大方廣佛華嚴經隨疏演義鈔 72

English (machine translation) 72

Language: English

72.1

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

Second, directly clarifying verbal action. Regarding "Now, the first: initially revealing the name and essence," the text has three sections: 1. revealing the name and essence, 2. discerning superiority in terms of stage, 3. questioning and listing the names. Now, in the first: the sūtra text is one, but in meaning it contains both name and essence. That is, from the beginning of the sūtra up to "and preaches the Dharma," all explain the name, because there are two names. "Next, discerning the essence": taking up the words "skillful cognition" again to discern the essence. From "unobstructed meaning" downward, it explains the reasons for the names according to difficulties. Knowing that these are distinctions is the subsequent cognition. Illumining principle without conceptualization pervades the fundamental essence.

72.3

Regarding the commentary's "Discerning superiority in terms of stage," the text's meaning can be understood. However, this absence of momentary abandonment is named "indestructible" in the treatise. The treatise says, "'Indestructible' means unmoved, which is the meaning of having no momentary abandonment."

72.4

In the Commentary, from “Next, what are [they]?” onward, the third [part] questions and enumerates the names, in which there are two [parts]: first, it explains the generic name. In the explanation of names above, it only explained the cognition of eloquence; now it explains “unhindered.” Later, from “First, dharma” onward, it separately explains the four names. Now, the *Vijñaptimātratā[siddhi]* states: “The unhindered cognition of dharma takes the teaching dharma that is the expressive signifier as its objective domain. The unhindered cognition of meaning [means] retaining sovereign mastery over the signified, because within a single meaning it manifests all meanings. The unhindered cognition of phrasing [means] retaining sovereign mastery in glossing and explaining through sounds and words sequentially, because within a single sound it manifests all sounds. The unhindered cognition of delightful discourse takes skillful speech adapted to faculties as its objective domain.” It also says: “One who has sovereign mastery in eloquence refers to unhindered comprehension of eloquence, being skilled in comprehending the capacities of faculties and skillfully expounding the Dharma.” The *Kośa* also takes dharma as taking the expressive signifier as its object. Explaining it, [it says]: “A collection of names is an aggregate designation for concepts, sentences, and phonemes.” Explanation: “Concept” explains “name”; “sentence” explains “clause”; “phoneme” explains “syllable”; “aggregate” explains “collection.” The treatise says: “A name means producing a concept.” The explanation says: “Concept” means grasping an image, or it has the sense of a convention. If grasping an image is called a concept, the concept is a mental factor. As when speaking of form, it can generate the concept of form; generating a concept due to a name is called producing a concept. If it has the sense of convention, the concept is precisely the name: that is, the noble sages together establish conventions, setting up names such as form, and the name is itself the concept. Because of this name-concept, it manifests an expressive signification, hence it is called producing a concept. The other meanings are explained accordingly. In the present root treatise, the explanation of unhindered dharma is not restricted to the expressive signifier; hence it says the essence of dharma is “like the characteristic of physical obstruction in form.” However, when the treatise concurrently lists the names, it says: “Among these, the objective realms of the four unhindered cognitions are: first, the essence of dharma; second, the essence of the objective realm of dharma; third, giving correctly to sentient beings; and fourth, giving correctly through immeasurable gateways.” Only after this does it take them up and explain them. Now, in the Commentary's four [sections], the text has three parts in each: first, taking up the sūtra and citing the treatise to establish the names; second, from “The word ‘is’ [wèi]” onward is the Commentary's explanation of the treatise; third, from “Therefore the treatise says” onward cites the treatise to take it up and explain it. Now, in the first, “dharma,” within the treatise’s citation and explanation, because form gathers from conditions and is not definitively annihilated or permanent, it is distinguished as conventional, distinct from ultimate truth by transcending the two extremes, and is said to be subsumed under arising phenomena—namely, the dharmas upon which the two graspings rely. The statement “like the characteristic of physical obstruction in form” directly presents the essence of dharma. In the second, “meaning,” within the third section, the text has four sub-parts: first, citing the treatise to take it up and explain it; second, from “However, having attained this” onward is Master Yuan's explanation of the treatise, taking dharma as the conventional and meaning as the ultimate. There might be an objection: “Dharma and meaning are not the same; why does the treatise state in both that they are subsumed under arising phenomena that transcend the two extremes?” Therefore the explanation's intention says: by compliantly observing conventional truth, one enters into the primary ultimate truth. Third, from “The above is Master Yuan's” onward, the Commentary confirms Master Yuan's meaning. Fourth, from “It can also be” onward is the Commentary’s distinct interpretation. Therein are two: first, the direct explanation; later, from “The statement ‘as it truly is’” onward resolves an objection. The objection says: “If meaning is also conventional truth, why is it called ‘as it truly is’?” The answer says: this is in terms of the actuality of the facts. The third, “phrasing,” is self-evident. In the fourth, “delightful discourse,” where it says “giving to those who seek correctly,” it is not given to those who seek perversely. Under the Commentary's “Second, in the extensive elucidation,” there are three [parts] before the text: first, a general explanation of the ten gates; second, from “Regarding ‘ten’” onward, enumerating the names and briefly explaining them—the names of these ten characteristics are the text of the treatise, and from the word “means” onward are all the Commentary’s explanations; third, from “However, among the ten above” onward, explaining the meaning of unhinderedness with respect to the ten overall. Regarding “there is also using phrasing to speak of dharma, and delightful discourse to speak of meaning”: as in the seventh, the characteristic of the great and small vehicles, dharma knows the One Vehicle; meaning knows the various vehicles; phrasing says that preaching all vehicles without distinction is identical to the One Vehicle; delightful discourse says that preaching the boundless dharmas of each vehicle is identical to the intention of preaching the various vehicles.

