大方廣佛華嚴經隨疏演義鈔 70

English (machine translation) 70

Language: English

70.1

Expounded by the śramaṇa Chengguan of the Da Huayan Monastery on Mount Qingliang in the Tang

Sixth, the section on the great superiority. Regarding the Commentary's phrase 'First, entering masteries': this corresponds to the sūtra's statement 'having entered in this manner,' which recapitulates the preceding ten masteries. Regarding 'Second, accomplishing cognition': this corresponds to the sūtra's statement 'having accomplished in this manner,' which recapitulates being one of inconceivable cognition and so forth.

70.3

Regarding the Commentary's phrase 'Therefore the sūtra states that cognition in accord with practice serves as the forerunner': the sūtra text merely has bodily, verbal, and mental karma according with and following wisdom, whereas the treatise's sūtra text states 'with wisdom as the foremost, turning in accordance.' Hence the Commentary uses the intent of both sentences, taking cognition as the forerunner to explain its accordance with practice. When cognition initially guides its arising, once arisen it does not lose cognition; this is precisely accordance with practice.

70.4

Regarding the Commentary's phrase 'In the second [section], the ten phrases are based on the seven kinds of merits': it means that based on these seven kinds of merits, the dharmas of merit in which one abides are proclaimed; hence this section is named 'the greatness of the merits in which one abides.'

70.5

Regarding the Commentary's phrase 'The last two concern benevolence and compassion to benefit others': elsewhere, benevolence can bestow happiness and compassion can eliminate suffering. Here, compassion does not abandon sentient beings, while benevolence conversely rescues and protects the world, because benevolence and compassion both encompass bestowing happiness and eliminating suffering. As for the statement 'The last three concern the mutual correspondence of vows and practices' and so forth: vows are the eighth, practices are the ninth, and protection by the Buddhas is the tenth.

70.6

Seventh, the section on explaining the name. Regarding the Commentary's phrase '1. Explaining the name of the stage clarifies the position in terms of dharma': this extensively clarifies that this stage possesses the quality of immobility. Regarding '2. In terms of the person': this extensively clarifies that the bodhisattva abiding in this stage possesses the quality of immobility. The dharma is originally possessed of this quality, just as in bodhi; the person accomplishes superior qualities by virtue of attaining the stage, just as the Awakened One does. Now, regarding 'In the initial ten phrases, the treatise subsumes them into six': this is because the first, second, fourth, and sixth each subsume two. The Commentary's text has three parts: 1. a general outline; 2. explanation based on the treatise; 3. explanation following the sūtra. Now for the first: the first two are one's own domain, the former being the ultimate departure from faults, and the latter being the profundity and subtlety of what is realised. The remaining phrases are clear.

70.7

Regarding the Commentary from 'It states, forming six' downward: second, the explanation based on the treatise. In the initial [pair], defilement and cure, effort, lesser vows, and māra activities are all karmic defilements. The mind of effort in the seventh stage is called effortful practice; the mind delighting in emptiness in the sixth stage is called lesser vehicle vows; the mind attached to existence in the first five stages is called various māra activities. Alternatively, the practice generated in the seventh stage is called effortful practice; the mind of the two vehicles is called lesser vehicle vows; the mind of ordinary beings is called various māra activities. Now, departing from effort cures effortful practice, and by far transcending the fault of intervals between existence and non-existence, it cures lesser vows and māra activities; hence it is named 'Immovable.' This one is general, and so all sūtras and treatises establish this name. Regarding the Commentary's phrase 'Third, there are two phrases on the purity of initiating practice': this refers to departing from faults in initiating and cultivating during superior progress. The former phrase means that at the time of initiating practice, one departs from the fault of effort, which is called purity of initiation. The latter phrase means that at the time of cultivating practice, one departs from the fault of non-accomplishment, which is called purity of practice, because it is accomplished at will. Regarding 'The treatise's sūtra text names it the prince': the sūtra states: 'It is named the stage of the prince, because of departing from the faults of household life.' Master Yuan explained: 'Just as a worldly prince is born into a royal family and is free from the faults of farming and so forth, so too the bodhisattva is born into the Buddha's family and is free from the fault of effort in cultivation.' Explanation: looking at the intent of the sūtra, it solely takes the departure from faults.

70.8

Regarding the Commentary from 'Fourth, the next two phrases' downward: this includes the fifth category, namely the qualities accomplished through cultivation during superior progress. The meanings of qualities differ, having two kinds: first, active, which are qualities of the path of instruction, originally absent and now present, cultivated and generated through upāya, hence named active, which is the fourth category; second, inactive, which are qualities of the path of realisation, originally present and now revealed, not generated from cultivation, named inactive, which is the fifth category. These resemble the active purity of wholesome dharmas and the inactive purity of dharmas in the section on supplementary practices. Now, clarifying the fourth: the merits are called mundane, while the wisdom is called supramundane. In the former, acting in accordance with the world explains the sūtra's designation as the 'stage of accomplishment.' Being personally free of actions explains the sūtra's 'having nothing further to do.' Thus, in the lower phrase, 'because of properly discerning with wisdom' is the treatise's sūtra text. 'Because cognitive hindrances are purified' is the treatise's commentary. The words 'properly discerning' above all carry the sense of determination. The Commentary aligns both that sūtra and the treatise with the word 'determination' in the present sūtra.

