanation of] being the support for merits. Because the ground can hold, the capacity to hold is "holding." That which is held is "abiding"; abiding also has the meaning of support. However, viewed from the perspective that apart from the Buddha's wisdom there is nothing to be cultivated, and that it is through practicing the Buddha's wisdom that the ten bhūmis are completed, the Buddha's wisdom is the capacity to hold. As the sūtra states below: "The ten mountains and the ten virtues all depend on the ocean"—the ocean is a metaphor for the Buddha's wisdom. If viewed from the perspective that without cultivating the ten bhūmis one cannot achieve buddhahood, then the merits of the Buddha's wisdom are all that which is held, and the ten bhūmis are the capacity to hold. Now, drawing upon this meaning, it reconciles with the meaning in the Vijñaptimātratāsiddhi below. The Vijñaptimātratāsiddhi states: "Because it serves as an excellent support and holding for the practices undertaken," which lacks the meaning of generating the result. The primary treatise states, "generating and completing the Buddha's wisdom"; the Buddha's wisdom already encompasses both cause and result, because in both treatises and sūtras this bhūmi wisdom is designated as the Buddha's wisdom. How much more so given that within abiding and holding it is not only the Buddha's wisdom, but inexhaustible merits that all depend on and are held by it.

52.9

Regarding the Commentary's statement, "There is a separate circulation," this second part explains the variant names. Being named the Daśabhūmika-sūtra refers to the Da shizhu jing in the canon, because the ancient translations rendered the ten bhūmis as "ten abidings" (shizhu). The Daśabhūmikavibhāṣā also refers to the ten bhūmis. The statement "The Renwang concurrently clarifies both" refers to having the two characters "abiding" and "ground" (zhudi). The statement "prajñā entering the principle" means that "entering" is realizing; this excludes prajñā prior to the bhūmis when the true principle has not yet been realized, which cannot be called "abiding." Thus, the character "abiding" also has two meanings: first, abiding through non-abiding; second, abiding peacefully and immovably.

52.10

Regarding the Commentary's section "Third, the central theme and orientation," the text of the Commentary has three parts: first, directly clarifying the central theme and orientation; second, separately showing the essential nature; third, questions, answers, and discriminative examination. Regarding the Commentary's statement, "In general there are two meanings," the former meaning takes sequential arrangement as the central theme and all-pervading integration as the orientation. However, the general encompasses the distinct meanings: realization is the first two—the first being the realization and conformity, and the second being that which is realized; wisdom is the third; abandoning is the fourth; cultivation of practice is the fifth and sixth; provisional lodging of stages is the seventh and ninth; realization and cultivation of practice together constitute the eighth. The essential central themes do not go beyond the nine above, and are also subsumed within the general.

52.11

Regarding the Commentary's statement, "Next, within the distinct ones," the text of the Commentary has three parts: first, directly clarifying the ten meanings; second, subsuming them through their meanings; third, concluding the central theme and orientation. Now for the first: regarding "first, in terms of the root, it is solely the ocean of results," this meaning lies in showing the scope of what is expounded. The treatise on the sūtra states: "I explain only one portion." The treatise's commentary explains: "What is subsumed by these bhūmis also has two kinds: first, the causal portion; second, the resultant portion. 'Expounding' is to explain. 'One portion' is the causal portion, because in relation to the resultant portion it is one portion. However, the two words 'cause' and 'result' generally have two senses: first, clarifying them solely with respect to the ten bhūmis, taking the realized wisdom as the resultant portion, and the upāya, provisionally lodged teachings, etc., all as the causal portion. This again has two meanings: first, contrasting cultivation and realization, the exertion of practice through upāya is the causal portion, and the cessation of practice to accord with reality is the resultant portion; second, contrasting expressing and manifesting, using the lodged teachings to reveal the bhūmis is the causal portion, and the true realized wisdom is the resultant portion. Second, expounding in terms of the ultimate fruit of buddhahood in contrast to Samantabhadra's cause, the meaning applies to the entire work. That is, this realized wisdom implicitly merging with the ocean of results is the resultant portion, and the causes of the bhūmi characteristics conforming to Samantabhadra's cause are then the causal portion." However, the treatise solely takes the former meaning; explaining it in terms of the ultimate result was an adoption of the treatise's meaning by ancient masters. The Commentary retains both meanings, hence it says that although it applies to the entire work, this chapter directly clarifies it.

