大方廣佛華嚴經隨疏演義鈔 53

English (machine translation) 53

Language: English

53.1

Expounded by the śramaṇa Chengguan of the Great Huayan Monastery at Qingliangshan in the Tang

Regarding the commentary's "The treatise states: All that is expounded" downward: the second gate, proposing and demonstrating pervasive penetration. The essential form of a dharma is called a 'characteristic,' and distinctions in meaning are 'gates.' Furthermore, it is because of this that one thoroughly enters into realized wisdom.

53.3

Regarding the commentary's "This explanation of words" downward: the third gate, revealing its established intention. It first cites the treatise. From "this reveals" downward is the commentary's explanation, which is the intention of Xianshou. It is to reveal the dharmadhātu conditioned arising of the One Vehicle Perfect Teaching: inexhaustible perfect interfusion, unimpeded mutual identity, unobstructed containment and integration, up to the boundless principle and phenomena of Indra's net, and so on. When this meaning manifests, one severance is all severance, one realization is all realization, up to being fully endowed with Samantabhadra's perfect cause and the realm of the ten Buddhas. "This explanation of words" explains according to the path of teaching; afterward, from "do not on account of" downward, it explains the words removing concrete things. The treatise merely says: meaning the aggregates (skandha), realms (dhātu), bases (āyatana), and so forth; now the commentary adds the words "grasping and attachment" to explain the treatise's intention. The intention is not to let people grasp and cling according to concrete things, not that the essence of the aggregates and realms does not possess the six characteristics. Therefore Master Yuan says: "Just as the form among the aggregates and so forth is not feeling, perception, up to not consciousness. All such as this, because its particular characteristics lack the universal characteristic, one cannot oppose particular to universal and speak of formation and disintegration, hence they are said to be incomplete. If one considers their essential nature, each individual aggregate and so forth completely possesses the six characteristics, as explained above in the general treatment of all dharmas."

