大方廣佛華嚴經隨疏演義鈔 78

English (machine translation) 78

Language: English

78.1

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

Regarding the Commentary's line beginning with 'Second, Sons of the Buddha', the Commentary's text has three parts: first, stating the enumeration to provide a general classification; second, discriminating from 'Or briefly, they are incomplete' onward; third, setting out the major headings from 'Discussing in detail a single characteristic' onward. Within this, it first conditionally accepts and completes the scriptural sequence, and afterwards, from 'Now by analogy' onward, it establishes nineteen major headings. When it says, 'This then is the direct contemplation of the ocean of characteristics,' the *Guanfo sanmei hai jing* has two kinds of contemplation of the Buddha's ocean of characteristics: first, the general contemplation, having the thirty-two and so forth; second, the particular contemplation of each individual characteristic. Within the particular contemplation, there are again two meanings: first, from the uṣṇīṣa to the feet is called direct contemplation; second, from the wheel on the sole of the foot to the uṣṇīṣa is called reverse contemplation. Therefore it says that this is now direct contemplation. According to Samantabhadra's words, one ought to say 'direct exposition'; because the fundamental intention is the desire to accomplish contemplation, it is called 'direct contemplation'—namely, chapter nine, 'Contemplation of the Image', in the ninth fascicle of that sūtra. Regarding the Commentary's statement 'If so, then could the others not be like this?': above, it correctly expounded perfect interpenetration; from here onward, it resolves an objection. That is to say, an objection asks: 'If this expresses perfect interpenetration, why do all the characteristics not possess thirty-two each?' The intention of the answer is understandable. And that text also has three parts: first, the direct answer; second, adducing proof from 'Therefore the Sujāta...' onward; third, resolving a difficulty from 'This is stated by contrasting the characteristics with the secondary marks' onward. The difficulty says: 'Various sūtras and treatises say that the thirty-two characteristics are spoken of in order to subdue humans, while the eighty secondary marks are spoken of in order to subdue the devas. Therefore, wheel-turning kings among humans are allowed to possess the thirty-two characteristics, but not the eighty secondary marks; thus the secondary marks must be superior.' Therefore, it resolves this [as follows]: this [text] contrasts the essence of the characteristics with the essence of the secondary marks, where the characteristics are superior to the secondary marks; whereas that [other text] refers to what persons possess, where possessing the secondary marks is considered superior. It is also like an ordinary person whose one-foot-long face is not as valued as a three-inch nose, and whose three-inch nose is not as valued as a one-inch eye; thus, characteristic is compared against characteristic to distinguish superiority and inferiority. If someone had a three-inch nose and a one-inch eye, but lacked the other features, he would not be as noble a person as one whose body fully possessed many features.

78.3

Regarding the Commentary's 'First, listing the names: the names are established based on function': this refers to this name, 'illuminating all directions', and so forth; below, in distinguishing their operative functions, it says, 'Each and every one radiates mani-jewel light,' and so forth, from which we clearly know that the name of the light is established based on function. The manner of all the subsequent passages is entirely like this: some are established based on function, some are derived from the essence, and their meaning can be sought accordingly. Regarding the Commentary's 'The *Guanfo sanmei jing* says it is like a closed fist': this is the fourth fascicle; it cites this to substantiate the earlier phrase 'like a fist'. The word 'fist' is still obscure; a 'closed fist' means a downturned fist upon the crown of the head, having a raised protuberance. Moreover, this characteristic can eradicate all sins and increase all blessings; hence the *Uṣṇīṣavijayā* explicitly clarifies this. That is, by temporarily recollecting and temporarily contemplating the uṣṇīṣa, one prolonged Supratiṣṭhita's lifespan, extinguished the sufferings of the hells, avoided seven rebirths as an animal, and forever departed from the residual retributions in the human realm. Regarding the Commentary's 'possessing ten ridges' and so forth: this is also from the second fascicle of the *Guanfo sanmei jing*, which extensively explains the contemplation of the white curl of hair (ūrṇā). That sūtra first explains the causes of the white curl, saying: 'Arising from a mind of renunciation without stinginess, not seeing prior characteristics, not recollecting wealth, and practicing generosity without attachment—(what follows is cited by summarizing the gist)—it is born from the sublime merits of upholding the precepts, forbearance, the six pāramitās, the ten powers, and the four fearlessnesses.' Next it says: 'After my passing into nirvāṇa, if there are disciples who, during the six periods of the day and night, can in a single period, or even in a small fraction of a fraction thereof, for the briefest moment recollect the Buddha's white curl, causing their minds to be lucid without confused thoughts, distinctly abiding with concentrated attention without ceasing—then those who recollect the white curl, whether they see the marks and characteristics or do not see them, will eradicate the sins of birth and death spanning ninety-six billion nayutas of Ganges sands of dust-mote kalpas.' The Buddha told his royal father: 'The Tathāgata has immeasurable marks and characteristics; in each characteristic there are eighty-four thousand minor marks and characteristics. Yet such marks and characteristics do not equal a fraction of the merit of the white curl.' Explanation: Therefore one should observe and contemplate it; how much more so should one contemplate it in accordance with this sūtra!

78.4

Regarding the Commentary's 'a person of merit reaches the nose' and so forth: this is a passage from the *Mahāprajñāpāramitopadeśa*. 'Or reaches the Brahmā world' is from the *Lotus Sūtra*, 'Chapter on the Transcendent Powers of the Tathāgata': 'At that time the Tathāgata extended his broad and long tongue, which reached up to the Brahmā world, or covered the trichiliocosm.' This is as the *Amitābha [Sūtra]* says: 'Extending his broad and long tongue, completely covering the great trichiliocosm, and speaking truthful words,' and so forth.