52.12

Regarding the Commentary's statement, "Second, in terms of that which is realized," this is in terms of having already emerged from obstacles; hence it is called "free from defilement."

52.13

Regarding the Commentary's statement, "Third, in terms of wisdom, it also includes upāya," directly speaking, it is solely the two wisdoms, because the upāya of the subsequent nine [bhūmis] is simply subsequent cognition, and the upāya of the first bhūmi is not yet the bhūmi itself. For instance, when wishing to enter the second bhūmi, one gives rise to the ten minds, which means advancing in the cultivation of the ten minds within the subsequent cognition while abiding in the first bhūmi: namely, the upright mind, the pliant mind, the capable mind, the subdued mind, the tranquil mind, the purely good mind, the unadulterated mind, the unattached mind, the broad mind, and the great mind. If these ten are fulfilled, one enters the second bhūmi. Entering the third bhūmi from the second bhūmi, and so forth, are all understood by analogy. If the preliminary practices for the first bhūmi are not yet complete, they belong strictly to the four stages of preliminary practice prior to the bhūmis. Now, saying that it "also includes" them is because the upāya of the subsequent nine, although subsequent cognition in relation to their own bhūmi, are upāya in relation to giving rise to the subsequent bhūmis. The preliminary practices for the first bhūmi occur in the assembly of the ten bhūmis, which clarifies that they are not the stage of pariṇāmanā and therefore belong to the first bhūmi; thus, within this assembly there is also the upāya of practices that have not yet entered the bhūmis.

52.14

Regarding the Commentary's statement, "Fourth, in terms of that which is abandoned," this refers to leaving behind the seeds and active manifestations of the two obstacles: first, the conceptually constructed, which arise from misleading teachers, misleading teachings, and improper reflection, and are permanently severed upon entering the first bhūmi; second, the innate, which exist from birth, and are severed ground by ground on the path of cultivation. These again are of two kinds: first, active manifestations; second, seeds. If they are the seeds and active manifestations of innate cognitive [obstacles], they are severed ground by ground; if they are the active manifestations of afflictions, they are also severed ground by ground; the seeds of innate afflictions are severed only directly upon the vajra-like uninterrupted path.

52.15

Regarding the Commentary's statement, "Fifth, in terms of that which is cultivated," that which is cultivated refers precisely to the time of practice; therefore, the cultivation of the dhyāna, the bodhipākṣika-dharmas, and so forth arise distinctly.

52.16

Regarding the Commentary's statement, "Sixth, that which is accomplished," it is solely because it accomplishes the four.

52.17

Regarding the Commentary's statement, "Seventh, in terms of practice through provisional lodging of stages," the treatise below names this the distinctive practice-characteristics of the bhūmis, because one bhūmi and one pāramitā reveal the distinctions of the stages. Here, the provisional lodging of stages reveals the distinction of stages solely with respect to the Mahāyāna, unlike the two vehicles which provisionally lodge in shallow and proximate teachings; therefore, the expounding of practice in the ten bhūmis broadly has four distinctions: first, the distinctive practices of the ten bhūmis, as in the fifth gate; second, practice according to the three trainings, as in the sixth gate; third, practice according to the two benefits, as in the practices of the factors of the three paths in the eighth gate; fourth, practice according to the ten pāramitās, which is this very gate. However, the practices of the ten pāramitās again detailedly have three aspects: first, the gate of distinct bhūmis, as in the present text; second, the gate of predominance, where the first bhūmi accomplishes giving, and the second bhūmi accomplishes two pāramitās, adding morality to giving because giving was already attained before, up to the tenth bhūmi adding wisdom, where the ten pāramitās are then complete, meaning that what was previously attained is subsequently not lost; third, the gate of integrated cultivation, where within each and every bhūmi all ten pāramitās are cultivated—when even bodhisattvas of initial aspiration cultivate them in an integrated manner, how could it be that those who ascend the bhūmis have only giving without morality? Clearly they are complete. Here, to show the distinctions among the bhūmis, it states there is one for each.

