大方廣佛華嚴經隨疏演義鈔 84

English (machine translation) 84

Language: English

84.1

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

Regarding the Commentary's "Third, clarifying entry into the dharmadhātu in terms of stages": this is the heading. Within this there are three points: first, explaining the entered object as having cause and result; next, clarifying that what is capable of entering is only gradual and sudden; and finally, from "Since cause and result are unobstructed..." onward, jointly concluding the capable and the object.

84.3

Regarding the Commentary's "Next, directly explaining the text": the rubric divides the two assemblies, which altogether have four meanings. From "The perfect interpenetration of general and specific" onward, it harmonizes the above four meanings: first, the perfect interpenetration of general and specific harmonizes the fourth, the unobstructed harmony of general and specific, root and branch; first, the root and branch assemblies briefly omit the second, the mutual identity of cause and result, which is the third; "encompassing both gradual and sudden" will be harmonized and explained again below at the beginning of the branch assembly. From "Furthermore, the former extinguishes cultivation..." onward, it comprehensively aligns with perfect interpenetration, combining the previous five pairs. The former four are contrasted solely with the root assembly, and therefore are cited all at once; the latter one is comprehensively contrasted with the central doctrines of all assemblies, and therefore is explained separately.

84.4

Regarding the Commentary's citation, "The Record of the Western Regions says: 'In ancient times there was an elder immortal...'" and so forth: this is from the sixth fascicle. Now, Śrāvastī is the country of Shewei; it is merely a difference of Sanskrit and Chinese phonetic rendering. Regarding the Commentary's "Many intelligent and broadly learned individuals were born there": this is spoken in general terms. Furthermore, this city is said to possess four virtues: first, the virtue of sensory objects, because the realms of the six dusts are mostly beautiful; second, the virtue of wealth and goods, because the rare treasures of the seven gems are all present; third, the virtue of the noble Dharma, because the noble teachings of the tripiṭaka are fully complete; fourth, the virtue of liberation, because every person has the capacity for liberation, and those who skillfully attain liberation are truly numerous. Possessing these four virtues, its fame spread far to other countries; therefore, its people and culture are considered marks of the Way. It also symbolizes that this sūtra possesses these four virtues: first, the five kinds of dharmadhātu are all the Buddha's realm; second, the treasures of the seven noble wealths are fully complete; third, cause, result, and that which realizes them are all the noble Dharma; fourth, tallying with entry into the dharmadhātu is true liberation, extensively expounding the Tathāgata's ocean of liberation. In the Commentary, "Jeta" is a Sanskrit word, in Chinese meaning "conqueror in battle"; he was the prince born to King Prasenajit. When the prince was first born, the king won a victory in battle, and so named him. This symbolizes relying on a good spiritual friend to vanquish the demonic armies as well as ordinary persons and the Hinayana; hence the text above says, "to symbolize relying on a person."

84.5

Regarding the Commentary's "Anāthapiṇḍada is called Sudatta in Sanskrit": the sūtra gives the prince's Sanskrit name, while the Commentary gives the elder's Western pronunciation. Raising the elder's virtue symbolizes being endowed with the wealth of the Dharma, capable of causing all to realize the dharmadhātu. From "The elder covered the ground with gold" onward, it sets forth the reason for raising both persons together. The Record of the Western Regions, the Da zhidu lun, the Mahāyānasūtrālaṃkāra, and others all recount this, and in the Record of the Jetavana Vihāra, this matter is even more extensive.

84.6

Regarding the Commentary's "First, attaining abhisamaya": in Mahāyāna Vijñānavāda there are six abhisamayas: first, conceptual; second, faith; third, precept; fourth, cognitive truth; fifth, cognitive truth bordering on cognitive truth; and sixth, ultimate abhisamaya; these have already been analyzed in the ten stages. In the Hinayana Abhidharmakośa there are three abhisamayas: first, abhisamaya of seeing; second, abhisamaya of conditions; and third, abhisamaya of affairs. Here it directly corresponds to the abhisamaya of seeing, and its meaning encompasses the latter two.

84.7

Regarding the Commentary's "Second, entering samyaktva-niyāma": this has already appeared in the Fourth Stage. "Lacking wisdom in upāya" has already appeared in the Seventh Stage; if one possessed upāya, one would not realize the bhūtakoṭi.

84.8

Regarding the Commentary's "Third, having exhausted what was to be learned": this means that regarding the teachings studied in their own vehicle, they are said to have deeply entered; it does not mean they have deeply entered the profound dharmatā. Therefore, it cites the Lotus Sūtra, which refers to the dharmatā into which all three vehicles enter alike. "Three beasts crossing the river" has already appeared in the Eighth Stage.

84.9

Regarding the Commentary's statement, "Ancient masters also took the above three...," the meaning of the Commentary is: seeing and cultivation [of the path] belong to the former three fruits, whereas here it is an arhat, directly corresponding to the stage of no-more-learning (aśaikṣa). The later necessarily encompasses the former, so the principle is coherent; hence [the Commentary] does not call it incorrect.

84.10

Regarding the Commentary's statement, "Fourth: the share of rebirth has been exhausted...," this corresponds to the above "my rebirth has been exhausted." If one possesses great compassion, one retains defilements to moisten rebirth and dwells in existence to transform beings. Here, due to lacking compassion, they merely seek to quickly escape on their own, like a roe deer bursting through a hunting encirclement.

84.11

Regarding the Commentary's statement, "'Namely, having attained one's own benefit':" "one's own benefit" refers to realizing nirvāṇa; that with remainder (sopadhiśeṣa) is called conditioned, while that without remainder (nirupadhiśeṣa) is unconditioned.