70.9

Regarding the Commentary from 'Fifth, there is one phrase' downward: this is the path of realisation. That is, the sūtra names it 'the stage of transformation, because of accomplishing in accordance with vows.' The present sūtra has only its function. The treatise's sūtra text states that it is named 'the stage of nirvāṇa, because of properly giving rise to great vows.' Master Yuan says: 'The stage of nirvāṇa is the inactive essence, because its essence is quiescent and extinguished.

70.10

Regarding the Commentary's phrase 'Sixth, there are two phrases on the stage surpassing the preceding': this is Master Yuan's establishing stages based on qualities. The upper phrase is clear. The lower phrase surpasses the effort of the seventh stage; in this stage the karmic fruition has ripened, which is named effortlessness. Regarding 'having already been accomplished previously': the treatise's sūtra text states: 'because of properly giving rise to the prior path.' Master Yuan makes three distinctions regarding the stages: 1. not giving rise to the prior path: meaning that in the first six stages, one cultivates distinctively in each respective stage without combining the previous practices; 2. giving rise without being proper: meaning that in the seventh stage, one cultivates and generates all Buddha dharmas thought-moment by thought-moment; all practices in the first six stages arise at this point, yet because a mind of effort arises, it is not named proper; 3. both giving rise and being proper: meaning that in this eighth stage, all practices cultivated in the preceding seven stages constitute its prior path; reaching this stage, their fruition ripens and becomes present, which is called giving rise to the prior path. The fruition ripening and becoming present does not arise from effort, hence it is called properly giving rise. The Commentary's intent accords with the sūtra: having already been accomplished previously is precisely cultivating effortlessness within the seventh stage. Because it was already accomplished previously, it is now effortless. This meaning is general, and being easy, is not explained. Regarding the Commentary's phrase 'Now pointing again to the text': this is the third, explaining in accordance with the sūtra. It merely points to the text, its meaning not differing from the treatise; hence the Commentary says 'it appears as though the treatise author lacked an explicit citation.' In the Commentary's 'In explaining the name in terms of wisdom,' being unswervingly immovable is the practice of superior progress; being immovable in one essence is the practice of one's own domain. Clarifying superior progress first brings forth that superior aspiration to show that one's own domain is fulfilled from above.

70.11

Regarding the Commentary's phrase 'Now the initial text has four phrases, all containing both meanings': this refers to being unswerving and of one essence. Since Master Yuan assigned this entirely to being unswervingly immovable, these four phrases clarify the meaning of being unswerving, and only the subsequent ten clarify immobility. The Commentary determines that all contain both meanings: namely, through entering the realm of the Buddhas, one unswervingly accords with what is above, and is also of the same identical nature as the bodhisattvas. The following three phrases are understood accordingly. Since the treatise first completes the explanation of the four phrases and only then states 'Among these, unswervingly immovable is as the sūtra says: day and night constantly being empowered by spiritual friends, empowered by all Buddhas, and so forth,' the Commentary therefore takes these four phrases as the general [summary]. 'Third, proximity': due to the preceding two, one is proximate to the Buddhas.

70.12

Regarding the Commentary's statement, "This means that vajra[-holding spirits] and others manifest forms to guard him": these were also present in the previous seven grounds, but their protection was only invisible. The Tathāgata constantly has eight vajra spirits lined up on his eight sides, and the bodhisattva on this ground obtains this according to his share. Regarding "the first three are his own share": these are the three wheels, namely body, speech, and mind. Regarding the Commentary's statement, "The Treatise says 'because of single-minded immobility'": the treatise explains the concluding text as penetrating in this way. Because one penetrates in this way, it has the meaning of single-minded immobility. Regarding the Commentary's statement, "First, wisdom is indestructible": the treatise text of the sūtra says, "Because of skillfully contemplating the path of the Great Vehicle," which is realization-wisdom. Regarding "mastery of dharma-cognition": collating the treatise with the sūtra, since it says "greatness of wisdom" and the sūtra says "attains great supernormal powers," this clearly refers to the mastery of dharma-cognition. That is the ninth of the ten supernormal powers, unfolded from the destruction of outflows within the six supernormal powers; hence it is also realization-wisdom. Second, "teaching-wisdom." Third, non-abiding. The above three are self-benefit, and the following six are benefiting others. The first line is pure land practice, and the latter five transform through dharmas to benefit beings. Among them, the first three are his own share, namely mind, body, and speech. Speaking in accordance with the three times refers to the prior time as saṃsāra, the latter time as nirvāṇa, and the intermediate time as the noble ones. The latter two are superior advancement. In "sitting in the bodhimaṇḍa," matching the Buddha's upāya to realize correct enlightenment refers to becoming a Buddha to save people. In the former, broadly explaining sitting in the bodhimaṇḍa, there are briefly three explanations: First, in terms of the dharma-gate, it is the bodhimaṇḍa of all practices. Second, in terms of actual attainment, it is realizing Buddhahood in a single thought based on the vajrasamādhi. Third, in terms of the manifested aspect of transformation, it is beneath the bodhi tree. Here it specifically refers to the latter. However, the sūtra merely says, "universally subduing all paths of Māra and heterodoxy," while the treatise says "sitting in the bodhimaṇḍa," because sitting in the bodhimaṇḍa entails subduing Māra. Subduing Māra also has three [aspects]: First, in terms of the dharma-gate, all saṃsāra and nirvāṇa are the path of Māra; cultivating all-knowledge then subdues their path. Second, in terms of the real, taking the habit-energy of avidyā as the path of Māra, only the vajra-like samādhi can destroy it. Third, in terms of the manifested aspect of transformation, the bodhisattva beneath the tree subdues the heavenly Māra. Here too it is based on the latter.

