大方廣佛華嚴經隨疏演義鈔 83
English (machine translation) 83
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- English
83.1
Composed by the monk Chengguan of Da Huayan Monastery on Mount Qingliang under the Tang
83.2
The commentary states: "Now, the first ten māras..." Below, it is divided into three parts: first, a general explanation of the meaning of being a māra; second, from "However, regarding the four māras..." onward, distinguishing differences relative to the four [māras]; third, from "If one wishes..." onward, their mutual subsumption with the four.
83.3
The commentary states: "Second, there are ten māras..." Below, it is divided into two parts: first, a general explanation of the characteristics of their activities; second, from "Among the ten..." onward, an explanation of the text.
83.4
The commentary states: "Second, regarding defilement and perfection..." Below, explaining the second line, it is divided into two parts: first, a general explanation of the textual meaning; second, from "Now, the true path..." onward, establishing the principle. In this there are two parts: first, speaking in terms of cognition, defilement and perfection are both extinguished; second, from "Furthermore, because compassion transforms evil..." onward, speaking in terms of great compassion. First it explains directly; later, from "How much more so does evil provide aid to good..." onward, it borrows the meaning of Laozi to explain and complete the above sense, which is the concluding text of the "No Rutted Tracks" chapter of the Daodejing. That entire chapter states: "Good movement leaves no rutted tracks; good speech leaves no flaw or blame; good calculation uses no counting tallies; good closing uses no bolt or latch yet cannot be opened; good knotting uses no cord yet cannot be unloosed." Explanation: The meaning is that when one has no mind directed toward these five, how could there be rutted tracks and so forth? Next it states: "Therefore the sage is constantly good at saving others and rejects no one; he is constantly good at saving things and rejects nothing: this is called 'following the light'." Explanation: The mind being unattached, with nothing deemed acceptable or unacceptable, what would be rejected? Next it states: "Therefore the good person is the teacher of the ungood person; the ungood person is the resource of the good person. If one does not value the teacher and does not love the resource, though knowledgeable, one is greatly deluded: this is called the essential mystery." Explanation: There are two meanings here. First, in terms of the hidden meaning, it means that although one takes the good person as a teacher and uses the evil person as a resource, one neither values nor loves them, and taking both teacher and resource as extinguished is considered profound virtue. Ordinary worldlings, though knowledgeable, are greatly deluded regarding the Way; this is called the essential mystery. Second, in terms of the evident meaning: the good is what is taken as a model, and the evil is my resource; yet if one does not value or love them, then although one knows good and evil, this is still great delusion, whereas viewing both good and evil as good is called the essential mystery. This accords with the preceding text's "rejecting no person and no thing." The commentary now uses this, and therefore effects the transformation of evil. Covert function is called "following" (xi).
83.5
The commentary states: "Now the first is the manifestation of the fruit..." Below, the commentary's text has six parts: 1. harmonizing with the preceding text; 2. explaining the meaning of "seeing"; 3. explaining according to the text; 4. concluding generally with perfect interfusion; 5. subsuming them into pairs; 6. generally revealing what is contained. Now as for the first: "What is seen here is the previous ten Buddhas" refers to the fifty-third fascicle at the end of the chapter on "Ten Faiths". However, the Tanxuan ji cites the Dharmasaṃgīti-sūtra: "The bodhisattva enters ten kinds of dharmas and is able to know all Buddhas. What are the ten? They are the Buddha of accumulated vapors, the Buddha of karmic retribution, the Buddha of samādhi, the Buddha of vows, the Buddha of mind, the Buddha of reality, the Buddha of identity, the Buddha of transformation, the Buddha of offerings, and the Buddha of images." And so forth, up to extensive explanations. If one wishes to harmonize them: "accumulated vapors" is, in meaning, equivalent to the "Buddha of following aspirations," because they are originally accumulated and one desires to see them. "Karmic retribution" is the Buddha of karmic retribution. The next three are entirely identical to the Buddha of reality, whose meaning corresponds to the dharmadhātu. The "Buddha of identity" is the fundamental nature, because the fundamental nature is identical. "Transformation" is nirvāṇa. "Offerings" is complete enlightenment. "Images" is the sustaining presence. Second, from "However, regarding the explanation of seeing here..." onward, it explains the meaning of seeing the Buddha. In this there are also three parts: first, a direct explanation; second, from "If a bodhisattva..." onward, a demonstration by contrast; third, from "Nor may one..." onward, refuting an attempt to salvage the argument. It is feared that someone might rescue the position by saying: "Half may be taken from the perspective of what can see, such as the unattached Buddha, etc.; half may be taken from the perspective of what is seen, such as arising, etc. How would this not be coherent?" Therefore, it now refutes this by stating: One must not take half as the subject and half as the object, causing people to be confused, leaving no way to grasp the meaning, and rendering the ten meanings of seeing disordered.
83.6
The commentary states: "First, the unattached..." Below, third, it explains the text. Explaining this single phrase, the commentary text has three parts: first, it directly explains complete enlightenment, indicating that what is seen is unattached, which is the characteristic of complete enlightenment. Second, from "Furthermore, perverted wisdom..." onward, complete enlightenment and non-attachment are two different meanings, and the designations for what is seen and what can see must both possess the two. Now, what is seen possesses the virtue of complete enlightenment that is consummate, omitting only the perverted wisdom that is not left behind; what can see possesses the non-perverted wisdom that is not left behind, omitting only the complete virtue that is not consummated. Therefore, within the Buddha, it elliptically incorporates non-attachment, and within what can see, it elliptically incorporates complete enlightenment. Hence the commentary states: "Buddha and seeing elliptically reflect each other." Third, from "This is..." onward, it concludes by establishing the general and the particular.