84.12

Regarding the Commentary's statement, "Sixth: having exhausted the fetters of existence...," the sūtra states "free from the bondage of fetters and drives"; hence the nine fetters (saṃyojana) are used to interpret the character "fetter" in the sūtra. This also appeared above, and here their names are briefly indicated: first, the fetter of craving; second, the fetter of hostility; third, conceit; fourth, ignorance; fifth, doubt; sixth, views; seventh, grasping; eighth, jealousy; and ninth, stinginess. Because these nine kinds repeatedly manifest and arise, afflicting self and others and causing future suffering to increase, they are specifically termed "fetters." As for the ten drives (anuśaya), they refer to the six root defilements expanding "views" into five. Because these serve as the causes of saṃsāra, they are termed the "fetters of existence." Regarding "because active manifestation has been separated from," in the Saddharmapuṇḍarīka-sūtra-upadeśa this phrase is precisely "all contaminations (āsrava) are exhausted." The treatise considers this to be active manifestation, differing from the acquisition of defilement, which is the seed.

84.13

Regarding the Commentary's statement, "Eighth: the mind is well liberated...," the two kinds of liberation also appeared in the text above. They are now briefly explained: being free from the obstacles to meditative absorption is called liberation of mind (cetovimukti); being free from the innate obstacles is called liberation through wisdom (prajñāvimukti). Furthermore, being free from the very substance of ignorance, craving, and the like is called liberation through wisdom; because the mind associated with them attains freedom from bondage, it is called liberation of mind. Through realizing these two, one obtains the fifth, the two kinds of merit: conditioned and unconditioned.

84.14

Regarding the Commentary's statement, "Tenth: clarifies that they are not of fixed nature," those of the two vehicles who are of fixed nature do not belong to this tradition. Regarding "entering the Buddha's wisdom through faith," the second chapter of the Lotus Sūtra says: "Śāriputra, it is because you have faith in the Buddha's words that you comply with this sūtra; it is not within the scope of your own cognition, for this sūtra is precisely the Buddha's wisdom."

84.15

Regarding the Commentary's citation of the *Tathāgatācintyaviṣaya-sūtra*: this appears in the first enumeration of the assembly, where the sūtra states: "At that time, there were buddhas from other directions who, wishing to adorn the assembly of the Vairocana bodhimanda, manifested in the forms of bodhisattvas to come, enter the assembly, and sit. There were also immeasurable hundreds of thousands of koṭis of bodhisattvas." Below, it is completely identical with the Commentary. This is cited to clarify reality and to reveal the provisional traces mentioned before.

84.16

Regarding the Commentary's statement, "skillfully entering the limit of the limitless," it is because they deeply enter the limitless bhūtakoṭi. Yet all of these invert the virtues of the śrāvakas above, and by analogy they may be understood accordingly.

84.17

Regarding the Commentary's statement, "Ninth: the Buddha's unshared virtues...," the "Chapter on Generating the Mind" states: "Although the bodhisattva has not yet realized the Buddha's ten powers, they have no doubt [concerning them]."

84.18

Regarding the Commentary's statement, "Tenth: entering through verified faith in the cognition of all aspects," "verified faith" refers to the first bhūmi and above, distinguishing it from the śrāvakas who have not attained this faith, since all ten bhūmis rely on the ocean of the Buddha's wisdom. Under the major section two, "The Request Section," regarding the Commentary's statement, "like Duke Ye's love of dragons": this matter originates in the Zhuangzi. Duke Ye's surname was Shen and his given name was Zhuliang. Thus, the Chunqiu commentary states: "Duke Ye, Zigao, Shen Zhuliang, held a fief at Ye and presumptuously called himself Duke." It is also said: "He shared the royal surname of Chu; the Chu surname was Mi." When Zizhang had an audience with the ruler of Wei and the ruler did not treat him with full courtesy, Zizhang said: 'Your Lordship's love of worthy men is like Duke Ye's love of dragons. Duke Ye loved dragons: they were painted everywhere, between his wells and privies. A real dragon, knowing of his love, appeared in his courtyard. Duke Ye was terrified out of his wits and dared not look. Duke Ye's love was a love for what resembled a dragon, not a love for a real dragon. Now Your Lordship's love of worthy men is merely a love for what resembles a worthy man, not a love for a real worthy man.' Now, the śrāvakas' requesting the Dharma is like his loving dragons: failing to recognize the rare wonder is like failing to recognize the genuine article.

84.19

Under the Commentary's statement, "Because the initial ten lines elucidate the fullness and manifestness of his self-essence...," it brings forth the teachings that were requested, providing the rationale for the two sections. Among the previous thirty lines, only the initial ten lines are the Dharma being requested; that is, the realm of the Buddha and so forth are the perfection of the Buddha's self-essence, whose clarity and manifestness are identical with the ocean of fruition beyond words. As for the final ten lines where the transformational functions pervade everywhere, among the latter thirty lines requesting preaching in accordance with capacities, twenty lines constitute the Dharma being requested; because the former ten request the preaching of past causes, the latter ten transformational functions are specifically highlighted, as they precisely correspond to instructing and transforming. Under the Commentary's statement, "Therefore the Jin version distinguishes and selects...," it explains the above point that cultivation precedes reflection. In the Jin sūtra, it is hearing, reflection, and cultivation, not losing the proper sequence. Regarding the Commentary's statement, "Moreover, these ten lines comprehensively have two meanings...," it means: since it can only be known through the empowerment of all buddhas and the like, this clearly demonstrates the profundity. Since it is known through the Buddha's empowerment, they request the Buddha's empowerment to preach it. To those who are not suitable vessels it is difficult to understand; to those who are suitable vessels it can be heard.