78.5

Regarding the Commentary's 'there is no need to contemplate and dismantle the gathered lump': the *Diamond Sūtra* says: 'Subhūti! What do you think? Are the dust motes in the great trichiliocosm many?' Subhūti said, 'Extremely many, World-Honoured One!' 'Subhūti, all these dust motes, the Tathāgata says are not dust motes; they are named dust motes. The Tathāgata says that worlds are not worlds; they are named worlds.' Explanation: this section discusses the name. In the tenth [section], on the practitioner's abiding place of contemplating and dismantling within the aggregated grasp of form and sentient beings' bodies, the general meaning is: the worlds of sentient beings are merely formed by gathering dust motes; now, examining from coarse to subtle down to the ultimate atom, none possess a real essence; hence it says that worlds are not worlds. Now saying 'there is no need to contemplate and dismantle' means that contemplating and dismantling is merely a provisional mental construct intended for those who have not yet understood; if one understands that phenomena are fundamentally empty, one does not wait to contemplate and dismantle them. Furthermore, that [text] says 'gathering by taking', while this [text] says 'gathering by clumping'; this is citation according to sense. Therefore Kumārajīva said: 'Desiring to break down the ultimate atom'; Buddhabhadra said: 'Because of the one there is the many; because of the many there is the one. The atom itself has no nature, and is thus empty.' The rest is as explained before.

78.6

Regarding the Commentary's 'Therefore when the Buddha attained nirvāṇa, the four canine teeth were not destroyed': this is from the 'Chapter on the Enclosure and Moistening of the Sacred Body' in the latter portion of the sūtra.

78.7

Regarding the Commentary's 'within the fourth, there are three such as the milk of the Dharma': the treatise says in the thirty-eighth fascicle: 'There are five notions when listening to the Dharma: first, like a jewel; second, like an eye; third, like light; fourth, the merit of the great fruit; fifth, the notion of faultlessness.' Now, mentioning 'the lamp of the Dharma' combines the two meanings of light and eye. 'The great fruit' nourishes the dharmakāya; 'faultlessness' generally clarifies freedom from error. Regarding the Commentary's text from 'The above has briefly enumerated' onward, it concludes, explains, and discriminates. Within this, there are four points: first, it generally explains the names and numbers. The statement 'arranged by the translator' is because the Jin translation lacks the numbering. Second, from 'Since they are not completely expounded' onward, it clarifies the principle of establishing [them], desiring to match a full hundred. The phrase 'Since they are not completely expounded' refers to the dust motes of the ten lotus-treasuries, which cannot be completely expounded. Third, from 'How much more so what is listed here' onward, it again establishes through reasoning that they combine to form the meaning of a hundred. Fourth, from 'The Jin translation has omissions' onward, it refutes alternative defenses. For fear that someone might defend by saying: 'Like the hundred and eight [questions] of Mahāmati, does it necessarily require a round number?' Generally, establishing names and numbers mostly signifies something; therefore, it now resolves the objection by saying: this text having ninety-seven signifies something; if the Jin text has ninety-four, what does that signify again? If the past signification was correct, the present signification would then be incorrect; therefore, one should not generate subjective views and assign them artificially; if it signifies something, it must also complete ninety-eight.

78.8

Chapter 35: The Merits of the Light of the Tathāgata's Secondary Marks

78.9

Regarding the Commentary's 'Second, explaining the title', there are two parts: first, distinguishing how it gets its name. The phrase 'following along with the major characteristics' is the meaning of the *Guanfo jing*, which was already cited in the preceding chapter. Second, from 'The secondary marks of the Tathāgata' onward, it explains the title.