72.5

In the Commentary, from “Now, the first, individual characteristic, has four” onward, this is the separate explanation. The text has three [parts]: first, a general introduction; next, from “First, arising” onward, the separate explanation; later, from “These individual characteristics” onward, the general conclusion. In the second, all sections of the treatise have three parts: first, listing the four names in full; second, citing the sūtra in full to match them; third, taking them up again to explain them. In the text of the Commentary, it individually correlates the three sections of the treatise with the meanings of the four unhindered cognitions. Now, for the first, individual characteristics, the treatise enumerates the names in full, saying: “First, the individual characteristic of arising phenomena; second, the individual characteristic of distinction; third, the individual characteristic of firm concept; fourth, the individual characteristic of the distinction of that concept.”

72.6

In the Commentary, “First, the individual characteristic of arising phenomena” is the name established by the treatise. From “Knowing form” onward is the Commentary's explanation. Because worldly dharmas gather and arise, they are called “arising”; distinguishing these arising dharmas within the gateway of individual characteristics is called the “individual characteristic of arising.” The three below follow this pattern.

72.7

In the Commentary, “Second, meaning,” the individual characteristic of distinction is the name established by the treatise. From “Knowing” onward is the Commentary's explanation, which is the meaning of distinction within arising phenomena. “The eleven āyatanas” are the five sense faculties, the five sense objects, and the form subsumed under the mental-object āyatana (dharmāyatana). From “The above two meanings” onward, the Commentary concludes what came before and introduces what follows. However, for the above meanings, the treatise has no re-explanation.

72.8

In the Commentary, “Third, the individual characteristic of firm concept” is the name established by the treatise. From “Giving rise to speech” onward is the Commentary's explanation, which is the intention in the treatise's re-explanation. The treatise fully takes up and explains the third line of the sūtra, saying: “Among these, speaking without destruction means preaching the Dharma in accordance with the various characteristics that have been realized and in accordance with those various sentient beings.” Now, in the Commentary, it first explains the word “concept.” Where it says “also because the mind of wisdom grasps those two kinds of characteristics,” it is a general explanation. Saying “grasped by the mind of wisdom” distinguishes it from ordinary concepts. “First, in accordance with the various dharmas realized by oneself” is the treatise's “characteristics of the various dharmas realized.” Second, from “In accordance with those” onward explains preaching the Dharma in accordance with those various sentient beings. From “Speaking without error” onward, it uses the sūtra to confirm the treatise. From “Treatise-sūtra” onward, it harmonizes the two sūtras.

72.9

In the Commentary, “Fourth, the distinction of that concept” is the name established by the treatise. From “The meaning of concept” onward is the Commentary's explanation, which is also the intention in the treatise's re-explanation. The treatise says: “Speaking continuously in sequence means using immeasurable, numerous, distinct names sequentially without resting, in order to consolidate that meaning.” The text of the Commentary is clear. “Causing others to feel joy and delight” is also the meaning of delightful discourse.

72.10

In the Commentary, under “Second, common characteristics,” the treatise also has three parts—namely, listing the names, matching the sūtra, and re-explaining—wholly identical to the preceding. In the text, first, it generally indicates dharma and meaning. Second, from “First, the common characteristic of all dharmas” onward, it separately explains the four meanings. In this first [part on] knowing dharma, the treatise first establishes the name; from the word “means” onward is the Commentary's explanation. The treatise has no re-explanation. In the second, from “Commonly arising and perishing” onward, the Commentary explains the treatise. From “Observing impermanence” onward is the treatise's re-explanation. The treatise fully says: “Among these, entering into the meaning of non-self through the gateway of impermanence constitutes the initial cognitive domain of the second common characteristic.” The text of the Commentary has four [parts]: first, explaining “among these, the gateway of impermanence”; second, from “Gaining entry” onward explains “entering into the meaning of non-self”; third, from “Therefore non-self” onward explains “constitutes the initial cognitive domain of the second common characteristic”; fourth, from “This, then” onward, the Commentary concludes with the principle. If, following the deduction, the gateway of impermanence enters into the initial lack of intrinsic nature, then non-arising and non-perishing are also the meaning of impermanence. Now, in the sūtra, dharma still [signifies] self-nature, which is the permanent; meaning clarifies arising and perishing, which is the impermanent. Therefore, impermanence, arising and perishing, are the functional applications of meaning belonging to the permanent that lacks intrinsic nature. The third, phrasing, and the fourth, eloquence, can be understood accordingly.