84.20

Regarding the Commentary's statement, "First: distinctions in wealth and so forth," these are the ten masteries (vaśitā): first, over wealth; second, over life; third, over mind; fourth, over karma; fifth, over rebirth; sixth, over understanding; seventh, over vows; eighth, over supernormal powers; ninth, over wisdom; and tenth, over Dharma. They are detailed in the Eighth Bhūmi and the "Chapter on Leaving the World."

84.21

Regarding the Commentary's statement, "Seven are completely identical in name and meaning with the first assembly," there are two matters that differ in name but are identical in meaning, and there is one matter that is mutually absent between the two, which makes three categories. Within the third category there are two senses, and the latter sense is also a difference in name with identity in meaning.

84.22

Under the Commentary's statement, "First: the fulfillment of causes and perfection of fruition is the ocean of buddhahood," above it was clarified generally, and from here below it is explained individually. Each line contains two meanings: first, an interpretation of the line itself, as in saying "causes and fruition are perfected," which corresponds to the sūtra's phrase "the mind that in the past sought all-knowledge," where "all-knowledge" is the fruition and the "mind that sought" is the cause. Second, in saying "is the ocean of buddhahood," it harmonizes and equates them with the ten oceans of the first assembly, and the lines below are all like this. Moreover, the interpretations of each line all arise by picking up on what precedes them; as in the second, which says "once perfected, one must expound the Dharma," the two characters "once perfected" pick up on the perfection of fruition and arise from it; the rest may be understood by deduction. The ninth is the ocean of establishment.

84.23

Major section three: The Samādhi Section. Under the Commentary's statement, "Now, the first: the great function without fixed direction...," the text of the Commentary has four parts: first, clarifying the reason for entering meditative absorption; second, from "namely by means of" downward, distinguishing the sequence; third, from "the Buddha enters by himself" downward, distinguishing the person capable of entering; and fourth, from "that it does not mention answering" downward, resolving an objection.

84.24

Regarding the Commentary's statement, "In terms of the causes for entering...," the four compassions are precisely the causes.

84.25

Regarding the Commentary's statement, "Moreover, these four compassions are also the gradual sequence from the Buddha toward the capacities of beings," this means: relying on the essence of compassion, one enters the gate of compassion, using compassion to proceed forward as an upāya for transforming living beings.

84.26

Under "Third: directly clarifying the entry into meditative absorption," the text of the Commentary has three parts: first, a general introduction; second, from "the term *pin shen*" downward, explaining the name; and third, from "therefore, relying on the ancient masters" downward, explaining the meaning. In the second, there are two parts: first, recounting the past, which is the idea of the *Kanding*; second, from "however, the old sūtra" downward, distinguishing compliance and contradiction. Within this, there are three parts: first, clarifying that the Chinese and Sanskrit are not of the same category, just as *sūtra*, *xiuduolu*, and *sūtra* (sudanlan), though different, share one category of phonological cadence, whereas *fenxun* (lion's stride) and *pishi* are worlds apart in linguistic cadence; second, from "Nirvāṇa [Sūtra], fascicle twenty-five" downward, citing two textual passages as evidence to clarify that it is this phrase; and third, from "merely as an antonym" downward, making a concession and citing the Sanskrit to denote the meaning of mastery.

84.27

Under the Commentary's statement, "Therefore, relying on the ancient masters...," the third is the explanation of meaning, first brief and then detailed. In the brief explanation there are three parts: first, the initial two lines conclude the preceding and introduce the subsequent; next, from "*pin shen* and *fen xun*" downward, the characteristics are distinguished with respect to the metaphor; and finally, from "general explanation" downward, the characteristics are distinguished with respect to the doctrine.

84.28

Under the Commentary's statement, "If explained distinctly...," the second is the detailed explanation. Within this, there are two parts: first, generally clarifying what is relied upon; and second, opening the sections to provide the direct explanation. In the former, two texts are cited to explain the lion. Now, the first: the "Chapter on the Lion's Roar" in the *Mahāparinirvāṇa-sūtra*, which is fascicle twenty-five of the Southern edition, or fascicle twenty-seven according to the Northern edition. Regarding "there is an extensive metaphor and its application," it should now be fully set forth. This is Bodhisattva Siṃhanāda making an inquiry to the Tathāgata, and the Tathāgata praises him before the assembly to cause them to revere the Bodhisattva, thereupon explaining the reason for his virtuous name, stating: "Now before me you wish to utter a lion's roar. Good son! Just as a lion king knows his own bodily strength and the sharpness of his teeth and claws, plants his four feet firmly upon the earth, abides securely in his rocky cave, shakes his tail, and emits a sound—if one is able to possess such marks, know that he is able to make a lion's roar." Commentary: Below, it is expounded as eleven matters; the sūtra applies the metaphor all at once, but now we first apply it separately to the lion. The sūtra states: "Good son! The Tathāgata, the Fully Awakened One, has wisdom as his teeth and claws, the four bases of supernormal power and the six pāramitās as his perfected body, the ten powers as his heroism, great compassion as his tail, and abides securely in the pure dwelling of the four dhyānas." Commentary: This fully possesses the metaphor and its application, applying it to the lion.

