大方廣佛華嚴經隨疏演義鈔 58

English (machine translation) 58

Language: English

58.1

Exposited by the Śramaṇa Chengguan of Da Huayan Monastery on Mount Qingliang in the Tang

Regarding the Commentary: that it explains the text under the "ten clauses" but does not explain the general clause has two meanings: first, because the specific items below establish the general meaning; second, because its intent was already revealed in the previous arising section, which is to say that bodhicitta relies on great compassion as its root, which is also the cause of great compassion among the four causes of the Yogācāra[-bhūmi]. Regarding the Commentary's: "1. Greatness of predominance": The text of the Commentary has eight parts: 1. Indicating the name. That is, the sūtra's "wisdom being predominant": wisdom guides the preceding compassion, which is why it is distinguished first. 2. From "subtle suffering of conditioned existence" onward: the Treatise explains the name. Subtle knowledge becomes manifest; thus it is called "arising." 3. From "Meaning, if one understands..." onward: the Commentary explains the Treatise in reverse. 4. From "The Treatise also..." onward: the Treatise explains "wisdom" (prajñā-jñāna), separately explaining the two characters. Both first cite the Treatise; from "This is in terms of..." onward, the Commentary explains. 5. From "It is also a single approach..." onward: jointly concluding wisdom. Because the term "wisdom" (zhìhuì) has both a shared and a distinct meaning: in the shared, making distinctions is called huì (prajñā) and making decisions is called zhì (jñāna); though these meanings differ, they both apply to both phenomenon (shì) and principle (lǐ). In the distinct, there are two meanings: first, fully understanding phenomena is called zhì, as in the tenth pāramitā; fully understanding principle is called huì, as in the sixth pāramitā. Second, as in the present Commentary text. 6. From "Its own characteristic..." onward: taking up the Treatise and explaining it. 7. From "Mind generating..." onward: bringing out the meaning of the sūtra and Treatise—namely, not knowing that the three realms are all suffering, and not knowing the nature and characteristics of suffering. 8. From "Its forward and reverse..." onward: indicating that the difficult point is below. "2. Skillful..." etc.: "etc." includes "gathered by expedient means" (upāya). "Four means of gathering" explains "that which is gathered." "Subtle and skillful" explains "skillful." "According with what is appropriate" explains "expedient means"—skillfully employing the four means of gathering in accordance with what is suitable for beings. Regarding the Commentary's: "3. Supreme..." onward: below, it takes up "sustained by the deep mind." From "Meaning, previously generating..." onward: this is the Treatise's own explanation. However, the treatise-text of the sūtra says, "Because the straight mind and the deep mind are genuinely pure." The Treatise's intent is that deep and straight are distinct, while genuinely pure is general; hence it indicates it as the name. That is, "deep" means the practices of compassion are deep and weighty; "straight" means mindfully focusing correctly on tathatā. Compassion and wisdom mutually assisting can exhaust the realms of sentient beings; hence it says "genuinely pure." "Genuinely pure" is precisely "supreme." However, in the sūtra, "deep mind" has two meanings: first, taking delight in cultivating all wholesome deeds as deep, where "deep" carries the sense of weighty; second, according with principle as deep, where "deep" is precisely the "straight mind"; hence, at the beginning of the Second Ground, there are ten deep minds. Since the treatise-text of the sūtra names it "straight," one knows that the deep mind already encompasses the straight mind. Regarding the Commentary's: "4. Greatness of immeasurability" onward: the four greatnesses below all clarify superior progression. This means that although one gathers Buddha-knowledge, it is also for the sake of benefiting sentient beings. Regarding the Commentary's: "5. Skillful observation, etc.": "etc." includes the rest of the sūtra text below. Fully, it says: "Skillfully observing and discriminating, the power of heroic courage and the power of knowledge, unobstructed knowledge manifests." The treatise-text of the sūtra says: "Skillfully determining the power and knowledge-power of sentient beings." The Treatise says: "Fifth, the greatness of determination: supreme and marvelous resolute faith, deep knowledge, and superior counteraction." Now the Commentary expands the sūtra into three determinations, and further covers the above three with unobstructed knowledge; this elaborates both the sūtra and the Treatise. In the sixth, there is a name but no explanation. The Treatise's explanation says: "According with bodhi's correct awakening—that is, the Buddha's spontaneous knowledge." Since this appeared frequently in the preceding commentary, it is briefly omitted without explanation. In the seventh, it first cites the Treatise, and then from "vastly encompassing..." onward, the Commentary explains it, in reference to the fourth sūtra clause: "What characteristics does it have?" Regarding the Commentary's: "Because of obtaining the supramundane noble path": the noble path is the primary essence of blessings and benefits; hence the Treatise considers it the general [category].