53.4

In the Commentary, from "As for the six characteristics..." downward, is the fourth [section], which lists the names and briefly explains them. First, one must generally recognize their characteristics: 1. The "universal characteristic" (sāmānya-lakṣaṇa): because one encompasses manifold virtues. 2. The "particular characteristic" (viśeṣa-lakṣaṇa): because manifold virtues are not identical. 3. The "identical characteristic" (samāna-lakṣaṇa): because manifold meanings do not contradict one another. 4. The "differentiating characteristic" (vilakṣaṇa): because manifold meanings are not similar to one another. 5. The "integrating characteristic" (saṃsiddha-lakṣaṇa): because dependent origination is accomplished by means of these meanings. 6. The "disintegrating characteristic" (vyavasthāna-lakṣaṇa): because the various conditions each abide in their own nature and do not shift. Listing their names is entirely drawn from the treatise's text. From "This indicates..." downward, the commentary integrates and explains them. To distinguish host and guest, the treatise is first cited as a single whole. The treatise states: "The universal is the fundamental entry; the particular consists of the other nine entries. The particular relies upon the root and fulfills that root. The identical characteristic is due to entry. The differentiating characteristic is due to the increasing characteristics. The integrating characteristic is due to brief exposition. The disintegrating characteristic is due to extensive exposition. Just as the worlds form and disintegrate. All other tenfold statements should be understood by analogy according to their meaning." The subcommentary explains: In this, the commentary's meaning can be comprehended mentally. In the commentary, "the nine characteristics gradually increase" is the commentary's explanation. For instance, the entry of comprehension is the wisdom born of hearing, and the entry of contemplating the meaning is the wisdom born of thinking. Each subsequent one surpasses the preceding; therefore, gradual increase constitutes non-similarity. The statement "gathering nine conditions to form one" means forming a single entry. The statement "dividing one to make nine" means that the nine meanings differ, and the universal entry conforms to them, so there is no separate "one." However, according to Master Huiyuan, the two gates of integration and disintegration exist because of the above differentiating characteristic. Stating that integration is brief means that because, within differentiation, hearing, thinking, cultivating, and so forth are not inherently identical in substance, a single entry is newly formed in accordance with those nine entries; hence it is termed brief. Disintegration is extensive because, within differentiation, the nine meanings such as hearing differ; the universal entry conforms to them and is divided into nine; hence it is called extensive. Alternatively: the universal gathers particulars to achieve formation; the particular divides the universal into particulars. Identity means that each particular embodies the universal; differentiation means that the particulars mutually diverge. Integration requires gathering both: only through identity and differentiation is it accomplished. If there were no differentiating characteristic, the universal would not be formed—just as rafters and beams of a house, if entirely identical, would never form a house. Disintegration pertains solely to the particulars, because each abides in its own nature. These three pairs are distinctly different. In the commentary, from "It also says: like the world..." downward, the treatise uses a metaphor for integration and disintegration. From "Just as..." downward, the commentary explains the treatise: the three wheels, four great elements, and so forth are the dependent origination of forming a world-system (kṣetra), which, when gathered, form the Sahā world—hence it is called integration. Divided into ten billion four-continents, there is no separate Sahā world—this is termed disintegration; it does not refer to a world forming over twenty kalpas and disintegrating over twenty kalpas. In the commentary, from "It is also like beams..." downward, the fifth [section] generally explains through a metaphor, reflecting Xianshou's thought. In the commentary, from "All other tenfold statements..." downward, the sixth [section] provides examples for comprehensive explanation, which is the text of the treatise. In the commentary, "broadly revealed in a separate chapter" is the seventh [section], directing the reader to a broader treatment elsewhere, namely Xianshou's *Treatise on the Division of the Doctrines*. There, there are only three gates: 1. The arising and significance of the doctrine; 2. Listing the names and briefly explaining them; 3. Questions, answers, and analytical selections. The first two gates have already been fully detailed above; now we merely explain the questions and answers by examining them in reference to a single house, from which the six characteristics may be inferred for other phenomena. Question: Which is the universal characteristic? Answer: The house is the universal characteristic. Question: These are merely rafters and such; which one is the house? Answer: The rafters and the rest are precisely the house, because they alone can make the house, and apart from them it is not formed. [Objection:] If so, before there are tiles and such, [the rafters] should already be the house. [Answer:] If there are not yet tiles, they are not rafters, because in the absence of tiles and such, in contrast to what would they be called rafters? If the various conditions each contributed a small amount of force to act together, rather than acting entirely, there would be the errors of annihilationism and eternalism. Merely several small forces cannot form a single complete house; thus the house would be annihilated. Grasping it as existing when unformed would be causeless eternalism. Now, if one rafter is removed, it is no longer a complete house, which clarifies that the rafter completely forms the house—the rafter is the house. Because of this complete formation, this rafter is precisely the tiles, ridgepoles, and so forth; for if the rafter is removed, the house is immediately destroyed, and the tiles, ridgepoles, and so forth are also all destroyed. Therefore, all these conditions are precisely the rafter, and only then is the house successfully formed. Since one condition is so, the other conditions are likewise. Hence, with phenomena of dependent origination: if they are not formed, that is that; but if formed, they are perfectly interfused. Second, the particular characteristic: the conditions such as the rafters are distinct from the universal. If they were not distinct, the meaning of the universal would not be established, for when there are no particulars, there is no universal. Therefore, the universal itself serves as the particulars. Question: If the universal is precisely the particulars, it should fail to be the universal. Answer: Precisely because it is identical with the particulars, it can become the universal. Just as the rafter is the house, it is called the universal characteristic; the house is the rafter, so it is called the particular characteristic. If the particular were not identical with the house, it would not be a rafter; if the house were not identical with the rafter, it would not be a house. If they were not mutually identical: if the universal were outside the particular, it would not be universal; if the particular were outside the universal, it would not be particular. Question: If they were not particular, what further fault would there be? Answer: There would be the faults of annihilationism and eternalism. That is, if there were no particulars, there would be no rafters and such, and the house would not be formed. To grasp it as existing when non-existent would be causeless eternalism. The following four characteristics each have [their corresponding faults of] annihilationism and eternalism, which may be understood by extension. Third, the identical characteristic: the conditions such as rafters cooperate to form a house without conflicting; they are all called conditions of the house, not making other things. If they were not identical, the various conditions would oppose one another and not be identical, and making the house would not succeed. How does it differ from the universal? Answer: The universal characteristic looks solely to the single house; identity looks to the various conditions mutually, whose potency and function are equal. Fourth, the differentiating characteristic: the conditions such as rafters are differentiated from one another according to their own shapes and categories. Question: If differentiating, they should not be identical. Answer: Precisely because their characteristics each differ and lengths vary, they can serve as conditions for the house and with combined strength form the house. How does this differ from the particular? In the particular characteristic, the various conditions are distinct in relation to the single house; in differentiation, the various conditions are distinct in relation to each other. Fifth, the integrating characteristic: by means of these conditions, the meaning of the house can be achieved. Because the house is formed, rafters and the rest are termed conditions. Otherwise, neither would be established. Question: One sees directly that the various conditions each abide in their own nature; through what cause is it integrated? Answer: Through not acting as a house, the house can be achieved. For if they acted as a house, they would lose their original conditionhood, and the house could not be formed. Now, through not acting, the various conditions remain present, and thus the house can be formed. Furthermore, if they did not form the house, the rafters would not be called conditions. Since they are now called conditions, it is clear that they make the house. Sixth, the disintegrating characteristic: the conditions such as rafters each abide in their own phenomenon and fundamentally do not act. If they were to act as the house, they would lose their original phenomenon, and the house would not be formed. Because they do not act, the house can be formed. Furthermore, the universal is the single house; the particular is the manifold conditions; identity is mutual non-conflict; differentiation is the distinctness of each condition; integration is the conditions accomplishing the result; disintegration is each abiding in its own phenomenon. Thus the verse says: / One being many is the universal characteristic; / Many being not one is the particular characteristic. / Manifold types, being inherently identical, accomplish differentiation; / Individual substances, being differentiated, reveal identity. / Dependent origination of one and many is subtly accomplished in principle; / Disintegration abides in its own phenomenon, ever non-acting. / It is an object of cognition alone, not of sense consciousness; / Through this expedient means, one accords with the One Vehicle. / The meaning of the six characteristics has now been briefly concluded.

