大方廣佛華嚴經隨疏演義鈔 87

English (machine translation) 87

Language: English

87.1

Composed by Śramaṇa Chengguan of the Great Huayan Monastery on Mount Qingliang under the Tang dynasty

Regarding the commentary's: "Third, the upāsikā Prabhūtā entrusts to the Practice of Non-Opposition": tolerating and according with the nature of things is called non-opposition. Regarding the commentary's: "It also signifies that patience must involve humbling oneself": above, the explanation was directly in terms of the circumstantial retribution of the spiritual friend; from here down, it is explained in terms of signifying the stages. Patience must involve humility; being humble yet insurmountable, it is therefore small yet possesses great capacity. The above [explanation] covers the three patiences: the patience regarding phenomena accords with thusness, which is the patience of clearly investigating phenomena. Regarding "internally empty and externally phenomenal": Clay is kneaded to make a vessel; where it is hollowed out, there is the function of the vessel. Thus, the phenomenal can function. Being identical to emptiness, it can be vast, for nothing is accomplished without emptiness. Therefore, due to the external phenomenon, there is internal function. Hence the Laozi says: "Having it provides benefit; lacking it provides function." Without emptiness, phenomena cannot be accomplished; thus emptiness can contain much. These two are non-dual, which is the vessel of the Middle Way. Regarding the commentary's: "Although the two vehicles do not establish the name of patience": the meaning is as explained in the overarching outline. Regarding the commentary's: "In terms of facts, it is like receiving the milk-gruel": this refers to when the World-Honoured One first attained awakening and received the milk-gruel offered by the two cowherdesses, which was also cited previously. Regarding "in terms of Dharma, consuming the highest grade of the patience of cessation": the highest grade belongs to the Buddha, as in the "Chapter on the Ten Patiences". Regarding the commentary's: "The Fragrance Accumulation chapter of the Vimalakīrtinirdeśa is largely identical with this": this means that after receiving the food, one attains the noble fruits and so forth. However, the Vimalakīrtinirdeśa contains two passages of text: First, in the "Chapter on Fragrance Accumulation", after the rice had been brought, Vimalakīrti said to Śāriputra and the other great śrāvakas: "Worthy ones, you may eat. The Tathāgata's rice of amṛta flavour is perfumed by great compassion; do not eat it with a limited mind, lest it fail to digest." Master Dao Sheng explained: "Because of their prior thoughts, he instructed them to eat. He also wished thereby to clarify that eating it is the principle. Nirvāṇa is the Dharma of amṛta, and whoever eats this food will surely attain it; thus the food possesses the flavour of amṛta. That it is perfumed by great compassion means that it causes people to attain awakening, having the meaning of external perfuming; how could one say the food itself possesses the power of great compassion? Thus, the aroma of the rice is perfumed by great compassion. 'Not with a limited mind' means that since the rice emerges from great compassion, it is limitless. But if one limits it by saying it is little, it will not digest." To explain: This considers the food perfumed by compassion to result in the fruit of nirvāṇa, naming the cause after the fruit as 'amṛta flavour'; it does not yet say that the food directly signifies nirvāṇa. If the food is taken directly as the principle of nirvāṇa, the meaning is well established. Second, in the "Chapter on the Practices of the Bodhisattva", when Vimalakīrti and Mañjuśrī went to pay homage to the World-Honoured One, Ānanda wondered and asked: "The fragrance smelled now was never smelled before; what fragrance is this?" The Buddha said: "It is the fragrance from the pores of those bodhisattvas." Śāriputra also said: "Our pores also emit this fragrance." When asked where it came from, they replied: "From eating this fragrant rice." Ānanda asked Vimalakīrti: "How long will this fragrant aroma endure?" Vimalakīrti said: "Until this rice digests." He asked: "How long before this rice digests?" He said: "The potency of this rice lasts for seven days, and only then does it digest. Furthermore, Ānanda! If a śrāvaka who has not entered the correct determination eats this rice, they will enter the correct determination, and only then will it digest. If they have already entered the correct determination, their mind will attain liberation. If they have not yet generated the aspiration for the Great Vehicle, it will digest only when they generate the aspiration. If they have already generated the aspiration, they will attain anutpattikadharmakṣānti. If they have already attained anutpattikadharmakṣānti, it will digest only when they reach the stage of being bound to one life [before Buddhahood]." All these contain the phrases: "whoever eats this rice" and "only then does it digest." "For example, there is a medicine called Superior Flavour. For whoever takes it, all poisons are eradicated and only then does it digest. This rice is likewise: it eliminates all poisons of afflictions and only then does it digest." After the commentary on that sūtra broadly explained the characteristics, it asked: "The fragrant rice is a material phenomenon; how can it sever delusions?" Master Huiyuan explained: "It is able to sever them due to the inconceivable power of the fragrant rice of great compassion. For instance, a cakravartin has a jewelled couch; when the holy king sits upon it, he is able to abandon desire and attain the four dhyānas; though jade maidens see him, it is like gazing upon an image of the Buddha and no lustful thoughts arise. How much more so the realm experienced by buddhas and bodhisattvas! As the Kuśalamūlasaṃparigraha-sūtra says: 'A bodhisattva has a crown that illumines the dharmatā; when wearing this crown, all dharmas are manifested before his mind, and all matters are likewise.'" Master Daokai said: "Although this explanation exists, the principle is not so. How could a material phenomenon by nature sever delusions? It is merely that the fragrant rice stimulates and prompts contemplative cognition, which can sever afflictions; it is not that the substance of the food itself can sever delusions." To explain: These views of the ancient worthies are also not entirely fitting. They only interpret the fragrant rice in terms of superior conditions. They do not understand that the fragrant rice signifies a Dharma-gate. Hence Master Dao Sheng was somewhat closer to the principle, stating: "Digesting in seven days means no more than seven days; being bound to one life means within seven days one will surely attain something. However, the awakening from a single meal cannot have two successive stages of progress. Now, stopping at being bound to one life shows that a Buddha is not attained through a cause. How could bodhisattvas of non-arising and persons of the correct determination rely on the external to attain progress? That it is stated in this way now is to clarify that this rice represents the culmination of proclaiming the principle, completely possessing these meanings." To explain: This takes it as an intention to signify the principle through phenomenal reality. However, the meaning of food in the Vimalakīrtinirdeśa encompasses principle, cognition, and great compassion; the rice of amṛta flavour represents nirvāṇa with its three virtues. The Mahāparinirvāṇa-sūtra also compares nirvāṇa to amṛta. The fragrance of that rice signifies great compassion, which arises as function from the essence to perfume sentient beings. Here, it is entrusted to the stage, and so signifies patience. Patience encompasses the five patiences, leaving no dharma unincluded. That which can tolerate is cognition, that which is tolerated is principle; the extensive explanation of benefiting others is the perfuming of great compassion. When Vimalakīrti says "digesting when attaining patience", this also encompasses the meaning of the five patiences. If one does not explain it this way, it is exceedingly shallow.