58.3

There are separately eight kinds of faults (or surpassing conditions). The text of the Commentary has three parts: first, dividing the specific from the general; second, from "Fault of entering the stage" onward, explaining each specifically; third, generally concluding their non-similarity. In the second part, the first seven are one's own level, and the last one is superior progression. In "1. Fault of entering the stage," it first cites the Treatise, and then from "Yogācāra" onward, cites proof. "Noble nature free from arising" is the meaning of supramundane. From "Just as worldly people..." onward: the above is the Treatise text; from here onward is the Commentary's explanation. That which is realized is tathatā; hence the Mahāyānasaṃgraha says: "Tathatā is the home; accordant realization is birth." The former is in terms of entering the stage; this is in terms of entering realization. Below, it cites the Liang Translation of the Saṃgraha to show that birth into the family is also superior. Regarding the Commentary's: "Child's similar dharma: because Mahāyāna practice is born": the above is the Treatise text. From "Meaning, great practice..." onward, the Commentary explains "great practice," which is the practice assisting the path. Regarding the Commentary's: "Fault of the path": the sūtra has two clauses: the first clause distinguishes it from before the grounds; the lower clause clarifies that it is on the grounds. The distinction by analogy is clear. Citing the Liang translation of the Saṃgraha, taking life and so forth are worldly paths, "path" being the cause. The Treatise says: "Fourth, fault of the path: because it is not gathered by the worldly path, but gathered by the supramundane path; because it is a dharma similar to the path of different births [destinies]": "not gathered by the worldly" is the first clause; "gathered by the supramundane" is the lower clause. "A dharma similar to the path of different births" is an analogy: meaning the human destiny differs from the three evil paths. In the Commentary, the meaning of the analogy text is already distinct and clear. Fifth, "fault of the dharma-essence": from the beginning down to "one's own affairs" is all Treatise text. The Treatise below says: "dharma similar to one's own body." From "If without great compassion..." onward, the Commentary explains the Treatise's intent, the meaning of which is already clear. Sixth, the Treatise says: "Sixth, fault of the place: because of not relinquishing the expedient means in the world, and abiding skillfully without defilement." "Dharma similar to the place": harmonizing this with the Commentary, it can be understood. Seventh, "fault of action": the Treatise says: "Because it is a dharma similar to the life of noble knowledge that accords with emptiness." Eighth, "fault of definite certainty": a vast mind that is firm is called "definite certainty." The Treatise says: "Because the lineage of the Buddha is uninterrupted, ultimately the path of nirvāṇa, a dharma similar to accomplishment." Harmonizing this in the Commentary with reference to the sūtra, the text can be entirely understood.

58.4

Regarding the Commentary: from "The Treatise says: manifesting thus..." onward, this is the third part: generally concluding non-similarity to manifest the meaning of fault (surpassing). First, it cites the Treatise; from "Manifesting that with before the grounds..." onward, the Commentary explains. However, below this, the Treatise further says: "In this order, family is not similar, gotra is not similar, path is not similar, essence is not similar, place is not similar, action of birth is not similar, and accomplishment is not similar. Speaking thus of abiding in this ground is called abiding. As the subsequent sūtra says: 'A bodhisattva abiding in such dharmas is called abiding in the Bodhisattva's Joyful Ground, because of corresponding with immobility.'" Exegesis: In this Treatise, concluding each one specifically, all contain the word "not similar"; thus one knows that the ten clauses are not similar to before the grounds. From "Speaking thus..." onward, it explains the concluding text. At first glance, this Treatise seems to take only the fourth section as "abiding in such dharmas," because it gathers the previous three to form this characteristic. Therefore, completely gathering the four, the general covers the specific; all have the distinction of having afflictions versus lacking afflictions.