70.13

Regarding the Commentary's statement, "Ninth, correct enlightenment is indestructible": above, one entered the Buddha's realm and is enlightened identically to the Buddha; hence it is the real enlightenment of all dharmas, and thus identical to unobstructed cognition. The remainder is as explained in the first ground.

70.14

The ninth ground, the Ground of Good Intelligence. Below the Commentary's "As for Good Intelligence," the second is the explanation of the name. Altogether there are nine explanations: First, the Mahāyānasaṃgraha, corresponding to the seventh fascicle. From "this is the lower text" downward, the commentary collates it with the sūtra. Second, the Mahāyānasūtrālaṃkāra, that is, the thirteenth [fascicle], whose verse says, "Skillful in the cognitive power of the four analytical knowledges, one who explains well is called Good Intelligence." The present commentary is precisely the prose of that treatise. "This is the same as the lower text" is the commentary collating it with the sūtra. Third, the Suvarṇaprabhāsa, that is, the third fascicle. From "this combines" downward, the commentary collates and explains. Fourth, "the intention of the Saṃdhinirmocana," that is, the fourth fascicle. The sūtra says, "obtaining vast unobstructed wisdom." Fifth, the "Chapter on Abodes" in the Yogācārabhūmi, that is, the forty-eighth fascicle of the treatise; the rationale for the preceding text is also the same as this fascicle. The treatise says, "Because on this ground, the intention to benefit and bring peace and happiness to all sentient beings is purified, and one attains the bodhisattva's wisdom of unobstructed comprehension, and thereby is skillfully able to proclaim the correct Dharma, this ground is called Good Intelligence." Sixth, the Daśabhūmika-vibhāṣā, also corresponding to the first [fascicle]. The treatise says, "Because its wisdom becomes increasingly radiant, pliant, and superior." Seventh, the Cheng weishi lun, also corresponding to the ninth [fascicle]. The treatise says, "Because one accomplishes the subtle and wonderful four unobstructed comprehensions and is able to skillfully preach the Dharma throughout the ten directions." From "words and phrases" downward, it collates with the above three treatises. Eighth, below the "Benevolent King," this is also the lower fascicle. Ninth, the Mahāprajñāpāramitopadeśa, which is known.

70.15

Regarding the Commentary's statement, "Therefore, what is abandoned..." downward: the third is abandoning obstacles, which is also a passage from the Cheng weishi lun. In full it states: "Ninth, the obstacle of lack of desire to act in benefiting others. That is, a portion of the innate cognitive obstacle causes one to have no desire to practice diligently in matters of benefiting and gladdening sentient beings, taking pleasure in cultivating one's own benefit; that obstructs the four unobstructed comprehensions of the ninth ground. Upon entering the ninth ground, one is able to sever it permanently. On this account, the ninth ground is said to sever two ignorances and their gross weightiness: First, ignorance regarding mastery of dhāraṇīs of subsequent wisdom and eloquence in immeasurable expounded dharmas and immeasurable names, phrases, and syllables. (This is the general identification. The treatise itself explains:) Regarding 'mastery of the dhāraṇī of immeasurable expounded dharmas,' this refers to the unobstructed comprehension of meaning, namely mastery of total retention over what is expressed, because within a single meaning all meanings are manifested (this is the first). Regarding 'mastery of the dhāraṇī of immeasurable names, phrases, and syllables,' this refers to the unobstructed comprehension of dharmas, namely mastery of total retention over the expressing [terms], because within a single name, phrase, or syllable all names, phrases, and syllables are manifested (this is the second). Regarding 'mastery of the dhāraṇī of subsequent wisdom and eloquence,' this refers to the unobstructed comprehension of phrasing, having mastery of total retention over explaining and glossing sounds in succession, because within a single sound all sounds are manifested. Second, the ignorance regarding mastery of eloquence. 'Mastery of eloquence' refers to unobstructed comprehension of eloquence, because one skillfully penetrates capacities and suitability to expound skillfully. Ignorance can obstruct these four kinds of mastery; all are subsumed under the ninth obstacle here." Explanation: this takes the seeds of the cognitive obstacle that can obstruct unobstructed comprehension as its essential nature, because from the eighth ground upward, cognitive obstacles do not have active manifestations in the six consciousnesses. The Suvarṇaprabhāsa also says, "First, the avidyā of being unable to retain immeasurable wisdom in expounding immeasurable names, phrases, and syllables. Second, the avidyā of having not yet attained mastery in the four unobstructed eloquences." Explanation: then this second ignorance is also allowed to permeate all four. It is merely that the former is the ability to retain, while this is in terms of the ability to expound, which is expounding the above three. The Liang translation of the treatise says, "First, the avidyā of dhāraṇī mastery over skillfully expressing difficult points in immeasurable expounded dharmas and immeasurable names, phrases, and syllables. Second, the avidyā regarding resolving doubts and generating understanding in the four unobstructed comprehensions." Explanation: the second ignorance also permeates the four unobstructed comprehensions. The root treatise terms it "abandoning the obstacle of being unable to benefit sentient beings." Explanation: the Cheng weishi lun has "lack of desire"; this treatise has "being unable"; because one is unable, one lacks desire. The commentary merely summarizes to align with the treatise text; the broad and narrow can be known, mutually illuminating one another, making both commentary and treatise easy [to understand]. Regarding the Commentary's statement, "Therefore, what is realized..." downward: the fourth is the tathatā that is realized, which is also a passage from the Cheng weishi lun. The name is the same in the Mahāyānasaṃgraha. Asabhāva explains, "It means that because on this ground one obtains the basis of unobstructed comprehension, one partially realizes the perfection of wisdom (prajñāpāramitā), does not follow the mere words with regard to all dharmas, is skillfully able to understand all intended meanings, and truly accomplishes all sentient beings receiving the superior bliss of the Dharma." Explanation: unobstructed comprehension and the rest explain the meaning of mastery; partial realization and the rest explain the meaning of wisdom. The Madhyāntavibhāga says, "There are four masteries: first, mastery of non-conceptuality (that is, mastery of characteristics); second, mastery of the pure land; third, mastery of wisdom; fourth, mastery of karma. The dharmadhātu is the basis of these four kinds. The eighth ground is only able to penetrate the meaning of being the basis for the first two masteries; the latter two are sequentially on the subsequent two grounds."

