大方廣佛華嚴經隨疏演義鈔 63

English (machine translation) 63

Language: English

63.1

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

Regarding the commentary's phrase "synthesising the seven factors of awakening" and so on: the third [section] integrates and subsumes them, which is the intention of the Yogācārabhūmi. Within this there are two parts: first, directly subsuming them. "Mindfulness pervades samādhi and prajñā" because it operates universally in samādhi and prajñā. The four bases of mindfulness are prajñā, yet they must have mindfulness. The bases of psychic power are samādhi; for the mind to be settled it must have mindfulness, only then guarding the object. Next, from "although they are the prior three" onward, he resolves an objection. That is, someone asks: "Since they are the prior three, why are they stated again here?" Because of intensification they are termed 'factors of awakening'.

63.3

Regarding the commentary's phrase "explained according to stages" and so on: the fourth distinguishes the fruit. The Abhidharmasamuccaya says: "The fruit of cultivating the factors of awakening means the permanent abandonment of the afflictions to be abandoned by the path of seeing, because the seven factors of awakening are the self-nature of the path of seeing." The Yogācārabhūmi says: "Because one initially obtains the seven factors of awakening, one is called a 'beginner in training' (śaikṣa). Having seen the sacred footprints, one permanently cuts off and eliminates all afflictions to be abandoned by the path of seeing, leaving only the afflictions to be abandoned by the path of cultivation."

63.4

Regarding the commentary's phrase "moreover, although within a single kṣaṇa" and so on: the fifth [treats] their status in stages. That is to say, although the path of seeing is swift and possesses sixteen moments of mind, in principle, within a single kṣaṇa the seven factors arise together; their functions differ, so they cannot be called one. It is like pounding, sifting, and blending seven kinds of incense: burned as a grain of hemp, the seven fragrances release simultaneously. From "mindfulness eliminates erroneous thoughts" onward, it individually indicates their distinct characteristics.

63.5

Regarding the commentary's phrase "the Mahāyāna's seven factors of awakening" and so on: the sixth clarifies the contemplation of principle, which is the meaning of Chan in the sudden teaching: not being mindful of phenomena is itself the awakening-factor of mindfulness. Therefore, the ancients said: "Tathatā is devoid of thought; it cannot be stepped into by thoughts of phenomena. True reality is without arising; how could a mind of arising reach it?" One who is mindful without thought is mindful of tathatā. Arising without arising is arising in true reality. Therefore the Awakening of Faith says: "If one knows freedom from thoughts, having neither that which is mindful nor that which is thought, this is called compliance. If one is free from thoughts, it is called gaining entry." The Vimalakīrtinirdeśa also says: "Constantly seeking the wisdom of the true reality devoid of thought." Therefore the Prajñāpāramitā says: "If one is mindful of all phenomena, one is not mindful of the perfection of wisdom. If one is not mindful of all phenomena, one is mindful of the perfection of wisdom," and so forth. The rest can be sought in emptiness.

63.6

Regarding the commentary's phrase "seventh: the eightfold noble [path]": the text of the commentary has seven parts: 1. explaining the intention according to category, 2. explaining the names, 3. identifying the essence, 4. explaining the text, 5. distinguishing the fruit, 6. categorical subsumption, 7. provisional and real. Now, for the first: "according to category" means that among the seven categories, it is called the path arising after clear realization (abhisamaya). "Explaining the intention" means in order to sever the various delusions of the path of cultivation. It completely encompasses the focal objects among the five gates of the Abhidharmasamuccaya. Thus that treatise says: "The focal object of the eightfold noble [path] means the suchness-nature of the four noble truths at a later time. Because the focal realm after the path of seeing takes the suchness-nature of the truths previously seen as its essence." Explanation: this is the meaning of "arising after clear realization" in the commentary's text.

63.7

Regarding the commentary's phrase "because of leaving behind the eightfold wrongness" and so on: the second explains the name. The Yogācārabhūmi says: "Question: For what reason is it called the eight-limbed noble path? Answer: Because all noble persons in training who have already seen the footprints, by means of the noble path encompassing the eight limbs of practice, can abandon all afflictions without remainder, and can ultimately realize liberation; therefore it is called the eight-limbed noble path." Contrasted with the commentary, this can be understood.

63.8

Regarding the commentary's phrase "the eightfold noble [path's] self-nature" and so on: the third identifies the essence; it can be understood.

63.9

Regarding the commentary's phrase "in the text" and so on: the fourth explains the text, which corresponds to distinguishing the characteristics. It is entirely the text of the Abhidharmasamuccaya, yet it combines the eight into six, because it combines the three of morality. The text of the Yogācārabhūmi is extensive, but its meaning does not differ from this; thus, explaining right view, it says: "One should know that here, the true awakening obtained at the time of the factors of awakening, and having obtained it, using prajñā to establish and awaken according to what was realized—summarising and combining these two, they are collectively called right view." Explanation: what is obtained is one, and establishing is two; that is, the two paths of seeing are combined and called right view. In the commentary, "relying on the true reality previously realized" is the true path of seeing; "relying on reality to discern" is the path of seeing with characteristics.

63.10

Regarding the commentary's "right effort": the Yogācārabhūmi says: "Relying on right view, right thought, right speech, right action, and right livelihood, for one who diligently cultivates, all desires, diligence, effort, renunciation, heroic power, arousal, and exhortation—their mind continues without interruption." Now the intention of the Abhidharmasamuccaya is merely to reveal its function, not to reveal its characteristics.