58.5

Regarding the section explaining the name, the treatise here has an introductory transition, saying: "The meaning of 'abiding' having already been explained, next the explanation of the name is explained. Why does showing manifold joy give it the name 'joyful' (this asks how it obtains its name)? By what does he rejoice (this asks about the characteristics of joy: is it bodily or mental? The answer below has both)? Joyful bodhisattvas on this ground furthermore reflect upon what (this asks about the cause of joy)? First ten phrases are spoken (this answers the characteristics of joy), and afterward twenty phrases are spoken (this answers the cause of joy)." The subcommentator explains: The treatise above has already been extracted and used in the Commentary, so it was not cited in full. Fearing that those studying the treatise would wonder why the text is not seen, it is set forth completely here. As for the Commentary's "in sum there are three joys," the author of the treatise simply says: "Joy means mental joy, essential joy, and foundational joy." The Commentary then unpacks and explains it, simply declaring their names directly. Relying on their essential nature, they are precisely the nine [joys] below; this is the author of the treatise subsuming the specifics into the general. That is to say, among the nine below, the first six are self-benefit, the essence of the practice of joy; the latter three are converting others, showing the efficacy of joy. Among the former [six], the first two—reverence and affection—are the mind practicing joy, not the primary essence of joy; now subsumed into the general, they are called "mental joy." The next three are precisely the essence of the joyful mind; subsuming them into the general, they are called "essential joy." The last one clarifies the efficacy of the practice of joy; the meaning of giving rise [to further virtues] is termed a "root" [or foundation], and subsuming it into the general, it is called "foundational joy." Possessing these three joys, it is therefore called "manifold joy." Although now explained directly, when arriving at the particulars below, they are concluded by returning to these three. Regarding the statement, "The third, foundational joy, arises from the former mind and essence being internally replete with joy," "mind" is the first, and "essence" is the second; both are internal. However, when clarifying the meaning according to the five feelings, it is pleasure in the five sensory faculties, and joy on the mental ground. The mental joy of the second dhyāna is also called pleasure, and the physical pleasure of this ground is also called joy, based on the common meaning. The expression "pliancy" is a wholesome mental factor, and is also pliant pleasure. The expression "harmonious and smooth" is feeling-pleasure; therefore it concludes: "Hence this joy is also called pleasure." Regarding the Commentary's "Furthermore, internal and contemplative mind" onwards: it re-synthesizes the previous three to distinguish them from ordinary persons and the Hinayana. Contemplative mind is the first; "internal" permeates the previous two: namely, mutually realizing the two kinds of emptiness and leaving behind the characteristics of sorrow and joy is called "non-joy"; tacitly coinciding with stillness, which only direct realization can know, it is therefore called the joy of it. The characteristics of the joy of the second dhyāna should be known on the third ground. As for the Commentary's "1. Reverent joy": among the specific nine joys, they are already arranged as in the section of the general [three], and the Commentary below will conclude them. Now, first, venerating the Three Jewels is called "reverent joy." Because of realizing identical essence, faith cannot be broken, and respect increasingly grows. Still, it completely possesses the nine below, so it is called "manifold." What meaning is there in saying "manifold" within this clause itself? Universally revering the Three Jewels is precisely the meaning of "manifold"; the rest can be analogously understood. As for the Commentary's "The above two are the practice of joy" onwards: it concludes them as "mental joy" in the general. "The next three are the essential characteristics of joy": this is the "essential joy" in the general. As for the Commentary's "Awakening first and joy afterward is very orderly in meaning": the sūtra translated in the treatise first has "celebratory joy," which is simply the mind self-awakening to surpassing the pre-ground stages. Next is "supple joy," being free from all coarseness and hardness, and therefore body and mind are both thoroughly delighted. Afterward, "exultant": universal benefit exceeds what came before, hence it is called "exultant." These are the three clauses, making the sequence of initial, middle, and final. As for the Commentary's "This one is the efficacy of joy": the accomplishment of the practice of joy can embrace bodhi, hence it is called "efficacy." How is this different from the joy of reflecting on what is to be attained? Answer: Reflecting on what is to be attained anticipates the future fruit, whereas this reflects on the intrinsic power of reflection; hence they are not the same. As for the Commentary's "The latter three are transforming others": this means mouth, body, and mind being freed from the three karmic hindrances. Therefore, the treatise below says: "Contention in speech," etc.; the meaning of the treatise applies to both self and other. Question: These explanations only relate to self-cultivation. Moreover, among these three clauses, the first clause is free from disturbance of self and others; the next clause is not distressing others; the latter clause is not being distressed by others.

58.6

Regarding the Commentary's "Now the first": under the first clause, the general, the Commentary has three approaches: 1. Distinguishing general and specific; 2. From "If specifically showing the characteristics of meaning" onwards, distinguishing categories of meaning; 3. From "Moreover, among the above ten phrases, the first is the Buddha" onwards, distinguishing the Three Jewels. Within the second [approach], cause and effect, person and Dharma yield four approaches; the Commentary temporarily divides them into two: first effect, then cause. As for the Commentary's "Within them, there are furthermore general and specific": the general here is specific looking back to what preceded, and general looking forward to what follows; thus it is both general and specific. As for the Commentary's "The six specific clauses sequentially show the aforementioned bodhisattva practices": this takes the six clauses as that which shows, and bodhisattva practices as that which is shown. Because the specific shows the general, this is precisely the meaning of "showing." Within the six clauses there are intrinsically the active and the passive: the first clause, the essence of practice, is what is shown; the remaining five clauses are that which shows, and they are also the specific manifestation of evident characteristics. This is the doctrinal meaning of revealing principle; the word "sequentially" applies in both directions: first, the one Buddha, next Dharma, and afterward bodhisattva—now bodhisattva practice and so forth—hence it is sequential; second, among the latter six clauses, first is essence, and afterward showing the sequence of the six clauses. As for the Commentary's "The remaining three that benefit others are all practices of the Dharma Cloud": therefore the treatise, after explaining the completion of the bodhisattva grounds, immediately says: "Here, the remainder are according to the teaching of conversion," etc., which shows that the remaining three pertain to matters within the completion of the bodhisattva grounds. As for the Commentary's "It can also be that the latter three" onwards: however, the treatise says "the remainder here," so the Commentary matches them to the completion of the bodhisattva grounds. Yet there is no explicit text, so it additionally reveals the intent that they pervade all the grounds. As for "because of turning away from and leaving all ordinary beings' grasping and attachments": this is the text of the treatise; the upper part points to the sūtra, and the lower part is the Commentary's explanation. Within the specific in the Commentary there are three parts: 1. Generally explaining the textual intention; 2. From "Among the nine" onwards, explaining the text specifically according to each clause; 3. From "However, these nine clauses" onwards, definitive conclusion. As for the Commentary's "Although the text of the nine general and specific clauses is not in sequence": the first is the second, the fault-transcendence of being born in the Tathāgata's family; the second is the general clause, transcending the stage of ordinary beings; the third is the first, the fault-transcendence of entering the rank by entering the bodhisattva's rank; the fourth is the fourth, the fault-transcendence of obtaining the path by leaving worldly destinies; the fifth is the fifth, the fault-transcendence of the essential substance by obtaining the bodhisattva Dharma; the sixth is the third, the fault-transcendence of the lineage in that none can speak of the faults of his lineage; the seventh is the sixth, the fault-transcendence of place by abiding in the bodhisattva's place; the eighth is the seventh, the fault-transcendence of karma by entering the equality of the three times; the ninth is the eighth, the fault-transcendence of certainty by definitely attaining unexcelled bodhi within the lineage of the Tathāgata. The other eight are completely identical; only the ninth, the phrasing of casting off, turning away, and leaving, is slightly different, so the Commentary harmonizes and explains it. The text of the Commentary is divided into three: 1. Directly explaining casting off, turning away, and leaving; 2. From "namely the previous eighth" onwards, harmonizing with the preceding text. This interrupts the preceding practice, so it must be harmonized and explained: that is to say, what was clarified previously is that aspiration is established and definitely achieves bodhi; within the lineage of the Tathāgata, this is precisely the meaning of practice. Although practice and severance differ, the meaning of definitely achieving bodhi is the same. 3. From "The word 'fear'" onwards, explaining the text. Within it, first the treatise is cited. From "What is not loved is that which is feared" onwards, the Commentary explains.