83.7
In the commentary's "Second, arising by mounting vows," from "The text states..." onward, it cites as evidence the words of the "Flower Store World" chapter. From "Furthermore, mounting this vow..." onward, the preceding spoke in terms of the physical body, while this speaks in terms of the generated virtues. Where the commentary says "Hence below Sudhana..." and so forth, it cites as evidence the seventy-seventh fascicle. Sudhana cultivates contemplation; this refers to the true body. It also states: "All transformation Buddhas arise from a reverent mind," making it clear that reverence belongs to the receptive capacity, which can see the transformation body; faith belongs to the Buddha, producing the fruit through faith.
83.8
The commentary states: "He is also able to cause those who see to believe." Above, speaking in terms of the true body, faith naturally belongs to the Buddha; here, with respect to the true body, faith also belongs to the receptive capacity, because the adornments of the major and minor marks visibly become accomplished through this, thereby causing sentient beings to have faith.
83.9
The commentary states: "Fourth, according with sentient beings..." and so forth, which is the intention in the treatise. From "Furthermore, according with sentient beings with a round voice..." onward, this is the view from the East Sea (Korea); in the discussion of the profound, it has already been shown not to contravene the correct principle, so both are presented together.
83.10
The commentary states: "Deeply entering nirvāṇa, he is thus able to manifest extinction." Having attained non-abiding nirvāṇa, he is able to accomplish great deeds. Regarding "deeply entering saṃsāra, hence the manifestation of extinction is not real": awakening to the nature of saṃsāra is itself naturally pure nirvāṇa; therefore one knows that the manifestation of extinction is not a real extinction, because in accordance with nature, he is constantly present. Regarding "Sixth, the dharmakāya": first, through the conjunction of tathatā and cognition, it possesses the virtues of the dharmakāya, and hence is said to "fill the dharmadhātu," the dharmadhātu being that which is filled. Below, in terms of the body of reality-nature (dharmatākāya), it is spoken of as the "essence of the Buddha".
83.11
The commentary states: "Seventh, serenely abiding." This explains the seeing of abiding. The "true nature of representation-only" is precisely the mind-Buddha.
83.12
The commentary states: "Eighth, tranquil and without reliance." This explains the seeing of oneness. Next, it uses "without reliance" to explain the samādhi-Buddha. Later, from "Touching the categories..." onward, it explains the meaning of the immeasurable.
83.13
The commentary states: "Ninth, equality." This is also explained with two meanings: first, explaining subject and object together; second, from "Innate awakening..." onward, explaining solely in terms of principle.
83.14
The commentary states: "Tenth, according to one's own or others' intent..." Below, this refers to the mind-made body (manomayakāya). However, there are three meanings: 1. swift as thought; 2. accomplished according to one's own intent; 3. according to others' inclinations. Here, the latter two are used to explain the words "according to inclinations." According to what one delights in, one universally receives the dharmakāya; according to what others delight in, [he manifests] whatever category they desire to receive.
83.15
The commentary states: "Relying on the ten seeings above..." Below, fourth is the perfect interfusion of the six characteristics. Universality is the one Buddha; particularity is divided into ten. Identity entails their bearing the nature of a Buddha; difference entails complete enlightenment, the gradations of the major and minor marks, and so forth. Integration is gathering the ten together to complete the meaning of the true Buddha; disintegration is the ten bodies each abiding in their own nature.
83.16
The commentary states: "Furthermore, these ten kinds..." Below, fifth, they are grouped into pairs.
83.17
Regarding the commentary’s [passage beginning with] “Moreover, these ten views each have ten meanings”: this is the sixth [section], concluding into inclusiveness, which represents the thought of Haedong [Wonhyo]. Haedong followed the Jin translation of the sūtra, in which there are differences in terminology and numbering; thus there are also slight differences in the meanings adopted here. Here, I cite proof directly in accordance with this sūtra.
First, regarding the non-attached view of the Buddha of True Awakening, there are ten kinds of non-attachment. That is, as this chapter states:
“Namely, non-attachment to all worlds, non-attachment to all sentient beings, non-attachment to all dharmas, non-attachment to all actions, non-attachment to all roots of goodness, non-attachment to all places of rebirth, non-attachment to all vows, non-attachment to all practices, non-attachment to all bodhisattvas, and non-attachment to all Buddhas.”
Although these ten are causes that penetrate to the fruit stage where all is non-attachment, the ten purities free from results in the “Inconceivable Chapter” are also the non-attachment of the fruit.
Second, regarding the manifest-birth view of the Vow Buddha, there are also ten kinds of manifest-birth. The “Inconceivable Chapter” states:
“The Buddhas, the World-Honoured Ones, have ten kinds of cognition that manifest-birth from thought-moment to thought-moment. What are the ten? Namely: in a single thought-moment, all Buddhas can completely display descending from the heavens into immeasurable worlds; second, bodhisattvas taking rebirth; third, leaving home to train in the Path; fourth, achieving equal and right awakening under the bodhi tree; fifth, turning the wondrous wheel of Dharma; sixth, teaching and transforming sentient beings and making offerings to all Buddhas; seventh, inexpressible various buddha-bodies; eighth, the various adornments and numberless adornments of the Tathāgata’s sovereign treasury of all-knowledge; ninth, immeasurable and numberless purified sentient beings; tenth, the various dispositions, various vigorous efforts, and various practices and understandings of the Buddhas of the three times, achieving equal and right awakening in the three times.”
Explanation: The numbers such as “first” and “second” are absent in the sūtra text. Every clause, just like the initial clause, contains the words “all Buddhas … into … worlds”; this refers to vows arising from post-attainment cognition to manifest birth in the eight phases, and so forth.
