大方廣佛華嚴經隨疏演義鈔 85

English (machine translation) 85

Language: English

85.1

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

Second, the commentary on the final assembly. Now to begin: concerning the passage starting from "Now, the ocean of the complete teaching," this text has two parts: first it introduces the topic, and then from "Therefore, it is not sudden" it explains it. The preceding introduction contained three pairs; now the commentary's explanation has two parts: first, stating the reasons for the three pairs; second, explaining the meanings such as encompassing. First, the former: If there were no sudden realization of the dharmadhātu, how could the perfect wondrousness of this sūtra be revealed? If Sudhana did not make gradual progress, how could sentient beings enter into it? If the Buddha were not the host in the original assembly, how could the final assembly have been compiled into a sūtra? If Sudhana in the final assembly did not achieve benefit, how could the reality of the sudden realization in the original assembly be demonstrated? However, this single pair comes from Master Sengzhao's Preface to the Commentary on the Vimalakīrtinirdeśa. Differentiating the root and the traces within the inconceivable, he said: "Regarding what this sūtra illuminates: to unify the myriad practices, it takes expedient cognition as primary; to establish the root of virtue, it takes the six pāramitās as the foundation; to rescue the deluded, it takes compassion as the foremost; and to express the ultimate purport, it speaks of non-duality. All these various discourses are the root of the inconceivable. As for borrowing thrones from the King of Lamps, requesting food from the Fragrant Land, taking the great trichiliocosm in hand, and enclosing heaven and earth in a single room—these are the traces of the inconceivable. Yet the profound gate is difficult to discern, and holy responses vary. Without the root, there is nothing with which to leave traces; without traces, there is nothing with which to reveal the root. Although root and traces differ, their inconceivability is one." Here we merely borrow his words without adopting his specific meaning, taking the two assemblies themselves as the root and traces. As for "without persons, there is no way to realize the Dharma," the Dharma neither declines nor flourishes, and its propagation relies on people. As for "without the Dharma, there is no way to perfect persons," without realizing the source of one's nature, how could one be called a bodhisattva? Therefore, the Madhyamakaśāstra states: "Through the Dharma we know there are persons, and through persons we know there is the Dharma. Apart from the Dharma, where are there persons? Apart from persons, where is there the Dharma?"

85.3

Regarding the Commentary's statement, "Therefore, the preceding illuminated the sudden that is not different from the gradual" and so on, this is the second part: explaining the meanings such as encompassing. The three pairs form three parts: First, explaining that the gradual and sudden encompass each other. That they are mutually non-different is precisely the meaning of encompassing. The fact that through multiple gates many people attain the same realization is the characteristic of the sudden that is not different from the gradual. Above, entering the dharmakāya through non-destructive multiple gates contains ten distinctions, which is the meaning of the gradual. That many people attain the same realization is the meaning of the sudden. Alternatively, one person realizing multiple [gates] or multiple people realizing the same [gate] is the sudden. One person progressing through the stages is the characteristic of the gradual, but because of perfect practice, it is not different from the sudden. Second, concerning "the preceding is the root that is not different from the branch" and so on, this is the mutual reflection of root and branch. "Though rolled up, it is constantly unfurled" is the characteristic of the root not being different from the branch. "Rolled up" means not departing from the Jetavana; "constantly unfurled" means spreading clouds of bodies throughout the dharmadhātu. As for "though unfurled, it is constantly rolled up," it means that although forms are spread throughout the dharmadhātu, one does not move a single step from the Jetavana; this is the branch that is not different from the root. The text from "Root and branch are unimpeded" onward concludes the second approach. Third, concerning the text from "Now, relying on the person to make progressive cultivation" onward, it explains the fusion of person and Dharma. The phrasing is not like the preceding two, merely appearing to conclude, yet the purport of the present assembly is fully present. That is, "relying on the person to make progressive cultivation" means the person merges with the Dharma; "causing the great teaching to be widely propagated" means the Dharma perfects the person. As for the statement, "this is precisely the original intent," the phrasing directly concludes the third point, but in meaning it connects with and concludes the upper two, forming a general revelation of the purport of the assembly.

85.4

Regarding the Commentary's "Second, the expansion and contraction of the number of assemblies," there are two parts: first, the specific. As for the phrase "two, the assembly of people of the various vehicles," this refers to the first assembly to the east of the Blessed City. Later, from "If viewed in terms of the capable and the object" onward, it explains the general. Within this there are three points: First, stating the numbers. Taking the third assembly and opening it into fifty-three yields fifty-five. Second, from "Although there are fifty-four persons" onward, it subsequently explains and establishes the above meaning. As for "fifty-four persons": when Sudhana first met Mañjuśrī, from Meghasrī to Gopā there were forty persons, corresponding to the three ranks of worthies and ten ranks of sages; from Māyā onward, the Heavenly Lord Prabhāva and others comprise eleven persons, making fifty-two; plus Maitreya and Samantabhadra, they make fifty-four. Citing these fifty-four persons results in a discrepancy with the assemblies: if viewed strictly according to the fifty-four persons, plus the two assemblies of the monks and the various vehicles, there should be fifty-six assemblies in total. If viewed in terms of Sudhana meeting all fifty-four persons, there should naturally be fifty-four assemblies. Why are there only fifty-three? Hence, it explains below: "Because Mañjuśrī alone taught in four assemblies," although there are fifty-four persons, there are fifty-five assemblies. If so, with one person having four assemblies, adding three to the fifty-four would make fifty-seven, so why say fifty-five? Hence, it immediately adds below: "Because Jayasudatta and Utpalabhūti share the same assembly," one is subtracted; and because Sarvamitra does not constitute an assembly, another is subtracted, so there are also fifty-five persons. If one counts Sarvamitra as forming an assembly, then Sudhana has fifty-six. Counting the previous fifty-six, because Sarvamitra does not form a host and companion, only fifty-five are designated. The Commentary's "Therefore, solely in terms of the capable transformers" and so on concludes the general meaning. The Commentary's "If viewed in terms of host and companion" expands it to one hundred and ten. Below there are three explanations; according to the correct meaning, one person counts for two, so previously it was fixed as fifty-five. From "If viewed in terms of scattered discourses" onward, the third point concludes according to the teachings.