84.29

Under the Commentary's statement, "Furthermore, the 'Chapter on Leaving the World'...," the second is citing the present sūtra. Regarding "as the body and so forth," "and so forth" encompasses the subsequent sūtra text. The subsequent sūtra states: "The four truths are his feet, right mindfulness is his neck, compassionate eyes and wisdom are his head, and the topknot is the ribbon of liberation. In the valley of ultimate emptiness, he roars the Dharma, terrifying the hordes of Māra." Regarding "not necessarily fixed as a rule," this introduces the metaphor and application below, which does not entirely depend upon the texts of the above two sūtras. Moreover, fascicle three of the *Ratnamegha-sūtra* also states: "Good son! Furthermore, there are ten dharmas that are like a lion. What are the ten? Namely: having no fear, not fearing the great assembly, never retreating once gone, being able to roar like a lion, being endowed with eloquence, delighting in dwelling in forests and wildernesses, abiding in mountain caves, subduing the great assembly, possessing heroic strength, and being skilled in guarding." It explains them at length. Therefore, this lion is again different from the above two sūtras, making it clear that the metaphor and its application need not be fixed as a rigid rule; one merely adopts whatever is convenient to the meaning.

84.30

Under the Commentary's statement, "Now, bringing together the various texts...," the second is opening the sections to provide the direct explanation. First, it identifies the two sections; later, from "Now the first" downward, it explains them distinctly. It merely adopts what is convenient to the meaning here, and thus synthesizes all the points into a single discourse. In conclusion, it states, "Such a lion, in each and every hair, corresponds to the dharmadhātu"; this reflects the meaning of the *Essay on the Golden Lion*. Just as with the golden lion, each and every hair is entirely gold: how could the lion of the dharmadhātu not be the dharmadhātu? This can be understood.

84.31

The Commentary states: "Next, in stating 'For the sake of eleven matters'...", which explains the second section. Within it there are also two parts: first, matching the eleven matters, in which both the doctrine and the metaphor are clarified, drawing on the meaning of the Nirvāṇa [Sūtra] to apply to the present sūtra. Here, I first cite the text of the Nirvāṇa [Sūtra] in full, because without seeing that text it would be difficult to understand the correspondence. That sūtra's metaphor says: "The true lion king emerges in the morning from its cave, stretches and yawns, gazes in the four directions, and roars, shaking [the earth], for the sake of eleven matters. What are the eleven? First, to destroy those that are not truly lions but falsely pretend to be lions; second, to test its own physical strength; third, to make its dwelling place pure; fourth, to let the other lions know its whereabouts; fifth, so that its herd will have no fear in their hearts; sixth, so that those asleep may awaken; seventh, so that all heedless beasts will become heedful; eighth, so that the beasts will come and take refuge; ninth, to tame the great fragrant elephants; tenth, to instruct its offspring; eleventh, to adorn its own retinue. When the lion roars, the aquatic creatures plunge deep into the abyss, the terrestrial animals hide in caves, the winged creatures fall [from the sky], and the great fragrant elephants flee in terror, discharging dung. Good sons! Though a jackal should follow a lion for a hundred years, it can never make a lion's roar. But a lion's cub, having completed merely three years, can roar like the lion king." Explanation: Below this, the sūtra matches the metaphor. First, matching the lion has already been cited above. Next, matching the eleven matters, it says: "First, to roar like a lion for all sentient beings and crush Māra's army; second, to display the ten powers to the assembly; third, to reveal the sphere of the Buddha's practice; fourth, to serve as a refuge for those with false views; fifth, to comfort the multitudes terrified of birth-and-death; sixth, to awaken sentient beings sleeping in ignorance; seventh, to arouse remorse in those who practice evil dharmas; eighth, to instruct all sentient beings with false views so that they know the six teachers are not lions; ninth, to break the arrogance of Pūraṇa and others; tenth, to cause the two vehicles to give rise to remorse, and to instruct the bodhisattvas of the five stages to generate great strength; eleventh, so that the fourfold assembly with right view will not fear the fourfold assembly with false views, and so on. Stretching and emerging from the dwelling cave of holy practice, pure practice, and heavenly practice is to break the arrogance of sentient beings. Yawning is to cause sentient beings to generate wholesome dharmas. Looking in the four directions is to cause sentient beings to attain the four unhindered knowledges. Placing the four paws on the ground is to cause sentient beings to fully abide in śīlapāramitā. The lion's roar is called the definitive declaration that all sentient beings possess the Buddha-nature, and that the Tathāgata is permanent and changeless. Good sons! Although śrāvakas and pratyekabuddhas follow the Tathāgata, the World-Honoured One, for immeasurable hundreds of thousands of asaṃkhyeya kalpas, they cannot make the lion's roar. If a bodhisattva of the ten abodes can cultivate these three practices, know that such a one can make the lion's roar." Explanation: In the above two passages, the citation of the sūtra's metaphor and correspondence completely covers the meaning of that section. Having understood that meaning, we now make the direct correspondence. The present commentary is divided into two parts: first, matching the eleven matters; second, matching the following, omitting the stretching, yawning, etc., for when comparing that sūtra's text with the present commentary, the primary and secondary are naturally distinct. For instance, initially 'crushing the false lion's roar' is the text of the metaphor. If it says 'crushing Māra's army', that is the matching text. This is entirely identical with that, so there is no different meaning. As for 'second, displaying to the assembly', etc.: stating 'displaying its physical strength' is that metaphor. Stating 'displaying the ten powers to the assembly' is that correspondence. Its supernatural power and equivalent powers belong to the present sūtra, following that example rather than being identical with its text. Here it directly clarifies that the Tathāgata enters the dharmadhātu samādhi and manifests supernatural power, so 'supernatural power' is added. When it mentions 'equivalent powers', the ten powers only clarify the ten kinds of cognitive power, whereas here 'equivalent powers' refers to the power of the dharmadhātu. Whether samādhi power or merit power, as long as it has the sense of power, it is physical strength. In the explanation of the causes below, those are the characteristics of power. In the third matter, that sūtra only matches 'making the dwelling place pure' with 'revealing the sphere of the Buddha's practice', while this sūtra matches it with 'purifying the lands of the dharmadhātu', so the doctrinal correspondence differs slightly. The similarities and differences of the remaining seven can be understood by their sense.