Third, regarding the deep-faith view of the Retribution-Karma Buddha, if explained in terms of adornments, it should be like the ten most supreme and unsurpassed adornments in the “Inconceivable Chapter.” Here, adopting causal practices, they are not found within the fruit [stage] of the “Inconceivable Chapter.” It is just as the “Chapter on the Ten Treasuries” states:
“Having faith that all dharmas are devoid of characteristics; having faith that all dharmas are devoid of vows; having faith that all dharmas are devoid of activity; having faith that all dharmas are free from conceptual discrimination; having faith that all dharmas are without basis; having faith that all dharmas are immeasurable; having faith that all dharmas have nothing superior; having faith that all dharmas are difficult to surpass; having faith that all dharmas are unborn.”
Explanation: By taking these as causes, the fruit is achieved. It may also be like the ten kinds of faith in the “Ten Grounds.”
Fourth, regarding the compliant view of the Sustaining Buddha, if explained in terms of complying with sentient beings to sustain the Buddha-Dharma, it refers to the ten kinds of performing buddha-deeds for sentient beings. The “Inconceivable Chapter” states:
“The Buddhas, the World-Honoured Ones, have ten ways of performing buddha-deeds for sentient beings. What are the ten? The first is that all Buddhas manifest physical bodies to perform buddha-deeds for sentient beings; second, producing wondrous voices; third, possessing something to be received; fourth, possessing nothing to be received; fifth, using earth, water, fire, and wind; sixth, through sovereign supernormal powers, manifesting all objective spheres of cognition; seventh, through various names and epithets; eighth, using the spheres of buddha-lands; ninth, adorning and purifying buddha-lands; tenth, being silent and wordless.”
Explanation: Above each clause there are the words “all Buddhas,” and below each clause there are the words “perform buddha-deeds,” exactly as in the first clause. “Being silent and wordless” refers to sovereignly sustaining [the Dharma] through the relics of their own bodies. If explained in terms of sustaining through the round voice, it is as stated later in the text:
“When the Tathāgata, the Arhat, the Fully and Perfectly Awakened One turns the wheel of Dharma, by means of a single matter he plants pure white dharmas in the minds of sentient beings without any of them passing in vain; this is the meaning of compliance. What are the ten? Namely, on account of the power of past vows; on account of being sustained by great compassion; on account of not abandoning sentient beings; on account of sovereignty in wisdom; on account of expounding the Dharma according to what they delight in; on account of unfailingly matching their timing without ever missing it; on account of speaking without falsehood according to what is appropriate for them; on account of his body being most supreme and without equal; on account of his words being sovereign and impossible to overpower; on account of his wisdom being sovereign so that whatever words he utters, all are awakened. These are the ten.”
Fifth, regarding the profound-entry view of the Nirvāṇa Buddha, the “Manifestation Chapter” states:
“Those who wish to know the great nirvāṇa of the Tathāgata should thoroughly understand its fundamental self-nature.”
Explanation: Thorough understanding is the meaning of profound entry. The sūtra states:
“Just as tathatā is nirvāṇa, the Tathāgata’s nirvāṇa is also like this; second, bhūtakoṭi; third, dharmadhātu; fourth, space; fifth, dharmatā; sixth, the limit of detachment from desire; seventh, the limit of signlessness; eighth, the limit of self-nature; ninth, the limit of all dharmatās; tenth, the limit of tathatā.”
Explanation: In full, they are all like the first clause. To thoroughly understand in this manner is called profound entry.
Sixth, regarding the omnipresent-reaching view of the Dharmadhātu Buddha, if explained directly in terms of the dharmadhātu, as the Dedication [Chapter on] Reaching All Places states:
“Just as bhūtakoṭi reaches everywhere, it reaches all things, reaches all worlds, reaches all sentient beings, reaches all lands, reaches all dharmas, reaches all space, reaches all three times, reaches all conditioned and unconditioned dharmas, reaches all languages, sounds, and voices.”
However, here there are only nine; conditioned and unconditioned should be divided into two. If explaining omnipresent reaching with respect to the Buddha, the “Inconceivable Dharma Chapter” states:
“Sons of the Buddha! The Buddhas, the World-Honoured Ones, have ten dharmas that pervade the dharmadhātu. What are the ten? Namely, all Buddhas have boundless bodies whose visible forms and characteristics are pure, completely entering all destinies without defiled attachment; second, unobstructed eyes that can clearly see all dharmas; third, unobstructed ears that can completely understand all sounds; fourth, noses that can reach the other shore of the Buddhas’ sovereignty; fifth, broad and long tongues that produce wondrous voices pervading the dharmadhātu; sixth, bodies responding to the minds of sentient beings, causing all to behold them; seventh, minds abiding in the unobstructed, equal dharmakāya; eighth, unobstructed liberation displaying inexhaustible great supernormal powers; ninth, purified worlds that, according to the pleasures of sentient beings, manifest the various adornments of many buddha-lands without generating defiled attachment therein; tenth, the consummate cognition of bodhisattva practices and vows, playfully sporting in sovereign ease, completely penetrating all Buddha-Dharmas.”
Explanation: Among the ten clauses, all are like the first clause in having the words “all Buddhas have boundless…” In the case of the tongue, it has “broad and long,” which thus pertains to the phrase “boundless.”
Seventh, regarding the peaceful-dwelling view of the Mind Buddha, the “Inconceivable Chapter” states:
“The Buddhas, the World-Honoured Ones, have ten immeasurable dwellings. Namely, constantly dwelling in great compassion; dwelling in various bodies to perform buddha-deeds; dwelling in an equal mind to turn the pure wheel of Dharma; dwelling in the four eloquence-talents to expound immeasurable dharmas; dwelling in all inconceivable Buddha-Dharmas; dwelling in pure voices pervading immeasurable lands; dwelling in the inexpressible, profound dharmadhātu to manifest all most supreme supernormal powers; dwelling in the ultimate dharmas that can disclose without obstruction.”
