大方廣佛華嚴經隨疏演義鈔 88

English (machine translation) 88

Language: English

88.1

Expounded by the śramaṇa Chengguan of the Great Huayan Monastery at Mount Qingliang in the Tang

Regarding the Commentary's statement: "The fifth major division: There are ten spiritual friends who correspond to the ten grounds. The first, the night goddess Vānti-vāsanti, corresponds to the first ground, the Ground of Joy": this is because one initially attains the noble nature, fully realizes the two kinds of emptiness, can benefit both self and others, and therefore gives rise to great joy. Regarding "Because she governs during the spring season," and so forth: this is because flourishing virtue is like spring, harmoniously unfolding and bringing about growth. Regarding "Signifying that the sun of discriminative views has completely set": on the first ground, the delusions of view are severed, which are none other than discriminative afflictions. Regarding the Commentary's "Mastery of both doctrine and teaching": this has already been cited previously and represents the intent of the Laṅkāvatāra-sūtra. Hence, the third fascicle of that sūtra states: "The Buddha addressed Mahāmati: 'The Tathāgatas of the three periods of time possess two kinds of mastery in Dharma: mastery of teaching and mastery of their own doctrine. Mastery of teaching means expounding various sūtras in accordance with the capacities of sentient beings' minds; this is called mastery of teaching. Mastery of one's own doctrine means that the practitioner is free from the various delusions manifested from one's own mind—namely, not falling into the categories of identity, difference, both, or neither; transcending all citta, manas, and manovijñāna; self-awakening to the noble realm; and being free from the characteristics of views produced by causal conditions. It cannot be known by any non-Buddhists, śrāvakas, or pratyekabuddhas who fall into the two extremes. I call this the mastery of the Dharma of one's own doctrine.'" The explanation states: This refers to initially realizing mind-only. From "namely, not falling" downward, the objective realm is extinguished. From "transcending all" downward, the grasper is also absent. From "self-awakening to the noble" downward, one genuinely awakens to one's own mind, not relying on another's awakening. Being free from the establishment of the three pramāṇas, it is therefore "free from causal conditions." From "all non-Buddhists" downward, its superiority is shown in contrast to others. The sūtra concludes with an exhortation: "These are called the characteristics of mastery of one's own doctrine and mastery of teaching. You and other bodhisattva-mahāsattvas should train and study in them." A verse states: "My two kinds of mastery are mastery of doctrine and verbal exposition: / The exposition is taught to novices; / The doctrine is for practitioners." The explanation states: As for why this is repeated now when it was already cited earlier, previously it concerned how one who has realized is able to expound, and thus mastery of doctrine was explained first; now it concerns cultivating realization based on the teaching, and thus mastery of teaching is explained first. Furthermore, previously it moved from the fundamental to generate the subsequently attained, whereas now it proceeds from the preparatory stage to enter the fundamental. Because the texts differ slightly, the earlier commentary already cited the former text, and now cites the latter. The ancients said: "If one masters the teaching but not the doctrine, it is like the sun shrouded by clouds; if one masters the doctrine and also the teaching, it is like the sun dwelling in the empty sky." Regarding the Commentary's passage from "The constellation of dharma gates" onward: here, the Dharma and the metaphor are both elucidated. The single body signifies the essence of Suchness, and the constellations signify the dharma gates. Just as the constellations are not separate from the single body, so too the dharma gates are not separate from the essence of Suchness. The correspondences below are likewise: the teaching and transforming signifies the great function, and the pores are compared to the true nature. The two ignorances, the two selflessnesses, and so forth are all as explained in the "Chapter on the Grounds."