84.32

The Commentary states: "Again, as for the jackal...", which is the second part, matching the following of the lion, which is clear. The Commentary states: "In [chapter] fifty-seven, the ten rapid surges...", etc. The sūtra says: "O sons of the Buddha! Bodhisattva-mahāsattvas have ten kinds of rapid surges. What are the ten? Namely, the rapid surge of the bull king, because it eclipses all the assemblies of devas, nāgas, yakṣas, gandharvas, and so on. The rapid surge of the elephant king, because its mind is well-tamed and gentle, bearing the burden of all sentient beings. The rapid surge of the dragon king, because it raises the dense cloud of the great Dharma, flashes the lightning of liberation, thunders the thunder of the real meaning, and showers the amṛta rain of the faculties, powers, factors of awakening, dhyānas, liberations, and samādhis. The rapid surge of the great garuḍa king, because it dries up the water of craving, cracks open the shell of ignorance, seizes the venomous dragons of affliction, and causes [sentient beings] to emerge from the great ocean of suffering that is birth-and-death. The rapid surge of the great lion king, because it abides in the great weapon of impartial cognition to subjugate the hosts of Māra and the non-Buddhists." These five have metaphors; the following are solely explained in terms of doctrine: "sixth, the rapid surge of courage; seventh, great cognition; eighth, dhāraṇī; ninth, eloquence; tenth, the rapid surge of the Tathāgata, fully perfecting all-knowledge, and so on." It is extensively explained there.

84.33

The Commentary states: "Adorning the pavilions reveals the dependent origination of its own essence": on the essence of the dharmadhātu, ten thousand virtues dependently originate; it relies on the conditioned and unconditioned within this own-essence. These three dependent originations represent the view of Guangtong. "Refuting delusion to reveal the Dharma": in terms of the mind, it is phenomenal; converging with the real is in terms of the object.

84.34

The Commentary states: "The lower three sections also separately answer the latter twenty phrases among the previous questions": previously, the seven directions only generally answered one phrase among the first ten of the twenty phrases; the lower three directions here generally answer three phrases among the twenty phrases, while the upper and lower directions also separately answer them.

84.35

The Commentary states: "Ninth, the ten phrases in the pores below answer the previous nine questions": because among the previous ten, the one question on supernatural faculties had already been answered by the previous seven directions. According to the explanation below, since five phrases answer the five causal questions and four phrases answer the five fruitional questions, why is it called answering nine? Because the question on supernatural faculties is highlighted separately again. Thus, having already answered it extensively, it merely says nine. The Commentary states: "This phrase should reveal the aspiration to seek": because the text says "emitting clouds of sounds explaining the ocean of upāya of the bodhisattva practices of the three times", it designates this as answering practice; since they mutually directly answer practice, this phrase essentially reveals the mind that aspires to seek all-knowledge, as practice begins with the mention of cultivation.

84.36

The Commentary states: "However, the question concerns the Tathāgata's causal stage...", etc.: this generally takes what is here and differentiates it against the questions.

84.37

The Commentary states: "Its aids to the path...", clarifying the nature of not answering the remaining causal phrases. Above, upāya was answered generally; adding these aids to the path and renunciation, this downward direction generally answers three causes and separately answers five causes. Combined with upāya above, it also generally answers two questions: first, the causes and conditions of past events; second, the stages entered. Thus it fully answers the ten causes. In the upward direction, the question regarding pāramitā is repeated for convenience of meaning.

84.38

The Commentary states: "Separately, the first phrase answers entering the places where all sentient beings dwell...", etc.: above, the general answer to two phrases in the cause was clarified; below this, three phrases in the fruition are separately answered. Previously in the downward direction there were five phrases of question and answer; here there are three phrases, together with the eighth question-and-answer, and the tenth where images and manifested marks answer the lands, thus the ten questions are complete. The Commentary states: "Regarding the order in answering the questions not being sequential...", which investigates and arranges the order.

84.39

The Commentary states: "Furthermore, all say...", which generally explains the expression 'past events' (pūrvayoga), interpreting it here according to the Dharmatā school. The text has three parts: first, the direct explanation: because dharmatā is permanent, and characteristics are identical with the nature, the characteristics are also permanent. This is being not different from the essence, without destroying the three times; being not one with the essence, nature and characteristics are fundamentally thus. This is the aspect of virtuous characteristics. Causing them to be seen according to capacity is the aspect of functional activities. Thus it concludes that both attain sovereignty. Ordinary beings possess this only in principle; they do not possess the virtuous characteristics that form functional activities. Second, citing evidence from "Therefore the Ghanavyūha [Sūtra]...": first proving functional activities, and then "up to saying 'purifying the basis of support'", proving the aspect of virtuous characteristics. Third, "If principle and phenomenon are cultivated separately...", differentiating it from other schools. That the essence and function of present dharmas both exist, etc., is the Mahāyāna doctrine. "How much more so in the Hīnayāna", which refers to the Sarvāstivāda. "Because for them the past and future have essence but lack function", clarifying the reason for the difference. For the Sarvāstivāda, the past exists latently and the future exists inherently, so they possess essence; unlike the phenomenal existence of present dharmas, they lack function. Now, because essence and nature are interfused, essence and function both exist. This is existence being non-existence, the existence of non-existence.