63.11

Regarding the commentary's "right mindfulness": the Yogācārabhūmi says: "Due to the predominant power of the four bases of mindfulness, one obtains right mindfulness and right samādhi subsumed by non-delusion."

63.12

Regarding the commentary's phrase "if one can, as above" and so on: the fifth distinguishes the fruit. As for "discriminating and instructing" and so forth: above, eight were subsumed into six; now it encompasses the latter four, so the Abhidharmasamuccaya says: "The fruit of cultivating the path factors means discriminating and instructing others, desiring to cause others to have faith, and purification from the hindrance of afflictions. It is purification from the hindrance of secondary afflictions, and purification from the hindrances to the most supreme virtues."

63.13

Regarding the commentary's phrase "however, among the eight" and so on: the sixth is categorical subsumption, which is the intention of the Yogācārabhūmi, subsuming them by the categories of the three trainings: morality, samādhi, and prajñā. Within this there are two parts: first, directly subsuming them into the three trainings; next, from "samādhi and prajñā largely agree" onward, contrasting agreement to discern difference. The difference lies solely in morality, so the Yogācārabhūmi asks: "Why is this called morality cherished by the noble ones? Answer: Because all noble ones, virtuous and properly understanding, have long loved, aspired to, and rejoiced in it, [thinking:] 'When shall I properly obtain it?' As for the restraint of not performing the matters of evil verbal conduct, evil bodily conduct, and wrong livelihood: because for a long time they have deeply loved, aspired to, and rejoiced in this śīla, when they obtain it, it is called morality cherished by the noble ones. Once they have obtained it, they never knowingly tell lies," and so forth. Explanation: this is the meaning of newly establishing it.

63.14

Regarding the commentary's phrase "if according to this sūtra" and so on: the seventh reveals the provisional and the real. Because what was explained above all relies on ascribed stages, he therefore shows the real meaning of this sūtra. The present text cites it briefly; in full it says: "To cultivate the eightfold noble path in accordance with bodhi is the bodhisattva path. That is: right view, because it departs from all wrong views. Arising right thought, discarding false discriminations, because the mind constantly accords with omniscience. Constantly practicing right speech, departing from the four faults of speech, because it accords with noble speech. Constantly cultivating right action, teaching and transforming sentient beings to cause them to be subdued. Abiding peacefully in right livelihood, with dhūta practices and contentment, deportment being attentive and upright, practicing the four noble lineages in accordance with bodhi, because all faults are permanently eliminated. Arising right effort, diligently cultivating all bodhisattva austerities, because one enters the Buddha's ten powers without obstruction. Mind constantly in right mindfulness, able to remember and retain all sounds and words, because one eliminates the world's distracted mind. Mind constantly in right samādhi, adeptly entering the bodhisattva's inconceivable gate of liberation, because within a single samādhi one gives birth to all samādhis." Explanation: based on this textual evidence, is it not profoundly mysterious?

63.15

Regarding the commentary's phrase "the above seven categories are generally revealed through metaphors" and so on: this is the fifth section. Both the Mahāvibhāṣā and the Mahāprajñāpāramitopadeśa have this text, both comparing the branches of the path to a tree; hence it is called the tree of the path.

63.16

The second, guarding against Hīnayāna practices, can be understood.

63.17

Regarding the commentary's "the fourth major division: the section on their fruits": the sūtra has already been pointed out previously, so it is not repeated here. It begins from "Disciples of the Buddha, when a bodhisattva resides in this ground of Radiant Wisdom, all views of self..." and so on. In general, there are only two fruits: the first opens into two, and the latter opens into four, thereby making six fruits. However, there are two approaches: 1. discriminating according to practice and abandonment, hence it says "among the two, the first is the fruit of leaving hindrances, the second is the fruit of accomplishing virtues." 2. Discriminating against what precedes, hence it says "the former arises from guarding against afflictions, the latter arises from guarding against the Hīnayāna." In the explanation following the text, it matches all six fruits individually to what precedes. Now, the first is guarding against afflictions: because through cultivating the branches of the path as antidotal practice one departs from afflictions, and because nirvāṇa is revealed, karma also perishes accordingly. The first constitutes two fruits.

63.18

Regarding the commentary's phrase "the arising attachment to emergence and submergence is its general characteristic": this is the cutting off of delusions, specifically cutting off the conceit of having realized the Dharma of proper reception on the third ground.

63.19

Regarding the commentary's phrase "the basis is all views of self" and so on: the commentary's text has three parts: 1. explaining the sūtra. Here the grasping of the two selves in self-exaltation is spoken of as the conceit of self, not the conceit of the Dharma of samādhi. 2. From "yet it says" onward, explaining the word "basis" in the treatise. 3. From "the view of self here" onward, identifying the essence of what is abandoned. Within this there are two points: first, speaking in terms of the actual stages, fully citing Vijñaptimātratā as already seen on the first ground. Second, in terms of the ascribed stages: since it is the first fruit [of the śrāvaka], on the first fruit one initially severs views.

63.20

Regarding the commentary's phrase "using the above three matters to safeguard one's own attainment": the three matters are: 1. antidotes, 2. what belongs to self, 3. material wealth. "One's own attainment" refers to the preceding two conceits regarding Dharma and samādhi, with attachment to emergence and submergence. These are what is safeguarded; three lines are used altogether to explain the treatise's word "safeguard".