85.5

Regarding the Commentary's "Third, the number of assembly hosts," it should be known from the expansion and contraction above.

85.6

Regarding the Commentary's "Fourth, determining the names and meanings of the assemblies," it means that although no Buddha was speaking, it is called a sūtra assembly because the root unifies the branches. As for "lanshang" (source/beginning), lan means overflowing, and shang means a wine cup. It means that when the Yangtze River emerges from Mount Min, its initial source can only float a wine cup. Although what emerges is small, its source lies here; thus, though it runs for thousands or tens of thousands of li, it is said that "the Yangtze River emerges from Mount Min." Therefore, even though they are scattered across various directions, they are called sūtra assemblies. The Commentary's text from "If so" onward resolves doubts and is self-evident.

85.7

Regarding the Commentary's "Fifth, the two stages comprehensively subsume," there is separately the general purport of the Contemplation on the Perfect Fusion of the Three Sages, which is exhausted here. Although what Samantabhadra has faith in and realizes is a single principle, when divided according to sentient beings and buddhas, the stages differ in purity and defilement, so they are divided into two. Regarding the Commentary's statement, "Furthermore, the principle divides into essence and function" and so on, this synthesizes and returns to the sūtra title within the Contemplation of the Three Sages. The principle dividing into essence and function corresponds to 'Buddhāvataṃsaka-mahāvaipulya' (Great, Correct, Vast). 'Great' is the essence subsuming everything; 'Correct and Vast' is the karmic function being omnipresent. Thus, cognition dividing into cause and effect is 'Buddha-avataṃsaka' (Buddha Flower-Adornment): Buddha is the fruition-cognition, and flower is the cause. Regarding the Commentary's statement, "First, each of the two approaches is perfectly fused within itself," it first fuses Mañjuśrī's triad of faith, understanding, and cognition; later, from "Arising practice based on the essence" onward, it fuses Samantabhadra's triad of that which is believed, practice, and that which is realized. Regarding the Commentary's statement, "Therefore, Mañjuśrī's three aspects" and so on, this summarizes the three above. Although divided into two sections, the meaning has three layers: first, the three aspects of each of the two sages are individually perfectly fused; second, the three aspects of the two sages are mutually and reciprocally fused; third, the two sages are totally fused together. That is, since the initial three aspects are already fused within themselves, and next the three aspects are mutually fused, their six dharmas form only a single flavor. As for the statement, "Mañjuśrī's three aspects are subtly fused," this is because faith and cognition are perfectly fused without destroying their characteristics. As for "Samantabhadra's three aspects interpenetrate in manifold layers," this is because principle fuses phenomena without phenomena being obliterated. When the two are non-dual and become Vairocana, then Mañjuśrī is the Flower Adornment, and Samantabhadra is the Great Correct Vast, obscurely uniting as the Buddha. Having become the Buddha, there are no two flavors. Therefore, the passage from "The preceding original assembly" onward cites textual evidence, as this is not based on subjective opinions.

85.8

Regarding the commentary's "six divisions into five phases," there are three parts: first, a dual presentation; second, from "both are" onward, a dual reconciliation; third, from "fully relying on" onward, the direct explanation. As for the commentary's "illuminating the preceding practice, etc., is only the single, perfect cognition," practice refers to cultivating practice by lodging in stages, and "etc." includes the subsequent two. Regarding the commentary's "the subsequent four phases" onward, this establishes the distinct principle without impairing [the whole]. Relying on the five phases, there are three points: first, generally taking them as cultivating practice by lodging in stages; second, from "now following" onward, provisionally taking them as five phases and returning to the former explanation; third, from "these five" onward, discriminating distinct meanings. Regarding the five practices: first, traversing the stages and ascending, hence called "lofty practice"; second, together entering the single reality, hence "great practice"; third, fully possessing the above loftiness and greatness and accomplishing the cause of succeeding to the stage [of buddhahood], hence called "superior practice"; fourth, prajñā transcending characteristics, hence called "profound"; fifth, each and every one according with nature, hence called "broad."