53.5

In the Commentary, "Second, it also causes the attainment of the subsequent ten phrases based on practices that benefit others": the text of the commentary divides into two: first, an overall clarification of the combining and opening of the count of phrases. Regarding "augmented count of ten": according to the *Mahāprajñāpāramitopadeśa*, methods of counting are twofold: first, lesser; second, greater. Taking ten as ten is a narrow count, termed lesser, where slight reduction is called narrowness. A wide count with slight augmentation is termed wide and greater. Seven, eight, and so on are called slight reductions; eleven, twelve, and so on are called slight augmentations. Here, based on the greater count, it is termed an augmented count of ten, because twelve are taken as ten. In the Commentary, from "The first phrase is the general..." downward, the text is properly explained. First, in explaining the general phrase, according to the treatise there are two explanations: 1. Explaining in terms of teaching and practice; 2. Explaining in terms of the contrast between teaching and realization. In the former: commencing from the dharmas of the grounds, decisive certainty is termed faith. The augmentation of faith is called desire, for desire is the result of faith. Directing oneself toward the Dharma based on desire is called drawing near. Gathering the Dharma in mind is called mindfulness. Retaining the Dharma without losing it is spoken of as maintaining; the dharmas of the grounds are what is maintained. In the Commentary, "Every ground is like this; hence it speaks of the beginning and end of the ten grounds": this is the commentary's concluding explanation of the sūtra text, not the treatise's text. The ten entries relate to the sequence of stages, while beginning and end relate to the cultivation of practice; practice and stage are both brought forward. As the sūtra states below: "Furthermore, one should inquire from the Buddhas, bodhisattvas, and good spiritual friends about the characteristics and attained fruits of the second and third grounds, and so forth, in order to accomplish the dharmas of those grounds," which are all examples of this. One clearly knows that within each and every ground there are beginning and end. Question: Why is self-benefit called "entry" while benefiting others is called "beginning and end"? Answer: Self-benefit takes entry into realization as its foundation, so all are called "entry." Benefiting others causes knowledge of nature and characteristics, so there are beginning and end.

53.6

In the Commentary, from "Furthermore, there is the āgama as the beginning..." downward, is the second [explanation], contrasting teaching and realization. In the commentary there are three parts: first, general; next, specific; and finally, concluding demonstration. Now for the first: "āgama" is Sanskrit, rendered here as "pure teaching." Since realization alone is the end, and practice is not realization, the former teaching's beginning and practice's end are both called the beginning; hence the commentary concludes, "then all the preceding are teaching."

53.7

In the Commentary, from "This meaning of teaching and realization has nine tiers in total..." downward, is the second, specific explanation. In the Commentary, "Like the two treasuries of syllables and meaning in the entreaty below": this refers to the meaning in the Tathāgata's empowerment and entreaty below. The verse says: / "Disciples of the Buddha, you should rely on the power of the Buddhas / To open this most supreme treasury of the Dharma King, / The extensive wisdom and supreme, wondrous practices of the grounds, / Discriminating and preaching them by the Buddha's spiritual majesty." / The treatise states: "Praising this Dharma treasury has two aspects: 1. Accomplishment of the treasury of meaning; 2. Accomplishment of the treasury of syllables. What is the treasury of meaning? The superior and wondrous practices of the grounds." This refers to the "supreme, wondrous practices" in the present sūtra. The treatise states: "'Practices' refers to the practices of the bodhisattvas, namely the auxiliaries to the path. 'Wondrous' refers to the real wisdom. 'Superior' refers to the supremacy of spiritual power. In this way, depth, wondrousness, and superior supremacy are revealed." The subcommentary explains: The first is the path of auxiliaries; real wisdom is the path of realization; and the supremacy of spiritual power is the path of non-abiding. Next, the treatise states: "What is the treasury of syllables? The verse says: discriminating the meaning of the grounds of wisdom." This refers to the present sūtra's "extensive wisdom of the grounds" and "discriminating and preaching," meaning the distinct characteristics of the ten grounds. The treatise says that "discriminating and preaching" means explaining the distinctions of the ten grounds. Since discriminating and preaching are taken as syllables, it clearly indicates spoken teaching. The three paths all constitute the treasury of meaning, clearly taking the virtues of practice as realization, for the treatise takes syllables and meaning as teaching and realization.

53.8

In the Commentary, regarding "Second, contrasting before the grounds and upon the grounds": Master Huiyuan says, "Second, contrasting in terms of stages: prior to understanding and practice, cultivating practice in accordance with the teaching is called āgama. From the first ground upward, transcending speech and tallying with reality is spoken of as realization." In the Commentary, "As in the entreaty below, praising the assembly by taking hearing, thinking, cultivating, and so forth prior to the grounds as purity of teaching..." and so on: this refers to the text in the entreaty where Vimukticandra praises the assembly as capable of hearing. The sūtra states: "Well-purified profound mind"—this phrase is the general. The nine specific phrases below state: "well-cleansed reflections, well-cultivated practices, well-gathered auxiliaries to the path, being well able to draw near to hundreds of thousands of koṭis of Buddhas, and accomplishing immeasurable roots of goodness of merit." These five specific phrases are purity of teaching. Next it states: "Renouncing delusion and confusion, free from defilement, having deep-minded faith and understanding, and not following other teachings within the Buddha-dharma are called purity of realization." The subcommentary explains: This is because the preceding five phrases belong to [the stages] prior to the grounds.