87.3

Regarding the commentary's: "Fourth, the householder Vidvān entrusts to the Practice of Non-Disturbance": this is because diligence lacks indolence and regression. Regarding the commentary's: "Identical to being born in the four abodes": the four abodes are birth into the house of the noble teaching; because the three stages of the worthy and the ten stages of the noble are broadly similar, the former is identical to the four abodes, and the latter is identical to the four stages. Regarding the commentary's: "Food has five fruits": this is found in the second fascicle of the Mahāparinirvāṇa-sūtra, where the Tathāgata addressed Cunda: "I now bestow upon you eternal life, physical form, strength, ease, and unobstructed eloquence. Because of giving food, it benefits life, physical form, strength, ease, and eloquence; thus one immediately attains these five. Due to these being impermanent, one ultimately attains the five eternal ones." All of this has already been explained in the "Chapter on Pariṇāmanā", and is now fully matched here.

87.4

Regarding the commentary's: "Fifth, Ratnacūḍa entrusts to the Practice of Non-Deluded Confusion": through wisdom aiding concentration, quiescence does not leave out illumination, and movement does not depart from tranquility; this is called non-deluded confusion. Regarding the commentary's: "Seeking the teaching and attaining understanding, which refers to the four gates of teaching": this merely explains the two kinds of four gates in terms of expression and meaning, and also in terms of teaching as practice through faith and in terms of principle as practice through Dharma. If according with the new translation of the sūtra which states "each face has two gates", there are eight gates; this can also be taken simply as eight gates based on the difference of preserving or eliminating the four gates. For example: First, the gate of existence: seeing the wonderful existence of the mind and entering the dharmadhātu is the gate of existence; if one clings to existence, one immediately wipes away the characteristic of existence, which is called the gate of non-existence. Within this existence, there are two. Second, regarding emptiness: knowing that dharmas are empty and tranquil is the gate of emptiness; taking emptiness as the gate of emptiness, one expediently teaches the gate of non-emptiness. Third, if one asserts that delusive confusion is fundamentally empty while true cognition is not empty, this is the gate of both existence and emptiness. If one asserts that there are two substances, this gate is also expedient; hence it is taught that delusion is established dependent on truth, delusion has no root of delusion, and truth is declared in opposition to delusion—thus truth is not true. Then, both preserving and eliminating both forms the gate of both existence and non-existence, and both non-existence and non-non-existence. Fourth, if one asserts that to call it existent, it lacks characteristics and names, and to call it non-existent, the sages operate miraculously by it, this is the gate of neither existence nor non-existence. If one stagnates in double negation, one has not escaped prapañca, and so one wipes it away again; this is the double negation gate. Whether it is merely negation or has something it signifies: mere negation is identical to non-existence, while signifying something is identical to existence, which turns back into existence and non-existence. Therefore, in this double negation, words and thoughts are also terminated, which is called the gate of neither non-existence nor non-non-existence. Thus there are eight gates. When one grasps the meaning, they serve as gates; when one loses the meaning, even these eight are not gates.