70.16

Regarding the Commentary's statement, "It then becomes skillful penetration..." downward: the fifth is the adornment of accomplished practice. The treatise says, "Maturity of sentient beings through mastery of the four analytical knowledges (that is, mastery in expounding the Dharma in this sūtra), and the practice of broadly receiving the Dharma through boundless dhāraṇī (that is, skillfully penetrating the vessels of the Dharma in this sūtra)."

70.17

Regarding the Commentary's statement, "The Liang treatise says..." downward: the sixth is the attainment of the fruit. The first is the fruit of maturing sentient beings, and the latter is the fruit of totally retaining the meaning of the Dharma.

70.18

Regarding the Commentary's statement, "Because universally manifesting like the moon was present on the previous ground": the verse says, "Just as the sun and moon abide in empty space / and their reflections manifest in all waters, / abiding in the dharmadhātu without moving / they also manifest reflections according to minds in the same way." From "this Dharma master" downward, these are the virtues of the ninth ground, which are detailed in the text below.

70.19

Regarding the Commentary's statement, "Second, the main exposition," the text has three parts: first, a general rubric; second, below "the first of the four," collating the three minds; third, below "however, on the eighth ground," revealing the distinct characteristics of the ground. This is the treatise text, and it also resolves a difficulty. Lest someone raise the objection: "On the eighth ground one has already attained mastery over the three realms, universally shares bodily and mental actions together with sentient beings, and can further expound the Dharma with multiple bodies and multiple voices to benefit and gladden sentient beings; why is it that only on this ground is one named a Dharma master who possesses exposition, accomplishment, and so forth?" Hence this resolution is made. From "accomplishing all characteristics" downward, it distinguishes superior from inferior.

70.20

Regarding the Commentary's statement, "Because one previously attained wisdom equal to the two truths": the two truths are in the pure land division. "Equal" includes the immeasurable wisdom that all Buddhas exhorted and aroused. Thinking, measuring, observing, and examining are reflection and cultivation. According to the treatise text of the sūtra, it says, "the wisdom that skillfully contemplates immeasurable wisdom." Master Yuan says: "Vast means immeasurable; deep is called skillfully contemplating. Above, the Buddhas exhorted and conferred immeasurable wisdom, which is vastness. Pure forbearance is deep wisdom. Yet they do not go beyond the two truths." Hence the commentary merely equates them with the two truths.

70.21

Regarding the Commentary's statement, "The first line is benefiting others..." and so forth: this relies on the treatise master, having two pairs of the two benefits. The intention of the Commentary further has two meanings: first, as three sections, combining the first two as self-benefit; second, all ten lines apply to both benefits. However, Master Yuan says: "What is accomplished by one's own share is used to transform others. What is accomplished by superior advancement is not yet capable of transforming others, because karma has not yet ripened; it can only be self-benefit." The Commentary's intention says: seeking further superior advancement, how could there be no benefiting others?

70.22

Regarding the Commentary's statement, "Third, based on the ripening of faculties..." downward: the five gates of benefiting others. Regarding "ripening of faculties": practice according to the Āgamas is accomplished, one is capable of entering realization, and cultivating without conceptual thought can benefit sentient beings. Fourth, not contemplating the nature of wisdom is entirely wrong thought. Fifth, causing what is not yet known to be known. Sixth, "heterodox refuge" refers to various outsiders who place trust through eyes and ears; hence one transforms them through supernormal powers. Seventh, the pure lands of all Buddhas transcend all the heavens because there is no regression. Below "the above five," it concludes the above, because benefiting others is finished. The remaining three are easy to understand.