85.9

Regarding the commentary's "not exceeding twenty classes," these twenty classes subsume fifty-four persons. Bodhisattvas subsume five: first, Mañjuśrī; second, Avalokiteśvara; third, Ananyagāmin; fourth, Maitreya; fifth, Samantabhadra. Second, bhikṣus subsume five: first, Meghaśrī; second, Sāgaramegha; third, Supratiṣṭhita; fourth, Sāgaradhvaja; fifth, Sudarśana. Third, bhikṣuṇīs comprise only one: namely, Siṃhavijṛmbhitā. Fourth, upāsakas comprise only one: namely, the householder Vidvān. Fifth, upāsikās subsume five: first, Āśā; second, Padmottarā; third, Acalā; fourth, Vāsumitrā; fifth, Āryavimuktisādhī. Sixth, boys subsume three: first, Īśvararāja; second, Vidvattarasaṃjñin; third, Śrīsaṃbhava. Seventh, girls subsume two: first, Maitrāyaṇī; second, Śrīmatī. Eighth, gods comprise only one: namely, Mahādeva. Ninth, goddesses also comprise one: namely, Jyotīrprabhā. Tenth, non-Buddhists also comprise one: namely, Sarvagāmin. Eleventh, brāhmaṇas subsume two: first, Jayauṣmā; second, Praśāntanetra. Twelfth, elders subsume nine: first, Vimuktarāja; second, Dharmaratnacūḍa; third, Samantanetra; fourth, Utpalabhū; fifth, Anuttara; sixth, Vaiśrāvaṇa; seventh, Dṛḍhamati; eighth, Sumati; ninth, Jayasena. Thirteenth, tutors comprise only one: namely, Viśvāmitra. Fourteenth, physicians also comprise one: namely, Megha. Fifteenth, ship captains: namely, Vaira. Sixteenth, kings subsume two: first, Ananyagāmin; second, Mahāprabha. Seventeenth, ṛṣis comprise only one: namely, Bhīmasena. Eighteenth, the Buddha's mother: only Lady Māyā. Nineteenth, the Buddha's consort: only Gopā. Twentieth, spirits subsume ten: first, the earth spirit Sthirā; second, the night spirit Vasantī; third, the night spirit Samantaprabhā; fourth, the night spirit Pramuditendriyadarśanā; fifth, the night spirit Samantavyasanagocaranirmalā; sixth, the night spirit Śāntasvaranirghoṣā; seventh, the night spirit Sarvanagararakṣābalavardhanī; eighth, the night spirit Sarvavṛkṣapuṣpapraphullitā; ninth, the night spirit Mahāpraṇidhānāparikhedaprahāṇabalasarvasattvaparipācī; tenth, the Lumbinī grove spirit: namely, Paripūrṇā. Thus twenty classes subsume fifty-four [kalyāṇamitras]. Regarding the commentary's "four: discriminating differences in terms of characteristics does not exceed the bodhisattva's five rebirths," this is distinguished in chapter 48 of the Yogācārabhūmi. "First, rebirth to pacify suffering," also named eliminating calamity, such as becoming a great fish, etc., which is saving from suffering in times of famine, saving from suffering in the ocean, and so forth. "Second, [rebirth] according to class," because it conforms to all classes. "Third, superior rebirth," also named rebirth with great influence, referring to physical appearance, clan, wealth, nobility, and the like. "Fourth, predominant rebirth," from the first stage to the tenth stage, becoming kings, and so forth. "Fifth, final rebirth," namely, a bodhisattva in his final embodiment. Here it is slightly different, the intention being to subsume these kalyāṇamitras under those meanings. In the sixth [fascicle] of the Mahāyānasaṃgraha, it explains that superior rebirth is also called most superior rebirth, referring to pleasant rebirth places in all worldly realms, as should be known. This is the merit of teaching the Dharma. Regarding the commentary's "generally, the preceding four each possess five rebirths," previously, looking at the fourth [perspective] in terms of characteristics, there are five; now, applied generally to the preceding fruition, cause, and meaning, each also possesses five. Regarding the commentary's "among them, bodhisattvas have six," this discriminates difference regarding the final one among the twenty classes, including Mañjuśrī and Samantabhadra.

85.10

Regarding the commentary's "third, manifesting signs," this is like Mahādeva and so forth. "Fourth, expressing meaning," this is like mountains expressing stages, oceans expressing compassion, and so forth. Regarding the commentary's "further, the preceding flows from the Buddha's dharmadhātu," etc., this is expounding the Dharma in terms of symbolic expression. Regarding the commentary's "the meaning of bhikṣu is as usual," anciently there were five meanings: first, terrifying Māra, because when first renouncing the household life, Māra's palace shakes. Second, mendicant: below, begging food from householders to sustain the body; above, begging the Dharma from buddhas to refine the spirit. Third, pure precepts: keeping the precepts, one gradually enters the count of the Saṅgha, because one ought to uphold the precepts. Fourth, pure livelihood: having received the precepts, because the three karmic activities one produces are free from greed, one does not depend on greed and wrong livelihood. Fifth, destroying evil: gradually relying on the noble path to extinguish defilements. Modernly one says bhikṣu, which is the name of the bhikṣu grass, because it possesses five virtues. Regarding the commentary's "attaining the non-dual understanding regarding self and non-self," etc., this explains the sūtra's clouds of offerings rained down by the worldly lords, etc. Because "lord" signifies sovereignty, only when self and non-self are non-dual does sovereignty exist. This is the Kātyāyana chapter of the Vimalakīrtinirdeśa. The meaning of the five impermanences was already cited in the Third Stage above; that is, being non-dual regarding self and non-self is the meaning of non-self, because within the dharma of non-self there is the true self. Regarding "second, in terms of expression, all buddhas' revelations rely on prajñā," etc., Mañjuśrī expresses prajñā, because without prajñā one cannot teach. This is already one meaning. From "ultimate" onward, it also expresses that although what is taught has thousands of distinctions, it ultimately reaches all-aspect knowledge, hence the emitted light returns and enters the crown of wisdom. The latter phrase is the intent of the Lotus Sūtra. Regarding "if one cultivates free from craving and views, there is no weariness," this is the intent of the "Inquiring after Illness" chapter of the Vimalakīrtinirdeśa, cited in the text above. Regarding the commentary's "one eye possessing these four functions, it is called unhindered," this is precisely the third meaning above.

85.11

The sixty-second fascicle. Regarding the commentary's "expressing the roots of goodness conducive to merit," the ten faiths are the roots of goodness conducive to merit; the three ranks of the worthy are the roots of goodness conducive to liberation, because the roots of goodness cultivated conform to and lead toward liberation; the four stages of aids to application are named the roots of goodness conducive to penetration, because they conform to and lead toward true penetration—penetration is the path, whose meaning is as in the Ten Stages: here expressing the ten faiths, it is therefore conducive to merit. Regarding the commentary's "not expounding distinct teachings, hence not a distinct assembly," because the Kandingji split this assembly of practitioners of the various vehicles into two assemblies, calling them (3) the assembly gathering all nāgas and (4) the assembly gathering practitioners of the various vehicles, [the commentary] now refutes its erroneous interpretation.