87.5

Regarding the Commentary's statement, "The sixth, the elder Samantanetra (Puyan), is assigned to the practice of good manifestation," this is because wisdom can illuminate and reveal the principle of the three truths, so that prajñā appears before one. Next, regarding the Commentary's passage from "'Immeasurable' has two [aspects]" downward: in the Commentary, it first explains "immeasurable," and then from "knowledge and vision (zhijian)" downward, it explains knowledge and vision. In this there are also two parts: first, specifically relying on the Fahua lun (Saddharmapuṇḍarīka-upadeśa), and later, generally identifying it with the Bore lun (Prajñāpāramitā-upadeśa). The treatise says: "It would suffice for the Tathāgata to 'know all these sentient beings completely'; why does it further say that the Tathāgata 'sees all these sentient beings completely'? If it did not say that the Tathāgata sees all these sentient beings completely, someone might think that the Tathāgata knows through inferential cognition. It is out of fear that such a thought might arise [that both are stated]. If so, it would suffice merely to say that the Tathāgata 'sees all these sentient beings completely'; why does it further say that the Tathāgata 'knows all these sentient beings completely'? If it did not say that the Tathāgata knows all these sentient beings completely, someone might think that the Tathāgata sees with the physical eye and the like. To prevent this, it speaks using the two words 'knows' and 'sees'." The upper fascicle of the Guṇaprabha-śāstra (Gongdeshi lun) says: "Why are 'knowing' and 'seeing' both stated? It is to reveal the omniscient knowledge. How so? Is it because [one is] prized above all objects? Direct perception is not like inferential cognition, which, seeing smoke, knows there is fire, but cannot clearly illuminate the distinct characteristics. Nor is it like the physical eye, which sees coarse and nearby kinds, but cannot know distant places, merely following the accounts of others or being like that." Therefore, in the twenty-ninth fascicle of the Da zhidu lun, clarifying the inexhaustibility of liberation among the eighteen unshared dharmas, it asks: "In the 'knowledge and vision of liberation' (vimukti-jñāna-darśana), one should only speak of 'knowledge'; why does it also say 'vision'? Answer: When one speaks of 'knowing' and speaks of 'seeing,' the matter becomes firm speech, just as when two cords are combined, they become strong. Furthermore, if one only spoke of knowledge, it would not subsume all wisdom. As the Abhidharma explains, wisdom has three kinds: there is knowing that is not seeing; there is seeing that is not knowing; and there is both knowing and seeing. 'Knowing that is not seeing' refers to the knowledge of destruction (kṣayajñāna), the knowledge of non-arising (anutpādajñāna), and the knowledge associated with the five consciousnesses. 'Seeing that is not knowing' refers to the eight patiences (kṣānti), mundane right view, and the five wrong views. 'Both knowing and seeing' refers to the other wisdoms of the masters. If one speaks of knowing, it is thought not to subsume seeing; if one speaks of seeing, it does not subsume knowing. Therefore, by speaking of both 'knowledge and vision', it is complete. Furthermore, such as reciting and discriminating, deliberating [what was learned] from others is called 'knowing'; attaining personal realization in one's own body is called 'seeing'. For example, when hearing something with one's ears there is still doubt, which is called 'knowing'; when witnessing it directly with one's own eyes, clear and without doubt, this is called 'seeing'. Knowledge and vision in liberation also have this distinction." The eighty-sixth fascicle of the Yogācārabhūmi says: "Question: What is the distinction between knowing and seeing? Answer: Illumining the past and future domains that are not directly visible, this wisdom is called 'knowing'; illumining present domains, this wisdom is called 'seeing'. Again, having the grasped (grāhya) as condition, this wisdom is called 'knowing'; having the grasper (grāhaka) as condition, this wisdom is called 'seeing'. Again, that which is produced by hearing and reflection, this wisdom is called 'knowing'; that which is produced by cultivation, this wisdom is called 'seeing'. Again, being able to sever afflictions, this wisdom is called 'knowing'; having severed afflictions, being able to realize liberation, this wisdom is called 'seeing'. Again, taking the specific characteristic (svalakṣaṇa) as domain, this wisdom is called 'knowing'; taking the common characteristic (sāmānyalakṣaṇa) as domain, this wisdom is called 'seeing'. Again, seeking out dharmas, this wisdom is called 'knowing'; having sought them out, investigating dharmas, this wisdom is called 'seeing'. Again, taking non-conceptual images as its object, this wisdom is called 'knowing'; taking conceptual images as its domain, this wisdom is called 'seeing'. Again, taking rupa-jñeya images as condition, this wisdom is called 'seeing'; taking non-rupa-jñeya images as condition, this wisdom is called 'knowing'." Explication: Jñeya (eryan) means the object. The nineteenth fascicle of the Tattvasiddhi-śāstra (Chengshi lun), the "Chapter on Seeing and Knowing," says: "Question: What is the distinction between right view and right knowledge? Answer: They are of one substance, without distinction. Right view is of two kinds: mundane and supramundane. The mundane refers to [acknowledging] the existence of sin, merit, and so on. The supramundane refers to being able to pervade equality and sameness. The right knowledge of the truths is likewise. … Up to: Question: The sūtras say that 'the one who knows and the one who sees' is equally one whose outflows are exhausted; what is the distinction? Answer: If wisdom first shatters delusion, it is called 'knowing'; having entered the stages, it is called 'seeing'. Initial contemplation is called 'knowing'; thorough comprehension is called 'seeing'. There are distinctions of depth and shallowness such as these." The twenty-sixth fascicle of the Abhidharmakośa thoroughly clarifies the distinctions among patience, knowledge, and view. The treatise says: "In the beginning of the previous chapter, it first spoke of the patience of Dharma and knowledge of Dharma, and later it also spoke of right view and right knowledge. Is there patience that is not knowledge? Is there knowledge that is not view? The verse says: 'Noble wisdom: patience is not knowledge; destruction and non-arising are not view. The other two [supramundane] and defiled wisdoms are all knowledge; six are of the nature of view.'" Explication: The first line and the two characters "the other two" in the third line clarify undefiled wisdom. From "defiled" downward, it clarifies defiled wisdom. "Noble wisdom: patience is not knowledge" means that noble wisdom's patience refers to the eight patiences in the path of vision. Patience is not of the nature of knowledge, for decisive determination is called knowledge; at the time when patience arises, it is concomitant with non-possession (aprāpti) and has not yet formed decisive determination, hence it is not called knowledge. "Destruction and non-arising are not view" means that the knowledge of destruction and of non-arising are not called view; investigation is called view, and these two knowledges have already stilled the seeking mind and are not investigative, hence they are not called view. "The other two" means that the other undefiled wisdoms all share both the nature of knowledge and view, because doubt has already been severed and because they are investigative in nature. "Defiled wisdoms are all knowledge; six are of the nature of view" means that all defiled wisdoms are subsumed under the nature of knowledge; among them, only six are also of the nature of view, namely, the five such as view of identity (satkāyadṛṣṭi) and mundane right view. As stated above, both noble wisdom and defiled wisdom investigate dharmas, and are thus both subsumed under that nature. In the ninety-fifth fascicle of the Mahāvibhāṣā, the treatise says: "One should fully distinguish the differences in the intrinsic nature of the three: view, knowledge, and wisdom. What is view? Answer: The eye faculty, the five views, mundane right view, and the views of the learner and the non-learner. Question: Why is the eye faculty called view? Answer: Due to four reasons: first, because the noble ones say so; second, because worldly convention says so; third, because the sūtras say so; fourth, because it is directly seen in the world (and so forth). Question: Why are these five views called view? Answer: Due to four reasons: first, because of looking, meaning being able to look at the domain to be grasped; second, because of determining, meaning being able to determine the domain to be grasped; third, because of firm adherence, meaning firmly and perversely clinging to one's own domain such that nothing but the noble path's contemplation can make one abandon it; fourth, because of deep penetration, meaning penetrating sharply and deeply into the intentional object, like a needle falling into mud. What is called 'mundane right view' refers to wisdom associated with wholesome mental consciousness; being of the nature of view, it is called view. 'Learner's view' refers to the learner's defiled wisdom. 'Non-learner's view' refers to the non-learner's right view. Because both of these are of the nature of view, they are called view. The five views regarding their domain are like seeing forms on a cloudy night. Mundane right view regarding its domain is like seeing forms on a clear night. A learner's view regarding its domain is like seeing forms on an overcast day. A non-learner's view regarding its domain is like seeing forms on a clear day. What is knowledge? Answer: Wisdom associated with the five consciousnesses, and wisdom associated with the mental consciousness other than undefiled wisdom. Wisdom associated with the five consciousnesses is of three kinds: first, wholesome; second, defiled; third, non-obscured indeterminate. Other treatises say that views are severed by knowledge. One should form a fourfold proposition: There is view that is not knowledge, namely, the eye faculty and the patience of undefiled wisdom. There is knowledge that is not view, namely, wisdom associated with the collection of five consciousnesses, and the knowledges of destruction and non-arising. The remaining five views and mundane right view are defiled wisdom associated with the remaining mental consciousness. There is that which is both view and knowledge, namely, the five views and mundane right view, excluding undefiled patience and the knowledges of destruction and non-arising. The other defiled wisdoms are the learner's eight knowledges and the non-learner's right view. This undefiled wisdom, as well as the former five views and mundane right view, all possess both characteristics of view and knowledge." The third line subsumes what is neither view nor knowledge, meaning excluding the previous characteristics. "Characteristics" refers to all that exists; whether names or dharmas, all that is expressed by the previous three lines are called characteristics. Dharmas remaining outside these constitute the meaning of the fourth proposition. The above has been elaborated in detail, for it frequently appears in this one sūtra; one should not tire of the voluminous text.

