大方廣佛華嚴經隨疏演義鈔 73

English (machine translation) 73

Language: English

73.1

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

In the fourth [section], the 'Section on the Culmination of Greatness,' before the text there are four parts: first, division according to the treatise; second, explaining the meaning of the treatise from 'these five rely on' downwards; third, distinguishing and evaluating from 'the previous two' downwards; fourth, determining the meaning of the sūtra from 'in the text' downwards. In the second, within the five meanings, from the word 'meaning' upwards is all text of the treatise; from the word 'meaning' downwards is the commentary's explanation. Now, the previous two abandon the two hindrances of affliction and cognition, accomplishing the two liberations of mind and wisdom. The latter three benefit others, which are the three karmas: first, mental; second, vocal—although it says 'maintained in mind,' it properly resides in vocal preaching; third, physical supernormal powers. Now first, regarding 'cognition of aggregation' downwards, the text of the commentary has four parts: first, generally demonstrating the overarching intent; second, general subdivision from 'in the text' downwards; third, generally distinguishing types of meanings from 'yet penetrating the true and the delusive' downwards; fourth, subsuming and correlating with the text from 'in the text there are six tiers' downwards. Now for the first. In the treatise text, there are three sections: first, generally establishing the seven names, namely first, the great cognition of aggregation, etc., as cited earlier in the commentary; second, generally distinguishing that upon which the seven cognitions arise based, briefly showing their characteristics; third, generally explaining the characteristics of the seven cognitions. Now in the text of the commentary, it is divided into seven passages; within each cognition there are three tiers: as now the cognition of aggregation says 'Now first, the cognition of aggregation,' which is the first, listing the names; 'second, relying on the power capable of severing doubt,' which is the first among the bases of arising in the second [section] of the treatise; 'third, because of fully understanding conditioned aggregation of phenomena,' which is explaining the meaning in the third section of the treatise. The six cognitions below all possess these three. Master [Hui]yuan, however, explained conditioned aggregation saying: 'Subsumed under one single kind, or divided into two: first, conditioned aggregation of delusion, the three realms are false and fabricated solely by the one mind, like what is seen in a dream is only mental apprehension; second, conditioned aggregation of truth, all phenomena arise from the true mind, like what is seen in a dream is entirely fabricated by the retribution mind.' Or it is spoken of as three, in detail having three approaches: first, separation and union of the true and delusive make three: separated they are the previous two, united they make the third; second, discussing three with regard to mind-consciousness: 1. conditioned aggregation of actualities, arising all phenomena from the functional consciousness; 2. conditioned aggregation of delusion, arising all phenomena from its delusive conditions; 3. conditioned aggregation of truth, within the essence of the true consciousness possessing nature-virtues exceeding all the sands of the Gaṅgā, which mutually aggregate and complete, hence termed conditioned aggregation. Moreover, arising all phenomena from the true consciousness, thus the sūtra says: 'If there were no storehouse consciousness, the seven consciousnesses would not abide, and one could not loathe suffering and joyfully seek nirvāṇa; due to the tathāgatagarbha all phenomena arise.' Third, speaking of three with regard to the conditioned and the unconditioned: 1. conditioned aggregation of the conditioned; 2. conditioned aggregation of the unconditioned; 3. conditioned aggregation possessing both; all are as already explained in the Sixth Ground. The third, subsuming by types of meaning, is the first threefold of the previous three. In the fourth, although there are six in the text, they do not go beyond the previous three: subsumption is already finished and the explanation of meaning is complete. In the first, purely defiled, six aggregations are already subsumed. The second has seven aggregations; the third has only one aggregation; the fourth has three aggregations; the fifth has only two aggregations. Unconditioned has three: space has already been explained separately, leaving only two unconditioned: first, purity; second, cessation. Nirvāṇa has four: with residue, without residue, and non-abiding are all manifested in reference to cultivation, hence they get to be called pure. The sixth has only one aggregation, hence there are twenty. In the sixth passage there are four parts: first, indicating that it penetrates the three; second, citing evidence from 'therefore the treatise' downwards; third, the commentary's explanation from 'because the dharmadhātu' downwards. Conforming to the above, wholesome dharmadhātu is purity; unwholesome dharmadhātu is defilement. Unconditioned dharmadhātu is cessation. Unconditioned and wholesome are correct; unwholesome is not correct. Fourth, reconciling and explaining the text of the treatise from 'yet the various phrases of the treatise' downwards. The above, however, opened and combined according to its three matters, hence making six passages, yet the text is not in sequence. Furthermore, the present sūtra and the sūtra [quoted in the] treatise also differ slightly in sequence. If one determines the sequence according to the present text, looking toward the treatise's sūtra, the treatise's sūtra lacks two: first, it lacks the aggregation of worlds; second, it lacks the final aggregation of cognition that discriminates and determines entry into all phenomena. Its intent was that 'worlds' is just the formation and disintegration of worlds, and taking the subsequent aggregation of entry into all phenomena, it belongs to the general conclusion, hence there are only eighteen, and with the conclusion, nineteen. Now here, 'worlds' is general, penetrating buddhas and sentient beings, as in the 'Chapter on the Formation of Worlds' it generally has only formation, without the meaning of disintegration. Lands of formation and disintegration belong exclusively to sentient beings. Its sequence also differs slightly from this, having dharmadhātu placed after space, and the consciousness-realm of sentient beings placed before the conditioned and unconditioned. Now determining the sequence according to the present sūtra: first clarify the three realms penetrating the environment and the person, generally determining that upon which sentient beings rely; next say 'worlds,' penetrating defilement and purity; next determine dharmadhātu, which upwards is that upon which the four above rely, and downwards serves as that upon which the conditioned, unconditioned, etc. rely. Dharmadhātu is the general: following conditions from its nature, there are the conditioned and unconditioned. Sentient beings are the persons capable of being deluded; the realm of consciousness is the root of sentient beings; space is the dwelling place of sentient beings, etc.; nirvāṇa is that to which sentient beings return. Afflictions are the causes capable of deluding; activities include karma, thus showing that what came before are all results; hence at the beginning of this phrase there are the words of this bodhisattva: 'Due to the cause of afflictions, one influences the formation and disintegration of the realms.' The next three determine the persons who return to the source. From 'Tathāgata' downwards, four determine the fruits of returning to the source. Concluding with the word 'all' is because it is not limited to twenty.