53.9

Regarding the commentary’s “Third: the contrast between the true and the provisional” and so forth: that which does not accord with suchness and is cultivated in conformity with the worldly is termed 'provisional'; that which accords with suchness is 'true'. In the commentary, there is first the primary explanation, followed by the citation of evidence. In the primary explanation, where it says “the understanding of the cognition and consciousness produced as retribution, through hearing, reflection, and cultivation within the grounds, which contemplates [conditions], is called the teaching (āgama)”: this is the third [pair of] teaching and realization. It is not contrasted with [the stages] prior to the grounds; rather, it addresses teaching and realization solely with respect to [the stages] on the grounds; hence it says “within the grounds”. There are four factors in all, and all are termed 'teaching'. The three wisdoms and the consciousness-cognition produced as retribution are fully clarified below in the section on requesting. That is to say, a bodhisattva on the grounds possesses this cognition from birth; hence it is called 'consciousness-cognition produced as retribution'. Because it is not concerned with the realization of suchness, all of these pertain to the teaching, as they can be proclaimed and revealed. True cognition transcends speech; hence it is called 'realization'. Next, from “The treatise below says” onward is the second part, citing evidence. This is drawn from the section on the scope of what is permitted to be expounded, but is cited according to its meaning; hence it says “wisdom through hearing, reflection, and cultivation can indeed be spoken of”. If it were fully cited, it would be the treatise’s explanation of the sūtra’s verse: “Cognition arises [in] the Buddha's realm; / It is not conceptual thought, departing from the path of mind. / It is not the gateway of aggregates, realms, or sense-bases; / Cognition knows it, yet the mind cannot reach it.” The treatise says: “This verse reveals the wisdom of reflection and the consciousness-cognition produced as retribution; these can indeed be spoken of. This cognition is not that realm, because they are not identical.” This is that text.

53.10

Regarding the commentary’s “Fourth: the contrast between cultivation and attainment”: this cites evidence. The phrase “the meaning and the preaching are two great things” refers to the overall meaning in the section on the scope of what is permitted to be expounded, namely the twelve verses beginning with “The Great Sage’s path of the Tathāgatas”. They are divided into two: the first seven verses are the greatness of meaning, and the five verses below, beginning with “Kindness, compassion, and the power of vows”, are the greatness of preaching. Within the greatness of preaching, there is realized cognition, so it is called 'true'; and there are the preliminary and subsequently attained [cognitions], which contemplate worldly phenomena, so it is called 'provisional'. The true and the provisional are cultivated together; within the greatness of meaning, it only clarifies realized cognition; hence it says “relinquishing the provisional to accord with the true”. Furthermore, in accordance with the text below, in the section where Vimukticandra jointly praises the persons and the Dharma in his request, this is the initial practice of the bodhisattvas, because it accomplishes all buddhadharmas. The treatise says: “'The initial practice' means practicing in reliance on the teaching (āgama). 'Accomplishing all buddhadharmas' refers to realized cognition.” Exposition: this clarifies realizing in reliance on cultivation; thus it is also the contrast between cultivation and attainment.

53.11

Regarding the commentary’s “Fifth: the contrast between characteristic and reality” and so forth: the cited text is the passage revealing the essential superiority of the grounds in the root section. The sūtra says: “This is the supreme path of the bodhisattva mahāsattvas leading to bodhi, and it is also the Dharma-gate of pure radiance.” Exposition: the upper clause is realization; the lower clause is teaching. The treatise says: “'Praising the exposition' contains two meanings: first, expounding the teaching (āgama); second, the meaning of entering into realization.” In the treatise’s explanation of the upper clause, it says “because it is an exalted, supreme, and wondrous Dharma”; the commentary calls it “the exalted, wondrous Dharma”. The treatise’s explanation of the realization clause says: “'The great, supreme, and wondrous Dharma' means it is supreme among all Dharma-gates. 'The pure Dharma' is the Dharma-essence itself. 'Radiance' means that this Mahāyāna Dharma illuminates and manifests all other Dharma-gates.” Since it says “illuminates other dharmas”, this yields the characteristics of cultivation. Since it says “supreme”, it clearly accords with the fundamental and departs from characteristics. Therefore, the sūtra below self-explains the two clauses: explaining the initial āgama, it says “namely, expounding the bodhisattva grounds”; explaining the realization clause, it says “O Sons of the Buddha! This state is inconceivable, namely, the cognition following realization of the bodhisattvas.” This makes clear that it is the contrast between characteristic and reality.