72.11

In the Commentary, under “Third, activity characteristics,” the treatise also has three parts, and the Commentary also first divides dharma and meaning in general. “The activity characteristic of arising” is the name established by the treatise; next, from “Present conditions of dharmas” onward is the Commentary's explanation of the treatise's name; later, from “Supposing one knows” onward is the intention of the treatise's re-taking up and explaining. In the Commentary there are two: first, taking the general sense to explain it. The treatise's root text says: “Because each time is the present time.” From “Therefore the treatise says” onward, it clearly cites the treatise to explain, explaining the aforementioned words “each [time] is the present.” Second, from “Already arisen” onward is knowing meaning. First, citing the treatise; later, from “Supposing one knows” onward, the Commentary takes the sense to explain. In full, the treatise says: “Seeing the past and future times and knowing the present time constitutes the cognitive domain of that bodhisattva.” Explanation: The text of the Commentary is divided into two: first, directly taking the sense to explain; second, from “This, then” onward, concludes and indicates the two above. How does one retroactively see the past and future to know the present? Seeing that past dharmas have ceased and future dharmas have not yet arisen, one then knows that the present has arisen from the future and will certainly cease and pass away. The third and fourth can be understood.

72.12

In the Commentary, under “Fourth, expounding characteristics,” it divides dharma and meaning in terms of root and explanation—that is, explaining dharma, etc.; next, it divides phrasing and eloquence according to sound and according to intention. The specific must entail the general, and all ought to possess expounding; the previous three omitted it.

72.13

In the Commentary, under “Fifth, wisdom characteristics,” the Commentary text has five [parts]: first, dividing dharma and meaning; second, determining the essence of the objective domain; third, distinguishing universal and restricted; fourth, distinguishing their characteristics; fifth, pointing out their source. Now, the first. Since dharma and inference are divided into dharma and meaning, below it divides phrasing and delightful discourse in terms of shallow and deep speech. Inference (bǐ) means analogical classification.

72.14

Second, from “However, what is known” onward determines the essence of its objective domain. If following the pattern of what precedes and follows, the two cognitions of dharma and inference are the objective domains known. Since the sūtra text says “using dharma-cognition to know distinctions without difference,” this is taking the subject [cognition] as the unhindered essence and the two truths as the objective domain. However, dharma and inference are in terms of cognition and cognitive activity, while the two truths are in terms of phenomena and principle.

72.15

Third, from “Moreover, dharma and inference” onward distinguishes the universal and restricted aspects of the two practices. Dharma and inference are universal, whereas unhinderedness is restricted. The statement “Therefore the *Nirvāṇa [Sūtra]* says” proves that unhindered cognition is restricted. That is, after the sixteenth fascicle, the “Pure Conduct Chapter,” extensively explains the four unhindered cognitions, it says: “Śrāvakas lack the four unhindered cognitions because they lack three kinds of dharmas: first, they must use gentle speech and only then transmit the Dharma; second, they must use harsh speech and only then transmit the Dharma; third, they must use speech that is neither gentle nor harsh and only then transmit the Dharma.” The statement “Śrāvakas are said to lack it because, even if they have it, it is deficient” resolves an objection. That is, in that sūtra, Bodhisattva Kāśyapa objected: “If śrāvakas lack it, why did the Tathāgata say that Śāriputra and others possess the four unhindered cognitions?” The Buddha’s reply intended: “Like the four rivers entering the sea, each of these four rivers possesses immeasurable water. Yet to say they are equal to the ocean is impossible.” This means they are called lacking because they are deficient. Just below it also says: “Or they attain one, or attain two or three, but do not attain all four in full; therefore it is said they lack them.” That is its meaning. From “If in terms of what is observed by the two cognitions” onward, it concludes the universal and restricted. Not only do dharma and inference apply universally to the Great and Small [Vehicles], but what is observed by the unhindered cognitions now also applies universally to the Great and Small; it is merely that the unhindered cognition capable of observing is restricted to the Mahāyāna. That is, using the unhindered cognition of dharma to know the dharma, know the objective domain, and know the subjective cognition is called knowing distinctions without difference through dharma-cognition. The three below follow this pattern.