73.3

Second, the cognition of responsive emanation. It also possesses the above three: namely, first, listing the names; second, the basis of arising; third, explaining the characteristics. In the text it divides into two: first, indicating the names and general subdivision; later, explaining separately following the text from 'within the separate, ten phrases' downwards. In the former, it will take and follow the text prior to the sūtra to explain the treatise; second, repeating that upon which it arises based; its third, explaining the meaning, is easy to understand and not cited. The treatise says: 'Herein, cognition of responsive emanation means the distinctions such as the responsive emanation to sentient beings.' Master [Hui]yuan says: 'Now, emanation has three kinds: first, based on initial arising, having a discriminative mind, one performs transformations; second, discussed in terms of resting concepts, beings see my emanation, while I do not actually emanate; third, spoken in terms of reality, in the approach of dependent origination they are all real acts as causes, manifestations of Dharma approaches.' Now relying on the latter meaning, therefore based on the previous cognition of conditioned aggregation, emanation function arises.

73.4

In the third, cognition of adhiṣṭhāna, the text also possesses three: first, repeating the sūtra to establish the name; second, determining the basis of arising from 'the treatise says' downwards; third, the commentary explaining the treatise's basis of arising from 'meaning relying on that' downwards, which is precisely the explanation of meaning in the third section. Constantly transforming without cessation is adhiṣṭhāna, taking non-cessation as the meaning of turning, like turning the wheel of the Dharma.

73.5

Regarding the commentary's 'the first three do not sever the Three Jewels': non-severance is the meaning of maintaining among the Three Jewels, meaning the lineage of the Buddha is not severed, which is the Buddha's maintenance, etc.

73.6

Regarding the commentary's 'the causal essence of vows, etc.': looking toward the temporal maintenance above, it is named the causal essence. In terms of essence there are two: vows are the mind of upāya that initiates practice; offerings and practice are the correct practice relying on vows, because offerings subsume merit, and practice subsumes wisdom.

73.7

In the fourth, subtle cognition, the text has three: first, repeating the sūtra to indicate the name; second, explaining the meaning from 'meaning cognition' downwards; third, following the previous to determine the basis from 'therefore the treatise' downwards. In generating practice: first cite the treatise; later, the commentary explains from 'meaning relying on the previous' downwards. Saying 'three cognitions' refers to: first, responsive emanation; second, adhiṣṭhāna; third, wholesome aggregation, which is the previous cognition of conditioned aggregation. Why they are combined: the cognition of aggregation is wisdom, and responsive emanation is compassion; compassion and wisdom unobstructed make the subtle of the Buddha. Regarding the commentary's 'not only do the eight aspects [have this], but one possesses the other seven': merely the single cognition of responsive emanation is capable of making the one possess all. Now each and every event possesses the three cognitions, hence making it subtle, because the Tathāgata realized this Dharma approach. Separately there are ten events, mostly identical to the eight aspects; the eight aspects do not possess the fifth, cognition of secret places. In the text there are four: first, indicating the name; second, determining the basis of arising from 'relying on guarding sense faculties' downwards; third, explaining the meaning of secret from 'manifesting coarse' downwards; fourth, explaining the text from 'the first three' downwards. The text contains many meanings; the previous commentaries have already contained them all.

73.8

In the sixth, cognition of entering kalpas, the text has five: first, indicating the name; second, citing the treatise's basis of arising from 'relying on life activity' downwards; third, the commentary explaining that the treatise contains the characteristics of entering kalpas from 'meaning kalpas' downwards; fourth, concluding into the profound gate from 'also the ten time periods' downwards; fifth, presenting the reason for mutual entry from 'because of obtaining' downwards.

73.9

In the seventh, cognition of reaching and entering the path, the text has four: first, indicating the name; second, the basis of arising from 'the treatise says' downwards; third, the commentary explaining the basis of arising from 'meaning penetratingly entering' downwards; fourth, explaining the text from 'within the separate' downwards. In the third, showing the earlier indicated name possesses three meanings: first, clearly knowing the path of ordinary beings. 'Path' means karma and affliction, because adverse, conformable, etc. are all what is known. Second, knowing the path of transforming ordinary beings, from 'if in terms of' downwards. Meaning all wholesome dharmas, which the treatise calls antidotes, are subsumed by the character 'conformable.' And third, knowing that transforming ordinary beings is precisely the Buddha path; the text directly brings this out. In the fourth, the separate, the general phrase penetrates in meaning, and the three meanings are separately displayed. Among the three kinds, the previous two are both the first, knowing the path of ordinary beings; among them, 'observing and breaking the clumped aggregate' will be fully explained in the forty-eighth fascicle.

73.10

Regarding the commentary's 'the next four phrases are the practice capable of transforming': this is the path of transforming ordinary beings, and also combines the third, knowing that the path of ordinary beings is precisely the Buddha path. The latter four are the fruits of transformation; among them, conceivable, etc., are all as in the Ninth Ground.