53.12

Regarding the commentary’s “Sixth: the contrast between essence and virtue” and so forth: it means that the cultivated essence of practice is realization, and the accomplished virtues are teaching. As for citing the metaphor of smelting gold: all ten grounds possess the metaphor of smelting gold. Taking the first ground as an example, it says: “Whatever this bodhisattva diligently cultivates—making offerings to the buddhas and teaching and transforming sentient beings—all these roots of goodness, through cultivating the pure dharmas of the grounds, are dedicated toward the ground of omniscient cognition; they become increasingly bright, pure, pliable, perfected, and pliable for use as desired. O Sons of the Buddha! Just as a skilled goldsmith refines gold, repeatedly placing it in the fire so that it becomes increasingly bright, pure, pliable, perfected, and pliable for use as desired.” Exposition: the fire is that which refines, allegorizing making offerings to the buddhas and so forth. The gold is that which is refined, allegorizing faith, mind, compassion, renunciation, and so forth. Just as worldly gold, when smelted within ore, comes forth, this allegorizes the true dharmas of the grounds merging with delusion to be called 'sentient beings'. When a practitioner cultivates up to initial entry into the grounds, they emerge from the affliction-hindrance. Now, when reaching the completion of the ground, they further make offerings and transform sentient beings, like repeatedly putting [gold] into the fire to perfume and develop the true mind, giving rise to faith and the like; this is termed 'cultivating the pure dharmas of the grounds'. When reaching the second ground, it is like boiling it again with alum to finally attain purity. In the first ground, although the defilement of stinginess is removed, subtle faults still remain. When reaching the second ground, stinginess, jealousy, and breaking precepts are all cast far away, like becoming increasingly pure. In the third ground, cultivating pure dhyāna so that it does not regress is like the weight remaining undiminished on the scales. In the fourth ground, gathering the factors of bodhi is like fashioning ornamental jewelry. In the fifth ground, through the power of cultivating and refining by raising contemplation through the upāya of the non-abiding path, it is like mother-of-pearl being polished to become even brighter and purer. In the sixth ground, through the power of cultivating and refining by non-abiding skillful wisdom contemplating causes and conditions, it is like lapis lazuli being polished so that its lustre and brilliance become increasingly magnificent. In the seventh ground, fully cultivating all factors of bodhi makes it even more refined and wondrous, like being interlaced and adorned with diverse marvelous jewels, becoming increasingly superior and doubling its radiance. In the eighth ground, effortless cultivation is like taking a golden, jeweled crown and placing it on the head of the sacred ruler of Jambudvīpa, such that none of the ornaments of all his ministers can equal it. In the ninth ground, a bodhisattva’s cultivation of wisdom-mastery is like a skilled goldsmith making a jeweled crown with which a wheel-turning sage king adorns his head, such that none of the ornaments of all lesser kings and subjects within the four continents can equal it. In the tenth ground, a bodhisattva’s cultivation of action-mastery is like a goldsmith using supreme gold to make ornaments, inlaid with great maṇi jewels, which the Paranirmitavaśavartin Deva-King personally wears on his body, unmatched by the ornaments of all other humans and devas. Exposition: all ten grounds possess the gold metaphor; the intention in all is to take gold as an allegory for realization, revealing the original nature. Accomplishing virtues such as faith constitutes the path of teaching, because it is attained through cultivation. However, where it says “gold and bracelets and so forth”: this sūtra lacks the word “bracelets”; it is bodily ornaments that are meant.

53.13

Regarding the commentary’s “Seventh: the contrast between essence and function” and so forth: citing the text which says “the pearl emitting light below: the light allegorizes teaching, while the pearl’s essence allegorizes realization”: this refers to what is said in the fruition of pliability in the fourth ground: “Like a maṇi jewel, its pure disc of light can emit radiance that cannot be equaled by any other jewels, and conditions such as wind and rain cannot destroy it.” The treatise says: “Regarding the metaphor of the maṇi jewel producing light: from within that maṇi jewel of the Dharma-radiance of realized cognition, the light of the teaching (āgama) is emitted, entering the loci of cognition of immeasurable Dharma-gates, universally illuminating and revealing them. For this reason, the name of this ground is explained as the Flaming Ground.” This is precisely that matter.

53.14

Regarding the commentary’s “Eighth: the contrast between one’s own stage and superior progress” and so forth: citing the text which says “below, praising Vajragarbha's two powers and wondrous wisdom: the wondrous wisdom and eloquence are called the power of realization, while firmly keeping in mind the teaching is the teaching (āgama)”: this refers to the sūtra in the assembly's request, which says: “Supreme, wondrous, immaculate wisdom, / Boundless discriminating eloquence, / Proclaiming deep, lovely words, / In accordance with the ultimate truth, / Mindfully upholding pure practice.” The first four lines praise realization, while “mindfully upholding pure practice” praises the teaching. The treatise says: “The first verse praises the accomplishment of the eloquence of the power of realization. The first line of the second verse praises the accomplishment of the eloquence of the power of the teaching (āgama). Because of the power of realization and the power of the teaching, he is able to expound; therefore he is praised.” This is it.