52.18

Regarding the Commentary's statement, "Eighth, in terms of the Dharma, it has its three virtues," Master Huiyuan said: "What are the central theme and orientation? If based on the root meaning of the sūtra, essentially there are only three: first, the practice of the teaching path that is expounded; second, the realization path that is manifested; third, the Dharma of the bhūmis that is symbolized. Regarding 'that which is expounded,' all the causal practices prior to the bhūmis, which are cultivated in accordance with phenomenal characteristics, can be expounded in words; hence they are called 'that which is expounded.' Regarding 'that which is manifested,' all the resultant virtues of practice within the bhūmis renounce cultivation and accord with reality, being free from characteristics and words, and one can only provisionally lodge in those causal characteristics of cultivation to manifest and designate the true virtues; hence these virtues are called 'that which is manifested.' Regarding 'that which is symbolized,' although the virtues have just been manifested, the intention does not lie in concrete phenomena; it is in order to provisionally lodge in that pure realization free from characteristics of all buddhas and bodhisattvas to symbolize and reveal the Dharma of the bhūmis as 'that which is symbolized.' Truly, because the Dharma of the bhūmis is the sentient beings' own reality, yet due to inverted emotions and erroneous understanding they dwell in it without being aware of it. Now, wishing to accord with emotions to brush away delusion and manifest reality, leading people to enter and distinguish the true within the delusional—since in terms of principle it is difficult to display—it provisionally lodges in pure realization to symbolize the Dharma. If speaking based on the treatise, the essentials of the central theme are four: first, the verbal teachings of the root sūtra that are explained; second, the practice of the teaching path that is accomplished; third, the realization path free from words that is manifested; fourth, the Dharma essence of the bhūmis that is symbolized." Now the Commentary, based on the sūtra, adds the non-abiding path to accomplish the true virtues, and thus omits the Dharma of the bhūmis, because the Dharma of the bhūmis is precisely that which is subsumed by the ten suchnesses realized and the ocean of results. Since it does not explain them separately and the sūtra and treatise differ, it does not retain the treatise's four explanations.

52.19

Regarding the Commentary's statement, "Ninth, in terms of provisionally lodging the vehicles," the first bhūmi clarifies giving and furthermore manifests human kingship, which is the human vehicle. The second bhūmi's ten wholesome deeds lead to birth in heaven, which is the desire heaven vehicle. The third bhūmi's eight concentrations are the form and formless heaven vehicles. Therefore, the first three are taken as the human and heavenly vehicles. The fourth bhūmi initially severs innate view of self and contemplates the bodhipākṣika-dharmas, corresponding to the srotāpanna. The fifth bhūmi culminates in the principle of the four noble truths, provisionally lodging the arhat. The sixth bhūmi contemplates conditions, provisionally lodging the pratyekabuddha. The seventh bhūmi uses upāya to engage with existence regarding all factors of bodhi, and therefore provisionally lodges the bodhisattva of the Mahāyāna among the three vehicles. From the eighth bhūmi upward, since it is the One Vehicle, it is not said to be provisionally lodged.

52.20

Regarding the Commentary's statement, "Tenth, the essential summary," this will be clarified in its proper section.

52.21

Regarding the Commentary's section from "Among these ten" onward, the second part subsumes them through their meanings, which do not go beyond all-pervading integration and sequential arrangement. For example, regarding the ten suchnesses realized in the second: in terms of the ten suchnesses being distinct from one another, it is the gate of sequential arrangement; in terms of the one suchness being non-dual, where the virtues of the ten suchnesses mutually encompass one another, it is the gate of all-pervading integration. In the third, in terms of the differences in depth of the direct realization of the ten, it is the gate of sequential arrangement; in terms of the wisdom that realizes suchness, since suchness is all-pervadingly integrated and wisdom has no distinct characteristics, where one realization is all realizations, it is the meaning of all-pervading integration. In the fourth, in terms of the ten obstacles severed, it is the gate of sequential arrangement; since all are cognitive [obstacles], where one severing is all severing, it is the gate of all-pervading integration. In the eighth, the three virtues differing according to the bhūmis is the gate of sequential arrangement; bringing teaching into identity with realization, both being non-abiding, is all-pervading integration. In the tenth, the six determinations do not go beyond realized wisdom, etc., which by analogy with the preceding can be understood, and therefore apply to both aspects. "The first negates both" because it is free from words. If one speaks of all-pervading integration, one does not escape words. Regarding the statement "each bhūmi has its distinct central theme," for example, the first bhūmi takes giving as its central theme, and the second bhūmi takes morality as its central theme. It is not that the others are not cultivated, but that they do not constitute the central theme.