58.7

Regarding the Commentary's "Now first, the intention of the question: why is it that here he speaks of being free from fear?": that is to say, upon attaining the first ground, one is far removed from all afflictions, karma, and suffering; why does it speak exclusively of being free from fear? Second, the answer. The Commentary has two points of intention: 1. Because the five fears exclusively obstruct the first ground, and the first ground completely severs them, it speaks of them exclusively; other obstructions generally obstruct all grounds, and on the first ground they are not completely exhausted, so it does not speak of them. Just as among the ten fetters, the five views and doubt are completely exhausted at the stage of seeing, so their severance is exclusively spoken of, whereas greed, anger, ignorance, and conceit generally obstruct both seeing and cultivation, and are not exhausted here. 2. Fear is an obstruction to joy, so it is spoken of exclusively; hence it is simply spoken of within the section explaining the name. As for the Commentary's "Therefore the treatise above says 'far removed from this cause'": because it is the treatise's introductory transition before the sūtra, it is called "above." The full text of the treatise states: "Next it explains what is fear? What is the cause of fear? Because of being far removed from this cause, there is no fear." The subcommentator explains: In the treatise, fear has a question without an answer; in the sūtra, freedom from fear has an answer without a question; therefore the Commentary sets it forth completely.

58.8

Regarding the Commentary's "Fourth, raising the causes to reveal the characteristics" onwards: the text of the Commentary has two parts: first, explaining the intention of the sūtra text; afterward, from "five fears" onwards, unfolding the meaning to explain specifically, not explaining the sūtra sequentially, but taking categories of meaning to explain. Within this there are two parts: first, generally displaying the results of the five fears; second, displaying the causes of the five fears and clarifying the meaning of freedom [from them]. In the former, merely discriminating ambiguous characteristics constitutes the textual explanation. Within it there are three parts: 1. Distinguishing death and failure to survive. 2. From "Death relates to attachment to the wholesome destinies" onwards, distinguishing death and the evil destinies. This is based on the third and fourth above relying on the body, which is why this distinction is made. The above three have ambiguities, which is why they are distinguished. Ill repute easily learns virtues, so it is not explained. 3. From "Only stating five" onwards, resolving objections and discerning subsumption. That is, someone asks: "Fears are of many kinds, such as being beaten and bound, etc.; are these not feared? Why only speak of five?" Therefore, this is resolved, showing that none are unincluded among the five: like being beaten and bound, etc., they are subsumed under the fear of failure to survive and death, etc. As for the Commentary's "These causes of fear are briefly of two kinds" onwards: second, displaying the causes of fear and clarifying the meaning of freedom. In the text there are three parts: 1. Citing the treatise to explain generally; 2. Distinguishing and explaining; 3. Concluding and demonstrating generally. Now first, observing the explanatory text below, the two causes are naturally evident. As for the Commentary's "However, these two causes" onwards: distinguishing and explaining. Within it there are two: first, general; second, specific. The specific is based on the characteristics being evident; the general relates to the meaning being inclusive, so clarifying the general is precisely what the specific distinguishes. That is, slight roots of goodness is specifically the cause of the latter two, but now generally the cause of the former three. "Failure to survive, etc." includes death, ill repute, and attachment born of mistaken knowledge; specifically they are the cause of the former three, but now generally the cause of the latter two. "Fearing the assembly, etc." includes the evil destinies. As for the Commentary's "If taking evident characteristics" onwards: second, specifically assigning them. Within it there are three: 1. Jointly indicating both; 2. From "Mistaken knowledge is..." onwards, explaining the first cause. Within it there are four: i. Citing and explaining the text of the treatise; ii. From "Attachment to self" onwards, specifically matching the three causes; iii. From "Without self and what belongs to self" onwards, showing freedom; iv. From "However, failure to survive" onwards, harmonizing and explaining the sūtra text. As for the Commentary's "The latter two causes" onwards: 3. Explaining the latter causes. In the text there are two: first, the cause; afterward, from "Now possessing merit" onwards, discerning freedom. As for the Commentary's "Therefore the first three are freed from..." and so forth: 3. Concluding and demonstrating generally.