78.10

Regarding the Commentary's 'illuminating the seven stages': first, the stage of lineage; second, the stage of practice in resolute faith; third, the stage of pure and superior aspiration, which is the first bhūmi; fourth, the stage of practicing correct conduct (from the second through the seventh bhūmi); fifth, the stage of determination (the eighth bhūmi); sixth, the stage of determined practice (the ninth bhūmi); seventh, the stage of arriving at the ultimate (from the tenth bhūmi to the Tathāgata stage). Regarding the Commentary's 'Such progressive analogies applied to the characteristics' and so forth: above there are five tiers, and now it leaps over the intermediate ones, hence it says 'progressively'. However, the presentation of analogies also properly contains five tiers: first, using one light of the cause to compare with one light of the fruit—what was skipped should state: second, if one light of the fruit is already thus, how much more so the many lights of the fruit; third, if the light of the marks under the feet is already thus, how much more so the light of the other marks; fourth, if the light of the marks is already thus, how much more so a single characteristic; fifth, if a single characteristic is already thus, how much more so the many characteristics. The Commentary's text only contains the first and last clauses; the rest may be inferred by analogy. Furthermore, there should be two more tiers: sixth, if the outer characteristics are already thus, how much more so the inner virtues; seventh, if a single virtue is already thus, how much more so the many virtues. Therefore *Yogācārabhūmi*, fascicle forty-nine, extensively explains the presentation of analogies; after finishing the explanation of the causes of the marks and characteristics, it says: 'Furthermore, to state the essence here, the measure of the accumulation of merit of all sentient beings—that much accumulation of merit can induce a single hair-pore of the Tathāgata; up to, the accumulation of merit entering into all hair-pores can induce a single secondary mark of the Tathāgata; up to, the accumulation of merit entering into all secondary marks multiplied a hundredfold can induce a single characteristic among the Tathāgata's characteristics; up to, the accumulation of merit entering into all characteristics, excluding the white curl and the uṣṇīṣa, multiplied a thousandfold, can induce the white curl between the Tathāgata's eyebrows; up to, the white curl multiplied a hundred-thousandfold can induce the manifestation of the marvelous, invisible uṣṇīṣa upon his crown; up to, the accumulation of merit entering into the white curl multiplied a hundred-thousand koṭis of times can induce all the Tathāgata's characteristics and secondary marks, yet does not encompass the remaining characteristic of the great Dharma conch. By means of this Dharma conch, according to the Tathāgata's desire, he emits a great sound, capable of universally announcing to the sentient beings to be transformed throughout limitless and boundless worlds. Having thus cultivated, realized, and perfected the provisions of immeasurable accumulations of merit, they can induce the Tathāgata's inconceivable, unsurpassed, peerless, and extremely complete perfection across all types.' The passage from 'the self-nature subsumed' onward is cited according to its meaning. 'Furthermore, these characteristics and secondary marks are briefly said to be immeasurable due to three causes: first, immeasurability of time, because of cultivating for three asaṃkhyeyas; second, immeasurability of aspiration, because of taking immeasurable sentient beings as the object for their benefit and peace; third, immeasurability of kinds, because of the distinctions among immeasurable wholesome karmas. Therefore it is said that an immeasurable accumulation of merit can generate the Tathāgata's characteristics and secondary marks.' Explanation: The sūtra speaks of the resulting characteristics, while the treatise brings forth the productive causes, and cause and effect mutually establish each other. This passage proves that the Buddha's virtues are inconceivable, and can verify the texts of several passages before and after. The Commentary's text, proceeding from the characteristics being inferior to the Dharma conch, can prove the meaning of the manifestation of the perfect voice; it was already briefly pointed out in the earlier 'Chapter on the Wonderful Adornments'.

78.11

Regarding the commentary's statement, "This means that although they cultivated the vehicle, because their practice of the precepts was lax": this was already cited under the first ground, but below there is another explanation based on the view of Quanwu. In the past they drew near to various good spiritual friends, drawing near to such good spiritual friends as the Lotus Sūtra and the Nirvāṇa Sūtra, with minds not negligent, showing that they had formerly engaged in cultivation. Relying on various sūtras they cultivated practice, but later, hearing this sūtra—where the cause encompasses the ocean of fruition, and the fruition penetrates the source of the cause—they immediately gave rise to slander, and therefore fell into hell. Because it passed their ears upon hearing, they planted the diamond seed as a past cause; taking the great supernatural power of Vairocana as the present condition, cause and condition mutually aiding one another, they suddenly ascended to the tenth ground, and so forth. According to this, it was not that their laxity in the precepts caused them to fall into hell. Thus the "Ten Grounds" chapter says: "Although this assembly is pure and of vast wisdom, profoundly sharp and able to discern, with minds unmoving like the mountain king, which cannot be overturned, surpassing the great ocean; there are those whose practice has not been for long (five or ten lives), whose understanding has not been attained (not having the roundly fusing understanding of the Huayan), who act following consciousness and do not follow wisdom—hearing this, they give rise to doubt and fall into the evil destinies. Pitying them, I do not preach it." This refers precisely to giving rise to doubt and falling into hell. Furthermore, the "Verses of Praise" chapter says: "The Tathāgata's vast body / reaches the ultimate in the dharmadhātu; / without leaving this seat, / it is yet ubiquitous throughout all places. / If there are those who hear this Dharma, / reverently believing and delighting in it, / they are forever freed from the three evil destinies / and all bitter difficulties." Explanation: We definitely know that it was not laxity in the precepts. Also, the "Manifestation" chapter says: "Like a mass of dry grass equal to Sumeru, / into which a fire the size of a mustard seed is cast, it must be burned up completely. / Making a small offering of merit to the Tathāgata / will certainly cause suffering to be extinguished, reaching nirvāṇa." Why is this? Because their nature is ultimate. Although Quanwu is of a later generation, he could not bear to see the commentary miss the meaning of the sūtra; therefore he supported the teaching to rescue it, differing from the ancients. Because the commentary has already been put into circulation, it cannot be altered; we ask future worthy ones to examine this carefully.

78.12

From the commentary's "Evil karma and good roots" onward: this wards off an objection to explain the text. Fearing that someone might object, saying: "Since hell and the body arise from evil karma, they come from within evil karma; since the previously mentioned retribution of karma achieves buddhahood, it comes from within good roots. Why is it said in both cases that they do not come from the ten directions?" Therefore it is now explained: "Precisely because it arises from karma, this is arising from conditions without self-nature, so coming is non-coming. If it did not arise from conditions, there would be a fixed nature, and one could not have non-coming." The Madhyamakaśāstra says: "If phenomena arise from conditions, / that means they are without a fixed nature. / If they are without a fixed nature, / how could such phenomena exist?" This is simply the meaning of emptiness by reason of causes and conditions. Regarding the commentary's "Causes and conditions are named wisdom": this is a brief, implicit citation of Nirvāṇa [Sūtra] 21 as proof, which was already cited in the earlier commentary. That sūtra says: "The Dharma of wisdom does not arise from causes and conditions; why ask about causes and conditions?" Here we adopt this rhetorical force: for what reason, O sons of gods, did you previously doubt? For what reason did you emit this subtle and wondrous sound?