52.22

Regarding the Commentary's statement, "Treating their orientation separately does not differ from the general orientation," this third part concludes the central theme and orientation. Among the ten distinct central themes above, first their distinct characteristics were clarified, dividing into two differences; later, all-pervading integration integrated them, so that all ten possess both. Taking each sequential arrangement as the central theme, then all-pervading integration is the orientation. If possessing both is taken as the central theme, then in each case attaining buddhahood is the orientation.

52.23

Regarding the Commentary's section from "Discussing their essence" onward, the second part indicates the essential nature. Within this there are also two: first, separately indicating the ten essences; second, subsuming the distinct under the general. Now for the first. Understanding the ten central themes above, their essences can be understood by analogy; there are only differences of opening, combining, choosing, and setting aside.

52.24

Regarding the Commentary's statement, "Sixth, taking the samādhi of light as the essence of realization and entry," what was said above combined and clarified suchness and wisdom, merely presenting both the realized and realizing dharmas. Now, turning to the Dharma through the person, it directly clarifies samādhi. Vajragarbha combines the tathatā wisdom with the tathatā principle, saying they are directly aligned.

52.25

On the Commentary's passage starting from "Gathering these ten essences": The second [part] gathers the particular into the universal. Where it says "their assignments can be known," among the ten, the first is the essence beyond words; the second, third, fourth, and sixth are all particular, actual essences; and the fifth, seventh, eighth, ninth, and tenth are all universally encompassing essences.

52.26

On the Commentary's passage starting from "Question: Why prior to the stages...": The third [part] is the questions, answers, and analytical determinations. First, it asks about the depth and shallowness; next, the answer explains the desire solely to reveal the One Vehicle, having a proposal, an inquiry, and an explanation. Within the explanation there are six [parts]: (1) demonstrating the characteristics of the three and the one; (2) from "if both" downward, inversely presenting what is contrary to reason; (3) from "therefore, prior to the stages" downward, directly answering the objection; (4) from "therefore, empty space" downward, citing scriptural proof; (5) from "therefore, Vajragarbha" downward, concluding the profound depth; and (6) establishing it through texts. Within the fourth, four textual passages are cited as proof: First, the bird's tracks, which is in [the passage] demonstrating the delimitations of the expounding. Second, the great ocean, which is in [the passage on] the images of the stages. Third, the first roll of the sūtra, which says: "A bodhisattva abiding in one stage completely gathers the virtues of all the stages." Fourth, "within each and every passage," which is distinguished within the expounding section; all are as explained below. The fifth, concluding the depth, is explained below.

52.27

On the Commentary's passage starting from "Furthermore, this single assembly...": The sixth is establishing it through texts. Within this there are two: First is the proposal. Since there are no upāyas or further advances, one knows that it gathers the preceding and succeeding; therefore it is extremely profound. Next, from "the reason is" downward is the explanation. Within this there are four: (1) the direct explanation; (2) from "if so" downward, resolving difficulties; (3) from "if separately established" downward, inversely presenting the faults of such establishment; (4) from "the ten stages are extremely profound" downward, concluding the response.