72.16

Fourth, from "Within the Mahāyāna" downward, [the text] directly explains the characteristics of Dharma and inductive [cognition] in the Mahāyāna, which is the explanation of the [sūtra] text. In this there are two parts: first, positing both Dharma and inductive [cognition] together; second, from "Dharma cognition contemplates suchness" downward, individually explaining the four characteristics. The Treatise states: "1. Directly perceptual cognition." In the Commentary, first direct perception is explained; later, from "it means contemplating differences" downward, the reason for establishing it as direct perception is explained, which is the meaning in the Treatise's re-explanation. However, the Treatise sūtra states: "Through the unhindered cognition of Dharma, one knows the differences among all dharmas without destroying upāya." Explanation: "without destroying upāya" is "non-difference" in the present sūtra. The Treatise re-explains: "Herein, Dharma cognition means knowing the differences in the truths without difference in upāya; because Dharma cognition's differences do not destroy upāya." Explanation: knowing the differences in the truths explains knowing the differences among dharmas in the sūtra. The two truths not being identical is called the differences among dharmas. Saying "without difference in upāya" explains "without destroying upāya." From "Dharma cognition" downward, it repeats the sūtra text to match it, hence grasping the meaning by stating: the differentiated two truths are identical with suchness and not different. Being identical with suchness is precisely the reason for non-difference. Second, from "Inductive cognition contemplates" downward, unhindered meaning is explained. The two characters "inductive cognition" are from the Treatise; from "contemplates" downward is the Commentary's explanation, which is also the meaning in the Treatise's re-explanation. That sūtra states: "Through unhindered cognition of meaning, with inductive cognition one truly knows the differences among all dharmas." Explanation: this is inverted compared to the present text. The Treatise re-explains: "Inductive cognition means: truly differentiating, and the rest can likewise be known by inferring that true differences in the truths are knowable." Explanation: by means of what is presently known, one analogously infers all dharmas; hence it says "likewise." In the Commentary, grasping the meaning, the cognition that contemplates the preceding ability to contemplate and truly differentiate is precisely truly differentiating. From "analogously inferring the rest" downward, it explains the Treatise's "the rest can likewise be." From "analogously inferring what" downward, it poses a question and explains. Because inductive cognition truly knows the differences in the truths, this accords with the sūtra saying "differences are true." Since "true" is below, difference is precisely true, which directly explains and accords with the aforementioned two truths being identical with suchness. Understanding the suchness of the two truths is precisely truly knowing differences in the truths. Examining it closely, it is easy to see. "3. Cognition of the upāya of wishing to attain" is from the Treatise. Below the character "means," it explains that realizing the ultimate truth is called "attaining." Because wishing to advance toward realization must rely on conventional truth as an upāya. The Treatise sūtra states: "Through unhindered cognition of expressions, because of worldly cognition and correct view, one knows how to expound the Dharma." The Treatise's re-explanation does not explain this phrase; the Commentary explains correct view in terms of the path of seeing characteristics. The words "4. Cognition of attainment" are from the Treatise. Below the character "means," it explains by grasping the meaning of the Treatise. The Treatise re-explains: "The upāya of ultimate cognition is not inverted, distinct from [mere] delight in exposition, as should be known." Because the Treatise sūtra states: "Unhindered cognition of delight in exposition expounds through the correct upāya with ultimate cognition." Therefore the Treatise quotes it. In the Commentary, it first explains the Treatise's "not inverted"; next, from "hence it says" downward, it concludes by matching the sūtra; later, from "it can be verified" downward, it explains the names established by the Treatise.

72.17

In the Commentary, from "the rest is as..." downward, the fifth part points out its original source. The Treatise may be understood accordingly. "Pariṇāmanā" refers to the sixth pariṇāmanā, explained in the section on the sixteen cognitive jewels. It states that the path of seeing of the three minds also has Dharma [cognition] and category [cognition]: 1. the cognition internally dispelling the imputation of sentient beings; 2. the cognition internally dispelling the imputation of dharmas; 3. the cognition universally dispelling the imputation of all sentient beings and dharmas. The first two are named Dharma cognition because they take objects individually; the last one is named category cognition because it takes objects collectively. Some say: the path of seeing of sixteen minds has two meanings of its own: 1. based on suchness and cognition; 2. based on the upper and lower truths, both as explained before. However, according to the Sarvāstivādin, it is universal in time and distinct in place: direct cognition knowing dharmas of the three periods of time is called universal in time, and inductive cognition is also like this. Direct cognition only knowing dharmas of the desire realm, and inductive cognition knowing dharmas of the upper two realms, is called distinct in place. If explained according to the Sautrāntika and the Tattvasiddhi-śāstra, it is universal in place and distinct in time. The two cognitions universally knowing the three realms is called universal in place. Dharma cognition knowing the present, and inductive cognition knowing the past and future, is called distinct in time. In chapter sixteen of the Tattvasiddhi, the "Chapter on the Sphere of Infinite Space": "Question: What stage can this absorption take as its object? Answer: This absorption takes all stages as well as cessation and the path as its object. Question: Some say, 'Although all formless absorptions can take cessation as an object, they only take the cessation belonging to the portion of inductive cognition as an object, not the cessation belonging to the portion of direct cognition.' How is this? Answer: They take all cessations as an object. By using direct cognition to take the cessation of the present self-mastered stage as an object, and inductive cognition to take the remaining cessations and path as an object, it is also able to take all as objects." Explanation: direct cognition is precisely Dharma cognition. If based on the Saṃdhinirmocana and the Saṃtānamocana-sūtra, neither time nor place is fixed. Direct seeing of present dharmas is called direct perceptual cognition; knowing other directions and other lives is called inductive cognition. Differentiating further, knowing all that is presently known is called direct cognition, and understanding by analogous inference is called inductive cognition; therefore time and place cannot be fixed. In the Abhidharmakośa, it corresponds to fascicle twenty-three, largely the same as the Vijñaptimātra contemplation of the sixteen minds of the upper and lower truths, where the verse says: / "Immediately after the supreme worldly dharmas, / Taking the suffering of the desire realm as object, / Uncontaminated Dharma receptivity arises; / Following receptivity, Dharma cognition arises. / Next, taking the suffering of the other realms as object, / Category receptivity and category cognition arise. / Taking the truths of origination, cessation, and path as objects, / Each likewise produces four. / These sixteen minds / Are called the clear realization of the noble truths. / These are of three kinds in total: / Distinct as seeing, object, and function." / Explanation: immediately after the supreme worldly dharmas, taking the noble truth of suffering of the desire realm as object, uncontaminated dharmas arise, named the receptivity to the Dharma cognition of suffering. Immediately after the receptivity to suffering, taking the truth of suffering of desire as object, Dharma cognition subsequently arises, named the Dharma cognition of suffering. Immediately after this cognition, next taking the noble truth of suffering of the other realms as object, category cognitive receptivity arises, named the receptivity to the category cognition of suffering. Immediately after this receptivity, taking this object, category cognition arises, named the category cognition of suffering. As with taking the truth of suffering as object, the remaining three are also like this, having sixteen minds. Regarding "receptivity to the Dharma of suffering": suffering is the dharma of the truth of suffering; receptivity taking the dharma of suffering as object is called receptivity to the Dharma of suffering. The fruit is a niṣyanda, and cognition is exclusively uncontaminated. To show that this receptivity is also exclusively uncontaminated, it cites the subsequent niṣyanda as a distinguishing mark. Receptivity being called "cognition" takes its name from the fruit. Just as with a tree bearing bitter fruit, the tree itself is not the bitter fruit, but derives its name from the fruit; hence it is called cognitive receptivity. The rest can be understood by analogy. Regarding "clear realization": it is because one clearly contemplates the noble truths before oneself. Regarding "there are three": 1. clear realization of seeing, which is uncontaminated discernment, because it sees the truths distinctly; 2. clear realization of the object, because this uncontaminated discernment and the minds and mental factors associated with discernment share the identical object; 3. clear realization of the function, meaning the aforementioned associated [factors] and other co-arising factors share the identical activity; other co-arising factors refers to the precepts accompanying the path and the four characteristics such as arising as co-arising causes, hence called co-arising. The rest is extensive as in that [text].