63.21

Regarding the commentary's phrase "among the five" and so on: this is a general evaluation. The five are the preceding: 1. root, 2. arising, 3. practice, 4. safeguarding, 5. fault.

63.22

Regarding the commentary's phrase "obtaining the branches of the path" and so on: "proper" refers to the primary path; "auxiliary" refers to the auxiliary path; "expedient" refers to the path of upāya; all are as previously explained.

63.23

Regarding the commentary's "the second: the fruit of accomplishing virtues": within the text are two parts: first, setting forth the titles of the chapters, as explained below; next, from "these four fruits" onward, distinguishing what they derive from. As for "the first two are fruits of guarding against the small mind": contrasted with the small practices below, it is called the small mind; communicating with the narrow mind above, both are Hīnayāna minds. Now, these two fruits both arise from the two minds—narrow and small. The two fruits are: 1. the fruit of the desire of the superior mind, 2. the fruit of the mind of repaying kindness. Above, guarding against the narrow mind is the mind of benefiting others; above, guarding against the small mind is the mind of self-benefit; guarding the practice of the two benefits is the mind of repaying the Buddha. Both guarding against the Hīnayāna is the desire of the mind; now further intensifying it is its fruit. Cultivating these two benefits to repay the Buddha's kindness is therefore its fruit. As for "the latter one is the fruit of guarding against Hīnayāna practices": it is the fruit of bringing forth diligent effort. In the earlier guarding of practice, cultivating the practices of the two benefits means accomplishing the adornment of the Buddha land and so forth; there are five phrases in the sūtra: the first four are self-benefit, the last one is benefiting others. Now diligently practicing all of them is its fruit. What was said above, that "the latter one further arises from the preceding three fruits," means the fruit of fulfilling the realm of the fundamental mind with superior desire; that is, because in the preceding desire of the superior mind one obtains fulfillment, in the mind of repaying kindness one obtains fulfillment, and in diligent effort one obtains fulfillment. The commentary below provides the details.

63.24

Regarding the commentary's phrase "among the former, the first fruit" and so on: this explains following the text. First, it explains the first fruit. In general, it relates to guarding against the Hīnayāna, hence it says "seeking above and saving below".

63.25

Regarding the commentary's phrase "now the first takes up the preceding general line in guarding against the Hīnayāna": the general line is the sūtra saying: "A bodhisattva cultivates such virtues in order not to abandon all sentient beings." The text of the commentary matches and explains it in full.

63.26

Regarding the commentary's "the second remedies the virtue of having few desires": this refers to not desiring to give, practice dhūta, and so forth; now seeking ever more superior Dharmas remedies this. "The third remedies not seeking superior cognition": the former did not seek virtues; this one does not seek wisdom; these two remedies do not gather the good. The first remedy is not departing from evil; thus halting evil and practicing good are altogether for self-benefit. The fourth is benefiting others; thus one departs from the faults of the two practices of self-benefit and benefiting others. This is also one's own share. The latter two are also superior progress: the former is understanding, the latter is practicing understanding. As for "grasping at one's own view": holding fast to one's own view and regarding it as superior.

63.27

On the commentary's "fruit of giving rise to the thought of repaying kindness": the commentary text has two parts. First, it clarifies the meaning of repaying kindness in contrast to the third ground, which broadly contrasts with narrowness. Second, from "above, aspiring to seek" onward, it directly contrasts with the guarding of a small mind within guarding against the Small Vehicle. The commentary first clarifies this individually and then concludes generally. Alternatively, the individual clarification constitutes the practice of repaying kindness, and the general conclusion of the three minds constitutes the virtue of repaying kindness.

63.28

On the commentary's "individually, those practices have nine varieties subsumed into seven": because the second and third each have two clauses, this is the treatise's subsumption. Alternatively, regarding the nine clauses, the first one is the mind of repaying kindness, the middle six are the practices of repaying kindness, and the last two are explanation. Now in the first, it broadly desires to give rise to practice, in accord with the Buddha's intention of transforming [beings].

63.29

On the commentary's "the second has two clauses, relying on fellows in the Dharma": this means the mind is extremely harmonious and kind in dwelling together; one's own practice dwells together in peace, joy, harmony, and kindness, so as not to disturb others. Being together as fellows in the Dharma, one gives rise to the thought of repaying kindness. As for "according with the intentions of good spiritual friends who are fellow practitioners": this is because one gives rise to harmony and accord toward fellow practitioners. Fellow practitioners readily accept the teaching of good spiritual friends, and therefore toward good spiritual friends they accomplish the practice of repaying kindness. On the commentary's "two clauses on giving rise to practice relying on the Dharma": relying on the master to receive the Dharma and creating conditions to cultivate practice is called practicing relying on the Dharma. According with the master to receive instruction, saying one knows when one knows and saying one does not know when one does not know, is called uprightness. When a stone is thrown into water, the water can receive the stone; the mind can receive the cognitive object, soft and pliable like water.

63.30

On the commentary's "practice without thickets": below this in the treatise's sūtra text there is a clause stating "a mind free of deceit and crookedness," and the treatise's commentary explains: "not falsely proclaiming one's own virtues." The sūtra uses "thickets" to encompass deceit and crookedness; the commentary, with "not concealing," also encompasses self-boasting.