78.13

Regarding the commentary's "First teaching them to recognize taking birth, causing them to abandon crooked views": Nirvāṇa [Sūtra] 21 explains: "If one sees the Tathāgata as truly being born in a royal palace, marrying a consort and fathering a son, passing into extinction in the twin śāla grove, and so forth, these are the crooked views of the two vehicles." Regarding the commentary's "Thus we know that birth by the Buddha's transformation is not a birth from perishing": this is from the Vimalakīrtinirdeśa-sūtra, the chapter on "Contemplating Sentient Beings": "Śāriputra asked the goddess, 'Perishing here, where will you be born?' The goddess said, 'Where birth occurs through the Buddha's transformation, I am born like that.' He said, 'Birth through the Buddha's transformation is not a birth that arises from perishing.' The goddess said, 'Sentient beings are likewise; it is not a birth from perishing.'"

78.14

Regarding the commentary's "First clarifying that the dharmakāya is pervasive and yet impossible to see": po (叵) means impossible (不可). Thus the "Manifestation" chapter says: "Just as the dharmadhātu pervades everything, / yet cannot be seen and grasped as everything, / the realm of all buddhas is also like this: / it pervades everything, yet is not everything."

78.15

Regarding the commentary's "It does not mean having chosen a place of birth": the Benxing jing says that when the Tathāgata was about to descend to be born, he contemplated with the pure divine eye which place in Jambudvīpa was suitable for him to descend and be born in, up to saying: "Only King Śuddhodana's household is suitable; other households are not suitable." This seems as though there was a choice of birth place. The non-conceptual wisdom in truth makes no choice; it is simply that the compassion of wisdom responds to beings in this way, so choosing is without anything chosen.

78.16

The commentary's "Afterwards, correct instruction in accordance with the Dharma": this above marks the heading; from "Now, those who wish to repent their faults" below, it broadly explains its characteristics. Within this, there are two parts: first, clarifying the illness to be cured; second, revealing the medicine capable of curing it. This is precisely the meaning of Tiantai's *Zhiguān*. Here the first part merely summarizes their names; if stated fully: First, from beginningless time, with dark consciousness and dull confusion, intoxicated by afflictions, one falsely posits self and other. Positing self and other, one gives rise to the view of self. Due to the view of self, there is mistaken conceptualization and inversion. Due to inversion, one gives rise to greed, anger, and ignorance. Due to ignorance, one widely creates various karmas, and karma brings about transmigration through birth and death. Second, internally possessing afflictions and externally encountering bad friends who stir up deviant teachings, encouraging and deluding one's mind, making it increasingly intense. Third, internal and external evil conditions being complete, they are able internally to extinguish good thoughts and externally to extinguish good deeds, and furthermore one feels no rejoicing whatsoever in the good of others. Fourth, giving free rein to the three karmas, there is no evil that one does not commit. The following seven are completely identical. But where the eighth says luhu (虜扈), it is also called bahu (跋扈); both have the appearance of lack of respect. It concludes below: "These are the ten kinds [of minds] that accord with the stream of birth and death. Confused and fallen into creating evil, like maggots in a latrine enjoying the latrine, unawares and uncomprehending, accumulating heavy burdens beyond reckoning, reaching from the four grave offenses and five heinous deeds to the icchantika, with birth and death vast and boundless."