Explanation: These are that in which the Buddha’s mind dwells. In the sūtra there are only nine clauses; “pure voices pervading immeasurable lands” should be split into two.
Eighth, regarding the immeasurable and unreliant view of the Samādhi Buddha, the “Inconceivable Chapter” states:
“The Buddhas, the World-Honoured Ones, have ten immeasurable, inconceivable buddha-samādhis. What are the ten? Namely, all Buddhas constantly remain in right absorption, and in a single thought-moment they pervade all places to extensively expound the wondrous Dharma universally for sentient beings; second, universally expounding the limit of non-self for sentient beings; third, universally entering the three times; fourth, universally entering the vast buddha-lands of the ten directions; fifth, universally manifesting immeasurable various buddha-bodies; sixth, manifesting body, speech, and mind in accordance with the various mental dispositions of sentient beings; seventh, expounding the true limit of detachment from desire of all dharmas; eighth, elucidating the self-nature of all dependent origination; ninth, displaying immeasurable vast worldly and supramundane adornments, causing sentient beings to constantly behold the Buddha; tenth, causing all sentient beings to completely penetrate all Buddha-Dharmas and immeasurable liberations, ultimately arriving at the unsurpassed other shore.”
Explanation: In full, all are like the first clause in having the words “all Buddhas constantly remain in right absorption, and in a single thought-moment they pervade all places…” Although there is this immeasurability, their minds have nothing upon which they rely.
Ninth, regarding the clear-and-comprehending view of the Fundamental-Nature Buddha: “clear and comprehending” is none other than the cognitive body. Hence [fascicle] forty-seven states:
“The Buddhas, the World-Honoured Ones, have ten kinds of knowing all dharmas completely and without remainder. What are the ten? Namely, first, knowing all dharmas of the past completely and without remainder; second, knowing all dharmas of the future; third, knowing all dharmas of the present; fourth, knowing all linguistic dharmas; fifth, knowing the minds of all sentient beings; sixth, knowing the various higher, middling, and lower positions of the roots of goodness of all bodhisattvas; seventh, knowing that the consummate cognition and various roots of goodness of all Buddhas neither increase nor decrease; eighth, knowing that all dharmas arise from conditions; ninth, knowing all kinds of world systems; tenth, knowing various differentiated matters within all dharmadhātus like Indra’s net.”
Explanation: The ten clauses all contain the words “completely and without remainder.”
Tenth, regarding the universally-receiving view of the Buddha of Following Pleasures: they are able universally to receive and accept because they manifest in accordance with what is delighted in. That is, [fascicle] forty-six states:
“The Buddhas, the World-Honoured Ones, have ten kinds of buddha-deeds in all worlds at all times. What are the ten? The first is that if there are sentient beings who single-mindedly recollect [the Buddha], he manifests before them; second, if there are sentient beings whose minds are not tame and compliant, he expounds the Dharma for them; third, if there are sentient beings who can give rise to pure faith, he unfailingly causes them to obtain immeasurable roots of goodness; fourth, if there are sentient beings who can enter the position of the Dharma, he is able to directly realize it for all of them, fully knowing it; fifth, teaching and transforming sentient beings without weariness; sixth, roaming through buddha-lands, coming and going without obstruction; seventh, great compassion not abandoning all sentient beings; eighth, manifesting transformed bodies constantly without interruption; ninth, supernormal powers with sovereign ease never resting; tenth, abiding in the dharmadhātu and able to observe everywhere. These are the ten.”
Explanation: This is universally following what sentient beings receive.
83.18
Regarding the commentary’s [passage beginning with] “Moreover, as in Yogācāra[bhūmi], [fascicle] ninety-nine”: this re-explains pure morality, first raising that which is counteracted, and afterwards, under “there are also five marks,” raising the counteragents. These five can also correspond to the preceding five, with only the third and fourth being out of order. First, because the Buddha permits restoration of purity, one does not blame oneself. Second, because ignorance is eradicated, one does not fear reproof by devas. Third, having already generated the intention not to transgress, one does not fear bad reputation. Fourth, by repenting before fellow practitioners, one does not fear reproach from fellow practitioners. Fifth, because the Buddha permits removal through repentance, one does not fear the evil destinies. In its actual meaning, however, these five universally can counteract the preceding five.
83.19
Regarding the commentary’s [passage beginning with] “Kośa, [fascicle] nineteen, says: ‘First, arrogance (māna)’” and so on: although the text already contains this, the commentary cited that treatise to explain the present sūtra. Fearing that the host and guest [sources] might not be distinguished, I now cite it fully again. The Kośa says: “Of the seven and nine arrogances, they derive from three; all apply to abandonment through seeing and cultivation.” The Yogācāra[bhūmi] and the Samuccaya are largely identical to the Kośa; here we follow the Kośa. In the commentary there are three parts: first, listing the names according to the Kośa; second, under “the present text,” expanding and combining according to the text; third, under “the first three are just arrogance,” explaining the text. First it separately explains the first three, within which there are two senses: first, indicating [them]; next, under “hence that treatise,” fully citing the treatise text to correctly explain the meaning of arrogance. Under “the first is despising others,” it separately explains the three phrases.