53.15

Regarding the commentary’s “Ninth: the contrast between relying on expression and accessing reality” and so forth below, citing the treatise: “The resting place of the collection of syllables is subsumed by realized cognition; it is not that there are no names, phrases, and collections of syllables of ground-cognition”: this refers to the metaphor of the bird's tracks in the section showing the scope of preaching below. The sūtra says: “Like the tracks of a bird in the sky, / Difficult to express and difficult to indicate, / So too are the meanings of the ten grounds: / Heart and mind cannot comprehend them.” The treatise says: “What is the meaning of this verse? Just as when a bird flies in the sky, the place of its tracks cannot be expressed, nor can their marks be seen. Why is this? Because the mark of a bird's tracks in empty space cannot be distinguished; yet it is not that there were no tracks of flying through empty space. In this way, the resting place of bird tracks, the resting place of names, phrases, and collections of syllables, is subsumed by the bodhisattva’s ground-cognition; it cannot be expressed, seen, or heard. Why is this? Because it is not of the nature of sound; yet it is not that there are no names, phrases, and collections of syllables of ground-cognition. Because it is profound herein, he demonstrates the greatness of meaning and rejoices exceedingly.” Exposition: the tracks in space allegorize the teaching, and the space where the tracks are allegorizes realization. However, in the ninefold teaching and realization above, the first five place the teaching first and realization second; the last four place realization first and teaching second. Furthermore, among the first five, the teaching progressively broadens while realization progressively narrows; among the last four, realization progressively broadens while the teaching progressively narrows.

53.16

Regarding the commentary’s “Now this is the fourth”: the third part concludes and reveals while preventing objections. Fearing that someone might dislike the complexity, [one might note that] the text of the treatise merely says: “There are further the teaching and realization; such order should be known according to the initial characteristics.” This means making the teaching the beginning and realization the end; hence it says “such order”. Relying on the previous beginning and end—the former being the beginning and the latter the end—it says “should be known according to the initial characteristics”. Why the need for an extensive clarification? The commentary’s intent is that, fearing people might become doubtful before the text given the multiplicity of teachings and realizations, it explains them together in full; how could this be considered excessive?

53.17

From the commentary’s “Next, relying on the fundamental beginning and end, there are ten beginnings and ends” onward, it explains the meaning of the specific clauses. The text of the commentary has four parts: first, indicating the topic; second, the general outline; third, discriminating analysis; fourth, directly explaining the text. Now, the first: this means that the bodhisattva’s practice of benefiting others covers the entire dharmadhātu, and according to appropriateness, ten are listed as examples. Second, from “The first three are prior to the grounds” onward: the general outline can be understood. Third, from “This is narrower than the preceding entry” onward: the discriminating analysis. The words “hence it is briefly omitted here” clarify that there is no harm even if it were present. If one were to give the reason, here benefiting others briefly omits what was heard by oneself.

53.18

From the commentary’s “First: beginning and end of gathering” onward is the fourth part, explaining the text. Within it, the first clause marks the name; second, it repeats the sūtra; third, from “It means by using” onward, it explains the meaning. This is an explanation based on its intent; if cited fully from the treatise, it says: “Because the cognition of the wisdom of reflection accepts, upholds, and expounds in accordance with the meaning that has been heard.” This means that as the sūtra expounds in accordance with reality the distinctive upāyas of the bodhisattva’s ten grounds, the translation of the treatise adds the word “upāya”, meaning skillfully assembling the characteristics of the ten grounds. The present sūtra subsumes it under “distinctive”. However, the treatise's “accepts and upholds” explains the meaning of “gathering” in the heading; hence the commentary says “gathering and upholding what was heard”, which is gathering for oneself. The above explains the treatise. From “Expounding in accordance with reflection” onward, it uses the treatise to explain the sūtra. For if it does not accord with reflection, it is not an exposition in accordance with reality. When the treatise says “the cognition of the wisdom of reflection expounds in accordance with reality”, this is gathering others. The preceding entry took preaching as cultivation; here, it takes preaching as reflection, which is also an elliptical reference. Because previously there was no cultivation mentioned after preaching, it took preaching as cultivation; here, because cultivation follows preaching, it takes preaching as reflection.

53.19

From the commentary’s “Second: beginning and end of aspiration, contemplating buddhadharmas” onward, it uses the treatise to explain the sūtra. The treatise states in full: “In order to cause them to realize all buddhadharmas.” Now, it is held that when the sūtra clarifies contemplating, it is not contemplating for oneself, but desiring to cause sentient beings to realize the dharmas contemplated. The treatise says: “When aspiration is called the supreme seeking mind, it is because of two meanings: first, to cause sentient beings to realize; second, solely contemplating buddhadharmas.”