73.11

Second, from 'liberation' downwards, there are four pairs in total; they have already been matched in the commentary, and their meanings can all be known.

73.12

Fifth, the 'Section on Explaining the Name.' Regarding the commentary's 'Now this passage establishes its name based on that which is received' downwards, this text has three: first, differentiating above this; second, citing the treatise to explain; third, the commentary explaining the treatise from 'meaning the Buddha body' downwards. Now, this passage, if based on that which is received, should be named 'Ground of the Dharma Rain'; if based on that which is capable of receiving, it should be named 'Ground of the Dharma Ocean.' Now, based on the locus of receiving, it is named 'Dharma Cloud.' 'Cloud' corresponds to the Buddha body, yet the intent of the treatise also takes hearing the Dharma to be similar to space, thus taking space as that capable of receiving; because the bodhisattva's body covers all, the cloud is the Dharma received. Because the meaning of cloud contains much, the treatise reflected it. Regarding the commentary's 'Due to the previous seven cognitions,' etc.: the seven cognitions are precisely the distinct practices of this ground, which is why they are cited. 'Accomplishing the power of mindfulness' exclusively speaks of the virtue of receiving the Dharma. From 'this cognition is truly accomplished' downwards, it explains the sūtra's words 'conforming to immeasurable bodhi.' Due to causes being accomplished and fruits being realized, it says 'conforming': immeasurable bodhi and immeasurable virtues are all conformed to.

73.13

Regarding the commentary's 'the upper two phrases are by nature': the treatise simultaneously and fully says that one who hears the Dharma does so by nature and by action, two matters manifested, which the commentary analyzes and separates. From 'meaning the three wisdoms' downwards, the commentary explains the treatise. From 'great Dharma illumination' downwards, it repeats the treatise to explain the sūtra. Now the present sūtra says 'peacefully receives and upholds,' while the sūtra of the treatise says 'receives, bears, contemplates, and holds.' 'Contemplates' is just 'upholds'; 'bears' is just 'peacefully.' Although 'receives' and 'bears' are inverted, both are the wisdom of hearing. The commentary adopts the meaning to conform to the sūtra, not contradicting the treatise's explanation. The rest can all be known.

73.14

Sixth, the 'Section on the Surpassable and Unsurpassable Supernormal Powers.' Regarding 'wisdom clearly penetrating is the cognition that gives rise to supernormal powers': the sūtra has only two phrases, and the sūtra of the treatise also only says: 'Abiding on this ground, one attains superior power of mastery over wisdom, skillfully selecting great wisdom and supernormal powers according to what the mind thinks.' Yet the treatise says: 'Herein, relying on the internal there are four kinds: first, inconceivable liberation; second, samādhi; third, dhāraṇī that gives rise to cognition; fourth, supernormal powers, as explained previously.' Explanation: Now the commentary takes the intent and separately matches them to the sūtra, also possessing these four of the treatise. Saying 'as explained previously' refers to the five kinds of greatness in the Section on the Culmination of Greatness, merely combining cognition and dhāraṇī, because cognition is the essence of dhāraṇī. These two passages take transforming external matters as the self-characteristic of supernormal powers.

73.15

Regarding the Commentary's statement, "Because there is nothing it does not fuse, a single body can encompass [all] without exterior": this is Vajragarbha directly utilizing the aforementioned characteristic of abiding and sustaining, manifesting the immeasurable adornments of Buddha-lands within his body, and manifesting the Buddha's body within his own body.

73.16

Regarding the Commentary's statement, "Here it is also a matter of the section on the great exhaustion": the five greatnesses were already pointed out in the preceding text, and are now concluded again; thus it says "it is also." That is, the initial overall indication of the three karmas is the sovereignty of supernormal powers. The remainder completes the five greatnesses: 1. Contemplating the three periods of time is the first, the greatness of cognition. 2. The realm of samādhi is the third, the greatness of samādhi. 3. The realm of wisdom is the fourth, the greatness of dhāraṇī. 4. From "sporting in all..." downward is the second, the greatness of liberation. 5. From "transformations..." downward is the fifth, the greatness of supernormal powers. Regarding the Commentary's statement, "In the question, it brings up the bodhisattva to doubt the Buddha": this means that, trusting in the bodhisattva's supernormal powers, one considers that the Buddha could not surpass them. Earlier, bringing up the Buddha to doubt the bodhisattva meant that one considered the Buddha to attain it, yet doubted that the bodhisattva could attain it; thus the questions have the same meaning but differing perspectives. Regarding the Commentary's statement, "Second, up to expounding the Dharma to resolve doubt," and so forth: within the text there are three: 1. Directly revealing the resolution of doubt; 2. From "However, the lower text..." downward, reconciling and explaining the sūtra text; 3. From "If according to..." downward, explaining in reliance on the sūtra, which is understandable.

73.17

Eighth: The reflection section of the ground. Within this, it is divided into two: first, a general analysis; second, the direct explanation of the text. The former has three parts: 1. Differentiating in terms of the two paths; 2. Differentiating in terms of cultivation and manifestation; 3. Differentiating in terms of non-identity and non-difference. The first reflects the Śāstra's intent, and within it are three: 1. Labeling the names according to the sūtra; 2. From "the preceding two..." downward, subsuming them under two virtues; 3. Enumerating and explaining them according to the Śāstra. In the second part, Master Yuan considered the first three to all be Āgamas; here, because the simile of the ocean has the ten virtues mutually pervading, it therefore illustrates the virtue of realization. These two, teaching and realization, can also be paired across alternate clauses: the pond compared to the ocean is the correspondence of cultivation and fulfillment. Between the true and false in the grounds, combined cultivation is the teaching. For example, the pond illustrates the practice of initiating cultivation; the ocean illustrates abandoning delusion and tallying with the true. The real virtues mutually pervade, just like the greatness of meaning. The second small simile and the fourth jewel simile correspond to the expressed versus the real, relying on words to reveal the ten tathatās. Those ten mountains are the teaching cognition; the true essence is non-dual, like the jewel which further contains them. The remaining points briefly show one of them.