58.9

Regarding the Commentary's "Concluding and answering the initial inquiry": within it there are three: 1. Explaining the meaning of the sūtra; 2. Recounting the treatise; 3. From "The meaning is..." onwards, explaining the treatise's third section, the section on peaceful abiding.

58.10

Regarding the commentary's phrase, 'The objects listed such as the truths, the treasures, etc.': 'truths' refers to actual phenomena and principle; 'treasures' refers to the Three Treasures and the like; 'and the like' includes the efficacy of mundane and supramundane virtues, all of which are objects of faith. Regarding the commentary's phrase, 'Faith increasing becomes aspiration': aspiration is the fruit of faith. Regarding the commentary's phrase, 'First, reverent faith': this is faith in virtue. 'Second, pure faith': this is faith in the treasures. Being free from the defilement of doubt, it is called pure; this corresponds to the sūtra's phrase 'understanding purity'. Regarding the commentary's phrase, 'Both of the above state that purity is the nature of faith': these are both from the Vijñaptimātratāsiddhi, and are as cited earlier. Regarding the commentary's phrase, 'Third, the pre-eminence of resolute faith': this corresponds to 'resolute in faith' in the sūtra, hence it now adopts the sūtra's term as its name. According to the treatise: 'Because faith discriminates, it is called the pre-eminence of discriminating faith, enabling others to realize pure cognition.' Therefore, the commentary takes the word 'discriminating' as its explanation. Regarding the commentary's phrase, 'These three pre-eminences...': this is a general explanation. However, while the present sūtra says 'because of generating compassion', the treatise's sūtra text says 'arousing a mind of compassion', and the treatise's commentary explains: '"Arousing" means manifesting all the more. That is to say, having practiced prior to the bhūmis to enter the bhūmi, now being present in the bhūmi, it is said to manifest all the more.' Regarding the commentary's phrase, 'Seventh, the pre-eminence of the faith of shame and dread of blame is the essence of the practice to be accomplished': thus the treatise says, 'What does one delight in practicing? Practicing the conduct of the pāramitās. Because venerating the worthy and good constitutes shame, it accomplishes the perfections such as giving. Because despising and resisting violence and evil constitutes dread of blame, it remedies the hindrances such as stinginess.' Despising and resisting violence and evil means not clinging to the mundane world. Being devoid of evil and possessing good, it is called adornment. Hence the Sūtra of the Buddha's Last Teaching says: 'Adorning oneself with the clothing of shame and dread of blame.' The eighth is obtaining equal companions, which is also a condition for practice; the treatise says: 'Taking the Saṅgha as equal companions, sharing the same work in peace and joy.' The ninth is revering the Dharma, which is the reliance of practice. The treatise says: 'Into what Dharma does one enter? Namely, the various teachings of the Buddha. It is also that to which practice proceeds, because it is that which is entered.'