84.40

The Commentary states: "Also called the three kinds of threefold karma": first, the threefold karma of approaching the Buddha; second, the threefold karma of gathering and transforming; third, the threefold karma of supernatural faculties.

84.41

The Commentary states: "The four below clarify the four unhindered knowledges in reverse order": the first phrase is unhindered delight in speech; second, from "attains all" down is unhindered expression; third, from "in the empty space of the dharmadhātu" down is unhindered meaning; fourth, from "knows all dharmas" down is unhindered dharma.

84.42

Major Section Five: Setting forth the loss of benefit. The Commentary states: "Now first, Śāri[putra]": as for the disciples, ancient and new translations differ, and here we mostly follow the Tripiṭaka Master Kumārajīva. Regarding "egret" (qiūlù): the Mahāyāna master says, "It is the mockingbird (hundred-tongues bird), also called the spring oriole." Ancient masters citing the sūtra also say, "Because his mother's eloquence was like that bird." Here it is the old Sanskrit; newly it is called Śāriputra, 'putra' meaning son. Also, 'śāri' is translated as body, because the mother had a fine physical appearance. Or 'śāri' is said to mean pearl/jewel, because the mother's marks of acute intelligence resided in the pupils of her eyes. Both derive their appellation from the mother. The Ekottarika-āgama says: "Among my disciples in the Buddha's Dharma, the foremost in infinite wisdom and in resolving doubts is Śāriputra." Fascicle forty-one of the Mahāprajñāpāramitopadeśa calls him "the disciple to the Tathāgata's left; his father's name was Upatiṣya."

84.43

The Commentary states: "Maudgalyāyana" (Mùlián): Sanskrit, which is the old translation, while the meaning is the new translation. The new Sanskrit is Mahā-Maudgalyāyana. The Commentary derives the name from the mother's clan; if referred to by the father's name, he is called Kolita, also called Kulita, or Kolida, which here is translated as 'Auspicious Divination'. The Mahāprajñāpāramitopadeśa says: "Śāriputra was honoured for his brilliance and insight, while Maudgalyāyana was most respected as a hero among men; their wisdom and skills matched each other, and their virtuous deeds were mutually identical." The Ekottarika-āgama says: "Among my disciples, the foremost in supernatural powers, levitating lightly and flying to the ten directions, is Mahāmaudgalyāyana." Fascicle forty-one of the Mahāprajñāpāramitopadeśa calls him "the disciple on the right. He burned the hall of Viśākhā, kicked the chariot of Jīvaka, suppressed the five hundred followers of Devadatta, and pursued the Buddha's voice beyond worlds as numerous as the sands of the Ganges; his virtues are difficult to praise."

84.44

Regarding the Commentary's statement that '[Kāśyapa] is translated here as "Light-Drinker"': Paramārtha and others consistently translated it as 'Light-Drinker', while ancient translations rendered it as 'Turtle Clan'. His ancestor studied the Way, and an auspicious turtle bearing a diagram responded to him, so the clan was named after it. The Ekottarika-āgama states: 'In Rājagṛha there was a wealthy elder named Kapila; his wife was named Dhāna, his son Pippala, and his daughter-in-law Bhadrā. His family surpassed King Bimbisāra a thousandfold, and among the sixteen great kingdoms none was his equal. Pippala was the name of Kāśyapa, because his father prayed to this [pippala] tree and he was born.' The Fu fazang zhuan states: 'After Vipaśyin Buddha passed into extinction, the golden color of the image in his stūpa had deteriorated. At that time, a poor woman obtained a gold bead and asked a goldsmith to beat it into gold leaf. The goldsmith was delighted; when the adornment of the Buddha was finished, they made a vow to become husband and wife. For ninety-one eons, among heavens and humans, their bodies were constantly golden and they continually experienced happiness. In their final life, they became Kāśyapa and his wife. Fearing they might incur offense by surpassing the king, they deducted one plow and used only nine hundred and ninety-nine pairs of oxen with golden plows.' Another sūtra states: 'His family had fine cotton cloth; even the lowest grade was worth a hundred thousand ounces of gold. When an iron nail was driven ten feet into the ground through it, the felt was not pierced or torn, remaining as before. There were sixty storehouses of golden millet, each storehouse containing three hundred and forty bushels.' Another sūtra states: 'Having offered barley rice to a pratyekabuddha, he went to the Trāyastriṃśa heaven and returned [to humanity] a thousand times, experiencing bliss, with a body endowed with the thirty-two marks—purely referring to his golden color. When Jāmbūnada gold is at the bottom of murky water, its light penetrates above the water; in darkness, it dispels the dark. Kāśyapa's bodily radiance surpassed this gold light, illuminating one yojana.' The Ekottarika[-āgama] states: 'Among those in my Dharma who practice the twelve dhūtas and difficult ascetic practices, Mahākāśyapa is foremost.' As for the remark 'distinguishing him from other Kāśyapas', this refers to ones such as Daśabala-Kāśyapa, Uruvilvā[-kāśyapa], and others.

84.45

Regarding the Commentary's statement that 'Revata is translated here as Constellation Revatī': the explanations are identical in ancient and modern [translations]. The Lotus Sūtra calls him Libatuo, and the modern translation is Heliefatuo, which corresponds to the lighter or heavier Sanskrit pronunciations. As for 'or called "One Who Is Worshipped"', that is an explanation of its sound and meaning. 'Spurious aggregation' is likewise the same in ancient and modern [texts].