70.23

Second, the perfection of cognition. Regarding the commentary's statement, "'Non-dual' means the indeterminate": it is not identical with the previous two, hence it is called "non-dual." The pure is the wholesome and accords with principle, being clear and uplifting. The defiled is the unwholesome, opposing principle and being mixed and corrupt. Regarding the commentary's statement, "Within pure phenomena, the contaminated and uncontaminated are opened up": the Kośa says, "Contaminated and uncontaminated phenomena: excluding the path, the rest are contaminated; because contaminants increase in accordance with them, they are spoken of as contaminated." Among the four truths, the two truths of suffering and origination are contaminated phenomena. "Contaminants" are the afflictions; their faults are endless. Because contaminated phenomena increase in accordance with those [truths of] suffering and origination, and suffering and origination possess those contaminants, they are named "contaminated." The treatise states, "Uncontaminated refers to the truth of the path and the three kinds of unconditioned [dharmas]." Because its truth of the path is conditioned and uncontaminated, the truth of the path is excluded from the contaminated. What is now spoken of in the commentary as "associated with contaminants" refers to the meaning of contaminants increasing in accordance [with them]. Regarding "cultivating giving, morality, and so forth with a mind that grasps at characteristics": this is because the contaminated is opened up from within the wholesome. In mentioning giving and so forth, "and so forth" includes forbearance, vigor, dhyāna, and wisdom. Now, because contaminants increase in accordance with those wholesome phenomena such as giving, cultivating the wholesome with a mind grasping at characteristics is subsumed under the truth of origination, being the cause for the three realms. Regarding "the uncontaminated is the reverse of this": this refers to cultivating with a mind free from characteristics, wherein contaminants do not increase in accordance; it thus pertains to the truth of the path. The Kośa says, "Taking the truths of cessation and the path as conditions, although the contaminants arise, they do not increase in accordance; hence they are not contaminated." In terms of the path of seeing, mundane and supramundane are distinguished, as has frequently occurred previously. Conceivable and inconceivable has two senses: the former contrasts what precedes the bhūmis and what is upon the bhūmis in terms of unobstructed integration and serial arrangement; the latter is solely with respect to [what is] upon the bhūmis, in terms of the two paths of teaching and realization. Regarding the commentary's statement, "Those contaminated, conceivable..." and so forth: since "conceivable" conveys both meanings, and what is explained now is the definite ability to realize and enter, the intention is to take the conceivable of what precedes the bhūmis, and therefore it concurrently takes the contaminated wholesome. Regarding "definite ability to realize and enter": in the Mahāyāna, when the gotra is firm, it is named "determinate"; being moved by conditions is named "indeterminate." Thus the Benevolent Kings [Sūtra], "Chapter on Receiving and Upholding," says, "Prior to [attaining] the tolerance of learning, bodhisattvas practicing the ten wholesome deeds have retrogression and advancement, like a light feather moving east and west with the wind. All these bodhisattvas are also like this: although they practice the ten correct paths for ten thousand kalpas and generate the three minds of bodhi, and are on the verge of entering the stage of the tolerance of learning, and also constantly study the practices of the three suppressive tolerances, one cannot definitively designate whether they are indeterminate persons or determinate persons; because it is the nature of the noble one who has entered the stage of the emptiness of beings, they will definitely not give rise to the five inexpiables, the ten gravest offenses, and so forth." If spoken in a manner common to the various yānas, in the Hīnayāna from the mind of forbearance onwards one is named "determinate," while the rest are necessarily indeterminate. Regarding five, "comprehensively opening up the three yānas from the wholesome [factors] above": the three yānas all possess contaminated and uncontaminated, mundane and supramundane, the two paths of teaching and realization, determinate and indeterminate, and so forth; hence it is said that they all apply throughout.

70.24

Regarding the commentary's statement from "Six: with respect to the three yānas..." downwards: first it cites the treatise; next, from "This is..." downwards, the commentary explains it. Within this there are two [parts]: first it distinguishes them, and next, from "Two: truth of cessation" downwards, it explains them directly. However, conditioned and unconditioned, as well as contaminated and uncontaminated, are as in the "Chapter on the Ten Treasuries." Mundane and supramundane, as well as the two paths of teaching and realization, were already elaborated in the first bhūmi; now, in accordance with the three yānas, conditioned, unconditioned, and so forth are explained in brief. "Truth of cessation" is the unconditioned of the Lesser Vehicle; among the four truths of the Lesser Vehicle, three are conditioned. "Nature of conditions" is the unconditioned of the Middle Vehicle; reverse and direct contemplation and so forth are all characteristics of conditions; the nature of conditions being free from these is called "unconditioned." "True principle of the other shore" is the unconditioned of the Great Vehicle. Broadly, it refers to the six pāramitās, hence it is called "the other shore." "The other shore" has two [aspects]: first, nirvāṇa—cultivating the causes of the six pāramitās, one attains the result of nirvāṇa, which is clearly unconditioned. Second, exhausting practice to the ultimate is identical to the unconditioned. Moreover, the words "true principle" apply across the three yānas, because they equally enter the true principle of the two emptinesses. From "Truth of the path" downwards, the conditioned of the three yānas can be known by contrast with the preceding. The Tathāgata's unconditioned has already been explained frequently above.

70.25

Regarding the commentary's statement from "Noble beings of the three yānas..." downwards: it explains the statement of the treatise text above regarding "conforming to practice." However, there are two senses: first, based on giving rise to practice; second, also based on the unconditioned establishing differentiated stages.

70.26

Third, entering into practice. Regarding the commentary's statement, "One: the minds of sentient beings are the general": the text of the commentary has two [parts]: first, it explains following the text; next, it explains the general designation. In the former, this expression of "general and particular" generally has three senses: First, in terms of root and branch: just as in the present text, mind being the root is the general, and the ten thickets are the particulars. The root and branches, however, are easily understood. That the one gives rise to the many is the general, and the particulars must allow the one to encompass the many—this is the fundamental purport of the sūtra. Second, within the branches, the three defilements are the general, and the remaining seven are the particulars. This is in terms of opening up the branches on the basis of the root, because the seven are not separate from the three. Third, taking the three groups as the general, and faculties and so forth as the particulars. This is in terms of time subsuming phenomena. Now, regarding the initial mind being the general: the treatise says "based on the common"—the treatise has only two words. From "Because it is universally..." downwards, the commentary explains it. First it explains the word "common": "common basis for defilement and purity" merely explains the word "common." From "The bodhisattva relies on this..." downwards, it then explains the word "based on."