83.20
In the commentary, from 'Fourth, excessive arrogance (adhimāna)' onward explains excessive pride. From 'it is toward another' onward is entirely the treatise text. In the fifth, [the commentary] first indicates agreement and collates the explanation; second, from 'virtuous' onward, it takes the sūtra text to match [the treatise]. The treatise text says in full: 'Regarding another who is superior, to claim that oneself is superior is called pride of excessive pride (mānātimāna), because it exceeds the pride over another.' For the sixth, 'erroneous pride (mithyāmāna)', the treatise says in full: 'Regarding oneself having no real virtue, to claim that oneself has virtue is called erroneous pride.' All above is the treatise text, and below is the treatise's explanation. From 'himself giving rise to disparagement' onward, the commentary cites the present sūtra and harmonizes it with the treatise text. In the seventh, 'pride of inferiority (ūnamāna)', the commentary matches the sūtra to the treatise, which is 'himself seeking a high seat' onward. The treatise says in full: 'Regarding one who is far superior, to claim that oneself is only slightly inferior is called pride of inferiority.' The rest are all explanations by the commentary. 'The eighth is also erroneous pride' refers to 'seeing a virtuous person' onward. Grimacing and harsh roughness are unwholesome actions; this is subsumed under having accomplished unwholesome actions in the previous treatise text. The ninth says 'swallowed by pride of self (asmimāna)'; this is explained using the sūtra, thereby knowing it is pride of self. As the treatise says in full: 'Grasping at self and what belongs to the self, causing the mind to become haughty, is called pride of self, because it arises relying on the self.' Explanation: Because it is easy, the commentary does not quote the treatise's explanation. From 'the tenth is the pride of superiority (adhimāna)' onward, the commentary first harmonizes the sūtra with the treatise, and afterward, from 'its merely taking' onward, re-explains according to the difficulties. In the former, in full, the treatise says: 'To claim to have attained what has not been attained is called pride of superiority.' The Yogācārabhūmi says: 'Regarding oneself as having virtue when having no real virtue.' The Abhidharmasamuccaya says: 'Regarding superior realized dharmas that have not been attained, conceiving that oneself has already attained superior realized dharmas.' The commentary harmonizes and explains the treatises; the text is easy to understand. The verse in the treatise above says 'Seven conceits, and nine derived from three'—that is, the nine conceits are born from the previous seven conceits and three conceits. Regarding the nine conceits, the Jñānaprasthāna says: '1. The class of conceits "I am superior"; 2. The class of conceits "I am equal"; 3. The class of conceits "I am inferior"; 4. The class of conceits "There are those superior to me"; 5. The class of conceits "There are those equal to me"; 6. The class of conceits "There are those inferior to me"; 7. The class of conceits "There are none superior to me"; 8. The class of conceits "There are none equal to me"; 9. The class of conceits "There are none inferior to me".' Regarding 'derived from three', they are: 1. pride (māna); 2. excessive pride (atimāna); 3. pride of inferiority (ūnamāna). Among the first three: 1. The class of conceits 'I am superior' comes from the previous excessive pride; 2. The class of conceits 'I am equal' comes from the previous pride; 3. The class of conceits 'I am inferior' comes from pride of inferiority. The fourth, fifth, and sixth come respectively from pride of inferiority, pride, and excessive pride. The seventh, eighth, and ninth come respectively from pride, excessive pride, and pride of inferiority. Explanation: Since the above nine conceits are born from the three, each set of three has distinct characteristics. The treatise does not explain further; it can be seen through close scrutiny. However, there is an objection: 'If regarding one who is far superior, one claims to be slightly inferior, pride of inferiority can be established because there is an element of haughtiness. In "there are none inferior to me", what is the element of haughtiness?' Answer: Delighting in the assembly of superior sentient beings, looking back at oneself, although knowing one is extremely inferior, yet respecting oneself—thus the class of conceits 'there are none inferior to me' is established. Regarding 'all are abandoned by both seeing and cultivation', since the seven and nine are the same, it says 'all are abandoned by both'. Those arising from conditions abandoned by seeing are called abandoned by seeing. Those arising from phenomenal affairs are called abandoned by cultivation.
83.21
The commentary's 'If according to the eight prides' and so forth reflects the view of the Kanding. Both the Mahāparinirvāṇa-sūtra and the *Tattvasiddhi-śāstra have eight prides. Tiantai Zhiyi cited the Mañjuśrīparipṛcchā-sūtra to explain the eight birds of the Lotus Sūtra and elucidate the eight prides, namely: 1. pride of full vigor like a kite; 2. pride of lineage like an owl; 3. pride of wealth like an eagle; 4. pride of autonomy like a vulture; 5. pride of lifespan like a crow; 6. pride of intelligence like a magpie; 7. pride of wholesome conduct like a dove; [8.] pride of physical appearance like a pigeon.
83.22
(Fifty-ninth fascicle of the Sūtra) The commentary's 'Most sūtras and treatises use the first condition' means that this bodhisattva naturally manifests by transformation, etc., and the Mahāprajñāpāramitopadeśa also agrees. The Tanxuan ji asks: 'According to this sūtra, upon passing away in Tuṣita, he immediately entered the womb, etc.; why does the Liang Mahāyānasaṃgraha state that the transformation body spent twenty years in the intermediate state (antarābhava)?' Tripiṭaka Master Paramārtha explains in his Commentary on the Suvarṇaprabhāsa: 'A distinct Hīnayāna school says: he waited for his parents to finish conceiving, and thus spent twenty years in the intermediate state.' Explanation: This is due to differences in capacity and perspective. Therefore, the statement of twenty years and so forth mostly reflects inferior Hīnayāna views.
83.23
The commentary's 'The fifth is manifestation by transformation through the power of vows' clarifies that it is not birth through death.
83.24
The commentary's 'Who could rely on lineage before the Buddha?': The Ruiying jing says: 'From the beginning of the kalpa onward, generations have successively been cakravartin kings. Although the recent four generations have not been cakravartin kings, they have been kings among men.' This makes clear that he is the seed of a myriad generations of golden-wheel turners; therefore his lineage is unsurpassed.