84.46

Regarding the Commentary's mention of 'the incident in the Mahāprajñāpāramitā-śāstra of the two demons eating a man': this means that when this man was traveling, he stayed overnight at an empty pavilion and saw two demons fighting over a corpse, each claiming, 'I brought it first.' The two demons said together, 'Let us take his judgment.' This man had truly seen the small demon bring it, and when questioned by the demons, he secretly thought to himself: 'Whichever one I say brought it, the one who does not get it will surely kill me. I would rather die speaking the truth than meet my end through falsehood.' He then truthfully answered that the small one had brought it. The large demon tore off his limbs and ate them as he went; the demon who obtained the corpse then took the limbs of the dead body and fitted them onto him. When the demons finished eating, they wiped their mouths and departed. When day broke, he was distressed and perplexed, unable to fathom whose body it was; hence the expression 'spurious aggregation'. At first he constantly doubted, saying: 'If it is my original body, I saw it torn away with my own eyes. If it is another's body, it nevertheless walks and stands with me.' In doubt and hesitation, whenever he met someone he would ask, 'Do you see my body or not?' The saṅgha saw him and said, 'This man is easy to deliver,' and told him: 'Your body was originally the leftover corpse of another; it does not belong to you.' Awakening to this spurious aggregation, he thereupon attained the Way. Because he constantly asked, it is said that he 'constantly made a sound'.

84.47

Regarding the Commentary's phrase 'born when the room was empty': the physiognomist divined that this was an auspicious omen, so he was also named 'Good Fortune' (Subhūti) and also 'Born of Emptiness'; the meanings are identical. Foremost in understanding emptiness, he attained the samādhi of non-dispute; when someone made offerings to him, he would immediately bestow blessings upon them, hence he was called 'Good Fortune'.

84.48

Regarding the Commentary's mention of 'Aniruddha' and so forth: he is also called Aniniudou, or Analü, or Aninilütuo, all being Sanskrit variations of pronunciation. All are translated as 'Unextinguished' or 'Without Poverty'. As for the 'gift of a single meal': the Damamūka-nidāna Sūtra states that 'In the latter age of Puṣya Buddha, during a famine, there was a pratyekabuddha named Ṛṣidatta who went begging with an empty bowl and obtained nothing. A poor man saw him, felt pity, and addressed him: "Superior person! Can you accept barnyard millet?" He then offered what he was eating to him. Having eaten, [the pratyekabuddha] displayed eighteen transformations. Later, when [the poor man] went to gather barnyard millet again, a rabbit leaped onto his back and turned into a corpse; having no companion, he could not free himself. Waiting for darkness, he returned home and cast it onto the ground, where it turned into a golden man. Plucking a finger, another grew in its place; spending it, another emerged, inexhaustibly available. Evil people reported it to the king, wishing to seize it, but they saw only a dead corpse, whereas what he saw was gold and treasure.' Such was the visible retribution in this life. 'Ninety-one returns' refers to his karmic fruition. Furthermore, 'After he was born, his family wealth abounded, increasing day and night. His parents wished to test him; they covered an empty vessel and sent it to him, but when uncovered, it was filled with delicacies of a hundred flavors. At his gate every day, there were constantly sixteen thousand people taking loans and sixteen thousand paying debts. After leaving home, wherever he went people were delighted to see him, and whatever he needed was no different from being in his own home.' He was the paternal cousin of the World-Honoured One, the second son of King Droṇodana.

84.49

Regarding the Commentary's mention of 'Nanda' and so forth: this refers to Nanda the Cowherd.

84.50

Regarding the Commentary's mention of 'Kapphina': the Commentary's explanation follows the ancient translations in the Yinyi, the Mahāyāna master, and Tiantai, rendering it as 'Chamber Constellation'. However, there are two meanings: first, his parents prayed to this constellation and were granted this son; second, he stayed in the same room overnight with the Buddha. That is, when he first went forth and had not yet seen the Buddha, he set out toward where the Buddha was; encountering rain at night, he lodged in a potter's room, making grass his seat. Later in the evening another monk lodged there; he yielded the grass seat to him and sat on the ground himself. In the middle of the night they asked each other: 'Where do you wish to go?' He answered: 'To seek the Buddha.' The other monk then expounded the Dharma, took his leave, and [Kapphina] was suddenly enlightened to the Way. That other monk was the Buddha. The Ekottarika-āgama states: 'Among my disciples in the Buddha's Dharma, Kapphina is foremost in having an excellent knowledge of constellations, the sun, and the moon.' Thus he was also named according to his knowledge.

84.51

Regarding the Commentary's mention of 'Kātyāyana': this is explained by the Mahāyāna master, who says that in antiquity there were many seers who lived in secluded mountain retreats for long years; their hair and temples grew long and there was no one to shave them, yet the Brahmanical rule required shaving the hair. One seer had sons; two brothers came together to visit their father, and the younger one shaved all the seers. The seers vowed to protect him, and later he attained the path of a seer; ever since, this lineage has been called 'Shaving'.

84.52

Regarding the Commentary's statement that 'Pūrṇa fully translates as Son of Compassion': the Sanskrit is Maitrāyaṇīputra. 'Fulfiller of Wishes' (Pūrṇa) was his father's name. His father prayed to Brahmā by the riverbank seeking a son, just when the river was full. Furthermore, he dreamt that a vessel of the seven treasures filled with jewels entered the mother's womb, whereupon the mother conceived the son; the father's wish was fulfilled, and he was named after this. The mother's name was Maitrāyaṇī, which translates here as 'Compassionate Practice'. It is also said that among the four Vedas there is a chapter by this name; his mother recited it, and she was named after it. The suffix -nī indicates the feminine gender. Naming the son after the mother, he was called 'Son of Compassion'. The Ekottarika[-āgama] states: 'Foremost among those who are skilled in extensively explaining and distinguishing the meanings is Maitrāyaṇīputra.'