85.12

From here below is the third, the assembly gathering Sudhana. Regarding the commentary's "only within initial faith are there three assemblies," question: this gathers Sudhana; why does it encompass the preceding two assemblies? Answer: because generally taking the subsequent assembly as the five phases, the initial two assemblies are subsumed under the ten faiths. And within Sudhana the five phases are inherently present, and the initial stage of faith implicitly includes the preceding two, hence it is prefaced in this way. Regarding the commentary's "three: showing that the directions differ—this section," there are four parts: first, generally distinguishing the differences among classes; second, separately explaining the meaning of "south"; third, comparative discrimination against the classes; fourth, recounting past conformities and divergences. Now the first generally collects the kalyāṇamitras into three classes. Regarding "prior to the stages, [they are] mostly in the south," because Ananyagāmin alone comes from the east and does not state "south." Regarding "within the stages, there is no direction," from Vasantī downward there are ten kalyāṇamitras, none of whom mention "south." Regarding "after the stages, both are combined," Gopā directs to Māyā, only saying that in this world there is the Buddha's mother, without stating "south"; Māyā directs to Jyotīrprabhā, saying "in the Trāyastriṃśa heaven of this world"; Jyotīrprabhā directs to Viśvāmitra, saying "in Kapilavastu there is a teacher of youths"; Viśvāmitra directs to Vidvattarasaṃjñin, saying "here there is a youth"; Vidvattarasaṃjñin directs to Āryavimuktisādhī, saying "in this land of Magadha there is an upāsikā." In these five assemblies above, none mention "south." Āryavimuktisādhī directs to the elder Dṛḍhamati, saying that in the southern direction there is a city named Fertile Field where that elder resides. Dṛḍhamati directs to Sumati, only saying that within this very city there is an elder. Sumati directs to Jayasena, saying that in the south of this city there is a city named Birth where that elder resides. Jayasena directs to Praśāntanetra, likewise saying that in the southern direction from this city there is a settlement named Dharma where that brāhmaṇa resides. Praśāntanetra directs to Śrīsaṃbhava and Śrīmatī, likewise saying that in the south of this city there is a city named Wonderful Mind Flower Gate. Śrīsaṃbhava directs to Maitreya, likewise saying that in the south of this city there is a realm named Sea Coast. For both Mañjuśrī and Samantabhadra, there is no direction or location. In the three phases after the stages there are thirteen assemblies: five assemblies have "south" and eight assemblies do not have "south"; hence it says "both are combined."

85.13

Regarding the commentary's "however, as for the southern direction" onward, this is the second part, separately explaining the meaning of "south." Regarding the commentary's "the brightness of the south is where all things see one another," this is the meaning in the "Explaining the Trigrams" of the Book of Changes. The Changes says: "Li is brightness; it is where all things see one another, the trigram of the southern direction. The sage faces south and listens to the world, facing brightness and governing—this is surely taken from here." Regarding the commentary's "the north governs yin, clearly signifying the meaning of extinction," this also states the intent of the Book of Changes. The trigram says: "Kan is water, the trigram of the exact north. Kan is that to which all things return." From "the World-Honoured One's golden coffin" onward, it cites inner teachings to verify the meaning. As cited before, the rest can be known.

85.14

Regarding the commentary's "among these five meanings" onward, this is the third part, comparative discrimination against the classes. Compared with the preceding three classes, it may also be reflected upon.

85.15

Regarding the commentary's "some take only" onward, this is the fourth part, recounting past conformities and divergences, which refers to the view of Master Yuan. Within this there are three points: first, recounting what he established; thus his commentary's preface states: "Sudhana sought friends, traveling south to express compliance." Second, from "not the former" onward, recounting his refutation of the ancient [view], asserting that since the meaning of pure brightness comes from the Book of Changes, it pertains only to this region. Third, from "how could one know that the Western Regions" onward, the present commentary refutes him. Here there are two intentions: first, directly rebuking his refutation. Since he has not investigated the inner and outer canonical writings of the Western Regions, how could he know that the West lacks the meaning of pure brightness? It is just as people today mutually pass on the claim that this region establishes four seasons while the Western Regions only explain three periods; yet when one looks at the Western Regions Record, they also establish four seasons, merely taking the sixteenth day of the first month as the beginning of spring. Therefore, when one has not surveyed comprehensively, do not trust ordinary sentiments. Second, from "moreover, universally applicable" onward, establishing principle for it. The Hīnayāna teachings state that even if something was not prescribed by me, if by analogy it should not be practiced in other lands, one must also not practice it, which is called vinaya conforming to local customs. How much more so in the Mahāyāna! Moreover, the universal discourse of the Avataṃsaka—one teaching is all teachings, responding everywhere simultaneously according to class and region—why would one seek it only through literal meaning? Regarding the commentary's "those who lack these two conditions and are not praised are omitted for brevity," this refers to those like the upāsikā Āśā and the various kalyāṇamitras after Jyotīrprabhā. Regarding the commentary's "Vasudatta," because within this text there is again the elder Sudatta, it explains this one to distinguish him from the master of the monastery in the initial assembly.