88.3

Regarding "The second, the night goddess Samantamukha-viśuddhaprabhā, corresponds to the Ground of Freedom from Defilement": this means she is endowed with pure śīla and free from the defilements of afflictions that can generate subtle transgressions. Regarding the Commentary's "Within the particular explanations, three are the light of the dharma of cognition": the Commentary only resolves three points according to their difficulty; now they shall be re-explained. Broadly, there are two meanings: First, explaining them in terms of general and particular, where the first one is general and the remaining nine are particular. Among the particulars: 1. contemplating external characteristics, 2. recollecting internal virtues, 3. knowing what is realized, 4. emitting light, 5. constant light, 6. transformations, 7. the perfect voice, 8. names, 9. taming sentient beings. Second, explaining them in terms of the ten bodies: 1. bodhi-body; 2. marks and characteristics body; 3. cognition-body; 4. dharmakāya; 5. vow-body, as in the "Bhadraśrī Chapter" where emitting light from pores all stems from past vows; 6. merit-body; 7. transformation-body; 8. sustaining-power body, because the perfect voice sustains the Dharma through all future times; 9. mind-made body, because names are established at will; 10. majestic-power body, concluded by "due to majestic power." The ten bodies jointly illuminate that both inner and outer are fully complete; if one single-mindedly contemplates this, what practice could fail to be accomplished? Regarding the Commentary's "First, clarifying that meditation that clings to reality is identical to the pure meditation of the Tathāgata," and so forth: the second fascicle of the Laṅkāvatāra discusses four dhyānas. The sūtra states: "Mahāmati! There are four kinds of dhyāna. What are the four? They are the dhyāna practiced by fools, the dhyāna that investigates meaning, the dhyāna that clings to reality, and the Tathāgata dhyāna. What is the dhyāna practiced by fools? It refers to practitioners among śrāvakas, pratyekabuddhas, and non-Buddhists who take the self-nature and common characteristics of the selflessness of persons, skeleton reflections, impermanence, suffering, and impurity as foremost in conceptual grasping. Contemplating without deviation in this way, advancing step by step, their conceptualization is not eliminated; this is called the dhyāna practiced by fools. What is the dhyāna that investigates meaning? It means having understood the selflessness of persons, their self-nature and common characteristics, that self and others among non-Buddhists are devoid of intrinsic nature, and having already contemplated the selflessness of phenomena, one gradually advances in the meaning of the characteristics of those stages; this is called the dhyāna that investigates meaning. What is the dhyāna that clings to reality? It means that concerning the discrimination of the two selflessnesses, one does not give rise to discrimination where things are truly real; this is called the dhyāna that clings to reality. What is the Tathāgata dhyāna? It means entering the practice of the Tathāgata ground, abiding in the three kinds of bliss of the characteristics of noble cognition self-awakened, and accomplishing the inconceivable deeds of sentient beings; this is called the Tathāgata dhyāna." Therefore, a verse states: "The dhyāna practiced by ordinary people, / The dhyāna that investigates characteristics and meaning, / The dhyāna that clings to reality, / And the pure dhyāna of the Tathāgata." The explanation states: In antiquity, masters mapped these to stages, and there were two traditions. One stated: The first belongs to ordinary people and Hinayāna; the second extends up to the seventh ground; the third is from the eighth ground upward; the fourth is the Buddha ground. The second master, Dayun, stated: "The first is also for ordinary people and Hinayāna; the second spans the ten faiths up to dedication; the third is the preparatory stage; the fourth extends from the first ground to the Buddha ground, because realizing Suchness they are all called Tathāgata. If cultivating contemplation, ordinary people directly employ the pure dhyāna of the Tathāgata." Now, in this text, the third is identified with the fourth, unlike the first two. The first two belong to ordinary people and Hinayāna, and the second has not yet eliminated the selflessness of phenomena. Thus, the third and fourth interpenetrate as cause and effect: seeing the Buddha's dharmadhātu is the meaning of "clinging to Suchness," and being without grasping and without entering is the meaning of the "pure dhyāna of the Tathāgata." Furthermore, Tathāgata dhyāna does not obstruct the extensive benefit and joy described below; hence the Commentary gives ten points. Regarding "Largely identical to the eight negations of the Madhyamakaśāstra": because they are not completely identical, it is called "largely identical." However, in the Nirvāṇa-sūtra and others, they are mostly completely identical, because the eight negations subsume the principle exhaustively; thus it is called "completely identical." The first four are completely identical, and the latter six combine into four. Regarding "'Neither real nor false' means not eternal": eternity has two meanings. First, the false calculation that saṃsāra is eternal; now, saying "not false" means