78.17

From the commentary's "Next, giving rise to the ten kinds [of minds]" below: second, revealing the medicine capable of curing it. That [text] says: "Now wishing to repent, one should reverse this stream of transgressions and use ten kinds of minds to overturn and eradicate evil dharmas." First, upright faith in cause and effect is decisively and clearly established. Although karmic seeds remain for a long, long time without decay or destruction, never does one create them oneself and another receive the fruit; thoroughly discerning good and evil without giving rise to doubt—this is deep faith, which overturns and shatters the mind of the icchantika. "Second, having shame and reproaching oneself": the most degraded of transgressors has neither shame nor conscience, practicing the ways of beasts and casting aside the supreme adornment of pure white dharmas. Alas, unrestrained, creating these heavy sins! Heaven sees my hidden sins, therefore I feel shame before Heaven; humans see my manifest sins, therefore I feel conscience before humans. With this one overturns and shatters the shameless and conscienceless mind. "Third, dreading the evil destinies": human life is impermanent; once a single breath fails to return, one is gone forever for a thousand ages. The murky road stretches far and wide with no provisions; the bitter ocean is deeply extensive, where can a boat or raft be moored? Sages and worthies scold and cast one aside, leaving nothing to rely upon. As years slip away, the wind-knife is not lenient—how could one sit calmly awaiting anguish? For example, like a jackal that has lost its ears, tail, and teeth, feigning sleep hoping to escape, but suddenly hearing that its head is to be cut off, its heart is seized with great terror. Encountering birth, old age, and sickness is not yet urgent; the matter of death is not lenient, so how could one not be terrified? When the fearful mind arises, it is like walking on boiling water and fire; one has no leisure to covet the six sensory objects and five desires. Just as King Aśoka's younger brother sat on the royal throne aspiring to be a great emperor, but heard the caṇḍāla shake the bell every morning: one day is now over, in six days you shall die. Although he had the five desires, not a single thought of lust arose in the practitioner. Terror and suffering having arrived, repenting without begrudging life and limb, like the jackal facing certain death with nothing else in mind, like that prince terrified of the king. With this one overturns and shatters the mind that does not fear the evil destinies. Fourth, one must confess, "not concealing defects": bandit's poison and evil weeds must be eradicated swiftly; once roots are exposed and branches wither, the source and stream are drained away. If one conceals sins, one is a wicked person. The dhūta Kāśyapa required confession amidst the great assembly; the vaipulya [repentance] requires confession before a single person. As for other practices, one simply with a sincere mind seeks reform before a buddha image; like an ulcer in a secret place, if one conceals and ignores it without treating it, it leads to death. With this one overturns and shatters the mind that conceals sins. "Fifth, cutting off the continuous mind": having repented once, one never commits it again. If after repenting one commits it again, it is like the royal law where a first offense receives a light penalty, but if committed again, it is severe. Upon first entering the sanctuary, sins are easily extinguished; if committed again, they are difficult to remove. If one is able to vomit it out, how could one swallow it again? With this one overturns and shatters the mind that constantly ponders evil deeds. "Sixth, generating bodhicitta": formerly caring only for oneself while endangering others, distressing all objects, now one broadly gives rise to universal salvation, extending to the dharmadhātu to benefit others. With this one overturns and shatters the mind that gives rise to evil in all places. "Seventh, cultivating merit to make up for faults": formerly the three karmas created sins day and night without reckoning; now one ceaselessly spurs on good deeds of body, speech, and mind—if one does not move mountains, how can one fill up rivers and oceans? With this one overturns and shatters the mind that gives free rein to the three karmas. Eighth, safeguarding the true Dharma: formerly extinguishing one's own good and also extinguishing others' good, neither rejoicing in oneself nor rejoicing in others; now one safeguards all good and by skillful means expands it, not allowing it to be cut off. The Śrīmālā-sūtra says: "Safeguarding the true Dharma and accepting the true Dharma is foremost." This overturns and shatters the mind lacking sympathetic joy. Here the commentary merely says "rejoicing in others' good," adopting the gist to contrast with the above. "Ninth, mindfully recollecting the buddhas of the ten directions": formerly intimately consorting with bad friends and believing their words; now one mindfully recollects the buddhas of the ten directions, recollecting their peerless compassion as an unasked friend, recollecting their peerless wisdom as the great guide. This overturns and shatters the mind that complies with bad friends. "Tenth, contemplating the nature of sin as empty": thoroughly understanding that the minds of greed, anger, and ignorance are all gates to quiescence. Why is this? If greed and anger arise, where do they abide? Know that this greed and anger abide in false thoughts, false thoughts abide in inversion, inversion abides in the view of a body, the view of a body abides in the view of self, and the view of self has no place of abiding. Seeking a self throughout the ten directions, it cannot be found; my mind is naturally empty, and sin and merit have no master. Deeply penetrating the characteristics of sin and merit, one shines everywhere throughout the ten directions. Now this wisdom of emptiness accords with the mind, like when the sun rises and all the morning dew disappears. All minds are gates to quiescence, because one takes pleasure in quiescence. With this one overturns and shatters ignorance and dark confusion. These are the ten kinds of repentance, which accord with the path to nirvāṇa and go against the stream of birth and death, able to extinguish the faults of the four grave offenses and five heinous deeds. If one does not understand these ten minds and is completely ignorant of right and wrong, how could one repent? Even if one enters the sanctuary, it is vain ascetic practice and ultimately without great benefit. The Nirvāṇa [Sūtra] says: "If it is said that diligently cultivating ascetic practice is an immediate cause and condition for great nirvāṇa, there is no such thing." This is precisely the meaning. This is called removing and extinguishing heavy sins in the context of concrete repentance. In that *Zhiguān*, there is furthermore a distinct repentance. Seeing sins also has ten minds that overturn and shatter the former ten, but all are articulated in terms of contemplative practice. The general idea of separately passing through the ten minds—contemplating sins as empty in nature—agrees with the sūtra text below, so it cannot be cited in detail. Among those explanatory texts, this commentary does not treat them extensively, and the explanations of the sūtra below have already implicitly made use of them. Now I cite them all together to let their source be known, and also to distinguish between the host and guest words within the commentary. Regarding the commentary's "The preceding was in order of generating the minds": this is because it goes from subtle to manifest. Overturning and shattering, then, goes from coarse to subtle, meaning first generating the faithful mind, next giving rise to shame and conscience, and so forth. Just as a soiled garment receives dirt, first subtle and then manifest; when washing it, one first removes the coarse dirt and afterwards eliminates the fine dirt. Regarding the statement, "Here, it is expressed in terms of superior and inferior": this means that bodhi is supreme, and so forth.

78.18

Regarding the commentary's "First, generating bodhicitta serves as the basis for repentance": repentance relying on bodhicitta is genuine repentance; repentance without generating bodhicitta is not genuine goodness. Thus the fifty-eighth fascicle of the sūtra says: "Forgetting bodhicitta while cultivating good roots is the work of Māra." From "Because it is the root of practice" onward, it resolves the objection regarding the lack of sequence, the meaning of which is as stated before.

78.19

Regarding the Commentary's stating, "The rest are as explained elsewhere": there are two matters here. First, it clarifies the essence of the two hindrances, which will be further explained in the commentary below; second, it explains that the hindrance of views is discussed separately, which refers to the explanation from the Mohe zhiguan cited earlier.