85.16

As for the Commentary's phrase '"wealth" mostly belongs to [the category of external] support', there is also the wealth of Dharma, which is why it says 'mostly'. Regarding the Commentary's text from 'Now first, because [he has] already generated the resolve' onward, the Commentary text has three parts: first, it states the overall reason for the teaching; second, from 'this bodhicitta' onward, it raises a question; third, from 'of old there have been many explanations' onward, it provides an explanation. Within this [third part] there are four points: 1. It narrates the [explanations of] ancient antiquity. 2. From 'some say that the ancients are not worth relying on' onward, it narrates the [position of] late antiquity, refuting the ancients and setting up their own view. 3. From 'however, this master' onward, it refutes that late antiquity [view], having two intentions: first, through a concessive refutation, showing that it does not differ from the ancients—'late antiquity' refers to the Kanding ji; second, from 'further, taking this text as proof' onward, through a decisive refutation, showing that the cited proof is hard to rely upon, because it contradicts other texts. 4. From 'the Worthy says' onward, it narrates the [position of] middle antiquity, taking it as the orthodox meaning. Within this there are also four points: first, it directly narrates the ancient meaning; second, from 'if so' onward, it narrates the ancient establishment [of the doctrine], precisely defining, among the three lives above, what stage the present life of understanding and practice is—hence it first asks itself, and from 'namely, being in faith' onward, it answers itself; third, from 'this single explanation' onward, the Commentary discerns concordance and contradiction, wherein it first directly grants that it accords with principle, and then, from 'however, there is still' onward, the Commentary corrects its explanation, because the previous ancient explanation again seemed to contradict what preceded it (that is, previously having settled on the three lives, this life is merely understanding and practice rather than realization and entry, yet when arriving at the later explanation, it speaks of lodging in the bhūmis, which are stages—how could they not be realization? Hence now it is corrected: simultaneously and頓 [instantaneously] possessing them is indeed the third life of realization and entry, also making gradual and sudden thoroughly interpenetrate); fourth, from 'the deva son of hell' onward, the Commentary cites sūtra passages to prove and establish the orthodox meaning, concluding with a critique of the Kanding [ji]. Within this there are again two parts: first, direct proof; second, from 'why is it that Sudhana' onward, it critiques the past [commentator], within which there are three points: 1. directly critiquing his explanation; 2. from 'further, to fix it as the first bhūmi' onward, rigorously scrutinizing his explanation; 3. from 'one must not hold a narrow view' onward, concluding that it has contradictions. As for the Commentary's phrase 'the rest are all afflictions that are aroused', the foregoing first explained the first line; from 'foolish and deluded' onward it explained the fifth line; from 'Māra kings' onward it explained the seventh line; from 'ignorant youth' onward it explained the eighth line. Now 'the rest' refers to the second, third, fourth, and sixth lines. From 'yet the three realms' onward, it explains the second and third lines. It elides the explanation of the fourth and sixth lines: the fourth looks toward the fifth, the fifth being the root of initiating karma, while the fourth is the craving that moistens karma; the sixth pertains to both initiating and moistening, namely, as in the sixth bhūmi, obscured by avidyā, moistened by the water of craving, and irrigated by pride, the sprout of name-and-form is produced. Regarding 'suffering and its origin', the first, third, and eighth lines are the fruits of suffering; the remaining five are all the origin. Karma is omitted, but is subsumed within the Māra kings and the subsequent two verses on practicing evil. As for the Commentary's phrase 'losing the correct and practicing the evil', this is because actions are initiated based on the preceding avidyā. Furthermore, the first three lines are the afflictions that arouse karma, and are also afflictions concomitant with karma. The fourth line is the karma aroused. The first line of the subsequent verse is the affliction that obscures karma: because the preceding two are deluded about the self and what belongs to the self, confronting what belongs to the self through the self, three afflictions are produced: 1. toward what has not yet been attained, one produces deceit and delusion; 2. toward what cannot be attained, one produces jealousy; 3. toward what has already been attained, one then produces stinginess and arrogance. These latter three faults reside within the obscuring of karma. The blindfolding of the eyes by doubt is precisely what directly enables the creation of karma: doubting whether there is a fruit or no fruit and not seeing the future, one therefore creates evil karma; not seeing present suffering, one therefore creates wholesome karma. Therefore, the three bad destinies below are the fruits of evil karma; 'the various destinies' pertains generally to wholesome karma.

85.17

Regarding the Commentary's phrase 'galloping through the three realms', the [ancient] books say: 'Yao and Shun rode in comfortable carriages, while Xia and Yin paced and ran.' This means that their Dao did not measure up to their predecessors. Now, the One Vehicle is taken as the comfortable carriage. The comfortable carriage and the ox cart are already different from the sheep and deer carts of the two vehicles, so how much more so compared to the pacing and running of the three realms!

85.18

Regarding the Commentary's phrase 'the first four seek the vehicle that benefits others by means of compassion, wisdom, concentration, and collection', this is an explanation of the general characteristics. The first verse is compassion, the second is wisdom, the third is concentration, and the fourth is the four means of collection. However, the four sections below all elucidate the meaning of the vehicle, which shall now be mapped individually. The first verse has five points: 1. vows and practice supporting each other, like wheels traveling far; 2. all buddhadharmas relying on great compassion, just like numerous spokes converging on a single hub; 3. non-retrograde faithful mind, like the axle at the center; 4. firm and unmoving forbearance, like the linchpin fixed in place; 5. adorned with the jewels of various merits, which pertains generally to the five pāramitās. The final line concludes with the seeking, which is understandable. The second verse has three meanings: 1. dhāraṇī collecting dharmas, like a carriage box containing objects; 2. benevolent compassion shielding and protecting, like spreading canopies and curtains; 3. the four pratisamvids expounding the Dharma, like the ringing of carriage bells. The third verse has three meanings: 1. the pure discipline of pure conduct, like a spotless mattress; 2. samādhi comforting the spirit, like attendant maidens; 3. the sound of the Dharma alerting sentient beings, like the sound of beating drums. The fourth verse has three meanings: 1. the four means of collection benefiting beings inexhaustibly like a treasury; 2. merits completely pure, adorned like jewels; 2. just as oxen have halters and traces to pull the cart free of error, people have shame and conscience to reject evil and venerate good.