52.28

On the Commentary's passage starting from "Fourth, explaining the text": However, the following application of the Treatise differs slightly from the ancient [masters]. That is to say, the Treatise first fully quotes the sūtra text and then explains it with the Treatise. Venerable [Hui]yuan first meticulously explained the sūtra, and then further explained the Treatise. Later people mostly adopted Venerable Yuan's text explaining the Treatise without looking at the preceding passages explaining the sūtra, hence there were many omissions. Now both are brought together and compared; the explanation of the text in both places is the first difference. Second, the ancients either, after finishing the explanation of the sūtra, quoted the Treatise to explain it, or quoted the Treatise and then explained the Treatise. Now, what is easy in the sūtra is explained directly using the Treatise as the commentary, or adding one or two words to make the meaning evident. If the sūtra text is difficult, the sūtra is explained first, and the Treatise is cited afterward to explain it. If the Treatise is difficult, the Treatise text is quoted first, and then commented on and explained. Or, the intent of the Treatise is taken first to interpret the sūtra text, and then the Treatise is cited as proof. This is the second difference. Third, the Jin sūtra, the Treatise sūtra, and the current Tang version—these three sūtras—differ; Xianshou commented on the Jin [version], and Venerable Yuan commented on the Treatise, yet later people merely took them to explain the current sūtra. Without skillful collation, there would occasionally be errors. Now, where they are identical, no explanation is given; where they differ, they are reconciled and synthesised. This is the third difference. Fourth, the ancient masters explained the Treatise according to the difficulties without fully having an intentional plan, so as to lecture on the sūtra and Treatise in mutual confrontation; thus without the text of the Treatise, their explanation of the sūtra was incomplete. Later people, on the other hand, frequently quoted the Treatise without meticulously explaining the Treatise; the expressions already being difficult to match, lecturing on the text of the Treatise itself was all the more difficult. Now, both the easy and the difficult are quoted; those that are difficult are explained. Even if some are not cited, that Treatise is easy to understand. Thus, whether with or without the Treatise, lecturing proceeds without obstruction. This is the fourth difference. Having understood the intention of the text, next is the formal explanation of the text. The text of the Commentary divides into two: first, a general classification; next, explaining in accordance with the text. In the former, if based on Venerable Yuan's division of the sūtra, there are two meanings: (1) relying on the person to reveal virtue; (2) making distinctions in terms of Dharma. Within the first there are also two: (a) regarding the main transforming teacher; (b) regarding the assisting transformers. These two each possess the three: essence, characteristic, and function. The three of the main transforming teacher are: the Buddha attaining true awakening reveals the essence of the realized Dharma; next, seven days of contemplation display the characteristics of his virtues—the Treatise below states, "Contemplating causes and conditions reveals the unshared dharmas"; afterward, from Vajragarbha entering samādhi downward displays their virtuous function. Second, the three regarding Vajragarbha's assistance in transformation are: first, entering samādhi reveals the essence of the realized Dharma; the common empowerment of all Buddhas displays the superior characteristics of his virtues, hence below, all Buddhas mutually praise him for being able to enter this Mahāyāna samādhi; from the section on arising downward is their virtuous function. The explanation says: each of these three above has a profound reason. Because it is not an explanation of Dharma, it is omitted and not clarified. The divisions made in the present Commentary are simply distinctions made in terms of Dharma. The text of the Commentary divides into two: first, classifying by secondary reference to the Treatise based on the sūtra; second, from "making forty-eight" downward, classifying according to meaning based on the Treatise. In the former there are also two: first, the formal classification; next, clarifying the sequence. In the former there are again two: first, the front-to-back folded classification. Folding it from the back, there are three folds; if counting from the front, there should be four sections: (1) expounding the stages in this realm; (2) concluding and pervading the ten directions; (3) the bodhisattvas' verification; (4) verses summarising all.

52.29

On the Commentary's passage starting from "In the preceding, it is either taken as a whole as one...": Second, the classification progressing in increasing numbers. If one wishes to clarify these ten, one must know the eight divisions of the first stage in the Treatise, namely: (1) the introductory division; (2) the samādhi division; (3) the empowerment division; (4) the arising division; (5) the root division; (6) the requesting division; (7) the expounding division; (8) the comparative superiority division. The combining and dividing in the text below largely involves these eight.

52.30

As for the Commentary saying, "From the empowerment division onward, all are the transmission [section]": Streaming one's own virtues to that stage of faith is spoken of as transmission; if regarding the revelation of the benefit of the Dharma and reaching future generations, then it falls under the category of teaching. The bodhisattvas of faithful practice will be clarified immediately below.