58.11

In the commentary's section 'Second, day and night cultivation', there are two parts: first, explaining according to the treatise; second, explaining separately according to key points. In the first part, 'First, drawing near and gathering' is also an upāya for seeking the Dharma. Second, when directly hearing the Dharma: direct inquiry is 'asking', direct reply is 'answering', raising a difficulty is 'debating', and resolving a difficulty is 'explaining'. Regarding the commentary's phrase, 'The subsequent five clauses are sequential cultivation': the five clauses form a sequence. Furthermore, first clarifying internal contemplation and later discerning concordance with conditions is also a sequence. Regarding the commentary's phrase, 'Furthermore, difficult to obtain...': it adduces the six meanings of worldly treasures to reveal the six meanings of realized Dharma: 1. It does not exist prior to the bhūmis, hence it is 'difficult to obtain'; 2. One has already severed conceptual discrimination, hence it is 'stainless'; 3. It can accomplish the two benefits, hence it is 'power'; 4. It can adorn the dharmakāya, hence it is 'adornment'; 5. It is equal to the dharmadhātu, hence it is 'superior'; 6. Once obtained it is never lost, hence it is 'immutable'. These are also identical in meaning to the six resolutions. Regarding the commentary's phrase, 'The sixth and seventh...': this is the second part, explaining separately according to key points. The statement 'here, the antidotes are the awakenings of a great person' means they are fully present in the text, but the single item 'remoteness' encompasses two matters: first, it encompasses quiescence; second, it encompasses absence of prapañca, because both of these remedy non-remoteness. The eight awakenings are: 1. Few desires; 2. Contentment; 3. Quiescence; 4. Power of vigor; 5. Right intention (which is right mindfulness); 6. Right samādhi; 7. Right wisdom; 8. Absence of prapañca. Regarding the commentary's phrase, 'The eight kinds of impure things are called requisites for life': this comes from Chapter on the Heterodox and the Correct in the sixth fascicle of the Mahāparinirvāṇa-sūtra. The sūtra text lists them extensively without numbering them; the commentary consults the Upāsakaśīla-sūtra to list them completely: 1. Keeping fields and houses; 2. Planting roots and crops; 3. Hoarding grains and running shops for profit; 4. Keeping male and female slaves and people; 5. Keeping domestic animals and herds of livestock; 6. Keeping gold, silver, money, and jewels; 7. Keeping large couches, padded mattresses, and woolen rugs carved and decorated with ivory, gold, silver, and various jewels; 8. Keeping copper and iron cauldrons and kettles. In the commentary's section 'Third, seeking sarvajñatā... accomplishment of pariṇāmanā': the general phrase is the matter sought. Regarding 'it is named "home"': the treatise has eleven clauses, the first being general and the rest specific. If distinguished according to the essentials of practice, it consists of three stages: first, seeking the ground of sarvajñatā is the 'home'; second, seeking the powers, fearlessnesses, and unshared qualities is 'relying on the home'; third, the remaining clauses clarify the 'unobstructed seeking'. Thus, after separately listing the eleven seekings, the treatise concludes: 'Among them, what kind of matter does one seek? Because one seeks the ground of sarvajñatā. With what contemplation does one seek? Because one contemplates the Buddhas' powers, fearlessnesses, and unshared qualities. How does one seek? Because one seeks the non-attachment teachings of the pāramitās. These three seekings are the home, relying on the home, and unobstructed seeking.' Explanation: The commentary now selects and matches the explanations separately, which does not contradict the treatise; therefore, the present general clause is the 'home'. The statement 'the general is the matter sought' means: here it directly clarifies seeking the Buddha, hence sarvajñatā is the matter sought, etc. Thus the treatise above states: 'Seeking what kind of matter is named "home"?' This corresponds to 'is the home' among the three seekings in the treatise above. 'Home' is one of the three; this takes the matter as the home. From 'the ground of sarvajñatā is the place of seeking': the commentary uses the sūtra to explain the treatise's word 'home', because the place is the home. Regarding the commentary's phrase, 'The specific are the causes capable of seeking': unfolding from the general, they all clarify the meaning of seeking; though there are three stages, the latter two are both causes. Within the causes, there are two parts: the first is contemplation, which is what the treatise calls 'with what contemplation does one seek'. Regarding 'named "relying on the home"': this refers to the two words 'relying on the home' among the three seekings in the preceding treatise. From 'within the former home...': the commentary explains the meaning of contemplation. The 'ten powers and fearlessnesses' are the ground of sarvajñatā itself. Relying on them to accomplish contemplation, it is called 'relying on the home'. Regarding the commentary's phrase, 'The remaining ten practices capable of seeking': this is what the treatise above calls 'how does one seek', which is the unobstructed seeking among the three seekings, because they all remedy veils and hindrances. Regarding the commentary's phrase, 'Or promising much and superior...': together with the above there are three: 1. Promising but not giving; 2. Promising much and giving little; 3. Promising superior and giving inferior. In 'Fifth, seeking without abandoning', there are two parts: first, explaining the text; second, from 'diligent encouragement' onward, resolving difficulties. In the first part, 'The precepts and rules are immeasurable' means: the precepts have three clusters, three thousand deportments, and eighty thousand minor matters of conduct. 'The number of kalpas is vast and enduring' means: once received, they are not abandoned until buddhahood. 'The precepts and rules are subtle and exquisite' means: guarding against thoughts and mental stirrings on the ground of the mind, which would violate the vinaya codes. Discussing them in terms of cessation and action, they are called 'upholding'; advancing in goodness and benefiting beings through the three clusters of precepts is called 'practicing'. Regarding the commentary's phrase, 'Difficult to practice and easy to ruin': they are unlike the joy of realizing the Dharma through samādhi and wisdom, which is firm and difficult to lose. Regarding the commentary's phrase, 'The last three are aspiration': hence the text above states, 'The last three, faith increasing becomes aspiration.' 'The next ten are vigor': this is the accomplishment of cultivation. 'The last ten are upāya': this is the accomplishment of pariṇāmanā, being able to achieve immeasurable fruits with small goodness, hence called upāya, and also because one does not stagnate in quiescence. Regarding the commentary's phrase, 'The above is analyzed according to the treatise...': it further demonstrates another principle, namely, separating from four hindrances. These are also the four hindrances severed in the sixth fascicle of the Mahāyānasaṃgraha. Although there is expanding and combining: the latter two correspond to its first, abandoning the mental focus of the two vehicles; the first corresponds to its second, abandoning doubts regarding various doubts; the second corresponds to its third, abandoning the grasping to self and mine in the wisdom born of hearing, combined with its fourth, severing the discrimination of conditioned phenomena.