72.18

In the Commentary under "Sixth, free from egotistic pride," the statement "in terms of the ultimate and conventional" explains them universally in terms of the two truths of the three vehicles. Therefore, within conventional truth, it runs through the dharmas of the three vehicles; expressions and delight in exposition are merely divided into general and particular. The Commentary states: "confused about the aggregates, one clings to an aggregate-self": because collection, origin-door, and lineage are the meanings of the aggregates, sense bases, and elements. Being confused about collection as being aggregates, one asserts that there is a self or person, and also asserts that collected matter is the aggregate of matter, and so on. Next, saying "confused about the elements, one clings to a self of distinct causes": explained in terms of the self of dharmas, the six sense faculties and six sense objects are the direct causes producing consciousness; because the causes are each distinct, there is this self of dharmas. In the assertions of non-Buddhists, there is a personal self considered as a distinct cause that enables the cognition of objects and so forth. Saying "confused about the sense bases, one clings to a desirous self": being confused about the six entrances where faculties and objects correspond—the eye seeing forms, and so forth—one then gives rise to craving and attachment, so there is a self of dharmas. Or they assert that an ātman within is able to become attached, just like one person looking out at six directions seeing forms, hearing sounds, and so forth. Saying "confused about the truths" and so forth: being confused about the four truths and the twelve links of dependent origination, in all cases asserting that causes are able to produce fruits. The personal self can be understood; hence the Commentary concludes both: "All are the self of dharmas, and also extend to the personal self."

72.19

In the Commentary, from "Now, conforming..." downward: the above explained the disease to be dispelled, which is egotistic pride; from here down explains the medicine that can dispel it, which is non-self. Contemplating that the worldly arises from conditions and therefore has no reality, this absence of reality is precisely reality, serving as the ultimate truth. Therefore, on the sixth ground, the Treatise states: "Conforming with and closely observing conventional truth, one immediately enters the ultimate." From "hence the aggregates, elements, and so forth" downward, it establishes the aggregates and so forth as the objects of cognition.

72.20

"Seventh, the characteristics of the Great and Small Vehicles": knowing the real is Dharma; knowing the provisional is meaning; converging the three to return to the one is expressions; opening the gate of upāya is delight in exposition. Saying "only this one thing is real" refers to the Lotus Sūtra, fascicle one, stating: "Only this one thing is real; the other two are not true." In the second, expounding the provisional in accordance with capacities is precisely the import of meaning. In the third, "the three vehicles together returning to the one real" also refers to the first fascicle, which states: / "Śāriputra, you should know: / The words of all Buddhas do not differ. / In the Dharma expounded by the Buddha, / You should give rise to great faith. / Long after the Dharma of the World-Honoured One, / He will certainly expound the true reality. / Declaring to all the assembly of śrāvakas / And those seeking the pratyekabuddha vehicle: / 'I caused you to be freed from the bondage of suffering / And attain nirvāṇa.' / The Buddha, through the power of upāya, / Displayed the teachings of the three vehicles; / Sentient beings give rise to attachments in various places, / So he led them forth to attain deliverance." / Furthermore, the third fascicle states: "What you practice is the bodhisattva path; gradually training and learning, you shall all become Buddhas." The sūtras of the three cycles are all the upāya of converging the three to return to the one true reality. Saying "without difference in the characteristic of liberation" refers to the third fascicle, the "Chapter on the Parable of the Medicinal Herbs": "The Tathāgata knows that this Dharma is of one characteristic and one flavor, namely: the characteristic of liberation, the characteristic of detachment, the characteristic of cessation, and the characteristic of the ultimate nirvāṇa of constant quiescence, ultimately returning to emptiness." That is, there is no difference within liberation. Furthermore, the second fascicle states: "Merely being detached from falsehood is called liberation, but in truth they have not yet attained total liberation." Thus, all three vehicles together return to total liberation.