73.18

Regarding the Commentary's statement, "Within the former, the pond simile..." downward: the third part, enumerating and explaining the labels of the virtues' names in reliance on the Śāstra, are all the Śāstra's text; the rest is all the Commentary's explanation. However, in the explanation following the text below, the Śāstra also explains itself. Explaining the first, the pond simile, it says: "Because of cultivating based on the original vows." Explaining the second, the mountain virtue, it says: "Because of cultivating the ten grounds as superior practice based on omniscience." Explaining the third, the ocean simile, it says: "Because cause and effect correspond to each other." Here, the ten virtues pervading the ocean is the cause corresponding to the fruit; the ocean gathering the ten virtues is the fruit corresponding to the cause. Explaining the fourth, the jewel simile, it says: "Surpassing the ten precious natures means obstacles are exhausted and realization is firm."

73.19

Regarding the Commentary's statement, "Furthermore, the ten grounds have three": this is the second, the differentiation in terms of cultivation and manifestation. By means of the three—cultivation, fulfillment, and reality—it subsumes the four similes. The first two are cultivation, hence they are also teaching. The next one is fulfillment, which also accords with realization. The third is the ground of reality, according with the ocean of the Buddha's fruit; thus it uses the ocean simile to fuse the former two. The former two are cultivation and fulfillment, which contain the three similes of the pond, mountain, and jewel.

73.20

Regarding the Commentary's statement, "Furthermore, these four similes..." downward: this is the third, the differentiation in terms of non-identity and non-difference. Within this are four: 1. Clarifying non-identity and non-difference in terms of cause and effect; 2. In terms of earlier and later; 3. Concluding with perfect fusion; 4. Concluding by indicating the original intent. Now, the first is divided into two: first, a general indication; second, from "the first one" downward, distinct manifestations. The pond is not the ocean, hence it says "initially different." Entering the ocean is just the water of the pond, hence it says "finally identical." The identity and difference, earlier and later, are differentiation at the beginning and absence of difference at the end. Second, the "mountain simile": from the single ground of the Buddha's cognition arise the mountains of the ten grounds; hence it is called the distinction of the non-distinct. From "the above two" downward concludes what precedes and introduces what follows. Third, the ocean: then cause and effect interpenetrate. Fourth, the jewel: although it is a single cognition of realization, it does not obstruct dividing into ten.

73.21

Regarding the Commentary's statement, "Furthermore, the first simile has different essences earlier and later..." downward: the second part discusses non-identity and non-difference in terms of earlier and later; that is, viewing the ten grounds mutually as earlier and later.

73.22

Regarding the Commentary's statement, "The first one is the gradual within the perfect..." downward: the third concludes by reverting to perfect fusion. This statement originates from Tiantai, yet differs slightly. In that system, gradual-perfect means the perfect within the gradual teaching; here, it is merely the culmination of the orderly deployment in the perfect teaching. Perfect-perfect also differs from theirs: here, the mutual fusion of beginning and end is called perfect-perfect, not the complete fulfillment of the perfect teaching being called perfect-perfect. Thus we know that above, taking characteristics for manifestation, the first two similes are teaching, and the latter two similes are realization. In actual truth, each and every one of the four similes contains both teaching and realization: just as the essence of the jewel simile is realization, polishing and piercing are teaching; the four rivers at the beginning of the pond are teaching, and entering the ocean is realization. Therefore, in terms of non-identity, they are all the path of teaching; in terms of non-difference, they are all the path of realization. Furthermore, non-identity and non-difference—these two meanings being different—is the path of teaching; their mutual fusion is realization. Do not become attached to mere words.

73.23

Regarding the Commentary's statement, "What was explained above..." downward: the fourth part concludes by indicating the original intent. As for what was explained above, except for the four similes illustrating the four virtues, the rest is all the Commentary's meaning; thus it says, "Although it is absent in the Śāstra."

73.24

Regarding the Commentary's statement, "Now, first, within the virtue of cultivation..." downward: explaining the text. However, the Śāstra merely states: "Herein, the virtue of cultivation should be understood as: cultivating based on the power of original vows, engaging in beneficial practice through the four means of embracing, and the self-benefiting practice of increasing one's own roots of goodness and attaining bodhi." Next, the Śāstra cites the sūtra to match the meanings; the intent of the text is understandable. In the Commentary's "Second, generally revealing through similes," these ten mountains are mostly the same as the Abhidharmakośa-bhāṣya with minor differences. Its verse states: "Sumeru stands in the center; next are Yugaṃdhara, Īṣādhara mountain, Khadiraka mountain, / Sudarśana, Aśvakarṇa, Vinataka mountain, / Nimindhara mountain. Outside the great continents and others, / there is the iron Cakravāḍa mountain. / The first seven are made of gold; Sumeru consists of four jewels." The explanation of the Sanskrit names is as in the "Chapter on Ascending to the Peak of Mount Sumeru." However, Sumeru is in the center, next the seven gold mountains encircle it, and the Cakravāḍa is the ninth. Now there are ten mountains, their order being different again; in order to correspond to the ten grounds, what arises is distinct. The first, Snow, and the second, Fragrance, are absent from the nine of the Kośa. The third, Peidalidali, also called Tuoluo, is called Pituo again in the verse below, corresponding precisely to the third, Īṣādhara, translated here as "Holding the Axle," which is largely identical in meaning to "Holding Various Things." The fourth, Immortal, should be the fifth, Sudarśana, translated here as "Good Sight," because immortals dwell there. The fifth, Yougantuoluo, is the second, Yugaṃdhara ("Holding the Pair"). The sixth, Horse Ear, is completely identical to the sixth, Aśvakarṇa. The seventh, Nimindhara, is completely identical to the eighth; there, it lacked a translation, but was named Fish Mouth based on its shape. The eighth, Cakravāḍa, is identical to the ninth there. The ninth, Ketumatī, has the same meaning as Khadiraka; there, it also lacked a translation and merely described its characteristics, hence the Śāstra sūtra calls it "Mountain of Various Characteristics." The tenth, Sumeru, is completely identical to the first. Since Fragrance and Snow are added, Elephant Trunk should be removed. Since the Tripiṭaka translators of Chu and Xia differed, the weight of their expressions is hard to determine definitively.