it is not eternal. Second, transcendent real phenomena are called eternal; now, saying "not real" means they are also not eternal. This is because "in the true characteristic of all phenomena, there is neither reality nor unreality." Regarding "'Neither shifting nor perishable' means not annihilated": annihilation also has two meanings. First, when worldly phenomena shift and change, annihilation occurs; second, destroying afflictions establishes the virtue of eradication. Here both are negated, hence "not annihilated." Furthermore, among these ten phrases, the headings mostly concern essence, while the explanations mostly concern function, showing that essence and function are non-dual. They can also be summarized as five pairs of essence and function: 1. not coming and not going is the intrinsic substance of essence and function; 2. neither arising nor ceasing is the characteristic of essence and function; 3. neither real nor unreal is the power of essence and function; 4. neither shifting nor perishable is the nature of essence and function; 5. having one characteristic and being markless is the virtue of essence and function. As explained in the "Ten Practices." Regarding the Commentary's "'Then contemplating' onward directly clarifies the four dhyānas": this means guiding the four dhyānas with the Tathāgata dhyāna, which is different from the four dhyānas mapped to stages on the third ground. Because the four dhyānas differ, there are four distinctions. Although Mahāyāna and Hinayāna differ, the names and numbers of the limbs and merits are all identical as eighteen limbs, fully detailed under the third ground. The Daśabhūmika-śāstra subsumes them all into four classes: 1. obstacles to be abandoned, 2. remedial limbs, 3. beneficial limbs, 4. the samādhi upon which those two rely. Among the four, the latter three are limbs, while the first is not a limb, all as explained previously. Regarding the Commentary's "Abandoning one's own grief": explained in terms of the five feelings, the first dhyāna has already abandoned the feeling of grief. Now, with great compassion to rescue and protect, one grieves over the grief of sentient beings. Abandoning grief should properly be what is abandoned, but now mindful of others' grief, one instead gives rise to joy and pleasure, which therefore constitutes benefit. Regarding the Commentary's "In the second dhyāna," and so forth: the second dhyāna possesses four limbs: internal clarity, joy, pleasure, and concentration. First, clarifying the extinguishing of vitarka and vicāra is the obstacle to be abandoned. Regarding the Commentary's "Next, gathering all sentient beings into one mind": because they are gathered into one mind. The phrase "one mind" occurs in the sūtra for the third ground; thus that sūtra states: "With the extinguishing of vitarka and vicāra, internal clarity and one mind, free from vitarka and vicāra, concentration generates joy and pleasure, abiding in the second dhyāna." "One mind" explains the meaning of the internal mind; freedom from vitarka and vicāra is the meaning of clarity; possessing these two dharmas is called "internal clarity." Moreover, in Hinayāna, internal clarity is merely the mind of faith; in Mahāyāna, internal clarity is formed by combining three limbs of the second dhyāna: equanimity, mindfulness, and correct awareness. Because these three minds are still obscured by joy and their power is not yet preeminent, they can only abandon external vitarka and vicāra; hence they are combined as internal clarity. Now gathering sentient beings because they are gathered into one mind already has the meaning of combination. Regarding the Commentary's "In the third dhyāna" onward: it possesses five limbs: equanimity, mindfulness, joy, pleasure, and concentration, the rest being as explained earlier. Regarding the Commentary's "In the fourth dhyāna": the fourth dhyāna has four limbs: equanimity, mindfulness, neutral feeling, and concentration. Now, all four limbs being extinguished is the obstacle to be abandoned. Pure equanimity and mindfulness serve as the remedial limb. Being free from both suffering and pleasure is the neutral feeling, serving as the beneficial limb. However, while equanimity is considered a benefit in the worldly realm, viewed from the transcendent perspective it is still a feverish vexation; thus the Commentary now states: "Falsely generating the thought of pleasure within lower suffering." Since everything has subsided, equanimity is also abandoned, which only then constitutes true equanimity. The rest is as on the third ground. Regarding the Commentary's "Cultivating contemplations such as the four stations of mindfulness": the contemplation of the stations of mindfulness consists of impermanence, suffering, impurity, selflessness, and so on; "and so on" includes the ten perceptions, which are largely identical to the ten perceptions in fascicle twenty-six of the Mahāprajñāpāramitopadeśa. Concerning the ten perceptions, the treatise states: "1. perception of impermanence, 2. perception of suffering, 3. perception of selflessness, 4. perception of the impurity of food, 5. perception of all worlds being unpleasurable, 6. perception of death, 7. perception of impurity, 8. perception of abandonment, 9. perception of dispassion, 10. perception of cessation." Here there are thirteen, hence it is said to be "largely identical."