72.21

In the Commentary, from "The Lotus Sūtra says" downward, it explains and confirms the above treatise, also from the "Chapter on Upāya," where there is first a verse: / "Śāriputra, you should know: / People of dull faculties and meager wisdom, / Those who cling to characteristics and are arrogant, / Cannot believe in this Dharma." / Explanation: this verse explains that the Tathāgata had apprehension—apprehensive that they would slander it. Immediately next, it says: / "Now I am joyful and without fear; / In the midst of the bodhisattvas, / Directly setting aside upāya, / I only expound the unsurpassed path."

72.22

As for the commentary's statement, "namely, opening the gate of upāya": opening upāya has two meanings. First, differentiating and explaining the three within the one Buddha-yāna is called "opening," which is the initial setting forth of the provisional. At the end of the "Chapter on Faith and Understanding" it says: "In accordance with the roots of goodness of the various sentient beings from past lives, and knowing those who are matured and unmatured, having variously deliberated and differentiated, on the path of the One Vehicle he speaks of the three according to what is fitting," and so forth. Second, "opening" means to clear away [obstacles] and to reveal; hence the fourth fascicle says: "This sūtra opens the gate of upāya and shows the true characteristic." This means that speaking of the three is upāya, which is called "opening." From "However, they are all for the one matter" onward, the commentary is [elucidating this]. The first fascicle says: "These nine divisions of Dharma of mine are spoken in accordance with sentient beings; entering the Great Vehicle is the fundamental [purpose], and for this reason I preach this sūtra." This is also what the prose section states: "The Buddhas, the World-Honored Ones, appear in the world only by reason of the one great cause." It also says: "Śāriputra! The Buddhas, the Tathāgatas, only teach and transform bodhisattvas; everything they do is always for one matter: solely by means of the Buddha's knowledge and vision to reveal [the Dharma] and awaken sentient beings." These are the relevant passages. Therefore, the treatise is cited to clarify "concordance with liberation"; that is, the many gates of upāya all accord with liberation.

72.23

As for "the eighth, the characteristic of the bodhisattva grounds": explaining the essence of the grounds is the Dharma, and the characteristics of the grounds are the meaning. As for the third, phrased expression: speaking of the characteristics without contradicting the essence. As for the fourth, delighted speech: speaking of the characteristics in accordance with the capacities [of beings]. These essence and characteristics are the two paths of realization and teaching, and are also the preceding meaning; explaining the two greatnesses is also the meaning of the inexpressible and the expressible. Comprehensively gathering the intention of the entire chapter, it is extensively detailed as in the root division and the request division.

72.24

In the commentary, from "first, the characteristic of cognition" onward, it explains the unhinderedness in Dharma discussed earlier. The first line of the treatise designates the name; from "all" onward, it cites the sūtra to explain it. There are two tiers of inquiry and explanation. From "What is it?" onward, this inquires into the essence of the Dharma, namely the sūtra's "practice of Dharma and practice of cognition." Later it inquires into the cognition of Dharma: why is it called the practice of a bodhisattva? The intended answer is clear. From "Hence the sūtra says" onward, both sūtra and treatise are cited together to substantiate it. As for "The treatise says it is spoken based on the cognition of observation": the treatise fully states: "Among these, 'all bodhisattva practices' are spoken based on the cognition of direct realization, which is the practice of Dharma and practice of cognition." The commentary's "This then differs from the previous greatness of meaning": this reveals that unhinderedness in meaning is the greatness of explanation, while the previous unhinderedness in Dharma is the greatness of meaning. In the third, "skillfully explaining the ten grounds" explains the word upāya. From "bestowing upon sentient beings" onward, it explains the words "without distinction," which has two meanings: first, matching the capacities [of beings] without error is "without distinction"; second, not contradicting the path of realization is "without distinction," like bird tracks coinciding with empty space.