78.20

Regarding the Commentary's stating, "Before each and every buddha and before sentient beings": buddhas are the lords of repentance, and relying on the buddhas, [transgressions] can be eliminated; sentient beings are the objects faced, because one previously vexed and harmed them.

78.21

Regarding the Commentary's stating, "Since both humans and devas, worldlings and nobles..." and so forth: among each and every group of living beings there are devas; before each and every buddha, there are the nobles. The noble ones and devas see my concealed faults, and humans see my manifest faults; therefore, there is shame and remorse. This section of the commentary utilizes a section of the sūtra and has two meanings: first, using universal facing to overturn shamelessness and lack of remorse; second, from "due to the universal mobilization of intention" onward, it also uses universal facing to overturn the fourth [mind of] unrestrained indulgence in the three karmas. Regarding the Commentary's stating, "Simultaneously reveals the erroneous conception of self and person" and so forth: contemplating the emptiness of the nature of sin directly demolishes erroneous conceptions; yet stating that it "simultaneously reveals" them is because there are two meanings here. First, it simultaneously reveals that which is to be cured: the following three matters are all what is cured, and each of the following in turn has that which cures—namely, ultimate emptiness destroys the erroneous conception of self and person, revealing the absence of nihilism and permanence, and demolishing the repudiation of cause and effect; facing the buddhas of the ten directions overturns externally encountering evil conditions. Second, contemplating emptiness directly destroys the arbitrary imputation of a self and person; now the latter two are added, and therefore it is called "simultaneous." The single emptiness of nature alone demolishes the three faults.

78.22

Regarding the Commentary's stating from "Now, the first: karma is the cause of retribution and the foremost among the three hindrances" onward: it sets forth the separate repentance of karma and the reason for repenting it first, which can be understood from the text. From "It does not previously have an essence" onward, it explains the sūtra. Therein are two parts: first, it explains that it does not come from the east or other directions; having no essential nature is precisely the meaning of emptiness. Second, it explains that it arises from inverted [views]. As for the phrase "explains the reason for emptiness": arising from causes and conditions is precisely the reason for emptiness. Because it arises from inverted [views], the meaning of the emptiness of essential nature is established. From "Due to the sea of karmic hindrances" onward, this is a passage from the Guan Puxian jing. Citing this establishes the two meanings above, which is: "The entire ocean of karmic hindrances all arises from false ideation. If one wishes to repent, sit upright and contemplate the true mark." As for the phrase "making this empty wisdom correspond with the mind": this is also a passage from the Guan Puxian jing. Taking this to explain the present sūtra, one clearly and decisively sees without doubts. When empty wisdom corresponds, this wisdom is decisive. "Being able to know thus" in turn explains the word "bodhisattva"; because it makes the deva son repent, it is called "bodhisattva." "Thus" means that by virtue of seeing the principle of the two emptinesses, one is indeed a bodhisattva.

78.23

Regarding the Commentary's stating, "Using an analogy for conventional existence and ultimate nonexistence": this is the meaning of the Madhyamakaśāstra; conditionally arisen illusory existence is the conventional, and the empty principle of lack of intrinsic nature is the ultimate.

78.24

Regarding the Commentary's stating, "The two passages on existence and nonexistence mutually reflect and abbreviate the three [hindrances]": this means that within the explanation of existence, the retribution hindrance is omitted; within the explanation of nonexistence, the affliction [hindrance] is omitted. From "Since there is no self" onward, it reconciles with the preceding ten minds.

78.25

Regarding the Commentary's stating, "If one asserts it to be empty, the buddhas do not convert them": the Madhyamakaśāstra states: "The buddhas speak the dharma of emptiness in order to leave behind views of existence. If one further sees that there is emptiness, the buddhas cannot convert them."

78.26

Regarding the Commentary's stating from "Therefore, it now reveals that it is not nihilistic nonexistence" onward: it reconciles with the ten minds above. Because this is the nonexistence of that which is conditionally established and devoid of intrinsic nature, it is not nihilistic nonexistence; therefore, the sūtra speaks of receiving its retribution. This is also the same as the Vimalakīrtinirdeśa: "There is no self, no agent, and no experiencer, yet wholesome and unwholesome karma are not destroyed."

78.27

Regarding the Commentary's stating, "Definite existence is permanence; definite nonexistence is annihilation": this is also a verse from the Madhyamakaśāstra. The verse states: "Definite existence grasps at permanence; definite nonexistence grasps at annihilation. Therefore, those who have wisdom should not grasp at existence or nonexistence." As for the phrase "Both is also twofold": it means that if both existence and nonexistence [are affirmed], then the two views contradict each other, and it does not depart from the expressions of both annihilation and permanence. As for "simultaneously demolishing both views": therefore the sūtra states, "The buddhas do not speak of dharmas of annihilation or permanence." Regarding the Commentary's stating from "Therefore, although empty, it is not annihilated" onward: this is also a verse from the Madhyamakaśāstra. The śāstra states: "Although empty, it is also not annihilated; although existent, it is not permanent; sins and merits are not lost—this is what is spoken by the Buddha."

78.28

Regarding the Commentary's stating, "Causing them to truly be mindful of the buddhas of the ten directions": if one does not comprehend mind-only, sees [the Buddha] as coming from outside, and grasps at the limits of form, how could one know that mind itself is the Buddha? If one knows that mind, buddha, and sentient beings—these three—have no distinction, this is true mindfulness of the Buddha. A good spiritual friend said: "Mindfulness of the Buddha is mindfulness of the mind; mindfulness of the mind is mindfulness of the Buddha." The Buddha has no form, and the mind has no arising and ceasing; mind and object are unified, and therefore it is called true mindfulness.