88.4

"The third night-goddess, Netrabhīkṣā-sarvajagad-vīkṣaṇā (Pleasing Eyes Observing All Sentient Beings), corresponds to the Ground of Radiance (Prabhākarī)": because she accomplishes supreme samādhi and the dhāraṇī of the Great Dharma, and is able to emit the light of boundless, subtle and wondrous wisdom. As for the Commentary's "spiritual penetrations, crossing sentient beings over, wings of bodhi", etc.: because the Yogācāra[-bhūmi] speaks of four bodhisattva practices, the first being the practice of the pāramitās, which has already been comprehensively explained above, hence the following three are listed. As for the Commentary's "next, analogously extending to the other practices", possessing the four bodhisattva practices means: first, the practice of dharmas contributing to bodhi, because from the first arising of the thought [of bodhi] the accumulation of merits all assists bodhi, which is the bodhipakṣa; second, from "entering all samādhis" onward is the practice of samādhi; third, from "attaining the pure divine ear" onward is the practice of spiritual penetrations; from "attaining bodhisattva liberation" onward is the practice of maturing sentient beings, hence concluding later with "distinguishing and demonstrating the maturing of sentient beings". As for the Commentary's "not yet understanding that the mind itself is self-nature": in the previous kalpa he had not yet attained the self-portion of the ten abodes; in this kalpa he had not yet attained the superior advancement of the ten abodes. As for the Commentary's "not yet attaining the profound, compliant patience of the sixth ground": because on the sixth ground one attains superior compliant patience. Under the eighth, "the kalpa of Wondrous Superiority", there are no concluding words stating an attainment; properly it should say that the seventh ground had not yet been attained. Yet the previous kalpa only says "practicing the most superior path", which means the sixth ground had already been attained. As for the Commentary's "therefore the names of its kalpas also accord with the meanings of the grounds": this is the commentator offering yet another explanation. Because the first kalpa was named Quiescent Sound, having already attained the first ground; the second, Heavenly Superiority Kalpa—"heavenly" means purity, which also accords with Leaving Defilement; the third, Brahmā Light, accords with Radiance; the fourth, Merit Moon, accords with Flaming Wisdom, since the moon possesses radiant light emitting flames of radiance; the fifth, Quiescent Wisdom, accords with the increase of dhyāna; the sixth, Well Manifest, accords with Manifesting; the seventh, Gathering Firm King, because effort is complete, having already attained upāya that cannot be destroyed; the eighth, Wondrous Superiority Kalpa, accords with Immovability, because of effortlessness; the ninth, Thousand Merits, because it is the rank of a Dharma master; the tenth, Unattached Adornment, wisdom being unattached and the two adornments being complete.

88.5

"The fourth night-goddess, Sarvajagad-rakṣā-praṇidhāna-vīryaprabhā (Wondrous Virtue Universally Saving Sentient Beings), corresponds to the Ground of Flaming Wisdom (Arciṣmatī)": because she abides in the supreme dharmas contributing to bodhi, burning the fuel of afflictions as the flames of wisdom increase. As for the Commentary's "the latter two lines are equal enlightenment": not mentioning the ten grounds is because the text of the first two lines clearly indicates the ten grounds; the meanings of the other ranks are hidden, hence pointing them out separately. As for the Commentary's "expressing that true vigor conversely arises from samādhi": true vigor is free from body and mind, and without samādhi this does not exist.