72.25

In the commentary's "ninth, the characteristic of the Tathāgata ground," explaining "a single thought-instant" by "the non-duality of the initial and the fundamental [enlightenment]" is because the Awakening of Faith says: "Namely, the cognition corresponding to a single thought-instant, wherein avidyā is completely exhausted at once, is called the cognition of all modes." The phrase "corresponding to a single thought-instant" means that initial enlightenment corresponds with fundamental enlightenment. Hence that treatise says: "When the bodhisattva grounds are exhausted and upāya is perfected, because of the correspondence in a single thought-instant, one awakens to the mind's initial arising, yet the mind has no initial characteristic. Because one is far removed from subtle thoughts, one is able to see the nature of the mind; the mind is then eternally abiding, which is called ultimate enlightenment." This is precisely the characteristic of the non-duality of the initial and fundamental. Next above, after the treatise finishes explaining fundamental enlightenment, it says: "Why is this? The meaning of fundamental enlightenment is spoken in contrast to the meaning of initial enlightenment, because initial enlightenment is identical to fundamental enlightenment." It also says: "If one attains thoughtlessness, then one knows the mind's characteristics of arising, abiding, changing, and ceasing. Because of thoughtlessness and so forth, there is in truth no difference of an initial enlightenment; because the four characteristics exist simultaneously and none has independent standing, originally equal, they are identical to the one enlightenment." Therefore, taking initial enlightenment as identical to fundamental enlightenment, with no further difference between initial and fundamental, constitutes the correspondence in a single thought-instant. It is also because in a single thought-instant one suddenly awakens to all phenomena; hence the Vimalakīrti says: "Knowing all phenomena in a single thought-instant is the bodhimaṇḍa, because it accomplishes all-knowledge." The rest can all be understood.

72.26

In "the tenth, the characteristic of acting as the maintenance [of the Dharma]," Dharma and meaning are distinguished with respect to the active and the passive. It is also the general and the particular: generally knowing the wheel of Dharma turned by the Tathāgata is called Dharma, and particularly knowing the eighty-four thousand distinctions is meaning. However, because the former meaning is broader, the commentary only presents one meaning. Phrased expression and delighted speech share the same essence but are conceptually divided: initiating speech based on the preceding Dharma and meaning is called phrased expression, and the differentiated explanations within phrased expression are delighted speech. As for the commentary's "speech according with his own intent," etc.: the treatise master merely said: "'Speech' because of the ability to teach the Dharma." The commentary uses the intention of the Nirvāṇa [Sūtra] to clarify that the Tathāgata's teaching of the Dharma does not go beyond the three kinds of speech. Namely, in the thirty-fifth fascicle, the "Chapter on Kāśyapa," through speaking of "If one says sentient beings definitely have the Buddha-nature, this is called grasping; if one says they definitely lack it, this is false speech," it then states: "Just as when I preach the twelve divisions of sūtras, it is either speech according with my own intent," and so forth. This was already cited in the first assembly, and is now briefly indicated again. For example, when five hundred monks each spoke of the cause of the body and asked the Buddha, the Buddha said: "For the sentient beings of the desire realm, I speak of father and mother as the cause of the body." It concludes: "This is called speech according with one's own intent." Next it says: "Like answering the question of the householder Paṭha: 'Gautama knows illusions; he must be an illusionist.' The Buddha in turn asked: 'Do you know the caṇḍāla Qi-xu in Rājagṛha?' He answered: 'I know him.' The Buddha said: 'You know the caṇḍāla, yet you are not a caṇḍāla. I know illusions; how could I be an illusionist?'" It concludes: "This is called speech according with the intent of others." Next it says: "When worldly wisdom speaks of existence, I also speak of existence; when worldly wisdom speaks of nonexistence, I also speak of nonexistence. This is speech according with the intent of both self and others," and so forth. From "ten powers" onward are the virtues of turning the wheel of the Dharma. The words "The above are all the cognition of all cognitions" conclude and explain the sūtra text: because it is the Buddha's direct realization, it constitutes the virtue of teaching.

72.27

Third, the accomplishments of the Dharma master. In "directly revealing," there are two: first, a general outline; second, from "then the former" onward, analytical discrimination. Within this, there are three: first, discrimination of the two divisions; second, from "also the former" onward, correlating and explaining the thematic text; third, from "herein" onward, discrimination subsuming the stages. In the commentary, from "now first, listing beforehand" onward, the text has three parts: first, generally presenting the intention; next, from "the first three" onward, a general outline; later, from "first, maintaining the meaning" onward, particular explanations. However, viewing the Dharma from the standpoint of the person, all ten are what is maintained; in terms of the three karmic activities, there are also the active and the passive. Within the first three, of the mind: three—what is maintained by meaning and teaching—are the bodily karma of being able to know; among the three, it generally subsumes the active and passive, with the first two subsumed under direct reward and the last one subsumed under circumstantial reward; among the latter four, of speech: the seventh is subsumed under teaching, the eighth under eloquence, and the ninth and tenth under what is expounded, being profound and vast. As for "the ninth, inexhaustible delighted speech, profound exposition": "profound" is with respect to tallying with the principle—how could it ever end? The rest can be understood.

72.28

The tenth, the Dharma Cloud Ground. First, the reason for its coming has three aspects: First, citing the Yogācāra, which solely subsumes the ninth. Within this, it first clarifies what the ninth ground is capable of; next, from "yet not" onward, it clarifies what the preceding ground is incapable of, which is pointing out the inferior to reveal the superior; later, from "now diligently" onward, it reveals the capability of this ground, which is selecting the superior over the inferior. Second, from "the treatise says" onward, it cites the root treatise to generally subsume the preceding nine; hence it says "among the nine grounds," not the ninth [alone]. "Having already purified the Buddha-lands" refers to the eighth ground, "and transforming sentient beings" refers to the ninth ground. Since it generally refers to the preceding nine yet speaks specifically of the eighth and ninth, it is because the latter three universally involve effortless activity, and thus are cited to differentiate them. Furthermore, the eighth is mostly in terms of bodily karma and the ninth mostly in terms of speech karma; now saying "perfection of cognitive awakening" is mostly in terms of mental karma, and is thus superior to the preceding. As for "perfection of cognitive awakening": because the perfection of wisdom (prajñāpāramitā) is complete, and because the bodhisattva grounds are exhausted. Third, from "also, the One Vehicle" onward, it correlates solely with the latter three, because the latter three grounds are all the One Vehicle. This also establishes the preceding meaning.