78.29

Regarding the Commentary's stating, "Furthermore, karma is also like an illusion": this reiterates the meaning of illusion, as cited previously. From "Furthermore, illusion is neither existence nor nonexistence" onward: above, it distinguished emptiness of nature; from here below, it explains the Middle Way.

78.30

Regarding the Commentary's stating, "Because the voice is heard everywhere through the power of samādhi": this resolves an objection. The objection states: When the drum of Tuṣita Heaven in this realm expounds the Dharma, how can the benefit reach a hundred thousand kotis and such realms? The meaning of the answer is understandable.

78.31

Regarding the Commentary's stating from "Now, the first: all having the word 'therefore'" and so forth: there are five points in the commentary's text. First, it cites the sūtra's meaning. The statement "It seems to cite what precedes as the cause" means that it seems that due to hearing the dedication, attaining the ten grounds, and attaining samādhi—with these three serving as causes—seeing the Buddha serves as the benefit. Second, from "Yet previously there was no..." onward, it provides the reason why adding the word "therefore" is inappropriate. Third, from "Therefore the Jin sūtra..." onward, it cites the ancient sūtra as evidence. Fourth, from "It should say 'heard the expounding'..." onward, it corrects the sūtra text. Fifth, the statement "The upper line speaks of the stage": below it explains the text. The stage is the ten grounds. The statement "The lower line accomplishes practice": this is the section on the samādhi adorned with all powers. From "attaining the ten powers" onward, it explains the meaning of "all powers," meaning that the ten powers are the fruit-virtues of a buddha, and now stating that they are "attained" refers only to attaining a portion.

78.32

Regarding the Commentary's stating, "Or delusion regarding the expounded accomplishment of truth" and so forth: this refers to the meaning of the ten truths in the fifth ground. As for the ten truths, they are the ten kinds of contemplation of the four truths, namely: 1. skill in knowing the conventional truth; 2. skill in knowing the ultimate truth; 3. skill in knowing the characteristic truth; 4. skill in knowing the differential truth; 5. skill in knowing the establishment truth; 6. skill in knowing the factual truth; 7. skill in knowing the arising truth; 8. skill in knowing the truth of exhaustion and non-arising; 9. skill in knowing the truth of entering the path; 10. skill in knowing all bodhisattva grounds. They are sequentially accomplished, up to skill in knowing the truth of the accomplishment of the Tathāgata's wisdom. Stating here "expounded accomplishment" is the name of the fifth truth of establishment in the treatise and sūtra. Because this fifth one contemplates the assembly through the dependent origination of the four truths, it is singled out and manifested according to speech; thus, in the treatise it is called "expounded accomplishment."

78.33

Regarding the Commentary's stating, "However, both are reasonable": this is the commentary reconciling them; since the texts have not yet been seen, one cannot yet choose between them, but merely resolves them through principle. However, the former explanation seems to be an analogy for afflictions, while the latter seems to concern karma. Moreover, in being deluded about the ten truths, the aspect of delusion is prominent.

78.34

Regarding the Commentary's stating, "There are further different explanations, as in the Bhadrakalpika-sūtra": reconciling the different explanations has already been cited in the ninth ground.

78.35

Regarding the Commentary's stating from "Now, the first: according to the Jin sūtra, it says 'planting one Gaṅgā's sands'" onward: the commentary's text has two parts: first, it generally explains the pure gold net, and afterward, it separately explains the phrase "one Gaṅgā's sands." In the former there are three parts: 1. citing the Sanskrit manuscript of the Jin sūtra to establish the meaning of the jewel net; 2. reiterating the present sūtra; 3. citing the Yingluo [jing] to establish the two sūtras. Now, the first. The phrase "multiple cakravartins": the jewel net is one, and by taking gold nets, lapis lazuli, and many others as equivalent, there is one Gaṅgā's sands. The statement "It is not the many wholesome [roots] of a single cakravartin": this critiques the present sūtra using the old sūtra. It says that planting the wholesome roots of a pure gold net cakravartin [equal to] one Gaṅgā's sands means that a single cakravartin has many wholesome [roots]. The statement "The Sanskrit text is also like this": this uses the Sanskrit text to confirm the Jin sūtra.

78.36

Regarding the statement, "And speaking of the pure gold net": this is the second, reiterating the present sūtra.

78.37

Regarding the Commentary's stating from "According to the upper fascicle of the Yingluo" onward: third, it cites the Yingluo jing to establish the two sūtras. Therein are three parts: 1. citing the sūtra; 2. establishing the Jin sūtra; 3. establishing the present sūtra. Now, the first. As for the statement, "Reaching the thirteenth jewel-mark wheel in the seventh ground": because the first ground has seven jewels, the second ground eight jewels, the third ground nine jewels, the fourth ground ten jewels, the fifth ground eleven jewels, the sixth ground twelve jewels, and the seventh ground thirteen jewels; from the eighth ground and above, the number of jewels does not increase, so it merely says "great responsive jewel-mark wheel" and so forth.