63.31

From the commentary's "the first two rely on persons" onward, it draws them together in their general characteristics. In terms of the sūtra, there are initially three clauses: one clause concerning the master, two clauses concerning friends, and the next three relying on practice. The sūtra has four clauses: the first two accomplish virtues, and the latter two transcend faults. The last two rely on the teaching: one receives the teaching, and the other grasps its meaning.

63.32

On the commentary's "quiescence generally concludes the remaining clauses": being without concealment and without arrogance, receiving instruction and grasping the meaning, are all the meaning of quiescence. This follows the ancient commentary in directly according with the sūtra text. If evaluated by the treatise's sūtra, the three clauses differ slightly: forbearance is named the accomplishment of a wholesome mind; pliant is called quiescence; and quiescence is called wholesome quiescence. When the treatise says "accomplishment of a wholesome mind," it is the cultivation of antidotes. "Because of increasing" concludes the previous fruit of the desire of the superior mind. This fruit is generated from the two kinds of antidotes in the previous third section: the practice of guarding against afflictions and the practice of guarding against the Small Vehicle. Those antidotes are here fulfilled, hence it is called a wholesome mind. Here, saying "forbearance" means approval. When the treatise says "accomplishment of a quiescent mind," it is by the power of the increase in the cultivation of the previous antidotes. That is, it concludes the previous two fruits of transcending obstacles, because through the power of the antidote of guarding against afflictions, one attains freedom from the two obstacles. Having freed oneself from the two obstacles, it is called "pliant." When the treatise says "accomplishing such a wholesome quiescent mind, that fruit is revealed by the preceding two clauses," the commentary explains: "wholesome" is the first clause, and "quiescence" is the second clause. Synthesizing the above two as wholesome quiescence accomplishes that fruit of the thought of repaying kindness; thus it says that that fruit is revealed by the preceding two clauses. "Because this single fruit is universally generated from the increase of the preceding two kinds of antidotes and from the two transcendences": the explanation says that synthesizing the above three clauses concludes the previous four fruits.

63.33

From the commentary's "it refers to practicing the two benefit-practices" onward, this explains the name of the fruit. From "in the previous not abandoning" onward, it discerns the place of its arising. Regarding "this is precisely the inexhaustible practice-aspect": it uses the present sūtra text to explain and accomplish the fourth, the inexhaustible practice-aspect. First restating the previous: this fruit arises precisely from the practice of guarding against the Small Vehicle, and because when the previous fruit is accomplished, this fruit is accomplished at once.

63.34

On the commentary's "like the tightness or looseness of lute strings": this is the Tathāgata instructing Śroṇa. He was the son of an extremely wealthy householder whose feet never touched the ground. After leaving the household life, he cultivated the Path with diligent vigor until his soles bled. The Buddha asked: "Did you ever play the lute?" He answered: "I played it." "When the strings were loose, how was it?" He answered: "It made no sound." "When the strings were tight, how was it?" He answered: "They snapped." "How should they be?" He answered: "Neither loose nor tight." The Buddha instructed him, saying: "Cultivating the Path is just like that."

63.35

On the commentary's "sixth, cultivation surpassing the rest": this is the sūtra's "unequaled vigor." The previous clause was the beginning of cultivating practice; this clause is the progression of cultivating practice. Arising into practice based on the previous, one's cultivation of practice is superior and outstanding, hence called surpassing the rest. The subsequent clause is the culmination of cultivating practice, hence none can destroy it.

63.36

On the commentary's "ninth, severing doubt oneself" and so forth: that is, being skilled at distinguishing the path from what is not the path. As for "like the fearlessnesses": this refers to stating, as in the four fearlessnesses, that this is the path leading out of suffering. If someone challenges: "If you say the noble path can lead out of suffering, why do arhats have sores, sicknesses, and the like?" The Buddha, with correct view regarding this challenge, sees no basis for fear, his mind has no cowardice or trepidation, and he resolves it skillfully. Therefore the treatise says: "Being able to sever doubts and so forth is because one subdues the words of others through correct cultivation." The commentary divides this into two doubts; both doubts being severed constitutes correct cultivation.

63.37

On the commentary's "fruit of fulfilling the original realm of the mind": the commentary text has three parts: first, explaining the name; second, presenting the cause; third, citing proof. In the first, it is the general clause in the sūtra. Purity of the realm of the mind; purity is fulfillment. "Realm" (dhātu) means "nature," due to the distinctions in the mind-nature. First it explains the realm of the mind. As for "the mind of the bodhipakṣas": it refers to relying on bodhicitta and the mind of joyful aspiration. That is, it explains fulfillment by the previous fruit of the desire of the superior mind. Saying "mindfully contemplating tathatā and cultivating the superior factors of enlightenment": because cultivating in accordance with tathatā is fulfillment, this is the previous fruit of giving rise to the thought of repaying kindness. Second, "due to vigor" is the cause of fulfillment. Third, from "therefore Yogācāra fascicle forty-eight" onward, it cites proof. First it raises the treatise; then from "hence we know this fruit" onward, the commentary explains the treatise, which may be understood.