53.20

Regarding the commentary's: "Third, the culmination of practice," the treatise explains: "Because in the time of the stage of contemplation, one distinguishes, cultivates, and becomes aware of the characteristics of the untainted limbs of the path." In the treatise, the word "cultivates" explains the word "practice" in the heading; progressing in cultivation based on mindfulness is called practice, and practice here is the "cultivation and practice" of this sūtra; thus the commentary first explains the words "cultivation and practice." Regarding the commentary's: "Speaking of 'distinguishing untainted dharmas'" on downward, it quotes the sūtra to explain. That is, it clarifies that bodhisattvas prior to the bhūmis give rise to contemplative cultivation regarding dharmas of the bhūmis, but this is merely the conceptual discrimination of name and referent by the mental consciousness. Next, regarding "Because one has not yet realized" on downward, it explains that the "time of the stage of contemplation" in the treatise is precisely the stage of applied practices. However, the expression "stage of contemplation" is the treatise's explanation of the word "contemplate" in that sūtra, because the treatise's version of the sūtra says: "contemplating, penetrating, and distinguishing untainted dharmas." Afterward, from "bearing characteristics" on downward, it explains the word "distinguishing" in the sūtra, meaning that one bears the characteristic of suchness; hence the treatise calls it "cultivating the awareness of characteristics." This is just as the *Vijñaptimātratāsiddhi* says: "Presently positing a slight something before oneself, asserting it to be the nature of consciousness-only; because there is something grasped, one does not truly abide in consciousness-only." That treatise, in explaining the four applied practices, says: "Because they all bear characteristics, they are not yet able to realize the true reality. Therefore it is said that the bodhisattva in these four positions still sets up a slight something before oneself, asserting it to be the true ultimate nature of consciousness-only. Because the characteristics of emptiness and existence have not yet been eliminated, and the mind of contemplation that bears characteristics still has something grasped, one does not truly abide in the true nature of consciousness-only; only after those characteristics have ceased does one truly abide." Its commentary explains: "The mind's altering [an image of] suchness is called 'a slight something.' This is not without characteristics, so it is called 'bearing characteristics.' If, upon realizing the truth, those characteristics then cease, this is the emptiness of the imagined characteristic. There is the dependent characteristic; this is called the position of the characteristics of emptiness and existence. That is, having the characteristic of emptiness is the true ultimate nature of that consciousness-only. Because having this characteristic means one has not yet realized the true principle, only by eliminating the characteristics of emptiness and existence does one realize the truth." That treatise concludes: "Relying on this meaning, there is a verse: 'When the bodhisattva in the state of concentration / Contemplates that representations are mind alone, / The characteristics of external objects having been eliminated, / He carefully contemplates only self-characteristics. / Abiding thus within the internal mind, / He knows that the grasped does not exist; / Next, the grasper is also absent, / And finally he touches the ungraspable.'" Explanation: This concludes the four applied practices; that is, the first two lines correspond to the stage of Heat; the next two lines to the stage of Summit; the next two lines to the lower and middle stages of Patience; the next single line to the stage of Supreme Patience, with the preceding three lines combining as Supreme Mundane Dharmas; and the final line is the stage of seeing.