58.12

Fourth, the section on evaluating superiority. In the commentary, before the text from 'Residing on this bhūmi...' there are two parts: first, explaining the general name and revealing the scope, which applies across the entire bhūmi; second, from 'Question: the sūtra says...' onward, determining through questions and answers, with the question first and the answer second. In the question, it cites Kāśyapa Bodhisattva praising the Buddha in the thirty-eighth fascicle of the Mahāparinirvāṇa-sūtra: 'Great King of Physicians, compassionate to the world, / Body and wisdom are both quiescent. / In the selfless Dharma there is the true self; / Therefore I pay homage to the Unsurpassed Honored One. / Initial aspiration and final [awakening] are not two or different; / Between such two minds, the initial mind is the harder. / Not having crossed over oneself, first crossing over others; / Therefore I pay homage to the initial aspiration. / Having initially aspired, one is already a teacher of devas and humans, / Surpassing śrāvakas and pratyekabuddhas. / Such an aspiration transcends the three realms; / Therefore it obtains the name of "Supreme".' Regarding 'Therefore, the novice monk's arousing of the mind': this is a passage from the Mahāprajñāpāramitopadeśa. Long ago, an arhat led a novice monk who was carrying his robes and bowl. The novice monk suddenly aroused bodhicitta; the arhat, knowing this in his mind, took the robes and bowl and had him walk in front. As he walked ahead, the novice saw small insects and, reflecting on how numerous and difficult to deliver sentient beings were, regressed from the great mind. The arhat immediately had him carry the robes and bowl again and walk behind. The novice questioned his teacher, and the teacher answered fully: 'You previously aroused the great mind, which is the object of refuge and reverence for arhats, so I pushed you ahead; later, since you regressed from the mind of bodhi, you were an ordinary person and ought not to walk in front of me, a noble one.' 'How...' concludes the objection. In the commentary, 'However, its superior meaning...' begins the answer. Within it are three parts: first, indicating the essence of the mind; second, from 'These three traverse the stages...' onward, opening the headings and explaining; third, from 'Now this directly clarifies...' onward, concluding the response. In the second part, 'Second, superiority of faith': because one has resolute understanding of the Mahāyāna, and based on profound contemplation and understanding arouses practice and vows, one is said to possess the three minds. For instance, the 'Clarifying Doubts' chapter is wisdom, while the 'Pure Practice' chapter additionally clarifies practice and vows. 'Third, superiority of understanding': from the stage of cultivating seeds onward, because one truly understands the profound dharmadhātu. 'Fourth, superiority of practice': from the stage of nature seeds onward, because one completely relies on the cognition of the modes of all practices. 'Fifth, superiority of vows': dedicating toward the three destinations with the great vow. The statement 'These are the three groups of worthy ones separately traversing the three minds' is spoken in terms of predominance. In general, they also possess all three, as in the 'Ten Abodes' chapter. Regarding the commentary's phrase, 'Below, discerning the superiority of the fruits is also the fruit of the three minds': pliancy is the fruit of practice, setting forth is the fruit of wisdom, vows and wisdom apply to both fruits, and receiving retribution applies to all three fruits. Regarding the commentary's phrase, 'Although traversing the precepts and samādhi of the various bhūmis...': reconciling different theories. Master Huiyuan posits seventeen superiorities, ten meanings of which agree with the commentary: the second bhūmi is the superiority of pure karma, because precepts are purified; the third bhūmi is the superiority of sovereignty in samādhi; the fourth bhūmi is the superiority of not abandoning sentient beings and cultivating the aids to awakening; the fifth bhūmi is the superiority of practices not abiding in the path; the sixth bhūmi is the superiority of profound understanding and practice; the seventh bhūmi is the superiority of simultaneous practice of quiescence and function; the eighth bhūmi is the superiority of effort in benefiting others; the ninth bhūmi is the superiority of practicing eloquence; the tenth bhūmi is the superiority of accomplishing subtle cognition. In addition, within the first bhūmi there are two layers: first, the superiority of realization, as before; second, the superiority of seeking, meaning that upon fulfilling the bhūmi one seeks realization without satisfaction. These make eleven; preserving only realization, and because subsequent effort is completed at the seventh bhūmi while the eighth bhūmi and above are effortless, it therefore says: although traversing the various bhūmis, one does not depart from the three minds; out of the eleven, three are preserved and eight removed. In the commentary, the first five and the last one are the same, already agreeing with nine of them, and with the addition of the ninth, equal awakening, there are only ten superiorities. Question: If there are ten layers, now it would suffice merely to discern superiority relative to the stages prior to the bhūmis; what need is there to compare against the two vehicles? Answer: It is precisely because the Hīnayāna is the direct counterpart to the Mahāyāna that whenever one wishes to discern superiority, one mostly compares against it, even up to the fruit of buddhahood being compared against it. Subsequent passages in the sūtra are not singular in this; the Lotus Sūtra also says: 'The wisdom of the Buddhas is extremely profound and difficult to understand; none of the śrāvakas and pratyekabuddhas can know it.'