73.25

Regarding the Commentary's "Third, contrasting and revealing the phenomena and similes," within it are two: first, clarifying the mountains' substances; second, from "if speaking of..." downward, discerning their contents. Within this are two: 1. Directly discerning the contents to compare them to phenomena; 2. The Śāstra distinguishing them by meaning. Now, as for the first, the text is all understandable. But as for Mount Ketu also being the abode of the asuras of great power: according to what the sūtras and treatises say, asuras have five kinds of dwelling places in total: one on the earth, and one at the very bottom. The one at the very bottom is on the ocean floor, namely the asura king Vemacitrin; his power is the greatest, commanding immeasurable retinues of asuras. Twenty-one thousand yojanas above him is an asura king named Valiant; his authority and power are next inferior, and he also commands immeasurable retinues of asuras. Twenty-one thousand yojanas above him is an asura king named Garland; his authority and power are still weaker, and he also commands immeasurable retinues of asuras. Twenty-one thousand yojanas above him is an asura king named Rāhu; his power is the weakest, and he also commands immeasurable retinues of asuras. What is discussed here should be that king who dwells at the very top.

73.26

Regarding the Commentary's statement, "The Śāstra says the first three..." downward: the second part is the Śāstra distinguishing by meaning. Within this are two: first, citing the Śāstra to explain the simile; second, from "The Śāstra merely reveals the simile..." downward, the Commentary's meaningful explanation. Now, the factors of bodhi of the fourth ground are the first, remedying poverty; the fifth ground is the second, remedying death; the seventh ground is the third, remedying scarcity; the eighth ground is the fourth, remedying lack of compliance; the ninth ground is the fifth, remedying bad karma; the tenth ground is the sixth, remedying asuras. All of these can be understood.

73.27

Regarding the Commentary's statement, "Second, mutually revealing each other": previously the meaning was merely the cause relying on the fruit, but now they rely on each other. Within this are four: 1. Directly clarifying mutual revelation; 2. From "The Śāstra says..." downward, meaningfully citing the ocean simile as proof; 3. From "The prior statement of relying on the ground..." downward, resolving contradictions; 4. From "Furthermore, the ground merely relies..." downward, distinguishing their two distinct characteristics. There are three distinctions in characteristic: 1. The distinction between merely relying versus also entering; 2. From "Furthermore, the mountains being in the ocean..." downward, revealing the distinction of non-identity and non-separation; 3. From "Furthermore, the mountains emerging from the ocean..." downward, the distinction of equal and unequal.

73.28

Regarding the Commentary's statement, "In the matching, it generally states..." downward: the Commentary's text is divided into four: 1. Accordant explanation without appropriation. 2. From "If appropriating..." downward, establishing it conversely. 3. From "Within the simile..." downward, harmonizing the phenomena and the simile to establish that neither is appropriated. Because the simile says, "obtaining the name of the great ocean which cannot be altered or appropriated," it is clearly about the fruit; whereas the matching of phenomena says, "named the bodhisattva practice which cannot be altered or appropriated," so we know it is about the cause. 4. From "Therefore the Śāstra..." downward, specifically citing the Śāstra to corroborate. Because the sūtra is implicit and condensed, the Śāstra clarifies both. However, the Śāstra states in full: "As for the virtues of the great fruit, difficult to cross and able to cross, cause and effect correspond to each other. The ten grounds are like the great ocean, difficult to cross and able to cross, because one attains the great fruit of bodhi." Now, distinguishing it with words, the Śāstra is easy to comprehend. However, it was said above that there are three kinds of grounds: 1. The ground of cultivation, 2. The ground of fulfillment, 3. The ground of reality. Now clarifying the characteristics, it directly accords with the latter two: crossing means arriving. Regarding the Commentary's statement, "Because it is deep and vast": the sixth is deep, the seventh is vast, and the rest can be understood. However, the Nirvāṇa [Sūtra], fascicle 33, explains that the ocean has eight virtues: 1. It gradually becomes deeper; 2. It is deep and difficult to reach the bottom; 3. It shares a single salty flavor; 4. The tide does not exceed its limit; 5. It contains various treasuries of jewels; 6. It is inhabited by beings of great bodies; 7. It does not harbor corpses; 8. All the myriad currents and great rains entering it neither increase nor decrease it. Explanation: that sūtra generally compares it to the Buddhadharma, having broadly matched characteristics. Here, the simile sequentially illustrates the ten grounds, hence it is expanded to ten, differing from that order.