87.6

Regarding the Commentary's "retinue prajñā": however, there are five kinds of prajñā: first, ultimate-reality prajñā, which is the principle realized; second, contemplative prajñā, which is the wisdom that realizes; third, textual prajñā, which is the teaching that expresses. In the past there were only three, but newer accounts list five, adding fourth, objective-realm prajñā. Ultimate reality is solely awakening to the true realm combined with the substance of subsequent wisdom; here, objective realm generally applies to the phenomenal realms of the six sense objects, all of which serve as the objective realm. Fifth is retinue prajñā, which refers to the various minds and mental factors that are simultaneous with wisdom. In the present [passage], all five are complete: the city is ultimate reality; the elder is contemplative [prajñā]; the objective realm was already present within the explanation of "immeasurable"; now there is the retinue; and textual [prajñā] pervades all four. Regarding the Commentary's statement, "Separately clarifying the causes of the ten pāramitās which bring about the fruit of the ten bodies," the Commentary simply follows the text and explains directly. These ten are also the ten bodies of the Tathāgata, such as the body of bodhi, vows, and so forth: first, the pāramitā of giving is the body adorned with the major and minor marks; second, discipline attains the mind-made body, because it is all-pervading; third, patience attains the body of majestic power; fourth, vigor brings about bodhi because it urges on the myriad practices; fifth, dhyāna attains peerless merit; sixth manifests the dharmakāya; seventh accomplishes the transformation body (nirmāṇakāya); eighth also accomplishes the vow body; ninth reverts to accomplishing the body of sustaining power; tenth also accomplishes the wisdom body. The last one comprehensively purifies the ten bodies.