63.38

On the commentary's "this single one belongs to one's own level; all below are superior advancement": of the eight clauses of superior advancement, the first six are self-benefit, and the latter two are benefiting others. Within the former there are four: first, the second clause gives rise to understanding in relation to others; second, the third clause gives rise to practice in relation to others; third, three clauses where practice is accomplished and obstacles are transcended; fourth, one clause where obstacles are eliminated and realization is attained. Within the third: first, eliminating the affliction obstacle; second, eliminating the cognitive obstacle, called "doubtful matters of secret meaning." As for "subtle arrogance regarding the Dharma": it is low-grade arrogance; being difficult to recognize, it is subtle, and because it is subtle, it is secret.

63.39

On the commentary's "eighth, above, relying on the Buddha's power": the subsequent two clauses benefit others; this clause accomplishes the practice of benefiting others because of the Buddha's protection. The ninth is the virtue of benefiting others; first it raises the treatise; then from "this eliminates the cognitive obstacle within meditative absorption" onward, the commentary distinguishes it from the cognitive obstacle in the fifth clause. Here it reveals manifesting many samādhis in transforming living beings; only when one is liberated from obstacles to meditative absorption is one able to transform living beings. In the "fruit of the second position," the commentary states that the fourth ground and above are lodged at the head of the supramundane. Regarding "clarifying anew that it has [characteristics]": since it is supramundane, it does not rely on worldly phenomena. Saying "and above" includes the fifth ground. The above clarifies presence and absence. From "manifesting the mind of leaving the household life" onward, it clarifies leaving the household life. A previous question asked: why are the first two within the receiving of karmic reward, while this is within pliancy? Therefore it says it manifests the mind of leaving the household life, spoken of within practice. The commentary says "the radiance of the āgamas": on this ground, the practice and virtues of the factors of enlightenment are cultivated and arise from the teaching, hence they are called āgamas. Furthermore, the wisdom of the factors of enlightenment can know the teachings, so it is also called āgamas. Moreover, the differentiated practices and virtues of these factors of enlightenment can be revealed through words, so they are also called āgamas. That is, on the essence of realization, āgamas arise, which is called manifestation.

63.40

On the commentary's "cannot be destroyed by wind and the like": the sūtra says "cannot be destroyed by conditions such as wind and rain." Unlike the light of fire, where blowing wind and drenching rain can extinguish it into nonexistence, here the blowing of the wind does not interrupt it, and the washing of rain only leaves it brighter. In saying "and the like," other lights cannot overpower it, unlike the stars and moon being eclipsed by the sun's light. In the correspondence: the lower grounds not equaling it corresponds to the other jewels above not equaling it; Māra corresponds to the wind; afflictions correspond to the rain. In the specific practices of the ground, because one cultivates the factors of enlightenment without abandoning sentient beings, empathy and cooperation are especially prominent. In the fruit of receiving karmic reward, "destroying the view of self in sentient beings" is because one destroys subtle views oneself. The rest can be understood by analogy with the preceding. The fourth ground is concluded.

63.41

The fifth ground, Difficult to Conquer. The commentary states: "As for why it comes next, there are briefly four meanings": first, in terms of the lodged stages; second, in terms of the three trainings; third, in terms of the supramundane; fourth, in terms of the Dharma attained. In the first, there are two: first, in terms of the Daśabhūmika-śāstra; second, from "Benevolent King" onward, in terms of other sūtras. In that there are two: first, citing both sūtras together and matching them in terms of persons, distinguishing this from the previous Daśabhūmika-śāstra which is in terms of the practices contemplated. Second, "because the seventh ground has not yet departed from portioned [birth and death]" is Xianshou's brief explanation of the reason why the seventh ground is [equated with] an arhat. However, the Yogācāra, Mahāyānasaṃgraha, and Vijñaptimātratā all say: "The first, second, and third grounds have characteristics identical to the worldly; the fourth, fifth, and sixth grounds are lodged as identical to the śrāvakas." This directly clarifies the matching of stages, which is the text of the Benevolent King [Sūtra]. That sūtra says: "The Bodhisattva of the Ground of Aryajñānāvabodha, cultivating the forbearance conforming to the Dharma, going against the stream of the five views, and accumulating immeasurable merit, abides as a srotāpanna." On the fifth ground it says: "The Bodhisattva of Superior Advancement and Penetration, in forbearance conforming to the path, contemplates nayutas of truths, inner treatises, outer treatises, and medical recipes and crafts with the four fearlessnesses, [thinking]: 'I am an omniscient person; because I extinguish afflictions such as doubts in the three realms, and because I accumulate immeasurable merit,' is a sakṛdāgāmin." On the sixth ground it says: "Constantly manifesting reality, abiding in conforming forbearance and practicing the contemplation of the middle way, because of exhausting the causes of accumulation and results of accumulation in the three realms, and exhausting all afflictions, up to realizing [the stage of] an anāgāmin." On the seventh ground it says: "The Bodhisattva of Profound Penetration, cultivating the joyful forbearance of the non-arising of dharmas for ten asaṃkhyeya kalpas, extinguishing the habitual causes and karmic results of the three realms, abiding in the final body, having all immeasurable merit accomplished, and having the wisdom of non-arising, the wisdom of exhaustion, and the fivefold dharmakāya all fulfilled, is an arhat and at the station of Brahmā of the tenth ground." The explanation says: regarding "tenth," this sūtra generally treats the three ranks of worthies and the ten ranks of sages as thirteen stages, cultivating thirteen contemplations, hence it says "tenth" and so forth.