83.25
The commentary's 'Saying the repository of wisdom is the womb-store' reveals that the virtue of wisdom gives birth to the Buddha. Because the stainless repository is the virtue of eradication, and the dharmadhātu repository is one of the five repositories, it is precisely the dharmakāya. The eighth is prajñā, and the ninth is liberation; thus the three virtues are used as the womb-store. Therefore the commentary below combines them into the realizing and the realized; the wisdom that realizes and the eradication [of defilements] are both capable of realizing.
83.26
The commentary's 'taking seven steps in each of the ten directions' is as stated in the fourth fascicle of the Mahāparinirvāṇa-sūtra, 'Chapter on the Tathāgata-Nature': 'Good sons! In this Jambudvīpa, in the Lumbinī Grove, he manifested birth from his mother Māyā. Having been born, he was immediately able to walk seven steps to the east and make this declaration: "Among humans, devas, and asuras, I am the most honored and most supreme." Seeing this, his parents, devas, and humans were astonished and delighted, conceiving a sense of wonder. But people thought they saw an infant; yet this body of mine has long been free from defiled phenomena for immeasurable kalpas. Such a body is precisely the dharmakāya, not something formed of flesh, blood, sinews, vessels, bones, and marrow; conforming to the worldly phenomena of sentient beings, he manifested as an infant. Walking seven steps to the south manifests the desire to serve as a supreme field of merit for immeasurable sentient beings. Walking seven steps to the west manifests that birth is exhausted and old age and death are forever ended; this is the final body. Walking seven steps to the north manifests having already crossed over the saṃsāra of all realms of existence. Walking seven steps to the east manifests acting as a leader for sentient beings. Walking seven steps in the four intermediate directions manifests the eradication of the lineages of various defilements and the four māras, becoming a Tathāgata, Arhat, Samyaksambuddha. Walking seven steps upward manifests being unstained by impure things, like empty space. Walking seven steps downward manifests the rain of Dharma extinguishing the fires of hell, causing those sentient beings to experience peace and happiness; to those who break the precepts, it manifests as frost and hail.'
83.27
In the commentary, from 'revealing autonomy and wondrous uniqueness' onward generally reveals the overall meaning.
83.28
The commentary's 'As with Gopā' is broadly explained in its causal origin in the seventy-fifth fascicle.
83.29
The commentary's 'Third, reviling the Buddha with a single word and suffering six years of hunger, the condition is as in the second fascicle of the Upāyakauśalya-sūtra': That sūtra has three fascicles and is also included in the Ratnakūṭa collection, corresponding to the one hundred and sixty-eighth [fascicle], this being the one hundred and seventh text. It first states in general: 'Good son! Listen closely now. By what cause and condition did the Bodhisattva practice austerities for six years? Good son! It was not that the Bodhisattva suffered this pain as a residual retribution of past karma. It was to cause sentient beings to generate revulsion toward all retributions of unwholesome karma and turn toward bodhi.' Explanation: The subsequent text of the sūtra is extensive; I will now quote it briefly. 'Furthermore, good son! Long ago, in the time of Kāśyapa Buddha, there was a son of a brahmin named Jyueti. He had five close friends who had long consorted with bad friends, lost the bodhicitta, served non-Buddhists, and were unable to have faith in and understand the Buddha's words and the Buddha-Dharma. Their master declared: "I am the World-Honoured One." Jyueti, wishing to guide the five men and turn their erroneous minds, went to a potter's place and spoke thus: "I do not wish to see a shaven-headed renunciant. How could a shaven-headed man attain the path of bodhi? The path of bodhi is extremely profound and difficult to attain." Later, after a short time, he was with those five men in a secluded place. The potter went there and praised the Buddha's virtues, urging them to go and see the Buddha. Jyueti thought: "The faculties of the five men are beginning to develop. If I praise the Buddha, it will surely cause them to doubt." To protect his original vow and through the reward-practice of skillful means of the prajñāpāramitā, he spoke thus: "I do not wish to see a shaven-headed renunciant. How could a shaven-headed man attain bodhi? The path of bodhi is extremely profound and difficult to attain."' Saying 'the reward of prajñāpāramitā' means that when the Bodhisattva practices the prajñāpāramitā, he has no conception of bodhi and no conception of a Buddha, does not see the Buddha or bodhi, does not see bodhi internally, externally, or in between, and because he knows bodhi is empty, he practices skillful means and utters such words. 'Later, at one time, he was by the riverbank with the five men. The potter, relying on the Buddha's spiritual power, arrived at their location and praised the rarity of meeting the Buddha, yet [Jyueti] stubbornly refused to go. The potter then seized his hair and pulled him to that place. The five men followed along. According to the law of that land, seizing someone's hair was a crime punishable by death. When the people saw this, they all said: "What virtue does the Buddha have that makes a potter forget death to lead him there?" Once they reached the Buddha's presence, the five men bowed in reverence, generated the mind [for bodhi], and rebuked Jyueti. Furthermore, hearing the Buddha's virtues and eloquence, they generated the bodhicitta. [The Buddha] expounded for them the bodhisattva repository, the non-retrogressing dhāraṇī, the adamantine phrase, and the anutpattikadharmakṣānti; the five men attained the anutpattikadharmakṣānti.' Explanation: This shows how the Bodhisattva, in order to transform the five men, contemplated emptiness through prajñā and uttered those words; this is the skillful means of the Great Vehicle—how could there be any karmic retribution?