72.29

In the commentary, from "next, explaining the name" onward, the text is divided into three: first, a general designation; second, from "'cloud' means" onward, opening and explaining; third, from "however, the various explanations" onward, a general conclusion. In the second, there are four: first, explaining the cloud; second, from "with respect to Dharma" onward, explaining the Dharma; third, from "space also" onward, bringing out [the analogy of] space by implication, because although it is not in the title, empty space is present in the explanation; fourth, from "the Mahāyānasaṃgraha" onward, using various sūtras and treatises to explain the aforementioned space and cloud. In total there are nine explanations, which, together with the three meanings of the Mahāyānasaṃgraha, make eleven meanings: 1. citing the Mahāyānasaṃgraha; 2. the Suvarṇaprabhāsa; 3. Vijñaptimātratā; 4. the Yogācāra; 5. Asabhāva; 6. Paramārtha; 7. the Mahāyānasūtrālaṃkāra; 8. the Daśabhūmika; 9. citing the Yogācāra again. Now, for the first: the explanation in the Mahāyānasaṃgraha has three meanings, and this is the first meaning. From "this analogy contains the meaning of holding water" onward, the commentary explains that treatise; this line is the commentary itself. From "comprehensively taking all as object" onward is Asabhāva's commentary on the treatise, which states in full: "Due to obtaining the cognition that comprehensively takes all phenomena as object, and comprehensively taking all discourses and so forth as object without departing from tathatā: the cognition whose object is the common characteristic of all these phenomena is like a great cloud; the gates of dhāraṇī and gates of samādhi are like pure water; cognition can store them just as a cloud holds water, because it is capable of generating those superior merits." Explanation: "the cognition whose object is the common characteristic" means that the cloud merges with space, just as cognition merges with the object. Furthermore, "common characteristic" is the meaning of the comprehensive explanation; here the commentary takes its essential words to explain that root treatise, and the meaning is fully captured. The commentary also says: from "just as a great cloud can cover" onward is the second meaning of the Mahāyānasaṃgraha. From "this analogy covers space" onward, the commentary explains that treatise. From "namely, by the preceding cognition" onward, it takes Asabhāva's intention in explanation. His explanation states in full: "Furthermore, just as a great cloud conceals and covers empty space, so too the cognition that comprehensively takes all phenomena as object conceals and covers the two obscurations of afflictions and knowables, which are vast and pervasive like space." The words "conceals and covers" have the meaning of separating and severing. The commentary also says: from "in the dharmakāya" onward is the third meaning of the Mahāyānasaṃgraha. From "this has two meanings" onward is the commentary's explanation, which also takes Asabhāva's intention. Asabhāva explains this by saying: "Furthermore, just as a great cloud pours down pure, cool water, filling empty space, so too the cognition that comprehensively takes all phenomena as object brings forth immeasurable superior merits, filling the dharmakāya upon which they depend." Explanation: although his words are extensive, the commentary has encompassed them entirely. The next four can be understood.

72.30

In the commentary, from "Tripiṭaka Master Paramārtha" onward, the sixth cites Paramārtha. Within this, it first states that "empty space is an analogy for the three dharmakāyas": just as empty space, space has three meanings: first, the meaning of accommodating, like the svabhāva-dharmakāya not obstructing saṃsāra; second, the meaning of boundlessness, like the manifested dharmakāya, meaning that although it has attained manifestation it is not yet ultimate, just as space has clear areas and dusty or misty areas, like the dharmakāya within the path universally resolving the middle path within delusion; third, the meaning of purity free from dust and mist, like the dharmakāya of the noble fruition. The statement "cloud is an analogy for the cognition of the three paths" means that wisdom is like a great cloud, just as the cognition of suchness has three meanings: first, naturally attained before the path; second, cultivational attainment within the path; third, ultimate attainment after the path. The word "pervades" in the text means that the naturally attained cognition of suchness pervades the principle of suchness; "fills" means that the cultivational cognition of suchness fills the principle of suchness; "covers" means that the ultimately attained cognition of suchness covers the principle of suchness. When object and cognition match each other, the cloud is rain. Rain has three meanings: first, capable of removing dust, meaning that the self-nature cognition before the path is pure and undefiled; second, capable of washing away defilement, eliminating evil karma within the path; third, capable of sprouting seeds, after the path being capable of sprouting the shoots of suchness. Furthermore, empty space is like the dharmakāya, and the cloud is like the nirmāṇakāya.

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大方廣佛華嚴經隨疏演義鈔 — Classical Chinese