63.42

From the commentary's "saying 'Difficult to Conquer', the Saṃdhinirmocana" onward: in this first explanation, it first cites the sūtra; then from "this is spoken from the beginning" onward, the commentary explains it. From "the initial section of the sūtra" onward, it cites proof. Regarding "initial section": it is the antidote to the pride of superiority, but it is an antidote to the pride of that ground that accords with the path of tathatā. The sūtra says: "O sons of the Buddha! When the bodhisattva has abided in this fifth ground, because he skillfully cultivates the bodhipakṣa dharmas, skillfully purifies his deep mind, further turns to seek the higher, superior path, and accords with tathatā..." This is the text.

63.43

On the commentary's "the Vijñaptimātratā agrees with this": the Mahāyānasaṃgraha cited above is the root treatise. The Vijñaptimātratā adopts that treatise entirely. From "Vasubandhu's commentary" onward, it explains the Mahāyānasaṃgraha. In this there are two: first, it raises the treatise; then from "being able to unite what is difficult to unite" onward, it explains the superior characteristics.

63.44

As for the Commentary saying, "The *Yogācāra* says": this refers to the text on the abiding with higher cultivation of the various aspects (sākāra-adhimātra-vihāra) in fascicle 48 of that treatise. As for the *[Mahāyāna-sūtrā-]alaṃkāra[-śāstra]*, it is fascicle 13. Its verse says: "Because retrogressions are of two kinds, and one can overcome retrogression, it is called 'Difficult to Overcome' (Sudurjayā)." What is now cited in the Commentary is the commentary to that treatise. As for the *Prakaraṇāryavācā[-śāstra]*, it corresponds to fascicle 13; this merely cites the passage concerning the present stage. The text prior to this in that treatise says: "The fifth, the stage Difficult to Overcome, means that when bodhisattvas abide in this stage, having previously well cultivated and purified the fourth stage, they surpass all stages of śrāvakas and pratyekabuddhas." From "realising and attaining" onward, the wording of the Commentary is completely identical. However, some say: "the subtle and wondrous wisdom-aggregate of all dharmas." Here, the two characters are omitted, because the meaning is already complete. The *Daśabhūmika-śāstra* is also [found in] fascicle one of the *Daśabhūmika-vibhāṣā*.

63.45

As for the Commentary from "However, in the various sūtras and treatises" onward: fourth, concluding that the earlier intentions are identical. From "If based on the actual stage" onward: the actual and the provisional are compared and distinguished. Since already in the first stage one is able to illuminate both simultaneously, how could it be that simultaneous practice only exists upon reaching the fifth stage? Therefore we know that in terms of provisional lodgment, it is the "Bodhisattva Practice Chapter" in the first volume of that sūtra.

63.46

As for the Commentary from "Therefore in this stage" onward: third, the section clarifying abandonment. First, the name is indicated. From "namely, that of the preceding four stages" onward: the explanation of the intent is then exhausted. The *Vijñaptimātratā* states in full: "Fifth, the obstacle to parinirvāṇa in the lower vehicle: that is, an innate portion within the cognitive obscurations that causes one to loathe saṃsāra and delight in aspiring to nirvāṇa, identical to the two vehicles loathing suffering and rejoicing in cessation. That obstacle obstructs the nonconceptual path of the fifth stage; upon entering the fifth stage, one is then able to permanently sever it. Due to this, the fifth stage is said to sever two kinds of folly and their crude heavy states: first, the folly of purely intending to turn away from saṃsāra, which is the loathing of saṃsāra here; second, the folly of purely intending toward nirvāṇa, which is the delighting in nirvāṇa here." To explain: the tathatā of this stage is called "without difference of type," and therefore the path that takes it as cognitive object is called "undifferentiated." The original division is named "the obstacle of the conceit of bodily purity," because in the fourth stage one transcends the world and grasps bodily purity. Because of this, one delights in cessation, as previously explained. Across the other sūtras and treatises, the words differ but the meaning is the same. As for the Commentary saying that due to this one "realises and attains tathatā without difference of type": fourth, realising tathatā. The Commentary says, "First, because saṃsāra and nirvāṇa are both equal," establishing that there is no difference of type. The *Vijñaptimātratā* explains: "It means that this tathatā has no difference of type, unlike eyes and the like whose types have differences." Because this is difficult to see, the *Mahāyānasaṃgraha* names it "the dharmadhātu without difference in continuity," and Vasubandhu's commentary says: "It means that within this, its essence has no difference, unlike eyes and the like which each have differences in accordance with the continuity of various sentient beings." Asabhāva's intent is the same. However, the Liang translation of the treatise says: "Due to this dharmadhātu, it can cause the continuous bodies of all buddhas of the three times not to differ. Sentient beings are deluded about this through the differences among the myriad types; all buddhas realise this as distinctly non-different." The *Madhyāntavibhāga-śāstra* says: "By penetrating this, one obtains the ten intentions of an equally pure mind." The above concerns the ultimate fruition; this directly accords with the present [context].

63.47

As for the Commentary from "The practices it completes" onward: fifth, completing practice. These two are adduced to show that by realising pure cognition one penetrates the five sciences, fulfilling the fact that the conventional and the ultimate do not conflict with each other.

63.48

As for the Commentary from "These two being unobstructed" onward: sixth, obtaining the non-different fruit, because the dharmakāya and the two truths are equal. Therefore the Commentary concludes by saying, "The doctrinal intentions accord with one another."