83.30
The commentary's 'Fourth, sentient beings of the five turbidities all have heavy sins, down to: also as explained there': That is, the later text of that sūtra says: 'Furthermore, at that time, in order to transform the five men, the Bodhisattva manifested his own karmic retribution, causing others—whether knowing or not knowing karmic retributions of suffering and pleasure—to think: "He disparaged Kāśyapa Buddha with a single word, yet that Bodhisattva attained liberation. How much more so for us who make evil statements out of ignorance! Therefore, I must now repent and eradicate all past transgressions, and never commit them again."' Explanation: However, while the meaning of transforming the five men is clearly stated, the intent behind manifesting six years is not yet explicitly stated; it is perhaps that the five men together with himself make six. Those five men seem to correspond to the five companions (Pañcavargīya). The sūtra text also says: 'To subdue the non-Buddhists, he ate one hemp seed and one grain of wheat a day. Furthermore, to transform five thousand two hundred coarse-practicing devas, external spirits and ṛṣis, and coarse-practicing bodhisattvas—this is called the Bodhisattva Mahāsattva practicing skillful means.'
83.31
The commentary's 'All say "manifesting", because they were conquered long ago': That is, in the second fascicle of the Mahāparinirvāṇa-sūtra, 'The Buddha consented to accept Cunda's offering, saying: "Cunda, there are two kinds of offerings of food whose karmic retributions are without difference. What are the two? First, having received it, one attains anuttarasamyaksaṃbodhi; second, having received it, one enters nirvāṇa." Cunda did not accept these words and raised extensive objections to the Tathāgata, maintaining that the earlier offering by the two women was for a body sustained by coarse food, not an adamantine body, eternal body, dharmakāya, etc.—how could they be called identical? The Buddha replied, saying: "At that time I crushed the four māras, and now entering nirvāṇa I also crush the four māras; therefore I say the karmic retribution of the offerings is equal and without difference." At the very end it says: "The body of the Tathāgata has not received food or drink for immeasurable asaṃkhyeya kalpas."' Explanation: If this body does not receive food and drink, this reveals that this body conquered the māras long ago.
83.32
Regarding the commentary's remark that "The Māra kings are mostly great bodhisattvas": this refers to the Vimalakīrtinirdeśa-sūtra, corresponding to the chapter on the "Inconceivable" in the second fascicle. On the occasion of explaining how the room accommodated the spacious seats, all due to the power of the inconceivable liberation, [Vimalakīrti] extensively explained inconceivable matters by means of upāya. After Kāśyapa finished lamenting in sorrow, Vimalakīrti then spoke to Mahākāśyapa, saying: "Virtuous one, those who act as Māra kings throughout the immeasurable asamyak-world realms of the ten directions are mostly bodhisattvas abiding in the inconceivable liberation, who, through the power of upāya to teach and transform sentient beings, manifest as Māra kings." This is the passage.
83.33
Regarding the commentary's text from "There are no evil māras" downward: this also represents the meaning of the Mahāyāna-upāyakauśalya-sūtra. Below it refers to the sūtra text. In full, the sūtra states: "When the bodhisattva sat beneath the Bodhi tree, he caused the evil Māra Pāpīyas to come to the foot of the Bodhi tree, not wishing the bodhisattva to achieve anuttarasamyaksaṃbodhi. Good sons, Māra originally was unable to come to the foot of the Bodhi tree; if he had been able to come without my summoning him, there would be no such possibility. Good sons, at that time the bodhisattva sat beneath the Bodhi tree and reflected thus: 'In the four continents, who is the most honored and foremost? To whom do these four continents now belong?' The bodhisattva immediately knew that the evil Māra Pāpīyas was the most honored in the desire realm. 'If I now contend with Māra, and Māra is bested, all sentient beings in the desire realm will likewise be bested. At that time, the hosts of devas and humans will gather and come to the foot of the Bodhi tree, and having arrived, they will surely generate pure faith.'" Below, it quotes the general sense: "The hosts of Māra, the hosts of devas, and the eight classes [of beings], seeing the bodhisattva's playful sport, generated bodhicitta and all attained liberation." Therefore the commentary states, "By subduing the superior, the rest are conquered."
83.34
Regarding the commentary's statement "First, manifesting a contention over virtue": this is because petty persons contend over strength. "Second, refuting [the question of] whether Māra or the Buddha is superior": "superior" means surpassing. The sūtra text is self-evident; this is also the meaning of the Upāyakauśalya-sūtra. The third condition is the subsequent passage of that sūtra, which states: "Good sons, after the bodhisattva had reflected thus, he emitted a light from the white curl between his eyebrows, which was able to cast the palace of Pāpīyas into darkness. At that time, because this illumination shone upon the trichiliocosm, it universally caused great brightness. From within this illumination a sound emerged as follows: 'That scion of the Śākyas has left home to practice the path, and is now about to achieve anuttarasamyaksaṃbodhi, transcending Māra's realm, surpassing Māra's host, and diminishing all future hosts of Māra. Let that bodhisattva engage in battle with Māra!' Good sons, at that time, having heard this sound, Pāpīyas was struck with great sorrow, as though an arrow had pierced his heart. Then Māra Pāpīyas assembled the four kinds of armies, extending thirty-six yojanas, wishing to create obstacles. At that time, the bodhisattva, abiding in great compassion and great wisdom, pointed to the ground with his golden hand of wisdom, whereupon all the hosts of Māra instantly scattered and fell apart. Once the hosts of Māra were destroyed, eighty-four thousand billions of devas, nāgas, ghosts, spirits, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, and kumbhāṇḍas—such a great assembly—saw the bodhisattva's majestic virtue, his exquisitely wonderful body, his dignified and serene countenance, and his valiant might, and they generated the aspiration for anuttarasamyaksaṃbodhi. This is called the bodhisattva-mahāsattva practicing upāya." / Explanation: The commentary merely quotes the general sense. The commentary and the Abhiniṣkramaṇa-sūtra share the same general idea, differing only in the sūtra's greater detail. Thus the sūtra's meaning is that the devas originally saw that the Māra king was sovereign and took him to surpass the Buddha; therefore, [the Buddha] resolved their doubts and made them know the Buddha's superiority. / Regarding "Seven, one who is protected": this is also from the Nirvāṇa-sūtra, which says: "At that time, the lord of the desire realm, the Māra king Pāpīyas, together with his retinue, heavenly maidens, and immeasurable, boundless, asamkhyeya multitudes, opened the gates of hell and distributed pure water, whereupon he addressed them, saying: 'You are now capable of doing nothing; you should solely be mindfully recollecting the Tathāgata, Arhat, and Samyaksaṃbuddha, and establishing a final rejoicing offering, so that you may obtain security and bliss throughout the long night.' Then Māra Pāpīyas ceased all swords and blades in the hells." Next it states: "Holding offerings that surpassed all those provided by humans and devas—even the smaller canopies covered the middle chiliocosm—he came before the Buddha, bowed his head to the Buddha's feet, and said to the Buddha: 'We now love and delight in the Great Vehicle and protect the Great Vehicle. World-Honoured One, if there are good sons and good daughters who, for the sake of offerings, for fear, for deceiving others, for wealth and gain, or for following others, accept this Great Vehicle whether genuinely or falsely, we shall at that time eradicate fear for these persons.'" He spoke a dhāraṇī as follows:
83.36
Explanation: This is the text on reversing [one's stance] to protect the Dharma.