87.7

Regarding the Commentary's statement, "The seventh, King Anivartana (Wuyanzu), is assigned to unattached practice," this is because through upāya he traverses phenomenal existence without being deluded by emptiness; phenomena and principle are unhindered, neither discarded nor accepted, hence it is called "unattached." Regarding the Commentary's "First, recollecting the teaching produces benefit," there are seventeen minds: the first, joy, is the general one, and the remaining sixteen are specific. First is pure faith: faithfully delighting in hearing the Dharma; second is converting those below while seeking above; third is delighting in the Dharma to gladden the spirit; fourth is courageously seeking and advancing; fifth is rejoicing in what has been attained; sixth is the parallel flowing of compassion and wisdom; seventh is neither grasping nor arising; eighth is adorning oneself with virtues; ninth is being unattached to the myriad realms; tenth is not being hindered in initiating cultivation; eleventh is the equal impartiality of self and others; twelfth is not being driven by the mind; thirteenth is abiding without abiding; fourteenth is matching principle in universal pervasion; fifteenth is seeing the adornment of the Buddha's marks; sixteenth is not abandoning the Buddha's wisdom. In the Commentary's "Later, the practices are profound and abstruse," the Commentary's text has five parts: first, a general indication to induce faith; second, from "However, Sudhana" downward, questioning his doubtful mind; third, from "contrary practices" downward, bringing forth the meaning of his doubt; fourth, from "coveting benefit" downward, resolving his implicit objection; fifth, from "the words 'profound and abstruse'" downward, revealing their profound abstruseness, first indicating and then proving, as can be known.

87.8

Regarding the Commentary's statement, "The eighth, King Mahāprabha (Daguang), is assigned to practice difficult to attain," this is because it can only be attained through unobstructed vow-power. Regarding the Commentary's statement, "The causes for the twenty-eight marks are not yet complete," this has not been seen in sūtras or treatises; it should lack the invisible crown and the white curl between the eyebrows (ūrṇā), the Brahmā voice, and the broad and long tongue. According to the comparisons of supremacy in sūtras such as the Shan-sheng jing, thirty marks do not equal the curl mark, and thirty-one do not equal the uṣṇīṣa; all of them combined do not equal the Brahmā voice issuing from the Tathāgata's chest. In principle, one should take twenty-nine marks to compare with the white curl, because one of the thirty is the Brahmā voice. For the broad and long tongue there is no text, but in principle it is simply superior. Examine this.

87.9

Regarding the commentary's: “The ninth, the upāsikā Acalā, corresponds to the practice of wholesome dharmas”: she expounds the Dharma to instruct people, her movements becoming models for beings, because she deliberates upon and cultivates all dharmas. Regarding the commentary's: “Among the five, the first two are the internal virtues maintained”, and so forth: these five dharmas are precisely the five matters recollected in the causal stage below; that is, contemplating that the Tathāgata's merits and wisdom are completely pure, his dhāraṇīs and samādhis, his inconceivable mastery of supernormal powers, and his unhindered eloquence—wondering through what causes these five virtues are attained. That Buddha then taught the generation of ten kinds of mind: first, one should arouse an indestructible mind to extinguish all afflictions; second, one should arouse an unexcelled mind to shatter all grasping and attachments; third, one should arouse an untrembling mind to enter deep Dharma-doors; fourth, one should arouse a forbearing mind to rescue wicked sentient beings; fifth, one should arouse an indeluded mind to take birth across all destinies; sixth, one should arouse an insatiable mind to seek to see the Buddhas without rest; seventh, one should arouse an uncontented mind to receive all the rain of Dharma from all Tathāgatas; eighth, one should arouse a right-contemplation mind to universally generate the light of all Buddha-dharmas; ninth, one should arouse a great sustaining mind to universally turn the Dharma wheel of all Buddhas; tenth, one should arouse a widely propagating mind to bestow the jewel of Dharma in accordance with the wishes of sentient beings. Explanation: Among the ten, the first two accomplish the recollected merit and wisdom; hence she now attains the first, the liberation door of the treasury of wisdom that is difficult to subdue. The commentary's: “having taken...”, below, quotes the Buddha's teaching to explain its characteristics. The following four are also like this. Next, with the third, the untrembling mind, the recollected dhāraṇī is fulfilled; hence she now attains the third, the dhāraṇī door of the equality of all dharmas. Third, with the fourth, rescuing wicked sentient beings, and the fifth, taking birth in all destinies, the causes of supernormal powers are demonstrated; she now attains the second, the practice-door of the bodhisattva's firm upholding: taking birth everywhere in the five destinies to rescue wicked sentient beings is a great supernormal power and a bodhisattva's practice. Fourth, with the sixth, seeking the Buddha insatiably, and the seventh, receiving the Dharma uncontentedly, her samādhi is fulfilled; she now attains the fifth, the samādhi door of seeking all dharmas with a mind free of fatigue. Fifth, with the last three, the causes for unhindered eloquence are shown; she now attains the fourth, the eloquence door illuminating all dharmas. This can be known from the text; therefore the commentary takes the ten sentences below to show the causes, explaining the fruition of the five dharmas attained now, while the recollection of merit is subsumed within wisdom. Below in the explanation of the ten dharmas, it then says that above it had already taken the ten sentences to explain the five Dharma doors, which merely differ in sequence from the five dharmas recollected below to demonstrate that there is no superiority or inferiority. Regarding the commentary's: “It directly clarifies that the arousal of the mind is firm”: this refers to the causes of the preceding five fruitions: first, seeking the Buddha's wisdom is the samādhi of seeking the Dharma; second, seeking the Buddha's ten powers is seeking wisdom; third, seeking the Buddha's eloquence, and fourth, seeking the Buddha's radiance, are dhāraṇī. Since dhāraṇī takes wisdom as its essence, it is called radiance; the rest are all the practices and vows of firm upholding. From “Having aroused this mind...” downward, it concludes the firmness.

87.10

Regarding the commentary's: “The tenth, the heterodox ascetic Sarvagāmin, corresponds to the practice of truth”: his perfection of wisdom is already complete; in accord with the two truths, his speech and action are not false; hence it is named truth.