73.29

In the Commentary's "Fourth, the precious jewel simile," matching the ten jewels: the eight classes [of noble ones] make eight, and the fruit and practice of the pratyekabuddha make two, totaling ten. Because the pratyekabuddha's faculties are sharp, they do not enter contemplation frequently and thus do not have multiple fruits; based on trainee (śaikṣa) and non-trainee (aśaikṣa), they are merely divided into two. "Having no function of benefiting sentient beings" matches the inability to yield jewels. Below, citing the Śāstra's "extracting because of emerging" directly proves yielding jewels, while also carrying the meaning of emerging from the ocean.

73.30

Regarding the Commentary's statement, "First, the virtue of emerging": the Śāstra states in full, "First, the virtue of emerging: selecting and taking it, because of contemplating well." The Commentary has already separated and explained it.

73.31

The ninth major section: the division on the benefits. Regarding "merit of making offerings," it does not mean that making offerings can generate merit; rather, it reveals the superiority of this Dharma, which can cause the offering to be the merit of this ground. The arousal of faith above is also like this.

73.32

Under the commentary's "However, hearing has two meanings," the commentary's text is divided into two: first, it correctly explains and straightforwardly clarifies that one does not grasp at the marks of hearing. That is, the Nirvāṇa Sūtra says: "If anyone hears the sūtra without forming the mark of hearing, without forming the mark of expounding, without forming the mark of phrases, and without forming the mark of characters, only all such as this constitutes hearing the sūtra." Explanation: This is hearing in accordance with principle, as cited above. From "the perfect interfusion of beginning and end," this is the intent of this sūtra. Regarding "equal to the Buddha": this sūtra speaks of the cognitive object of the Buddha's wisdom; now, being able to hear correctly is like that true contemplation, hence it says "equal to the Buddha." Under the commentary's "having heard, one is equal to the Buddha," it resolves an objection. First is the objection, and then under "if further" is the answer; it is also because the one and the many are unobstructed.

73.33

Regarding the commentary's "second, shaking the earth": based on the treatise on the sūtra, it says: "first, shaking; second, surging; third, rising up; fourth, leaping up; fifth, sinking down; sixth, roaring." Master Yuan explained: "'Rising up' causes beings to be awakened; 'sinking down' means vibrating downward, like shaking and rattling a hollow object in the world." The rest is as in the 'Flower Treasury Chapter'. The remaining text can be understood.

73.34

Chapter Twenty-Seven: The Ten Samādhis

73.35

Regarding the commentary's "It means that the differentiated orthodox stages contained within the universal gate explained previously..." and so forth: the meaning here has three sections. First, the second assembly is the universal gate relied upon; next, the four assemblies are the differentiations of the universal gate; this assembly integrates the differentiations and returns them to the universal. The first is the root; the second is arising as branches relying on the root; the last is integrating the branches to return to the root. Therefore, it says: "Reconvening at Universal Light—the intent lies in this." Regarding "the two stages of equal and wonderful [enlightenment] are entirely identical to the Tathāgata's universal radiant wisdom": this concludes by establishing the reason for the universality of persons. Because this assembly expounds the two enlightenments of equal and wonderful, and the two enlightenments are entirely identical to the universal radiant wisdom, this is the meaning of integrating and returning. Question: That equal enlightenment is identical to wonderful enlightenment is plausible in principle. Outside of wonderful enlightenment, how can there be the Tathāgata's universal radiant wisdom to be identical with? Answer: Expounding equal enlightenment and expounding wonderful enlightenment is done in terms of stages. Universal radiant wisdom does not belong to cause or effect, yet it encompasses cause and effect, because the holy wisdom of self-realization transcends cause and effect. The seven-fascicle Laṅkāvatāra-sūtra, outside of the stage of wonderful enlightenment, further establishes the stage of the holy wisdom of self-realization. It is also like the Buddha-nature having a cause, a cause of cause, an effect, and an effect of effect. If taken in terms of cause, it is the causal Buddha-nature; if taken in terms of effect, it is the effect Buddha-nature; nevertheless, the Buddha-nature is neither cause nor effect. Universal radiant wisdom is also like this: its essence transcends cause and effect, yet it serves as the basis for cause and effect; only with the effect is it finalized, hence it is called the Tathāgata's universal radiant wisdom.

73.36

Regarding the commentary's "Second, in terms of sequence..." and so forth: the commentary's text is divided into two. First, it directly clarifies the sequence; second, under "because the ultimate fruit," it resolves an objection. Within this are two difficulties: first, explaining the reconvened assembly; second, resolving the difficulty regarding tracing the footprints. As for the first: someone raises an objection saying, "If the stages are clarified sequentially, why reconvene at Universal Light?" Therefore, he provides this resolution. Later, under "meaning that previously, relying on the fundamentally motionless..." and so forth, he reveals its reason. Why does the ultimate fruit depend on initial faith? Faith arises relying on fundamental wisdom, and now it does not depart from fundamental wisdom. This, then, uses the cause to accomplish the fruit, and subsumes the fruit to recompense the cause. However, causes are of two kinds: first, in terms of the fundamentally possessed virtues of the nature as numerous as the sands of the Ganges, for faith, understanding, practice, vows, and so forth are all fully present; second, in terms of arising through cultivation, meaning that relying on the fundamental virtue of faith, one arouses the faithful mind, and relying on the fundamental virtue of understanding, one arouses the understanding mind. As the Awakening of Faith says: "Because one knows that the dharmatā is free from stinginess and greed, one accords with it and cultivates the dāna-pāramitā," and so forth. Each and every one that arises through cultivation carries what is fundamentally possessed and comes along with it to the fruit; in the path of uninterrupted practice, they are perfected all at once. In the path of liberation, cause and effect interpenetrate, which is termed attaining the fruit. The fruit is also of two kinds: first, fundamentally possessed bodhi and nirvāṇa, because all Buddha-dharmas are complete within fundamental awakening; second, arising through cultivation, because now, realizing bodhi, initial awakening awakens to it. When initial awakening becomes identical to the fundamental, there is no longer any difference between initial and fundamental; this is termed ultimate awakening, and thus the two fruits are unobstructed. However, since the two causes fundamentally arise from the essence of fundamental awakening, the two causes and fundamental awakening are unobstructed. Since initial awakening is already identical to fundamental awakening, the two fruits are entirely identical to the two causes, and thus the two causes and the fruit interpenetrate; therefore, the cause encompasses the ocean of the fruit, and the fruit penetrates the source of the cause. Thus now reconvening at Universal Light expresses this profound purport. Question: If this interpenetration is precisely perfect interfusion, why is it called sequential? Answer: Although it carries what is fundamentally possessed to give rise to the cause, the cause is also sequential: first the cause and then the fruit. Although attaining the fruit encompasses the cause, it also constitutes a sequence; thus, only after attaining the fruit does one speak of interfusing the preceding. In the preceding perfect interfusion, whether cause or fruit, both are differentiated virtues of the universal radiant wisdom. The differentiated always relies on the universal and they do not abandon each other; their exposition has before and after, but their accomplishment occurs at one time; thus they are not the same.