52.31

Regarding the Commentary's "or made into four divisions": Setting them out completely, one should say: (1) the introductory division; (2) the division of expounding through Dharma to reveal the stages; (3) the division of relying on metaphors to reveal the stages; and (4) the transmission division. As for the statement "teaching and realization are modeled on the preceding": If regarding the path of teaching, the central doctrine is opened into two, as already set forth above. If regarding the path of realization, then opening out from the transmission, one should say: (1) the introductory division; (2) the central doctrine division; (3) the transmission division expounding through Dharma; and (4) the transmission division expounding through metaphor. However, the explanation of the text below only considers the path of teaching, so the Commentary merely says, "in the proper expounding."

52.32

Regarding the Commentary's "or made into five divisions": This is also modeled on the path of teaching. With respect to the introductory division, there are two: (1) the introductory division serves as the remote introduction; (2) samādhi, empowerment, and arising—these three serve as the proximate introduction. The latter three are the same as in the preceding four [divisions].

52.33

Regarding the Commentary's "or made into six divisions": That is, combining the initial two introductions from the preceding five divisions into a single "grounds [for arising]," and dividing the expounding through Dharma that reveals the stages into three divisions. If names are established, they are: (1) the division of grounds for generating transformation; (2) the division of briefly expounding and praising superiority; (3) the division of manifesting that the stages transcend words; (4) the division of extensively clarifying the characteristics of cultivation; (5) the division of relying on metaphors to reveal virtues; and (6) the division of virtue being perfected and verifying the real. However, its meanings are explained extensively in the text below; now they shall be briefly explained, and thus there is one sentence for each in the Commentary. As for the first division stating "to generate beings' faith": In the great ocean of the Buddha's Dharma, faith is that which can enter; the first division reveals the six fulfillments, clarifying that faith is knowable; the samādhi division causes faith in his direct realization; the arising division causes faith that he is about to speak. As for the second division stating "arousing the assembly's joy and desire": Demonstrating the essence and putting forward the names, it praises them as being expounded concurrently by all Buddhas of the three periods of time, hence generating joy and desire. As for the third, "causing correct understanding to arise": Vajragarbha causes them to know that the mind-ground is selfless, causes them to hear the characteristics of the wind drawing in space, demonstrates its profound subtlety, and does not permit following consciousness but causes them to follow the understanding of cognition; the Buddhas empower and request that he open the superior treasury of vast cognition and wondrous practice, and the characteristics of entering, abiding, and progressive cultivation. Furthermore, demonstrating the meaning of delimitations, he expounds the characteristics of similarity and dissimilarity of the two greatnesses; transcending words and cutting off thought, correct understanding thereby arises. The fourth division causes them to arouse practice, which is knowable. As for the fifth division's words "revealing virtues": It speaks of the four metaphors to reveal the virtues of teaching and realization; the precious jewel and the great ocean reveal that realization is profound and subtle; the ten mountains and four rivers display that the teaching is deep and vast; hence it is named "revealing virtues." As for the sixth division's words "virtue being perfected and verifying the real, responsive transformation thereby appears": The meaning of this section encompasses what follows, concluding the expounding to verify the benefits of the stages; hence the bodhisattvas' verification is precisely verifying the real, and the appearance of auspicious signs to verify is precisely the responsive transformation thereby appearing; the rest is as explained below.

52.34

Regarding the Commentary's "or divided into seven": Within this there are two: first, the formal classification, combining the Treatise into middle and later; second, because the expounding pervades the ten stages.