70.27

Regarding the commentary's statement, "The remaining ten are particulars, not going beyond the three defilements": this is the second layer of the meaning of general and particular. The statement from "'Birth is the suffering fruit, and now corresponds to the ninth'" downwards is a general explanation of the treatise. However, in the treatise sūtra and the present sūtra, what precedes is the cause, and birth is the suffering fruit, both corresponding to the ninth. Because the treatise takes the three as general, it places birth prior, and the latent impressions and three groups thereafter both pertain to cause and fruit.

70.28

Regarding the commentary's statement from "The treatise explains the remaining seven, saying..." downwards: second, it explains the remaining seven. Within this there are four: first, a general explanation of the seven thickets; second, a repeated explanation of faculties and so forth; third, an analogous explanation of the three groups; fourth, reconciling the divergence between the two names. Now, the first has three: the first sentence sets it forth; second, from "Based on common defilement..." downwards, it cites the treatise; third, from "Namely, the following faculties and so forth..." downwards, the commentary explains it. Now, regarding the seven thickets in the treatise above, there are four clauses in all: first, relying on the word "common," it subsumes the four thickets of faculties, understandings, dispositions, and inclinations; second, the word "defilement" is the thicket of dormant afflictions; third, "defilement and purity of afflictions and so forth" is the thicket of latent impressions; fourth, "based on the determinate and indeterminate times" is the thicket of the three groups. All four clauses should properly have the word "based on"; the first and the last have "based on," while the middle two abbreviate it, because the first word "based on" covers the middle two. If stated fully, it should say: "based on the common, based on defilement, based on defilement and purity of afflictions, based on the determinate and indeterminate times." Now, in explaining the four clauses, the text also has four [parts]: First, it explains the word "common," meaning that faculties, understandings, dispositions, and inclinations are identically karma. Second, from "Dormant afflictions are the seeds of afflictions..." downwards, it explains the word "defilement." Within the third bhūmi, surpassing afflictions is designated greed, anger, and delusion; surpassing dormant afflictions is designated defilement. Because they constantly accompany the mind and make the mind turbid, never being momentarily pure, they are named "defilement." However, the treatise sūtra names them "underlying tendencies," as will be explained below. Third, regarding "'Experiencing birth is birth, as has been spoken of before'": this is not an explanation of the treatise; because the order of the sūtra arrives at birth, it refers to the general above, where it was previously said, "not going beyond karma, afflictions, and birth." Fourth, from "'The remaining two pertain to the three, hence they do not go beyond the three'" downwards, it explains the treatise. The third and fourth clauses are latent impressions and the three groups—the two thickets. Within this there are two: the upper two sentences are a general explanation. Regarding "the remaining two pertain to the three": "two" refers to the thickets of latent impressions and the three groups, which pertain to the three defilements. Regarding "hence they do not go beyond": dormant afflictions are afflictions, while faculties and so forth are karma; now these two further pertain [to all three], and hence it was stated above that they do not go beyond the three defilements. Regarding the commentary's statement from "Second, how do they pertain?" downwards: second, it separately explains the two thickets. This sentence poses a question. Afterwards, from "Namely, latent impressions..." downwards, it explains the third [clause] of the treatise above, which says, "The defilement and purity of afflictions and so forth are the thicket of latent impressions, because defilement subsumes afflictions." The commentary abbreviates the word "affliction," and also intends to apply defilement and purity across faculties, understandings, dispositions, and inclinations. The word "and so forth" includes the defilement of birth, because all three defilements possess latent impressions. Therefore, in the explanation below, there are the differentiated paths of latent impressions of afflictions and latent impressions of karma; latent impressions are birth itself. The reason it does not mention the latent impressions of the mind is that the mind is the general, acting as the basis for the ten.

70.29

Regarding the commentary's statement, "The three groups are merely determinate and indeterminate in terms of time": this explains the fourth clause of the treatise above, which states that being based on determinate and indeterminate times is the thicket of the three groups.

70.30

Regarding the commentary's statement from "The treatise also separately explains..." downwards: second, it re-explains the meaning of similarity among faculties and so forth; that is, it re-explains the statement above regarding "based on the common." Because in saying "common," they are common in being karma and are furthermore similar. Within this there are four: first, it introduces the text of the treatise; second, from "Those, furthermore, at determinate and indeterminate times..." downwards, it cites the treatise; third, from "Because the sūtra text below..." downwards, it reveals the reason for the explanation, which is due to similarity. The sūtra adduces the thicket of faculties to serve as an analogy for the three thickets; the treatise above says "common," and therefore it now reveals the meaning of common similarity. Fourth, from "It is also necessary to consider time..." downwards, it directly explains the treatise text in four parts, evolving successively, all inquiring into what precedes to raise what follows. The text is divided into five: First, explaining "Those, furthermore, at determinate and indeterminate times," it says, "It is also necessary to consider time, following upon the four meanings above." Merely saying "it is also necessary to consider time" should properly say that the four thickets of faculties and so forth also must be considered in terms of time. "Also" explains the word "furthermore" in the treatise; because the previous explanation of the three groups considered time, and now it repeatedly considers time, it says "also." Second, from "In terms of what is time discussed?" downwards is the second clause, inquiring into the preceding sentence and explaining the sequence of faculties and so forth below. Third, from "How are they sequential?" downwards inquires into the second above and explains the similarity of faculties and so forth below. Fourth, from "Similar to what?" downwards inquires into the third above and explains the two words "faith and so forth" below. Fifth, from "Like past habituation..." downwards reveals the meaning of the similarity and sequence above. Only between the initial faculties and understandings do these two possess sequence and similarity in relation to one another; since dispositions and inclinations merely clarify the meaning of similarity, their sequence is self-evident and hence omitted. Regarding the commentary's statement from "If the similar is not yet mature..." downwards: third, it analogously explains the three groups. The three groups are also generated from the four above; therefore it was stated above that the three groups are the general.