87.11

The fourth major section. Regarding the commentary's: “Now, first, the elder Utpalabhūti corresponds to salvific protection...”, and so forth: great compassion is predominant in rescuing and protecting sentient beings, while great wisdom is non-attached, transcending the notion of sentient beings; resting non-abidingly upon both compassion and wisdom, this name is established. Regarding the commentary's: “Pariṇāmanā toward the bhūtakoṭi in meaning permeates vastness”: it is only exhausted in the realm of the Buddha, horizontally pervading the dharmadhātu and the realm of sentient beings. Regarding the commentary's: “Each of the four above contains phenomena and principle; reflect upon this”: as in the first, knowing the differences in the substance of incense, in terms of phenomena this can be known. In terms of principle, as with burning incense, it means using the fire of wisdom to manifest the myriad practices, universally pervading. Scented ointments are mixed with the water of the pure nature, adorning the dharmakāya. Powdered incense is crushed by vajra-wisdom so that it has no substantiality. That is to say, wisdom, pure nature, and the like are the places of production. As in the second, distinguishing differences according to category. In terms of principle, incense is the practice of habit-energy; the cause of heavenly beings is the smoking and baking of heavenly habit-energy to form the fruition; it is also that the habit of the Path arrives from heaven, having good light and purity, and other categories follow this model. However, regarding the third, “knowing powers and functions”: the preceding two in the text only treat worldly incense while implicitly containing principle. This one inherently contains both in its text, as in the repulsion of the conditioned, which is in terms of phenomena. Curing various illnesses: white sandalwood cures heat and frankincense cures cold; in terms of principle, these are the various counteractive practices, namely compassion, contemplation of impurity, and the like. Severing all evils: just as benzoin can ward off wicked evils, right view and wisdom leave no evil unsevered. Again, practices such as the ten wholesome deeds produce the incense of joy, like aloeswood and sandalwood, which means practicing generosity in accordance with capacities, bringing joy to oneself and others. The incense that increases afflictions, like orchid and musk, refers to the practice of attachment and contamination, just as contaminated absorption increases the taste of attachment. The incense that destroys afflictions, like gośīrṣa-candana and saindhava, refers to the various wisdoms and patiences, preventing attachment to the conditioned. Explaining solely in terms of principle, this is the superior cause for humans and gods. Disgust with the conditioned is impermanence and the like. The incense of abandoning arrogance and indolence is selflessness, forbearance, non-negligence, and the like. The incense of generating the mind to be mindful of the Buddha praises the Buddha's merits, expounds the practices of the pure land, and the like. Realising and understanding Dharma doors, deep meditative practices, and the like, as the enjoyment of the noble ones, is the non-conceptual contemplation of tathatā, and so on. The distinctions among all bodhisattvas are the superior and inferior qualities cultivated by the three [stages of] worthies and the ten grounds. The incense of the stages of all bodhisattvas is the shallowness or depth of the tathatā and wisdom realised.

87.12

Regarding the commentary's: “Second, among humans there is...”, downward, the commentary text has two parts: first, explaining the elephant-treasury [incense], and second, explaining the remaining nine. Within the former there are two: first, the explanation in terms of phenomena can be known; second, from “If in terms of bodhicitta...” downward, it interprets in terms of Dharma. Resembling the tathāgatagarbha is its form. It resembles the tathāgatagarbha's original enlightenment and true mind, whose nature and virtues are complete; generating the mind in accordance with principle, it is therefore similar. Second, it is produced because good and evil contend with each other, which is just like being produced due to dragons fighting. The Saṭpāramitā-sūtra says: “Good and evil perfume each other, like two elephants fighting; the weaker departs without returning; when delusions are exhausted, there is neither coming nor going.” The Awakening of Faith says: “Because tathatā perfumes avidyā, one is able to arouse the mind to feel revulsion and seek [liberation].” Third, from “If once aroused...” downward, the appearance of the four showers of Dharma rain is fulfillment. Fifth, from “That which the mind reaches...” downward, is purity. Sixth, “obtaining the joy of the Dharma”, is security. Seventh, “separating from the suffering of delusion and karma”, is upāya. Eighth, “progressively giving rise to compassion”, is the sphere. Ninth, “pure aspirations and vows”, is majestic virtue and also functioning, pervading the previous seven. Regarding the commentary's: “The remaining nine...”, downward, second, it explains the remaining nine. As for “the next five correspond in order to the fivefold dharmakāya”: precepts and concentration can be known. The three kings and four armies all soaring into the sky is because wisdom realises emptiness. Fourth, the mind being mindful of the Buddha is liberation from the five desires. Fifth, gathering to hear the Dharma is knowledge and vision. The rest can be understood through reflection.