78.38

Regarding the Commentary's stating from "If following the Jin sūtra" onward: second, establishing the Jin sūtra. It means that now attaining the tenth ground accomplishes the wholesome roots of the ninth ground and above as pure and white, identical to the white cloud jewel. From "namely the preceding incense-banner cloud": this cites the preceding text of the sūtra to verify and establish the Jin sūtra. The Jin has the character "white," and the preceding has the character "cloud." The two sūtras combined form the meaning of the white cloud jewel in the Yingluo.

78.39

Regarding the Commentary's stating from "If so, it is merely that which is equaled, then 'gold net' has no flaw" onward: third, reconciling and accepting the present sūtra. Therein are also two parts: first, following the Jin sūtra to subsume the present sūtra, meaning that in the Jin sūtra, attaining the tenth ground has the wholesome [roots] of the various cakravartins of the white pure jewel and so forth from the ninth ground and below. That [sūtra] says "white pure jewel net and so forth"; "and so forth" equals the gold and silver wheels and so forth. If that which equals is the gold net, then the tenth ground is not gold. If what is equaled is taken as gold, what fault is there in gold being equaled? Thus the Jin sūtra equals downward from the ninth ground, and the present sūtra equals upward from the midst of the ten dedications; therefore it says there is no flaw, so it is also the wholesome roots of multiple cakravartins, meaning attaining the wholesome roots of cakravartins of the gold net and so forth [equal to] one Gaṅgā's sands; hence it says there is no flaw.

78.40

Regarding the Commentary's stating, "If taking the tenth ground as the pure gold net, it directly corresponds to the tenth ground": below, it directly follows the meaning that the gold net is a single cakravartin with many wholesome roots, establishing it with three meanings: 1. taking the fearless pearl as the meaning of pure; 2. taking the scope of the person's transformation as identical to the meaning of the tenth ground, which is the subsequent line of the sūtra stating, "Abiding in this station of a cakravartin, he teaches and transforms sentient beings in worlds numbering the dust motes of a hundred thousand kotis of nayutas of buddha-realms," directly identical to the scope of transformation within the retribution fruit of the tenth ground; 3. from "therefore below, this king..." onward, it establishes it through the text on revolving benefits. Since this king's revolving benefits still all attain the tenth ground, one knows that this king is precisely the tenth ground. Therefore that sūtra states: "The bodhisattva peacefully abiding in the station of a pure gold net cakravartin is also like this." Thus the gold net is not that which is equaled, but precisely the tenth ground. However, although the character "gold" is absent in the Yingluo, it may exist in other sūtras, which is why the Vajraśekhara-sūtra extensively explains the golden wheel uṣṇīṣa.

78.41

Regarding the Commentary's stating from "As for 'one Gaṅgā's sands'" onward: second, it separately explains the wholesome roots of the Gaṅgā's sands. Although the golden wheel is that which is equaled, the meaning of that which possesses them differs; regarding the wholesome roots of one Gaṅgā's sands, both sūtras must be one. The statement "From the ninth ground and below": this directly follows the Jin sūtra, because it equals downward from the white pure ninth ground.

78.42

Regarding the Commentary's stating, "In the present sūtra, it is implicitly reflected in the subsequent matching of the analogy": this sets forth the reason why the present sūtra lacks [the mention of] light, which is in the subsequent attainment of the first dhyāna. In matching the analogy, the sūtra says: "The bodhisattva-mahāsattva abides in the station of a pure gold net cakravartin, emitting the pure radiance of the mani topknot"—this is it.

78.43

Regarding the Commentary's stating from "If it directly says 'attaining encountering this light'" onward: it establishes it through principle.

78.44

Regarding the Commentary's stating, "It is still reiterating from within the preceding matching [of the analogy]": this is the text matching the analogy in the preceding bright mirror world analogy. The text states: "The bodhisattva peacefully abiding in the station of a pure gold net cakravartin is also like this. If there is anyone who temporarily attains encountering its light, he will definitely obtain the tenth bodhisattva ground." From "because virtue is accomplished relying on the ground" onward, it explains the reason for reiterating. From "Otherwise" onward, it establishes it by arguing from the opposite.

78.45

Regarding the Commentary's statement, "At the end of this chapter, the transmission of the sūtra was not yet complete": because having fully expounded the successive benefits, it should conclude by attributing them to the original light and the power of the secondary marks, as well as the manifestation of auspicious portents to accomplish the benefits, etc. Now, these are all lacking, which makes it clear that it is incomplete.

78.46

Chapter Thirty-Six: Samantabhadra's Practices

78.47

Regarding the Commentary's statement, "In general, it refers to the two chapters elucidating the cause and effect of the manifestation...", the text of the Commentary has two parts: first, directly elucidating; second, from "If so, why..." downward, resolving difficulties. In the first, three difficulties are stated; then, from "It is precisely through this meaning that it shows a reconciliation with the previous..." downward, the difficulties are explained and resolved. In this there are two parts: first, answering by presenting the reason; second, answering by "the transmission of the sūtra was not yet complete." In the former there are also two parts: first, these two preceding sentences provide a general answer; second, from "If there were further distinct questions..." downward, distinct answers to the three questions are given. First is answering the objection concerning the lack of asking. Second, because it wishes to reconcile with the previous, it is not separated by portents; this resolves the previous second objection that the distinct fruit ended without portents. Third, from "The universal Dharma is wondrous..." downward, it resolves the third objection that the uniform cause had portents immediately upon completion.

First 47 of 65 passages. Read on

Linked texts (1)

大方廣佛華嚴經隨疏演義鈔 — Classical Chinese