70.31

Regarding the commentary's statement from "The treatise sūtra designates understanding..." downwards: fourth, reconciling the divergence between the two names can be known.

70.32

Regarding the commentary's statement from "The ten are all named thickets" downwards: second, it explains the general designation. Within this there are three: first, it directly explains "thicket"; second, from "The ten thickets of the treatise sūtra..." downwards, it reconciles and explains the two sūtras; third, from "However, this..." downwards, it points to the broader treatment and distinguishes differences.

70.33

Second, explaining according to the headings. Regarding 'because mind (citta), thought (manas), and consciousness (vijñāna) have six distinctions': the eighth is called mind, the seventh is called thought, and the first six are called consciousness. However, there are general and specific senses, which have already been seen in the 'Inquiry into Clarity' chapter; now they are briefly explained again. The Mahāyāna master says: mind has the meaning of accumulation; thought has the meaning of cogitation; and consciousness has the meaning of discernment. Accumulation has two aspects: first, accumulating cognitive aspects; second, accumulating seeds. The former applies to all consciousnesses, while the latter applies only to the eighth. Cogitation has two aspects: first, uninterrupted awareness; second, active cogitation. The former applies to all consciousnesses, while the latter applies only to the seventh. Discernment has two aspects: first, subtle; second, coarse. The subtle applies to all consciousnesses, while the coarse applies only to the first six. As for the commentary's statement, 'These eight are accepted as arising simultaneously when apprehending objects': the seventh [fascicle] of the Vijñaptimātratāsiddhi says, 'Relying on the fundamental consciousness, the five consciousnesses manifest in accordance with conditions, either together or not together, just as waves rely on water.' Explanation: This has two gates: the first line is the gate of the six consciousnesses' common reliance; the subsequent three lines are the gate of the simultaneous activity of the six consciousnesses. Here it refers precisely to the latter gate. The treatise says: 'The fundamental consciousness is the ādānavijñāna, because it is the root of the arising of defiled and pure consciousnesses. Relying on it refers to the prior six active consciousnesses taking the fundamental consciousness as their common and immediate reliance.' Explanation: This explains the first line. Ādāna is cited because it extends up to the fruit of Buddhahood; if one were to say ālayavijñāna, its stage would be restricted to the defiled. Only six are mentioned because the conditions for the seventh consciousness are perpetually complete, and also because this directly clarifies the meaning of the six consciousnesses. Saying that it is their 'common and immediate reliance': the common reliance is the active present fundamental consciousness, because all consciousnesses share it. The immediate reliance is its seed-consciousness, because each has distinct seeds. Next, explaining the subsequent three lines, the gate of the simultaneous activity of the six consciousnesses. The treatise says: 'The five consciousnesses refers to the first five active consciousnesses, which are spoken of collectively because their types are similar. The phrase

70.34

Regarding the commentary's statement, 'At the minimum there are still the five omnipresent [mental factors]': this is like the gate of mental factors concomitant with the eighth, meaning it is concomitant only with contact, attention, feeling, discrimination, and intention. The meaning of the quantity of mental factors of the other consciousnesses is detailed in that treatise. Regarding 'The treatise says: abiding, modification, arising, and ceasing activities': 'abiding' explains the previous 'lightness'; 'modification' explains the previous 'transformation'; 'arising' explains 'arising'; and 'ceasing' explains 'non-arising'. Regarding the commentary's statement, 'How are they free?': from the beginning up to 'cannot be obtained', with the sole exception of this clause of provisional questioning, the rest is text of the treatise. From 'as for the body' downwards, where the commentary explains, 'the essence of the mind is free from thought, etc.': 'etc.' includes the realm of space. The one characteristic of the dharmadhātu has the meaning of being completely formless. Regarding the commentary's statement, 'Because grasping objects differs, they are called distinct': from here downwards the commentary explains that the eight consciousnesses' grasping of objects has both similarities and differences. The first five active consciousnesses grasp the objects of the five dusts, which is direct perception (pratyakṣa). The sixth mental consciousness grasps all dharmas, spanning the three means of cognition (pramāṇa). The seventh, manas, grasps the ālaya as its object, which is erroneous cognition (apramāṇa). The eighth, ālaya, grasps three objects: seeds, the physical body with sense faculties, and the receptacle world, which is also subsumed under direct perception. This is detailed in the Vijñaptimātratāsiddhi. Regarding the commentary's statement, 'The above four' downwards: concluding the preceding. The phrase 'the empty nature of the mind' refers to the empty tathāgatagarbha. The Nirvāṇa [Sūtra] says: 'That which is empty is what is called saṃsāra.' 'The latter four: the pure mind following conditions' marks [the heading]. Next, 'due to the fifth' downwards is the general explanation. Following manifested afflictions, there are the sixth's subsidiary affliction seeds, forming the seventh. The treatise says: 'The sixth and seventh minds, because of defilement and non-defilement, bind and liberate the mind.' These two clauses are affliction-defilement, manifesting the eighth's dual defilement of being born in accordance with karma. Thus the treatise says: 'The eighth clause: because the mind follows the path, the defilement of birth is manifested.' Because it receives birth in accordance with karma, it is called the condition of birth in accordance with karma. The bodhisattva's illusory birth is also a bodhisattva's karma.