85.19

Regarding the Commentary's phrase 'the next three seek the vehicle of one's own practice of the ten pāramitās', the first verse contains four pāramitās: 1. giving as the head of practices, like the wheel being the foundation of a carriage; 2. morality able to prevent wrongdoing, making all practices pure, hence like anointed incense; 3. internally enduring greed and anger, externally enduring adversity and favor, then the ten thousand practices are dignified and stately; 4. vigor being firm and solid, because it spurs on the ten thousand practices. The next verse contains three pāramitās: 1. dhyāna able to collect distraction, like a carriage box holding objects, and also able to empty the mind, like the hollow space inside the four sides of the carriage box being of use; 2. the two pāramitās of wisdom and upāya together forming the yoke: prajñā contemplates emptiness, upāya enters into existence; there is upāya-endowed wisdom understanding, and wisdom-endowed upāya understanding; these two support each other to jointly accomplish a single contemplation, just like the two ends of a single yoke interlocking to pull the journey along, hence elsewhere they are called the father and mother. Possessing the above three pāramitās, one subdues [afflictions] and does not regress. The latter verse contains three pāramitās: 1. the vow causing practices to be fulfilled, hence likened to a wheel. However, while the initial wheel of giving is the head of practice, this wheel of vows guides practice, hence there are two wheels. Maitreya said: 'Just as when a dragon spreads dense clouds, heavy rain is bound to pour; when a bodhisattva generates great vows, they will definitely cultivate the various practices.' Practice and vows support each other, hence there are two wheels. 2. Namely, the power pāramitā. Power has two kinds: first, the power of discernment, hence having dhāraṇī; second, the power of cultivation, hence having firmness. Just as a carriage being firm can hold [weight], this is the meaning of being powerful. 3. The knowledge pāramitā, whose decisiveness leaves no practice unaccomplished, just as having clever wisdom brings a carriage to completion; hence it is said, 'Working indoors to fashion a carriage, when brought out the door it fits the tracks.'

85.20

Regarding the Commentary's phrase 'the next four seek the vehicle that benefits both and eliminates hindrances', the first verse has three meanings: 1. the practice of Samantabhadra completely adorning the essence of the One Vehicle; 2. compassion not harming beings, hence it says 'revolving gently'; 3. the above two being without conditions, hence wherever it turns there is no timidity, because one does not fear that sentient beings are hard to transform or that the ten thousand practices are hard to cultivate. The next verse has three meanings: 1. prajñā realizing principle is as firm as a diamond, and severing afflictions that obscure principle is as sharp as a diamond; 2. skillful upāya, established based on the fundamental, is like an illusion, and severing afflictions that obscure phenomena is like the cleverness of a carriage; 3. endowed with these two paths, both hindrances are extinguished, which is why it says 'everything unobstructed'. The next verse is conditionless compassion: giving joy is compassion; its universal bestowal is called vast; being conditionless, it is pure. Just as an empty space inside a carriage carries everything, so it is like empty space, equal to the dharmadhātu. The final verse, severing the three defilements, subduing Māras, and restraining non-Buddhists, all takes the meaning of the two wheels crushing and destroying.

85.21

Regarding the Commentary's phrase 'the latter four seek the vehicle of vast transport', the first verse takes the meaning of the carriage's complete essence and adornment; the second takes the meaning of being empty within and universally benefiting; the third takes the meaning of being tranquil and swift; the fourth takes the meaning of being unmoving and universally benefiting. As for the Commentary's 'the above four, the three worthy stages', etc., its correlation with the text is very clear.

85.22

The Commentary's 'if the Dharma is not propagated by someone, though one has wisdom, one cannot comprehend it' implicitly uses the verse of the sūtra above in the 'Verses of Praise on the Peak of Mount Sumeru', which says: 'Just like a treasure in the dark / cannot be seen without a lamp; / if the Buddhadharma is not spoken by someone, / though one has wisdom, none can comprehend it.'

85.23

Regarding the Commentary's 'Nirvāṇa, fascicle twenty', this refers to King Ajātaśatru searching for the road and coming, and the Tathāgata praising him from afar. The sūtra says: 'At that time the Buddha said to the great assembly: "For all sentient beings seeking proximate causes and conditions for anuttarasamyaksaṃbodhi, there is nothing like a good friend. Why is that? If King Ajātaśatru did not follow the words of Jīvaka, on the seventh day of next month he would certainly end his life and fall into the Avīci hell. Therefore, as a proximate cause, there is nothing like a good friend."' Regarding the Commentary's phrase 'extensively speaking of it as a complete share', this refers to the twenty-sixth fascicle of the Nirvāṇa [Sūtra] expounding the fourth merit, namely approaching good friends, citing at length that Śāriputra and others are not the true good spiritual friends of sentient beings, and that I am the true good spiritual friend of sentient beings. It extensively cites past events where seeing the Buddha brought benefit. Finally it says: '"Always cultivating evil karma, yet because of seeing me, they at once abandoned it, like the icchantika monk; because of seeing me, they would rather give up life and limb than violate the precepts, like the monk tied with grass. For this reason, the monk Ānanda spoke of half of the pure conduct being called a good friend. I say this is not so: complete pure conduct is called a good friend. Therefore, when a bodhisattva cultivates the Mahāparinirvāṇa, they fulfill the fourth [merit], approaching a good friend."' Explanation: These words accord with the Western Regions. If conforming to this region, one should say 'a good spiritual friend is half of the pure conduct; I say this is not so, because a good spiritual friend is the whole of pure conduct.' The Commentary cited the meaning concisely.

85.24

Regarding the Commentary's text from 'the text has two dynamics' onward, the Commentary text has two parts: first, a discernment against what came before; second, from 'with regard to these various phrases' onward, an individual explanation following the text. Therein, it first explains the general phrase, and then from 'the remaining nine' onward, it explains the specific phrases. In that part there are three points: first, a horizontal explanation; next, a vertical explanation; and finally, a dual conclusion.