52.35

On the Commentary's following passage starting from "Question: The Treatise says...": Resolving doubts and difficulties, first comes the objection, then the answer. Within this there are five: (1) interrogating inversely to establish it, meaning since all ten stages are expounded, why does the first stage alone receive the name of "expounding"? (2) From "therefore know" downward, directly demonstrating the universal meaning. All five sense-objects are form (rūpa), yet form alone receives the name. The first stage is at the beginning, so the Treatise particularly names it "expounding." (3) From "if based on what the Treatise says" downward, citing an example to inversely establish it. Since the treatise master says that which is subsumed under the first stage has its eight divisions, and since the first six are universal, why would the seventh not be universal? If the first six were not universal, entering samādhi should have been exclusively for the first stage, and he should not have universally mentioned the names and essences of the ten stages; the five requests of the three houses should have only requested the first. Since the first six are universal, how could the seventh being universal be faulty? (4) From "one knows that among the eight" downward, concluding and demonstrating the correct meaning; the latter one is the comparative superiority division. (5) From "furthermore, the expounding below" downward, repeatedly warding off external objections. Fearing there might be an objection saying: "The text of the Treatise below says that the requesting division has already been expounded, and from here downward is the proper expounding of the first stage, which clearly shows that expounding is restricted." From "since there is the expounding division of the first stage" downward is the Commentary resolving the difficulty, using the Treatise by analogy to explain that the first stage has an expounding, and stage by stage each has an expounding. Furthermore, there might be another objection saying: "If one allows expounding to be universal, then this one chapter would only have nine divisions, not forty-eight." One should also answer: "Classified separately according to each stage, there are forty-eight; expounded universally across the ten stages, making nine is without fault."

52.36

Regarding the Commentary's "or opened into eight divisions": This means the expounding division is divided into two, called: (7) the expounding division; (8) the division of the benefits of the stages.

52.37

Regarding the Commentary's "or made into nine divisions": That is, opening within the preceding eighth expounding division, one should say: (7) the division of expounding through Dharma; (8) the division of expounding through metaphor; (9) the division of benefits.

52.38

Regarding the Commentary's "or made into ten divisions": Initially for the ten stages is precisely the intention of the Treatise, introduced conveniently. What follows is the intention of the Commentary. Since the verses that summarise are added, the appearance of auspicious signs, verification, and concluding and pervading the ten directions all fall under the subsumption of the benefits of the stages.

52.39

On the Commentary's passage starting from "the sequence of these ten has...": Second is the sequence of arising. First, it proposes three headings: expounding is the path of teaching; realization is the path of realization; the third is combining both. Next, from "the first meaning" downward, it explains each according to the heading. The first, teaching, is knowable. As for the Commentary's "the requesting division brushes away characteristics to reveal quiescence": Vajragarbha's samādhi reveals that realization is profoundly quiescent, causing emotional attachments to vanish and knowing that the mind is selfless, awakening to the fact that the cognition of the stages is fundamentally silent. As for the Commentary's "relying on characteristics of cultivation to express virtue": This statement has two senses: universal and particular. Particularly, the seventh is the characteristics of cultivation, and the eighth is expressing virtue; universally, it is knowable.