83.37
Regarding the commentary's remark that "The Hīnayāna ties vision, wisdom, illumination, and awakening to the four noble truths", etc.: this has already appeared in the section on the manifestation of the wheel of Dharma.
83.38
Regarding the commentary's remark that "Next, the four forms of wisdom are complete, namely the four siddhāntas": this has already been elaborated in [the chapter on] "Inquiring into the Clear", and comes from the first fascicle of the *Dazhidu lun*. The treatise provides a separate explanation. Regarding "collectively called siddhānta": all tripiṭaka translators render it as "doctrinal tenet" (義宗); in full it is *siddhānta*. Some say "universal bestowal" (遍施), which is merely an interpretive gloss. / Below the commentary's "Tenth, nirvāṇa": first it explains generally, and later, from "The first two" downward, it explains specifically. Here it uses the second fascicle of the *Nirvāṇa-sūtra*: when the three-practice bhikṣus praised impermanence and so forth as superior perceptions, the Buddha rebuked them extensively and subsequently gave the correct exposition, saying: "If you say, 'I also cultivate the perceptions of impermanence, suffering, and non-self,' these three kinds of cultivation lack true meaning. I will now explain the superior Dharma of the three cultivations. To reckon what is suffering as pleasure, or what is pleasure as suffering, is an inverted Dharma. To reckon what is impermanent as permanent, or what is permanent as impermanent, is an inverted Dharma. To reckon what is non-self as self, or what is self as non-self, is an inverted Dharma. To reckon what is impure as pure, or what is pure as impure, is an inverted Dharma. With such four inverted Dharmas, such people do not know how to correctly cultivate the Dharmas. You bhikṣus generate the thought of pleasure in dharmas of suffering, the thought of permanence in the impermanent, the thought of self in non-self, and the thought of purity in the impure. The worldly also has permanence, bliss, self, and purity; the supramundane also has permanence, bliss, self, and purity. Worldly dharmas possess the words but lack the meaning; supramundane dharmas possess both the words and the meaning. Why? Worldly dharmas have four inversions, and thus do not know the meaning. For what reason? There are inversions of perception, inversions of mind, and inversions of view. Due to these three inversions, worldly people see suffering in bliss, impermanence in the permanent, non-self in the self, and impurity in the pure; these are called inversions. Due to inversions, the worldly knows the words but does not know the meaning. What is the meaning? Non-self is called saṃsāra; self is called the Tathāgata. Impermanence is the śrāvakas and pratyekabuddhas; permanence is the Tathāgata's dharmakāya. Suffering is all external paths; bliss is nirvāṇa. Impurity is conditioned dharmas; purity is all the true Dharmas of the buddhas and bodhisattvas. This is called non-inversion. Because of non-inversion, one knows both words and meaning. If one wishes to distance oneself from the four inversions, one should know permanence, bliss, self, and purity in this way." / Explanation: The sūtra is quoted fully above because these ten phrases mostly draw upon it. "Third, clarifying that nirvāṇa is bliss": this overturns the previous absence of bliss, which is the second. The text from "Because nirvāṇa" downward explains the reason why it receives the name "bliss". "Fourth, overturning the impermanence of the physical body": in the text there are three points. First, the primary explanation, which corresponds to the *Nirvāṇa-sūtra* above stating, "Permanence is the Tathāgata's dharmakāya." Second, from "Therefore the Jin sūtra" downward, it cites evidence to establish this meaning of permanence. Since the current text of the sūtra lacks the word "permanent", fearing that people might mistakenly think this indicates the virtue of purity, it next cites evidence. Third, from "Because the dharmakāya" downward, it explains the reason why the dharmakāya universally receives the name "permanent". It also clarifies that this usage of the word "dharmakāya" is because it is the great nirvāṇa of the three virtues. From "Now having emerged" downward, it reveals the characteristic of its slight divergence from the *Nirvāṇa-sūtra*. Regarding the commentary's "Next, three clarify that saṃsāra is non-self": this refers to the sūtra above stating, "Non-self is what is called saṃsāra."
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- 大方廣佛華嚴經隨疏演義鈔 — Classical Chinese