85.25

Regarding the Commentary's phrase 'then gathering all Māras to be attendants', this comes from the 'Inquiring About Sickness Chapter' of the Vimalakīrtinirdeśa: 'Mañjuśrī asked: "Why is this room empty, without attendants?" After answering extensively about emptiness, [Vimalakīrti] said: "Furthermore, as for your question about why there are no attendants, all Māras and all non-Buddhists are my attendants. Why is this? Māras delight in saṃsāra, and the bodhisattva does not abandon saṃsāra; non-Buddhists delight in various views, and the bodhisattva does not waver amidst various views."' Explanation: Here it merely adopts the gathering of Māras. As for 'not drowning in the ocean of bhūtakoṭi', this is contrasted with the Hīnayāna, having already appeared in the seventh bhūmi. From the Commentary's 'The Great Sage in this...' onward, it reveals the overall meaning of the text.

85.26

Regarding the Commentary's: "If a person is able to practice this, this person is a good friend": However, Xianshou has three meanings: first, personal spiritual benefactors; second, doctrinal spiritual benefactors; third, a combined explanation. Those listed in the Commentary above are five, and they are all persons; therefore it concludes: "If a person is able to practice this, they are a personal good friend." Second, as for doctrinal good friends, he has six positions: first, the teaching of humans and devas; second, the teaching of the Hinayana; and the latter four are the teachings of the four doctrines. Therefore, the present Commentary speaks comprehensively: "Teaching, principle, practice, and fruit are all good friends." Third, as for the combined explanation, he also has six, meaning that for each of the six teachings above, one gate is explained to bestow upon suitable capacities. The Commentary's intention does not preserve the third, because the third is not different from the first approach. Regarding the Commentary's: "Even if there are actual faults, one still takes the Dharma and ignores the flaws": Thus Master Kumārajīva often spoke the verse: "Just as in the mud / A blue lotus flower grows; / The wise person takes the lotus flower / And does not look at the mud"—which is this very matter. Regarding the Commentary's: "How much more so when the provisional and the real have many aspects, and the ripe and the raw are hard to fathom": This is also from the "Chapter on the Four Reliances" in the sixth fascicle of the Nirvāṇa [Sūtra], which says: "Like the āmra fruit, the ripe and raw are difficult to know." That is to say, harboring rot within while outwardly displaying the monastic rules is being ripe on the outside and raw on the inside; possessing profound Dharma within while outwardly showing the signs of violating precepts is being ripe on the inside and raw on the outside. This is taking people by their appearances, which would be to err regarding Ziyu. It is also said that there are the kālaka fruit and the tinduka fruit; the two fruits resemble each other, but the kālaka fruit is harmful poison to humans, whereas the tinduka fruit is beneficial to humans. This is a metaphor for how good friends and bad friends resemble each other in external appearance, and are thus hard to know. The provisional and the real have many aspects, which applies generally across the various sūtras. In this sūtra, the perverse practices of Vasumitrā, Jayoṣmāyatana, and Ananyagāmin are provisional manifestations—how could they be deemed faults? Hence they are difficult to fathom. The Book of Songs says: "When gathering turnip and radish, do not reject them for their lower parts." Therefore, great sages diminish their virtues and expose their blemishes, withholding their illumination and concealing their brilliance, and cannot be known.

85.27

Regarding the Commentary's: "However, in terms of phenomena and in terms of symbolic expression, this virtuous meaning is entirely possessed by both": "In terms of phenomena" refers to the person of Meghasvara; "in terms of symbolic expression" refers to how the dharma-gate of the First Abode also possesses the four meanings of samādhi and so forth.

85.28

Regarding the Commentary's: "Sudhana sought the Dharma unflaggingly" and so forth: This implicitly draws upon the meaning of not exhausting conditioned things in the third fascicle of the Vimalakīrtinirdeśa, "Chapter on the Bodhisattva Practice," where the Tathāgata preached the Dharma to the Bodhisattva Sarvagandhasugandha. The sūtra states: "What is meant by not exhausting conditioned things? It means not departing from great loving-kindness and not abandoning great compassion; deeply generating the mind of sarvajñā without neglecting or forgetting it; teaching and transforming sentient beings without ever growing weary; constantly mindful of practicing in accord with the four means of embracing; protecting and upholding the true Dharma without sparing body or life; planting roots of goodness without fatigue; having a resolve constantly dwelling in upāya and pariṇāmanā; seeking the Dharma unflaggingly, and expounding the Dharma without stinginess," and so forth. Here only two phrases are needed. Regarding the Commentary's: "King Ajātaśatru's meeting with Jīvaka": This is as cited previously. "Śubhagarbha's transforming Śubhavyūha": This is from the "Chapter on the Former Affairs of King Śubhavyūha" in the Lotus Sūtra. Śubhagarbha and Śubhanetra manifested transformations for the king, whereupon the king generated the aspiration, visited the Buddha, and attained benefit. The king personally related: "World-Honoured One! A spiritual benefactor is a great causal condition. That is to say, they guide and transform [one], causing [one] to see the Buddha and generate the anuttarasamyaksaṃbodhi mind." Regarding the Commentary's: "Meaning that one should not look at lineage and clan": This is from the bodhisattva precepts, which forbid looking at the caste and lineage of a Dharma master. The sūtra says: "If a disciple of the Buddha, newly generating the aspiration and having not yet attained understanding, relies on their own intelligence and wisdom, or relies on noble status and advanced age, or relies on a great clan, eminent household, great understanding, immense blessings, and abundance of wealth and the seven treasures, thereby becoming arrogant and refusing to consult and receive the sūtras and vinaya from an earlier-trained Dharma master; and if that person who understands the Dharma is of a lowly clan, young in age, of humble background, poor, and with impaired faculties, yet truly possesses virtue, completely understanding all sūtras and vinaya without exception; if the newly training bodhisattva looks at the lineage and clan of the Dharma master and does not come to consult and receive the ultimate truth from the earlier-trained Dharma master, they commit an offense of minor defilement." Regarding the Commentary's: "Not ashamed to ask those below": This is from the Analects: "Why was Kong Wenzi called 'Wen' (Cultured)? He was not ashamed to ask those below him." Regarding the Commentary's: "For one would rather hear little and thereby enter realization": This implicitly draws upon the "Chapter on Noble Virtue King Bodhisattva" in the Nirvāṇa [Sūtra]. That text says in full: "One would rather hear little and understand much of the meaning and principle, than hear much yet fail to understand the meaning."