87.13

Regarding the commentary's: “The second, the ship captain Vaira, to... corresponds to indestructible pariṇāmanā”: because one attains the indestructible faith of the ten kinds of roots of goodness and dedicates them, it is called indestructible. Regarding the commentary's: “The Buddha path is high...”, downward: in the new translation, there are ten items forming five pairs; in the present sūtra, there are only four pairs, lacking the fourth, security and danger. The commentary merely shows its characteristics briefly without stating “etc.”, which equates to the remaining meanings. A full exposition of the contemplation of characteristics involves multiple meanings: first, not destroying characteristics, then five are to be relied upon and five are not to be relied upon. Second, not destroying nature, then one does not see high or low, and there is no evenness or ruggedness; first, there is no high or low. Therefore, the sūtra says: “One does not see a single dharma that is a Buddha-dharma, nor does one see a single dharma that is not a Buddha-dharma.” Thus the Diamond [Sūtra] says: “This dharma is equal, without high or low.” Second, abiding in the right path, one does not differentiate between heterodox and right. Third, one does not view karma and afflictions as what is severed, nor does one view wisdom as what can sever; there are neither afflictions nor separation from afflictions. Fourth, one does not see saṃsāra as chaotic, nor does one see nirvāṇa as tranquil; between the two bounds of saṃsāra and nirvāṇa there is no difference, hence there is neither security nor danger. Fifth, there are no great or small, triyāna or ekayāna; since vehicle is not what I expound, the three natures and characteristics are both not destroyed; thus, although there is neither high nor low, high and low are not destroyed; having neither high nor low is truly high, and so on, each being in accord with the middle. The three above are the intention of the three contemplations. The fourth is taking non-attainment as upāya; simultaneously observing all, with one containing all, only then is it true contemplation. Regarding the commentary's: “If the ocean of Buddha-dharma...”: based on the deduction of superiority below, there are multiple oceans; briefly citing two of them, the rest can be known by analogy. Regarding the commentary's: “The form and formless [realms], etc., rely on the consciousness-mind's concentration, with shallowness and depth in terms of kalpas”: sinking into emptiness and stagnating in quiescence is the meaning of whirlpools. The initial stage of the formless [realm lasts] twenty thousand, and each subsequent stage increases by twenty thousand. The Non-conceptual [realm] with eighty thousand kalpas is deep; twenty thousand is shallow. In the form realm there is no difference between day and night; the number of kalpas equals their bodily measure. Thus the first dhyāna is the shallowest, and each higher one is progressively deeper. What is not yet non-conceptual is all the concentration of the consciousness-mind; therefore, they are characteristics of the mind and consciousness. Regarding the commentary's: “Possessing upāya is firmness...”, and so on: this has already been explained in the seventh ground. Regarding the commentary's: “Again, saying that cultivation has abiding and non-abiding”: above was in terms of external conditions, the eight worldly winds; here it is in terms of correct cultivation: non-abiding accords with renunciation, while abiding goes against it. Furthermore, having abiding accords with the flow of saṃsāra, while non-abiding is the reverse of this. Regarding the commentary's: “If expanding the third and fifth into three each”: the three within the third are: first, the shallowness and depth of whirlpools; second, the distance of the surging waves; third, the quality of the water's colour. The three within the fifth are: first, knowing whether the ship's iron and wood are sturdy or fragile, and whether its mechanisms are rough or smooth; second, the magnitude of the water; third, the favourability or unfavourability of the wind. These two, having three each, make six, which together with the other three make nine. From “Having thus...” downward, it concludes into ten: proceeding when it is viable to proceed and stopping when it is viable to stop; although it is a general conclusion, its meaning counts as one.

87.14

Regarding the commentary's: “The third, the elder Jayottama, corresponds to the pariṇāmanā equal to all Buddhas”: it means being equal to the path of dedication capable of dedicating, and the goodness that is dedicated, by all Tathāgatas of the three times. From “Because he has attained superior supernormal powers...” downward, it explains the name. This explains “equal” in terms of the attainment of the Dharma; below it is explained in terms of the assigned stage. Regarding the commentary's: “Due to being equal to all Buddhas, he sees neither beauty nor ugliness”: that sūtra says: “When cultivating and learning the path of pariṇāmanā in this way, seeing all forms up to tangible dharmas, whether beautiful or ugly, he gives rise to neither love nor hatred; his mind attains mastery without any faults, becoming vast, pure, joyful, and delighted, freed from all sorrow and affliction, supple in body and mind, and all his sense faculties become tranquil and cool”; this is it.

87.15

Regarding the commentary's: "The fourth, the good friend Reaching Everywhere": this means that by the power of great vows, the offerings and so forth produced by his roots of goodness universally reach everywhere. Regarding the commentary's: "First, the trees of the forest of no-outflows" and so forth: these are mostly from the "Course of the Buddha" chapter of the Vimalakīrti[-nirdeśa], where a verse states: "The parks and gardens of dhāraṇī, / The forest trees of the uncorrupted Dharma, / The pure, wondrous flowers of the factors of awakening, / And the fruits of liberation and wisdom. / The bathing pool of the eight liberations, / Fully overflowing with the water of samādhi, / Spread with the seven flowers of purity; / One bathes this immaculate person therein," and so forth. Regarding the commentary's: "Here called Varuṇa": in the dhāraṇī teachings this deva exists. Regarding the commentary's: "The first ground realizes bodhicitta": the commentary only explained two lines according to the difficulties; now I shall explain them briefly. On the second ground, it is because the three sets of precepts are perfected. On the third ground, it is because one cultivates the eight dhyānas. On the fourth ground, it is non-activity and non-arising, because the light of wisdom is practiced. The fifth ground is as in the commentary. On the sixth ground, prajñā manifests directly, because of universally illuminating and universally attaining. On the seventh ground, there is superior practice in the midst of existence, cultivating all factors of bodhi; hence it is called "universal adornment." On the eighth ground, one attains the anutpattikadharmakṣānti and is completely sovereign over the three realms. Attaining forbearance like empty space, thought after thought one enters the flow of Dharma. On the ninth ground, using non-apprehension as upāya, the pāramitā of power is especially increased, being complete with eloquence to expound all dharmas, acting as adornment. On the tenth ground, the ten obstructions have been destroyed, the ten pāramitās have been completed, and the three asaṃkhyeya-kalpas have been rounded out. Regarding the commentary's: "The eighth chapter of the *[Mahā]prajñāpāramitopadeśa* says that all samādhis enter into it": the treatise has a simile saying, "just as the great ocean"—meaning just as hundreds of rivers return to the great ocean. It also says: "Some say: The king of samādhis resides in the fourth dhyāna. Others say: Who can know the characteristics of the Buddha's samādhis? All dharmas of the Buddha have one characteristic, which is no characteristic, and are immeasurable and countless, beyond knowing; only the Buddha can know them. The Buddha's supernatural powers and holding of the precepts are still unknowable, how much more so all samādhis?" Explanation: This merely praises their superiority.