63.49

As for the Commentary from "Second, the main exposition" onward: the text of the Commentary has two parts: first, making the division according to the treatise; second, from "The first is the preparatory application" onward, the Commentary's explanation merely assigns them to the four paths without explaining their names, which the Commentary below will explain on its own.

63.50

As for the Commentary from "The treatise says 'superior conceit'" onward: this explains the name of the division. The treatise states in full: "As for the antidote to superior conceit, it refers to the ten equal, deeply purified minds, because of the mind of non-retrogression in identical mindfulness. Previously, the antidote to the conceit regarding the understanding of phenomena was explained; now in this stage, the antidote to the conceptual conceit regarding bodily purity is explained." To explain: the above are all textual passages of the treatise. The Commentary has already explained them in sections: first, properly explaining the name; second, from "the preceding stage" onward, differentiating and precluding conflation with the preceding. In the former, two conceits are distinguished in full; the Commentary takes the subsequent summarizing phrase. "According with tathatā and identical in a single thought with tathatā" is the summarizing phrase. The sūtra says: "Because of according with tathatā. What phenomena are identical to tathatā? Namely, the ten equalities." However, the ten equalities already accord with tathatā; why are they called identical? Because if one grasps superior characteristics, one does not accord with tathatā; now if one accords with tathatā, one does not grasp superior characteristics, and therefore it serves as the antidote.

63.51

The Commentary says: "The preceding stage treats the conceit regarding the understanding of phenomena," differentiating and precluding conflation with the preceding. Although like the preceding stage it likewise remedies conceit, what was remedied in the preceding was worldly and thus inferior; what is remedied now is the conceit of supramundane bodily purity and is thus superior to the preceding, and therefore it is called "superior conceit." How could there be any conflation? As for saying, "Obtaining supramundane wisdom, one is not defiled by the body": previously, upon first transcending the world, one perfected the contemplation of the stations of mindfulness. Not being defiled by the body is precisely bodily purity. Grasping this non-defilement is therefore conceit. When purity is free of the characteristic of purity, how could conceit arise?

63.52

As for the Commentary saying, "is called the deeply purified mind": upward, this phrase completes the two equalities: because equality is discussed in terms of the Dharma as tathatā, it is termed "deep"; because equality is discussed in terms of purified dharmas, it is termed "purified"; hence it is called "deeply purified mind." Second, downward, it completes the mind of contemplative understanding of this stage. Thus these five characters divide into two equalities: the two characters ["deeply purified"] are what the purification relies upon, and the "deeply purified mind" is the mind that relies upon them. Therefore it next cites the treatise saying, "within equality, the mind attains purification." The term "deeply purified mind" comes from the treatise's sūtra text; the present sūtra simply says "purified mind."

63.53

As for the Commentary from "How is this further different?" onward: distinguishing it from the sixth stage. First, a question; second, an answer from "There are three points" onward. Among the three: first, the broadness or narrowness of what is remedied: broadly remedying defilement is superior. Second, the order of the active and passive: if one adduces what is equalled to accomplish that which equals, this mind is still shallow; if one adduces the active contemplation to enter the contemplated object, this contemplation is deep. Third, the broadness or narrowness of the remedy: being exclusively confined to principle, the sixth stage is deep; hence the Commentary concludes by saying, "All of these, stage by stage, turn away from characteristics and abandon them," using the superior to abandon the inferior. Furthermore, the above three meanings also accomplish one another. Because initially what is remedied is narrow, the remedy is broad; phenomena and principle are both equal—how could it be bodily purity alone? Because what is remedied is broad, the remedy is narrow; the single principle is equal, devoid of defilement and purity. When the conceit of purity is not yet eliminated, one uses equality to complete contemplation; in this fifth stage, equal contemplation is already completed. Later, in the sixth stage, one enters principle by means of contemplation; thus the middle is completed by means of the beginning and the end.

63.54

As for the Commentary saying, "namely, the ten powers of the fruit stage, and so forth": this single character "and so forth" encompasses the remaining dharmas of the fruit, namely the four fearlessnesses, the eighteen unshared qualities, the three bodies, the four wisdoms, and so on; it is not an explanation of equality. The equally purified mind was already explained in general above.

63.55

As for the Commentary saying, "In the former, they are combined into the three trainings," and so forth: in explaining the preceding six, there are two approaches of differentiation: first, in terms of practice; second, in terms of stage. Now, the first briefly addresses the sūtra text. How are the distinct characteristics of the two purifications of view and doubt made evident? Because these two are both two among the six fundamental afflictions. Attachment to precepts and vows is derived from the six, and furthermore, grasping it as the path has a subtle characteristic that is difficult to see, so it constitutes a distinct clause.

63.56

As for the Commentary from "If in terms of stage" onward: second, according to stage, explaining in detail following the difficulties. The words "wishing to generate true wisdom" refer to the supramundane wisdom of the path of seeing.