52.40

Regarding the commentary's phrase "Or make forty-eight [divisions]" below, this is the second [section], dividing into headings according to meaning on the basis of the treatise. Herein there are two: first, correctly setting out the headings; second, questions and answers. Now, first, setting them all out preliminarily according to the treatise, it will be understood when compared to the commentary. The treatise states: 'The teaching of the ten stages comprises eight divisions subsumed under the first stage: 1. the introductory division, 2. the samādhi division, 3. the empowerment division, 4. the emergence [from samādhi] division, 5. the fundamental division, 6. the request division, 7. the exposition division, and 8. the assessment of superiority division.' The second stage corresponds to the fourth [fascicle of the] treatise, where the treatise states: 'Having thus expounded the realization of the correct state, based on the cause of the supramundane path—pure precepts—the second bodhisattva stage, the Ground of Freedom from Defilement, is expounded. These pure precepts are of two kinds: 1. purity of initiating motivation, and 2. purity of the intrinsic nature.' The third stage corresponds to the fifth [fascicle of the] treatise, where the treatise states: 'Based on the third [stage], the Ground of Brightness, there are four divisions: 1. the division of initiating weariness-practices, 2. the division of weariness-practices, 3. the division of weariness, and 4. the division of the fruits of weariness.' The fourth stage corresponds to the sixth [fascicle of the] treatise, where the treatise states: 'In the fourth stage, the Radiant Ground, based on the real cognition of retaining what is heard in that pure samādhi, four divisions are demonstrated to distinguish this stage: 1. the division of the causes for increasing pure antidotal practice, 2. the division of purity, 3. the division of increasing antidotal practice, and 4. the division of its fruit.' The fifth stage corresponds to the seventh [fascicle of the] treatise, where the treatise states: 'In the fifth stage there are three distinctions: 1. antidote to superior arrogance, 2. superiority of practice of the non-abiding path, and 3. superiority of its fruit.' The sixth stage corresponds to the eighth [fascicle of the] treatise, where the treatise states: 'As with the three distinctions in the fifth stage—1. antidote to superior arrogance, 2. superiority of practice of the non-abiding path, and 3. superiority of its fruit—the sixth stage is also like this; it should be known that it is increasingly superior.' The seventh stage corresponds to the ninth [fascicle of the] treatise, where the treatise states: 'In the seventh stage there are five kinds of characteristic distinctions: 1. antidote of relishing actionless practice, 2. antidote to its obstacles, 3. distinction of dual practice, 4. distinction of superiority over previous stages, and 5. distinction of its fruit.' The eighth stage corresponds to the tenth [fascicle of the] treatise, where the treatise states: 'In the eighth stage there are seven kinds of characteristic distinctions: 1. the division of generally clarifying the preparation and action of the stage, 2. the division of attaining pure forbearance, 3. the division of attaining superior practice, 4. the division of purifying Buddha-lands, 5. the division of attaining mastery, 6. the division of great superiority, and 7. the division of explaining the name.' The ninth stage corresponds to the eleventh [fascicle of the] treatise, where the treatise states: 'In the ninth stage there are four distinctive divisions: 1. accomplishment of the Dharma-master's skillful means, 2. accomplishment of cognition, 3. accomplishment of entry into practice, and 4. accomplishment of exposition.' The tenth stage corresponds to the twelfth [fascicle of the] treatise, where the treatise states: 'In the ninth stage the bodhisattva purifies Buddha-lands and transforms sentient beings; in the tenth stage the bodhisattva practices so that cognition and awakening are fulfilled, which is superior. In this stage there are eight distinctive divisions: 1. the division of skillful means fulfilling the stage, 2. the division of attaining samādhi, 3. the division of attaining coronation, 4. the division of entering great consummation, 5. the division of explaining the name, 6. the division of supernormal powers having superior and unsurpassed [degrees], 7. the division of the stage's reflection, and 8. the division of the stage's benefit.' Having already listed the forty-eight divisions, now the commentary arranges them by category rather than in sequence, and its citation and comparison with the treatise can be known.

52.41

Regarding the commentary's phrase "Question: Among the first and the eighth, the prior seven..." below, this is the second part, questions and answers with analytical discrimination, in which there are two questions and answers. First, asking whether the treatise's division is comprehensive or restricted; later, below "Question: Why are precepts not expounded at first...", resolving and clarifying external objections. In the former, first there is the question, followed by the answer. In the answer there are two parts: first, rebuking the question as flawed because it challenges the meaning with the literal phrasing; later, below "How could it not...", indicating the correct [meaning], which can be understood.

52.42

In the commentary's "Next, directly explaining the text," regarding the phrase "Although there are four matters..." below, the commentary's text has three parts: first, citing the treatise to explain the intent of restriction; second, below "And not speaking of...", presenting the treatise's intent of restriction; third, below "If taking...", bringing the meaning of the treatise to reconcile it.

52.43

Regarding the commentary's phrase "Because it is the initial time..." below, the commentary's text has three parts: first, briefly explaining the meaning of superiority; second, below "The treatise and sūtra circulating separately...", reconciling the current lack of the phrase "two sevens"; third, below "Provisionally relying on the treatise...", directly inquiring and explaining the superiority of the beginning. In the first part, there are many [points], and it states to provisionally rely on the treatise. In this there are fourfold inquiries and explanations: 1. clarifying the meaning of not speaking during the first seven [days], which was for the sake of contemplation. Therein, first explaining according to the treatise; later, below "As for cause...", using the commentary to explain the treatise. In citing the Lotus Sūtra, however, while that text takes wisdom as that which is expounded, this text takes it as that which expounds; though slightly different, the overarching sense is identical. Therefore, the treatise below explains the assembly's doubt concerning what cause and what condition, the treatise stating: 'Is it because the expounder cannot speak? Or is it due to the condition that the listeners are incapable of hearing?' This is precisely its meaning.

First 43 of 81 passages. Read on

Linked texts (1)

大方廣佛華嚴經隨疏演義鈔 — Classical Chinese