85.29

The second major section. Regarding: "The ancient masters' structural divisions range from one to ten": First, it is taken as a single whole, meaning that each is a single position. Second, following Master Huiyuan, it is divided into two: first, drawing near to the good friend; second, from "Informing" downward, listening to the true Dharma. Constantly keeping them in mind, contemplating them, and practicing as taught are all contained within the text. Under the first, drawing near to the good friend, there are four parts: first, hearing of the good friend; second, seeking the good friend; third, seeing the good friend; fourth, inquiring about the essentials of the Dharma. Within the first, hearing of the good friend, there are also four parts: first, listing the name of the country, which is the general location; second, mountains and so forth, which is the specific location; third, the name of the good friend; fourth, instructing him to go visit. Second, seeking the good friend has three parts: first, rejoicing upon hearing; second, paying homage at his feet and taking leave; third, gradually traveling to visit the friend. Third, seeing the good friend has two parts: first, going to see him; second, paying respects and withdrawing to stand. Fourth, inquiring has three parts: first, stating that he has already generated the aspiration, clarifying that he already possesses the capacity; second, from "yet do not know" downward, inquiring directly about the method of practice; third, from "I have heard" downward, praising his virtues and requesting him to expound [the Dharma]. Drawing near to the good friend is concluded.

85.30

Second, listening to the true Dharma, which contains two parts: first, praising the generation of the aspiration; second, directly expounding the Dharma for him. Within expounding the Dharma there are two parts: first, expounding the dharma-gate of the pramaṇa of realization; second, from "Looking up in deference" downward, expounding the dharma-gate of the pramaṇa of teaching. In the structural divisions above, the various positions are mostly the same, with few differences. Third, Dharma Master Bian divides it into three parts, as fully detailed in the Commentary. Within this, someone says: in specific terms there are three: first, regarding the person; second, regarding the Dharma; third, a combined explanation. First, regarding the person: hearing the name and so forth is the upāya; second, directly seeing the person is the dharmadhātu; third, asking about the Dharma and so forth manifests his superior virtue. Second, regarding the Dharma, there are three: first, the verbal teaching is the upāya; second, what is attained by the wisdom-eye is the dharmadhātu; third, thoroughly clarifying functions and actions to reveal his virtue. Third, the combined explanation of person and Dharma also possesses three dharmas: first, hearing the name and reaching the place is the upāya; next, seeing the person and attaining the Dharma is the dharmadhātu; afterwards, speaking of past causes and deferring to superior [teachers] manifests his virtue. Exposition: Although these three exist, Master Bian's original division was only the latter combined one. Fourth, Dharma Master Yan and others divide it into four pramāṇas: first, hearing the name and so forth is the pramāṇa of scriptural authority; second, seeking in accord with the teaching is the pramāṇa of trust; third, seeing his environment and person is the pramāṇa of inference; fourth, hearing what he expounds is the pramāṇa of direct perception. These four are precisely hearing, contemplation, cultivation, and realization. Some also expand it to five, dividing the fourth—the pramāṇa of direct perception—into two stages: one's own share and superior advancement, while the rest are the same as the previous explanation. There are others who divide it into five, which is also explained in the Commentary. Sixth, following Dharma Master Huiyi and others, it is divided into six parts: first, explaining the mental practice of seeking to visit; second, explaining seeing, paying respect, and inquiring; third, praising and expounding what he knows to bestow upon Sudhana; fourth, stating what he does not yet know; fifth, further indicating those who know and encouraging him to go visit; sixth, taking leave and putting it into practice. If one follows the treatise of Wutaishan, this explanation is also adopted. Another master divides it into seven: within the second of the previous six, first paying respects, and then inquiring about the essentials of the Dharma. Eighth, some divide it into eight: within the third of the previous seven, first praising the generation of the aspiration, and then expounding one's own Dharma. Ninth, some divide it into nine: within the fifth section of the eight above, first indicating [the next teacher] and encouraging him to go, and then instructing him to inquire and praise their virtues. Tenth, some divide it into ten: within the sixth section of the nine above, first paying respects, and then taking leave. Among the ten kinds of structural divisions above, the first five are divided according to stage, while the latter five are divided according to assembly, and the text encompasses them all. Now the Commentary follows what is essential and appropriate, preserving three explanations; it adopts the sixfold explanation of the text with slightly different names because of suitability and convenience, and by comparing the six in the subcommentary with the Commentary one will understand on one's own. Within the Commentary's six, each of the first four sections can be divided into two. The two within the first are: first, remembering the previous friend's instructions; second, proceeding to seek the subsequent friend. The two within the second are: first, seeing and respecting; second, inquiring. The two within the third are: first, praising; second, bestowing the Dharma. The two within the fourth are: first, humbly stating that he knows only one; second, deferring to the superiors who know many. Below there are many separate structural divisions, but the latter two are not subdivided, returning to make ten sections to symbolize inexhaustibility.

First 30 of 44 passages. Read on

Linked texts (1)

大方廣佛華嚴經隨疏演義鈔 — Classical Chinese