63.57

As for the Commentary from "The next three are in the path of seeing" onward: the Commentary explains these three in a text of three parts: first, proper explanation; second, from "At the time of entering the path of seeing" onward, examining with a question; third, from "The *Nirvāṇa [Sūtra]* says" onward, citing the answer. In the question, the statement that "all ten fetters are severed together" expands to make eighty-eight fetters. The answer has two meanings: first, citing the *Nirvāṇa* because it is based on the heavy ones. Fascicle 33 of the *Nirvāṇa*, in explaining the contemplation of direction, records that Kāśyapa asked: "The Tathāgata says: 'The afflictions severed by a srotāpanna are like forty li of water.' Why is it said that they sever three fetters: first, self-view; second, viewing what is not a cause as a cause; third, the net of doubt?" The Buddha answered: "Because these three are heavy, and they also subsume all the fetters severed by a srotāpanna. For example, when a king goes forth, although there are four divisions of the army, one only says 'the king goes forth.'" He further said: "For what reason do these three alone obtain the designation of heavy?" "Because they are constantly generated by all sentient beings, are subtle and difficult to recognise, are difficult to sever, can serve as the cause of all afflictions, and are the enemies of the three antidotes—namely, precepts, concentration, and wisdom. Furthermore, if sentient beings hear that many are severed, they would retrogress; therefore only three are spoken of."

63.58

As for the Commentary from "Furthermore, among the ten fetters" onward: second, differentiating them in terms of what is severed by seeing and what is severed by cultivation. As for the statement "the remaining four apply to both seeing and cultivation": this refers to greed, anger, conceit, and avidyā. Within the path of seeing, the four that obstruct the path of seeing are also all severed; those that obstruct cultivation are not given the designation of severed, and "therefore are omitted and not mentioned."

63.59

As for the Commentary saying, "three roots and three derivatives": the derivatives are the branches. The view of self is the 'I'; whether the 'I' existed or did not exist in the past is therefore called eternalist view. Whether the 'I' will act or not act in the future generates annihilationist view. Therefore extreme view is said to derive from self-view. As for "wrong view": repudiating the non-existence of cause and effect; because one is hesitant and undecided regarding the principle of the truths, one subsequently repudiates them as non-existent; therefore wrong view is said to derive from the net of doubt. Since one conceives what is not a cause to be a cause, one definitely grasps it as real; therefore view-attachment is said to derive from attachment to precepts and vows. Once the root is severed, the branches naturally perish. Furthermore, regarding the term "derivatives": the three roots are called "turning," like a hand turning a wheel; the three derivatives are called "following," like the wheel following the hand.

63.60

As for the Commentary saying, "The above five are identical in both the Great and Small [Vehicles]": this concludes the preceding five purifications and introduces the subsequent two purifications. The expansion and combination of the two purifications differ between the Great and Small [Vehicles], and their assignments to stages also differ. There are two parts within this: first, in terms of the Small Vehicle; second, in terms of the Great Vehicle. Within the Great Vehicle: first, practice; second, stages. In terms of practice, they are simultaneous; conceptually divided, the severing of obstacles is practice, while the purity of severance becoming virtue is the supreme purification of the factors of bodhi.

63.61

As for the Commentary from "If divided in terms of stages" onward: second, in terms of stages, that is, distinguishing predominance and subtlety. From the seventh stage down, although one also advances in practice, the sense of severing obstacles predominates; from the eighth stage up, it is not that one does not sever obstacles, but because advancing in practice is manifold, each of the two stages receives one designation.

63.62

Second, clarifying the practice of the path of tathatā. As for the Commentary from "Furthermore, according with the sūtra's intention" onward: below, relying on the treatise, it only accords with the three minds; this half division and the subsequent two divisions are all abiding minds, subsuming three stages. This path of according with tathatā subsumes the fifth abiding.

63.63

As for the Commentary saying, "Because wisdom-purification and so forth are free from delusion and confusion": this refers to the lower sūtra text which says, "The tenfold contemplation of the Dharma-gate of the four truths is named wisdom-purification." This is precisely freedom from delusion, knowing the ultimate truth. Knowing according to reality is precisely the meaning of freedom from confusion. As for saying "and so forth": it encompasses the excellence of diligence and upāya in benefiting sentient beings; these are all the meaning of freedom from delusion, and accord very closely with the explanation of freedom from delusion in that practice.

63.64

As for the Commentary saying, "Because they subsume virtues inexhaustibly": below there are four fruits, the first of which is named the fruit of subsuming merit, because the three below are all fruits of merit.

63.65

Regarding the commentary's statement that "the four lines in the general section are all correct practice," it is asked: Of the four, the first is the practice of the fourth ground; why then does it say that they are all correct practice? Furthermore, why does the subsequent sūtra say, "Having entered the fifth ground, they skillfully cultivate the factors of bodhi"? The answer is: There are two meanings. First, the practices that serve as antidotes must depend on and proceed progressively from what is countered; thus all are practice. Second, regarding the factors of the path of the fourth ground, one grasps their pure characteristics; countering this with the ten pure minds, one then enters the fifth ground. Having entered the fifth ground, regarding the factors of bodhi, one does not grasp their pure characteristics, yet it is not that one does not practice them; only by practicing without grasping is one able to cultivate them skillfully. Although the subsequent ten purities are what is countered, when according with the path of tathatā, one also does not abandon the previous ten pure minds. As Master Huiyuan said: "'All are correct practice' is the treatise resolving an objection. Fearing there might be the objection: 'If this path of tathatā takes the previous pure minds, and the pure minds in turn take the factors of awakening of the fourth ground, it would also follow that the factors of awakening arise from the third ground—why not take them as well?' Therefore this answer was made. The answer states: 'These four are all correct practices from the fourth ground and above. Since the third ground consists of worldly phenomena, it is simply not mentioned.'" This is also one reasonable interpretation.

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大方廣佛華嚴經隨疏演義鈔 — Classical Chinese