70.35

Regarding the commentary's statement, 'Meaning the fifth: purity' downwards: specifically explaining according to the lines. This is the intrinsically pure mind, which in contrast to the previous empty nature is the non-empty nature; this is distinguishing true emptiness as wondrous existence according to characteristics. Defilement without being defiled and so forth have already been frequently explained above. Regarding the commentary's statement, 'Receiving birth according to causes': generally explaining the two lines. From 'Bodhisattvas' downwards: specifically explaining the two lines. The characteristics produced by illusion are the same as the illusion of Māyā's great vow and wisdom.

70.36

Second, explaining the dense forest of afflictions. Regarding 'subsumed into three kinds of matters': the first is the characteristic of far entry; the second is the characteristic of being difficult to comprehend; and the third is the characteristic of defilement. Regarding 'The first, far entry': clarifying that the scope is deep, reaching up to the Peak of Existence. 'The four abodes' excludes beginningless avidyā. Manifest afflictions excludes seeds. Rebutting the ancient [view] that 'descending to the vajra[-like path] is spoken from the perspective of seeds': Master Yuan, seeing the verse, 'Repelled by the realm of dhyāna-concentration, one still falls back; / Only when eliminated by the vajra-path is it ultimate,' thereupon explained the Peak of Existence by saying: 'Meaning reaching the vajra-summit of the tenth bhūmi.' Now I rebut it: that verse's dense forest of latencies (anuśaya) is from the perspective of innate seeds; how could it substantiate this?

70.37

Regarding the commentary's statement, 'The second, boundless arising': the treatise says, 'The second, difficult to comprehend: because of cultivating karma and practices of immeasurable roots of goodness, etc.'; the rest is as explained in the commentary. Regarding the phrase 'afflictions upon [roots of goodness] like sands of the Ganges': because goodness is boundless, upon every single good there are afflictions. That is to say, as long as the knowable has not been exhausted, there is no dharma upon which there is no delusion.

70.38

Regarding the commentary's statement, 'The third, innate' downwards: first generally explaining, and afterwards, from 'the first three lines' downwards, specifically explaining the three sections. Within these three, since the first line is general, it is both that which binds and that which is bound; that is, the second is that which binds, and the third is the deluded mind that is bound. Now for the first: the treatise itself explains that which is bound, saying, 'Mutually sharing the same matter, mutually relying on one another, because they are not separated.' Now the commentary takes the intended meaning and expands its explanation, using the treatise's 'sharing the same matter' to explain the sūtra's 'innate'. Saying 'arising is precisely matter' has two meanings: first, wherever 'innate' is spoken of, there must be two entities. Affliction is one; with what entity is it innate? It arises simultaneously with the matter of the deluded mind. Second, arising is the arising of defilement; then affliction is co-present with the matter of arising. From 'However, separate from delusion' downwards: using the treatise's 'mutually relying' to explain the sūtra's 'not abandoning'. Regarding the commentary's statement, 'The second, dormancy and activation sharing one meaning': specifically clarifying that which binds. Just as in the world when binding a thief, whether using rope or chains, one asks what binds him. From 'meaning the underlying tendencies (anuśaya) are that which binds' downwards: bringing out the essence of that which binds. From 'the active manifestations are due to the underlying tendencies' downwards: explaining the meaning of its binding. Afflictions bind the mind, and the underlying tendencies bind afflictions, just as when a hemp rope binds a person, by being put into water the rope is made to bind tightly. However, regarding 'Below distinguishing the underlying tendencies' and so forth: resolving the objection of mutual confusion. The underlying tendencies here are the same as those below, so the intent of the reply is: this is from the perspective of underlying tendencies being the cause of delusion, whereas below directly reveals the underlying tendencies; thus they are not confused. Master Yuan says: 'Underlying tendencies have two meanings: first, the meaning of binding, which applies to both nature and activation; second, the meaning of pursuing, which is restricted to being established in nature. Here it is from the perspective of binding.' This is also a plausible principle. However, the anuśaya below also has [the meaning of] binding, so one should simply rely on the commentary. Regarding the commentary's statement, 'The third, concomitant with the mind' downwards: this specifically cites that which is bound. However, although specifically revealing that which binds and that which is bound, they necessarily entail each other, like a rope binding a person. If one speaks of what entity binds, that is speaking solely of that which binds, but there must be the person who is bound. If not, how could it receive the name of binding? Just as saying what person is bound, there must be an entity that binds. Therefore, the subsequent two lines each combine that which binds and that which is bound, with the second primarily taking that which binds, and the third primarily taking that which is bound; reflect on this. Regarding the commentary's statement, 'Matter is precisely the true mind': bringing out the essence of that which is bound, which is the intrinsically pure mind. From 'If bound' downwards: the characteristic of being bound. Moved by the wind of avidyā, not maintaining its own nature, it forms the defiled mind. Defiled yet undefiled, it is called the purity of the mind's nature. Regarding the phrase 'showing that it can be liberated': if it were definitively defiled, it could not be liberated; therefore the Madhyamakaśāstra says: 'If origination had a fixed nature, / Having not been severed previously, / How could it be severed now?'

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大方廣佛華嚴經隨疏演義鈔 — Classical Chinese