53.21

Regarding the commentary's: "Fourth, the culmination of realization," fully stated, the treatise says: "Fourth, the culmination of realization: because of the upāya of the cognition of the selflessness of dharmas during the time of the path of seeing, as the sūtra says: 'Because of the upāya of the radiance of the great wisdom of excellent discernment.' Herein, 'excellent discernment' is the most supreme among discernments. The most supreme is because it is the cognition of the selflessness of dharmas. 'Great wisdom' is because it surpasses the Small Vehicle. 'Radiance' is because it counteracts ignorance. This is because both within this matter and within that time, one understands well." Explanation: Here, the treatise has three sections: first, a brief explanation; next, citing the sūtra to match it; and finally, from "Herein" on downward, taking up the difficult points to explain. Now, the commentary selects from the treatise to concatenate with the sūtra, leaving no meaning omitted. However, the words "skilful adornment" in the sūtra refer to the path of seeing characteristics, whereas all above refer to the true path of seeing. The commentary, in the middle, first explains great wisdom. These two paths of seeing are found in fascicle nine of the *Vijñaptimātratāsiddhi*. Now, wishing to explain the commentary, one must know the source; thus one should first cite that treatise fully. In the treatise, having first generally explained the meaning of the verse—as already fully cited above under "attaining entry"—now we only cite the two paths of seeing. That is, the subsequent treatise says: "However, this path of seeing is broadly of two kinds: First, the true path of seeing, which is the aforementioned non-conceptual wisdom, truly realizing the true reality revealed by the two emptinesses, and truly severing the discriminative latencies of the two obstructions. Although it takes multiple moments for the matter to be completed, because the characteristics are equal, it is collectively called 'one mind.'" Explanation: As for saying "although it takes multiple moments," this one-mind path of seeing encompasses the uninterrupted path, the path of liberation, and all superior progressions; therefore, there are multiple moments in between. The treatise says: "One view holds: Herein, the two emptinesses and the two obstructions are gradually realized and gradually severed, because there are differences of depth and shallowness, coarseness and subtlety. Another view holds: Herein, the two emptinesses and the two obstructions are suddenly realized and suddenly severed, because the power of inclination has the capability." Explanation: The inclination of the applied practices desires to sever both simultaneously. The treatise says: "Second, the path of seeing characteristics, which again has two kinds: 1. Contemplating the unestablished truths, which has three grades of minds: (1) The cognition that internally dispels the provisional condition of sentient beings, capable of eliminating the inferior grade of discriminative latencies. (2) The cognition that internally dispels the provisional condition of dharmas, capable of eliminating the middling grade of discriminative latencies. (3) The cognition that universally dispels the provisional condition of all sentient beings and dharmas, capable of eliminating all discriminative latencies. The former two are called dharma-cognitions, because they condition objects separately; the third is called subsequent cognition, because it conditions objects collectively." Its commentary says: "This is the path of seeing of three minds." Explanation: The "unestablished" is tathatā. "Internal" refers to the internal body. "Provisional" speaks of its lack of substantial essence. Previously, sentient beings were all falsely imagined; there is merely the internal mind appearing like a sentient being, which one is now able to dispel. "Conditioning cognition" means that within the mind that can condition, it takes the internal body as its object, being the cognition that dispels the provisional condition of sentient beings. However, herein the two obstructions of person and dharma are each divided into upper and lower; the coarse is the upper and the subtle is the lower, combining into four categories. The two coarse ones are eliminated separately because the cognition is still weak and unable to sever both simultaneously; only superior cognition is able to sever both simultaneously. This is what is meant by speaking of "inferior" and so forth according to the cognition. The initial cognition is named inferior; the second cognition is named middling, superior to the former and inferior to the latter; that which arises later is named superior, capable of severing the defilements of view, this cognition being the most supreme. However, the first two cognitions are not yet extraordinary, conditioning internal and external bodies separately to eliminate the provisional designations of self and dharma; at the third mind, its cognition is superior, broadly conditioning both internal and external, whether self or dharma; hence the three are distinct. As for "subsequent cognition," it is because it models on the previous cognitions. The treatise says: "Modeling on the true path of seeing, the uninterrupted path and path of liberation of one's own severed obstructions through the viewing parts of the two emptinesses are collectively and individually established as the path of seeing characteristics." "Modeling" has the meaning of imitating and learning. In the true path of seeing, although there are self-verifying parts of the two emptinesses, the viewing part directly conditions tathatā; therefore one models on it. However, within the viewing part there are uninterrupted paths and paths of liberation; corresponding to one's own severed obstructions, although there are four viewing parts, the severing of defilements in the uninterrupted path is distinct. Modeling separately on the two viewing parts of person and dharma establishes the first two minds. In the path of liberation, because the realization of the principle is identical, modeling collectively on the two viewings of person and dharma constitutes the third mind. Therefore the treatise says: "Collectively and individually established, it is named the path of seeing characteristics." The treatise says: "One view holds: These three are subsumed under the true path of seeing, because the path of seeing characteristics conditions the four truths. Another view holds: These three belong to the path of seeing characteristics, because the true path of seeing does not condition objects separately." Explanation: The treatise takes the latter view as correct; thus the commentary merely says: "The path of seeing characteristics has two." The treatise says: "Second, conditioning the established truths, there are sixteen minds," etc., which has already been cited earlier under the sixteen jewel-like cognitions in the 'Chapter on Pariṇāmanā.' Merely examining the treatises cited above makes the commentary's text easy to understand. However, the commentary contains two parts: first, identifying the stage, saying that it is the stage of the path of seeing, which applies to both paths of seeing. Next, from "great wisdom" on downward, it quotes the sūtra to explain it. Taking it up to explain in the middle is because great wisdom is the support of both paths of seeing, and characteristics are established relying on the true path of seeing; hence it first clarifies the true. Saying "it is the true path of seeing" identifies the stage. Saying "the fundamental cognition of the selflessness of dharmas" reveals its essence, meaning the aforementioned non-conceptual wisdom. However, the *Vijñaptimātratāsiddhi* refers to truly realizing the two emptinesses; here, to distinguish its superiority over the two vehicles, it designates the selflessness of dharmas. Saying "remedies ignorance" is the function of the fundamental cognition, directly destroying the ignorance that obscures the principle. Regarding the commentary's: "This cognition directly realizes tathatā" on downward, it explains the words "excellent discernment" and "great radiance." The word "excellent" has two uses: "discerning well" is because it truly realizes suchness, which is the *Vijñaptimātratāsiddhi*'s true realization of the tathatā revealed by the two emptinesses; from "equal and equal" on downward, it follows the previous treatise's text, directly explaining the treatise verse's word "unobtainable," because both the realizer and the realized are free from the two graspings; hence there are two equalities. Saying "free from the characteristics of the two graspings" is the meaning of equality; if there are two graspings, it is not excellent contemplation. Regarding the commentary's: "truly severing the two obstructions" on downward, it entirely adopts the text of the *Vijñaptimātratāsiddhi* to explain the words "excellent discernment." The two obstructions are the afflictive and the cognitive; earlier under "entry," regarding the fundamental producers, they were called the two selves; now, broadly regarding both what produces and what is produced, they are called the two obstructions. Their discriminative latencies have already been explained above.

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大方廣佛華嚴經隨疏演義鈔 — Classical Chinese