87.16

Regarding the commentary's: "The fifth, the inexhaustible store of merit": it is because through the power of pariṇāmanā, one is able to accomplish an inexhaustible store of merit.

87.17

Regarding the commentary's: "The sixth, the good friend of the pariṇāmanā of roots of goodness entering into universal equality": phenomenon and principle do not contradict each other, and all enter the equal principle. Regarding the commentary's: "The *Laṅkā[vatāra]* says: 'There is no nirvāṇa-buddha,'" and so forth: this is at the beginning of the sūtra where Mahāmati praises the Tathāgata as fully knowing the three natures to accomplish the three bodies. At first there are four verses clarifying the imagined (parikalpita) and the dependent (paratantra), stating that the world is free from arising and ceasing, which was already cited in the "Ten Forbearances" chapter. Now this verse praises the complete possession of the consummate (pariniṣpanna). It states: "In all things there is no nirvāṇa; / There is no nirvāṇa-buddha, / Nor is there a Buddha's nirvāṇa, / Far removed from the cognizer and the cognized. / Whether existent or non-existent, / Both of these are completely transcended; / The Muni's tranquil contemplation / Is thus far removed from arising. / This is called non-grasping, / Pure in this world and the next." There are two and a half verses. Dayun explained: "The first verse causes one to understand the single Suchness; that is, this relies on the contemplation of wishlessness to reveal the consummate; because there is no nirvāṇa-buddha, there is no wish. The first line means that among all dharmas such as form and mind, there is no obtaining of nirvāṇa, because the original nature of all dharmas is Suchness. If one were to obtain nirvāṇa, that would be the view of annihilation or eternity: extinguishing dharmas is annihilation, and realizing and obtaining is eternity. In the next two lines, since there is no nirvāṇa, how could there be a Buddha? Therefore a subsequent passage in the sūtra says: 'Seeing that through severing afflictions one attains buddhahood—this is called destroying the Buddha's Dharma, because afflictions and the buddha-nature are quiescent.' In the third and fourth lines, because the cognized is Suchness, there is no nirvāṇa; because the cognizer is Suchness, there is no obtaining of buddhahood; transcending both the cognizer and the cognized, they blend into a single Suchness." Explanation: However, while the above explanation exhausts the principle, the textual analysis is not subtle. I now say: the first line dispels the realized nirvāṇa; the second line dispels the realizing Buddha; the third line negates the union of subject and object; the fourth line summarizes the reason. Because of being free from subject and object, all are non-existent; non-existence is the meaning of emptiness, identical with a single Suchness. Next, the two lines beginning with "Whether existent" explain that the two views do not arise, directly revealing that the consummate is far removed from the fault of views. The previous verse broke attachments; this one reveals non-clinging. In the first line, persons and dharmas are 'existent', while non-self is 'non-existent'; the two obstructions are 'existent', while marklessness is 'non-existent'; nirvāṇa and the Buddha are 'existent', while freedom from cognizer and cognized is 'non-existent'—all these become faults of views, and by principle one must transcend them; hence it says: 'Both of these are completely transcended.' The final verse clarifies the Muni's correct contemplation, praising the World-Honoured One's tranquil merit: understanding that all dharmas are originally tranquil, there is not a single dharma that arises. When the view of arising is gone, how could non-arising exist? Free from arising and ceasing, there is nothing to grasp and nothing to discard. Neither defiled nor pure, therefore both worlds are pure. Now at first only two lines are cited, which are sufficient to prove that he does not enter parinirvāṇa. Regarding the commentary's: "The Buddha-seed arises from conditions; the Buddha's conditions arise from principle": the upper line is from the *Lotus Sūtra*, and the lower line is Master Sheng's explanation. Formerly there were two explanations, both as cited before. Citing Master Sheng here precisely accords with the sūtra's words that the Buddha-seed is inexhaustible. That this is the permanent body and the dharmakāya is also a passage from the *Nirvāṇa [Sūtra]*. Fascicle twenty-three of the *Nirvāṇa* says: "Furthermore, good sons! Severing afflictions is not called nirvāṇa; the non-arising of afflictions is called nirvāṇa. The non-arising of afflictions in the Buddhas, the Tathāgatas, is called nirvāṇa. Whatever wisdom is unobstructed in regard to dharmas is the Tathāgata. Not being an ordinary person, śrāvaka, pratyekabuddha, or bodhisattva is called buddha-nature. The Tathāgata's body, mind, and wisdom pervade immeasurable, boundless, asaṃkhyeya lands without obstruction; this is called empty space. Eternally abiding in Suchness without alteration is called the true mark. For this reason, the Tathāgata truly does not enter ultimate nirvāṇa." Explanation: All these clarify that there is no nirvāṇa of perpetual extinction, and that this is the permanently abiding true nirvāṇa.

First 17 of 23 passages. Read on

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大方廣佛華嚴經隨疏演義鈔 — Classical Chinese