73.37

Under the commentary's "Later, the causes and fruits of manifestation...", second is resolving the difficulty regarding tracing the footprints. That is, someone raises an objection saying: "The ultimate fruit depends on initial faith; after the ultimate fruit of reconvening at Universal Light, how can there further be equal causes and fruits?" Therefore, he provides this resolution, clarifying that these causes and fruits all belong to the ultimate fruit, so it does not contradict principle.

73.38

Regarding the commentary's "The chapter takes Samantabhadra's samādhi of unobstructed, sovereign, boundless great function as its principal purport and aim": it differs from the preceding text, where the principal purport and the aim were explained separately, because there are two meanings. First, following the preceding, causing beings to realize and enter it is the aim; second, causing the bodhisattvas to also attain the unobstructed, sovereign, boundless great function is the aim. Thus this commentary's text encompasses both principal purport and aim.

73.39

Under the commentary's "Directly explaining the text," the text is divided into two: first, a general rubric for cause and effect; second, separately revealing the gate of causes. Within the former there are also two: first, the direct rubric; second, under "however, the causes of the six chapters," resolving difficulties. Here there are two difficulties. First, directly resolving the difficulty regarding the reconvened assembly. That is, someone raises an objection saying: "If in terms of differentiated causes and fruits, the causes differ from one another, and cause differs from fruit, how can the causes of equal enlightenment and the fruit of wonderful enlightenment be expounded in the same assembly?" Therefore, he now replies: "If in terms of differentiation, they should not be in the same assembly; but there is the meaning of perfect interfusion, which is why they can be the same; thus it says, 'if in terms of perfect interfusion, they are equal to the marks of the fruit.'" Under the commentary's "Fruit is relative to cause," second, someone raises an objection saying: "If so, the cause being perfectly interfused, it may share the assembly with the fruit. But the fruit is a differentiated fruit; how can it share the assembly with the cause?" Therefore, he now replies: "Only because it is a differentiated fruit, speaking of the fruit relative to the cause is a relative fruit; being inferior, it shares the assembly of the cause." Furthermore, someone raises an objection saying: "The fruit relative to the cause is inferior, so it shares the assembly of the cause; but for equal cause and fruit, both cause and fruit are superior—how do they share this assembly?" Therefore, he now resolves it: "Equal cause and fruit are accomplished by means of differentiation; if there were no differentiation, the equal would have no basis; therefore, they must share the assembly."

73.40

Under the commentary's "Now first, this cause...", second, it only reveals the gate of causes, explaining only the six chapters. The commentary's text is divided into three: first, generally displaying the grand purport; second, citing the teachings to establish it; third, definitively determining existence or nonexistence. Now, the first: because past masters did not establish equal enlightenment, he conclusively determines that it exists.