58.13

In the commentary, the passage from 'the text is divided into three' onwards directly explains the sūtra text. The reason there are three is that they represent the beginning and the end of the cultivation of practice. As for 'therefore the treatise below states' in the commentary, it is because the treatise first explains the ten vows extensively and only afterwards synthesizes them through their essential principles. Here, the principles are presented first, which is why it says 'the treatise below'. Wherever the phrase 'the treatise below' appears, it should be understood in accordance with this. In the commentary, from 'concerning the word great' onwards, explaining this word 'great' has both general and particular aspects. The particular refers to the text itself. In the general, there are three parts: first, the direct explanation; second, from 'Yogācāra' onwards, adducing proofs; third, from 'now distinguishing differences' onwards, concluding and demonstrating. As for the first, it first cites the text of the treatise. 'Roots of goodness of illumination': this presents the great essence. Becoming increasingly superior and expanding: this shows the great characteristics. From 'meaning teaching and realization' onwards, the commentary explains the text of the treatise. As for 'concurrently taking what follows, which means the latter two vows' in the commentary: the correct vows merely concern taking in the wholesome dharmas of the bodhisattva to distinguish them from ordinary beings and the Hinayāna, whereas the great vows reveal the depth and breadth of the aspects of practice; hence, the two are not identical. Thus, 'correct' is general and 'great' is particular. What is correct is not necessarily great, but what is great is certainly correct; therefore, it includes both. In the commentary, 'that is, through desire, resolve, and faith, these three': desire and resolve are included among the particular mental factors. Faith is wholesome, both as explained before. Here, seeking is desire; one must decisively verify the preceding cognitive object, and only then does one patiently take pleasure in desiring it and the mind becomes pure. In the commentary, under 'first regarding practice', there are two parts: first, explaining separately; and second, from 'if regarding the general' onwards, clarifying that it extends to both benefits. In the commentary, regarding 'first, by means of what body': herein are five phrases. In 'the treatise raises the question' onwards, this is the commentary's reply, the meaning belonging to the sūtra text. For example, 'first, by means of what body' is the treatise. From 'namely, taking in the Dharma' onwards, it is the commentary joining it to the sūtra. The remaining four are all like this, yet it only explains the first two, because the latter three are easy. 'Fourth, the dwelling places of sentient beings': this is the sixth vow, of serving, which has two meanings; here it takes the meaning that within the lands there are sentient beings, and one goes to transform them. In the commentary, 'the latter three are undetermined': there are naturally three interpretations. The first is the intention of the old commentary; the next two are from the treatise. In the commentary, 'the latter three explain the stages' onwards: starting from the first bhūmi, realization is like that of the holy ones, so up to the ninth bhūmi one does not depart from the assemblies of all bodhisattvas and the like; on the tenth bhūmi one attains the three modes of action as not in vain; the third, the Tathāgata, is understandable. In the commentary, 'having already subsumed the two adornments' and so forth: the first one is the adornment of merit; the next two are the adornments of wisdom; the fourth applies to both adornments; the fifth and sixth are the adornments of merit; the seventh and eighth apply to both; the ninth is the perfection of merit; the tenth is the consummation of wisdom. Cause, effect, practice, and stages have already been distinguished as above.

58.14

Regarding the first vow: from 'first, giving rise to an essential commitment' onwards, it explains these three phrases. The treatise explains them in the concluding section later. Bringing them forward here, the treatise and the sūtra differ in two phrases: the second says 'great upāya', and the third says 'great practice'. However, each and every phrase has three segments. For example, the first phrase says 'giving rise to an essential commitment', which is the commentary bringing out the intent; second, 'it says: such great vows', which cites the sūtra as proof; third, 'because of seeking meaning according to the mind', which is the treatise's explanation. The latter two are both like this. As for 'thus we know that this vow is also itself practice' in the commentary, the treatise states: 'because of giving rise to these three practices'.

58.15

In the commentary, 'pure understanding means having faith in cause and effect': the cause is the word 'understanding'; resolve has decisive verification regarding an object as its nature, and having an unwavering state as its activity; this is the meaning of 'deeply confirmed' in the Vijñaptimātratāsiddhi-śāstra. Purity is the result; if conforming to the Vijñaptimātratā, joy and desire are the result. Now, looking toward the cause above, purity of mind is the result. In the commentary, 'first, the greatness of gathering merit' and so forth: these three greatnesses below are two of the six determinations at the beginning of the first bhūmi. The first is the meaning within the determination of superior goodness, saying that it is superior among all other roots of goodness. The intent is to take 'superior' and so forth, not to take 'determination'. The second and third are the determination of the causal goodness, opened into two.

58.16

Regarding the second vow, also 'first teaching, next realization': above, the sūtra text is explained in terms of teaching, principle, practice, and fruition, whereas the treatise on the sūtra has only three phrases: the first phrase explains teaching, the next phrase explains realization, and the third says 'because of guarding and protecting all the dharmas taught and transformed by all Buddhas'. This means using the preceding teaching and realization to transform sentient beings, and thus it is named 'practice'. In the explanation below in the treatise, 'teaching refers to the sūtras' and so forth: this explains the wheel of the Dharma. 'Because of copying, making offerings, reciting, upholding, and explaining it for others': this explains the word 'accept'. Explaining the next phrase, 'gathering all Buddha bodhi': it refers to realizing the three kinds of Buddha bodhi dharmas, gathering this realized Dharma, and transforming and transmitting it. Explaining the third phrase is like the treatise passage cited below under 'the third says: protecting the teaching'. Above, the commentary accords with the four [dharmas], which is why it makes this correlation. If correlating with teaching and realization, the latter two can also protect the initial dharma of teaching and uphold the superior dharma of realization. In the commentary, 'above concerned initial cultivation' onwards explains the meaning of accomplishment. When practice and virtue correspond, it is collectively named accomplishment. The treatise also has three accomplishments; the fourth is an addition in meaning, in order to accord with the four dharmas. The treatise explains the third, saying: 'Third is practice, up to accomplishment through practicing true awakening in accordance with reality'—this means cultivating the realization above. As for the three kinds of bodhi in the treatise above, the treatise itself explains: 'namely, the bodhi of the three vehicles. This has two intents: first, to clarify that the bodhisattva's bodhi encompasses [them]; second, to transform sentient beings in accordance with what is appropriate.'

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大方廣佛華嚴經隨疏演義鈔 — Classical Chinese