84.53

Regarding the Commentary's phrase 'as explained in the Mahāprajñāpāramitā-śāstra and Yinyi': the brief explanation in the Yinyi has already been cited above. The Mahāprajñāpāramitā-śāstra mostly explains the background origins, citing sūtras such as the four Āgamas. However, the ordering of names is either by superior or inferior virtues, or by the sequence of going forth. For example, in the Lotus Sūtra, Ājñāta-Kauṇḍinya is at the beginning, and so forth. The Bao'en jing states: 'First he converted five men; next he converted Yaśas's fifty disciples; next he converted Uruvilvā[-kāśyapa]'s five hundred disciples; next he converted Gayā[-kāśyapa]'s three hundred disciples; next he converted Nadī[-kāśyapa]'s two hundred disciples; next he converted Śāriputra's one hundred disciples; next he converted Maudgalyāyana's one hundred disciples; now, stating the large total, they comprise one thousand two hundred and fifty men.' The Shi'er you jing also provides their years, stating: 'In the first year after the Buddha attained awakening he converted five men; in the second year he converted the three Kāśyapas; in the fifth year he converted Śāriputra and Maudgalyāyana.' Thereafter they were even more numerous. Thus at the beginning of the Lotus Sūtra there are twelve thousand arhats, and later two thousand trainees and non-trainees, and so forth. Here, only five hundred are listed according to superiority and inferiority, which corresponds to the first group in the third cycle of the Lotus Sūtra. Those who received prophecies shared largely the same essence and virtues, which is why their names upon attaining Buddhahood were also identical. Looking from the standpoint of our fundamental teaching here, they are all great bodhisattvas, and so they are singled out.

84.54

Regarding the Commentary's statement that 'most are identical to the first ten phrases of the fruit in the mindful request': spiritual power is the aforementioned Tathāgata power; adornments and excellence are the aforementioned Tathāgata body; their realms are entirely identical. Sportive play is the aforementioned sovereign spiritual transformations, which are also samādhis, being manifested through samādhi. Venerable supremacy is the Tathāgata's cognition, because the Tathāgata's cognition is supreme. Wondrous practice is the aforementioned practice of wisdom; majestic virtue is the aforementioned fearlessness; sustained maintenance is the aforementioned adhiṣṭhāna; hence they are all identical. The thoughts in mind previously mentioned were shown to them by the Buddha, yet they saw none of them. From 'the multi-storied pavilions are identical to space' onward, the text briefly indicates the preceding aspects of spiritual transformations and sportive play.

84.55

Regarding the Commentary's phrase 'sportive play with spiritual powers in the Lotus Sūtra' and so forth: citing the Lotus Sūtra serves to distinguish differences and also to resolve an objection. Here, 'distinguishing differences' refers to the Chapter on Faith and Understanding in the Lotus Sūtra, where the four great śrāvakas relate: 'The World-Honoured One had expounded the Dharma for a long time in the past; while seated at that time, my body grew fatigued, and I only contemplated emptiness, signlessness, and wishlessness. In the bodhisattva dharma, sportive play with spiritual powers, purifying Buddha-lands, and maturing sentient beings, my mind found no delight.' This is 'hearing without rejoicing'. The gāthā below also brings out the reason for not rejoicing, saying: 'All phenomena are completely empty and tranquil, without arising and without perishing, neither great nor small, uncontaminated and unconditioned. Contemplating thus, no delight arises.' Explanation: having understood non-arising, they took no delight. Therefore, it concludes, 'Do not linger in dark quiescence.' Thus the Eighth Bhūmi states: 'Phenomena are truly eternal and free from mental clinging; the two vehicles are also able to attain this.' As for 'resolving an objection': why were they made not to hear here, while made to hear there? This meaning will be explained below. From 'Since fundamentally' onward, the text concludes by encouraging the cultivation of the actual.

84.56

Regarding the Commentary's phrase 'lacking what was stated before': this refers to lacking such roots of goodness, lacking such wisdom eyes, and so forth, as mentioned previously.

84.57

Regarding the Commentary's phrase 'this passage is also identical to the self-explanation in the Lotus Sūtra' and so forth: this is also from the Chapter on Faith and Understanding. As for 'self-explanation of not rejoicing', in that preceding passage their minds found no delight, and later they said 'Why is this so?' and so forth. As the Commentary means: the World-Honoured One in the past expounded that the śrāvaka has an ultimate, supreme fruit, which I have now realized; therefore the bodhisattva dharma is not what I study, and thus I find no joy in it. Having already attained realization, they abide in their own vehicle; thus, even though the superior-rooted Śāriputra took delight in the ten powers and so forth, he still sighed over himself, 'I lack these things.' The Commentary's phrase 'the single path' explains the sūtra's 'accomplishing the śrāvaka path'. 'Seeing, cultivation, and so forth' includes upāya and the stage of non-learning. 'Severing the accumulation of afflictions': 'accumulation' refers to the truth of the origination of suffering (samudaya-satya), which applies to both karma and afflictions. 'The bodhisattva's non-abiding' and so forth includes the path of teaching, the path of realization, the single path, two paths, up to immeasurable paths. While the names 'path of teaching' and 'path of realization' also exist in the two vehicles, what uniquely distinguishes [the bodhisattva] is the non-abiding path. In terms of meaning, teaching and realization also differ, hence the text says 'and so forth'.

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大方廣佛華嚴經隨疏演義鈔 — Classical Chinese