73.41

Regarding the Commentary's statement starting with "Hence in the various teachings": second, adducing teachings to establish [the position]. Although there are expanding and collapsing [approaches], the intention of the Commentary supports expanding; hence it concludes below: "[The existence of] equal enlightenment is obvious." Citing two sūtras and one treatise, the text has two sections: of the two sūtras, one expands and one collapses; the one treatise possesses both expanding and collapsing. As for "speaks of the six lineages, the six stabilities, the six patiences, etc.," this refers to the first chapter of that sūtra, corresponding to the third chapter, "Worthy and Noble Awakening and Contemplation." The sūtra states: "Sons of the Buddha! The six lineages are the merit garlands of all bodhisattvas that adorn the bodhisattva's two kinds of dharmakāya. Bodhisattvas possess millions of asaṃkhyeyas of garlands of merit and practice; if any bodhisattva does not enter the gate of garland merits yet could enter the correct stage, this is impossible. Sons of the Buddha! The six lineages are, namely, the lineage of habituation, the lineage of nature, the lineage of the path, the lineage of the noble, the lineage of equal enlightenment, and the lineage of wondrous enlightenment." Explanation: First, the lineage of habituation is the ten abodes; second, the lineage of nature is the ten practices; third, the lineage of the path is the ten dedications; fourth, the lineage of the noble is the ten grounds; the fifth and sixth are obvious. They are also called the six stabilities: stability of faith, stability of dharma, stability of practice, stability of virtue, stability of the summit, and stability of enlightenment. Stability of the summit is equal enlightenment, and stability of enlightenment is wondrous enlightenment. As for the six patiences, the sūtra states: "They are also named the six patiences: the patience of faith, the patience of dharma, the patience of practice, the patience of correctness, the undefiled patience, and the omniscience patience." As for "etc.," it includes the six wisdoms and the six contemplations. The sūtra states: "They are also named the six wisdoms: wisdom of hearing, wisdom of reflection, wisdom of cultivation, markless wisdom, wisdom illuminating quiescence, and wisdom of quiescent illumination." The sūtra states: "Furthermore, the six contemplations: contemplation of the abodes, contemplation of practice, contemplation of dedication, contemplation of the grounds, markless contemplation, and contemplation of knowledge of all aspects." There is also a traditional lineage that speaks of the six samādhis, [though] the *Yingluo [jing]* has no text [for this]. As for the six samādhis: first, samādhi of habituation; second, samādhi of marks; third, samādhi of nature; fourth, samādhi of the wisdom of the path; fifth, samādhi of the wisdom of path-aspects; sixth, samādhi of the correct contemplative wisdom of great enlightenment. In all these five kinds of sixes, the fifth corresponds to equal enlightenment; hence its existence is clear. As for the Commentary's "Treatises also contain texts that establish equal enlightenment," this is in fascicle fifty, where the treatise explains the one hundred and forty unshared Buddha-dharmas, and in differentiating the distinctions between cause and fruit stages states: "When a bodhisattva sits upon the bodhimanda, abides in the final body, and has supremely and completely fulfilled the accumulations of bodhi on the bodhisattva path, at that time without a teacher he cultivates the thirty-seven factors of awakening and attains a single moment called the unhindered cognition samādhi, which is the vajropama-samādhi subsumed under the path of training of that bodhisattva." That commentary states: "This clarifies the final stage among the stages of a bodhisattva whose causal [practice] is complete; this stage is also called the bodhisattva of equal enlightenment." The treatise states: "Without interruption from this, in the second moment, he abruptly attains the remaining unshared Buddha-dharmas, with the Tathāgata's ten powers as the first and the wondrous cognition of all aspects as the last, all supremely pure, completely attaining the unsurpassed." That commentary states: "This manifests the attainment of the fruit." Explanation: According to this treatise text, after the ten grounds, one gives rise to the vajropama-samādhi; in a single moment, it is called equal enlightenment, and in the second moment, it is wondrous enlightenment. Therefore, eight meanings are stated that differ from the Buddha. The treatise states: "Question: For all bodhisattvas who abide in reaching the ultimate ground, their cognition is equal to the Tathāgata's cognition, etc.; how should one know the distinction between the two?" That commentary states: "This is the initial question." The treatise states: "Like a clear-sighted person viewing various colored forms through a light gossamer, one should know that the wondrous cognition of all bodhisattvas who abide in reaching the ultimate ground is also like this regarding all objects. Like a clear-sighted person viewing various colored forms without any obstacle or separation, one should know that the Tathāgata's wondrous cognition is also like this regarding all phenomena. Second, like the work of painting where various colors are laid out all around, and only the final fine color has not been cleansed and refined (and so forth); like the work of painting where various colors are laid out all around, and the final fine color has already been cleansed and refined. Third, like a clear-sighted person seeing various colors in faint darkness; like a clear-sighted person seeing various colors free from all darkness. Fourth, like a clear-sighted person seeing various colors from afar; like a clear-sighted person seeing various colors from up close. Fifth, like an eye with a slight cataract viewing various colors; like an extremely clear eye viewing various colors. Sixth, like a body residing in the womb (and so forth); like a body emerged from the womb. Seventh, like the mental activity of an arhat during a dream; like the mind of an arhat upon subsequent awakening. Eighth, like the substance of dim wisdom; like the substance of bright wisdom." Explanation: Under "and so forth," the former in all cases matches the bodhisattva and the latter matches the Tathāgata. Only the sixth simile changes the words "wondrous cognition" to "one body," and the seventh simile changes "cognition" to "mind." The eighth changes "lamp" to "substance of wisdom"; the remaining five are all like the initial line. That commentary explains: "The first five similes differentiate distinctions based on the function of the two cognitions. The single eighth simile clarifies distinctions based on the substance of the two cognitions. The sixth and seventh similes differentiate distinctions based on body and mind respectively. Examining the previous five similes, their meaning applies to the function of both cognitions of persons and phenomena. In the stage of equal enlightenment, the eighth consciousness has outflows, so the body is also like this, its meaning being equivalent to residing in the womb. That is, the five and eighth consciousnesses are tainted and deceptive, their meaning being equivalent to being in a dream." The treatise states: "Therefore, one should know that all bodhisattvas who abide in reaching the ultimate ground have eight distinctions from the wondrous cognition, body, and mind of the Tathāgatas." Furthermore, the "Bodhisattva Ground" in the *Yogācārabhūmi* contains yet another passage. As for "inferior undefiled [seeds]," in the tenth fascicle of the *Vijñaptimātratāsiddhi*, under the explanation of the transformation of the basis, they are called "that which is abandoned." This means that the inferior undefiled seeds are the active manifestations arising in the tenth ground, which can only be abandoned in the diamond path; hence it says "not yet abandoned." "White and pure indeterminate" refers to the ripening consciousness (*vipāka-vijñāna*); in the eighth ground one abandons the name *ālaya*, in the tenth ground it is still called the ripening consciousness, and only upon reaching the Tathāgata stage does one abandon the ripening [consciousness] and call it the undefiled consciousness (*amalavijñāna*). As for "third, due to not yet abandoning outflows in good dharmas," this refers to accompanying the seeds of the two obscurations; those seeds of the two obscurations are that which is severed and abandoned.

First 41 of 64 passages. Read on

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大方廣佛華嚴經隨疏演義鈔 — Classical Chinese