88.6

"The fifth night-goddess, Praśānta-ruta-sāgaravatī (Ocean of Quiescent Sounds), corresponds to the Ground Hard to Conquer (Sudurjayā)": because the practice-aspects of the two cognitions of the ultimate and conventional oppose each other, and making them correspond is extremely hard to conquer. As for the Commentary's "in the following reply it is then divided into four", etc.: the Commentary text has three parts: first, a general outline; second, from "In the questions" downward, sorting and examining; third, from "Now the first" downward, explaining the text. In the second, because the replies and questions do not follow sequential order, within it there are four [points]: First, directly resolving the difficulty of non-sequence: the first replies to the third, the second replies to the first, the third replies to the fourth, and the fourth replies to the second; hence it is non-sequential. Now the intended explanation says: the first two in the questions are that which is accomplished, while the third and fourth questions are both that which can accomplish; the third accomplishes the first, and the fourth accomplishes the second. Therefore now in the replies, using the third that can accomplish to accomplish the first that is accomplished, it first replies to the third and next replies to the first. Using the fourth that can accomplish to accomplish the second that is accomplished, it subsequently replies to the fourth and second. Second, from "Again, because that which can give rise to..." downward resolves a latent objection. The objection says: Alternate matching between lines is very clear in principle; yet for the two pairs, why in the questions is that which is accomplished explained first, and in the replies why is that which can accomplish replied to first? Hence it is now explained: Because that which can accomplishes that which is, therefore that which can is replied to first. Again, one might ask: In the questions, why not first ask about that which can? Hence one should reply: In asking, one sees that which is accomplished and seeks that which can accomplish it; seeing the fruit, one infers the cause, just like the Four Noble Truths. The Commentary does not explain this because the meaning is readily apparent. Third, from "Again, within observation..." downward, the third resolves the difficulty of confusion. Some might ask: If observation is taken as that which can accomplish, why in the reply is there an object of observation? If the realm traversed is that which is accomplished, why within the realm is there practice that can accomplish? Hence it is now answered: Although within observation there is an object of observation, it is to accomplish that which can observe, just as in prajñā, although there is the true mark, it is to accomplish wisdom. In the realm traversed, both that which can and that which is are what is traversed, just as when bodhisattvas practice profound prajñā, both that which can observe and that which is observed are what is traversed. Fourth, from "Therefore the four questions are completely distinct" downward concludes, adducing proof while simultaneously censuring former masters. Former masters took the first arisen upāya and the second enterprises as both replying to the first question on enterprises; taking the third reply on observation as jointly replying to the second and fourth questions, because observation and realm are not separate from each other; and using the fourth reply on traversing what realm to conversely reply to the third question on arising upāya. If interpreted this way, not only are the aspects of the four replies unclear, but the replies are also non-sequential and chaotic. Therefore, having finished explaining, the Commentary now concludes, "The four questions are completely distinct." From "Therefore in the Jin sūtra" downward, it cites the sūtra to directly prove that within the realm traversed there is the meaning of that which can traverse. That is to say, if it is the realm of the knowable, it is purely what is traversed; if it is the realm of delimitation, then there is that which can traverse. Therefore the Commentary says it is not merely what is observed, because the realm in the Jin [translation] encompasses that which can observe. As for the Commentary's "the two texts mutually imply and omit": earlier there was the name of a great kalpa, but the number of small kalpas was omitted, so one should imply the small kalpas from the later text; here it only explains the number of small kalpas, omitting the name of the great kalpa, so one should imply the great kalpa from the earlier text. Then altogether there are kalpas numbering the dust motes of two Buddha realms. As for the Commentary's "if taking the Universal Radiance kalpa as one of the realm-dusts": above, Universal Radiance was taken as a great kalpa, within which there were already realm-dust small kalpas; now taking it as the name of a small kalpa, accumulating the number of small kalpas like Universal Radiance passes through the dust motes of a Buddha realm. The remark "two characters are missing" means it should properly say that dying from this place, he was immediately reborn again in this world, passing through kalpas numbering the fine dust motes of two Buddha realms; hence citing the Jin sūtra establishes that there is the character "two". The remark "the Buddhas are all the more numerous" means: formerly, Universal Radiance was taken as great, and within the great there were realm-dust Buddhas; now Universal Radiance is a small kalpa, and within one small kalpa there are already realm-dusts, passing through the Buddhas of two realm-dust small kalpas; the Buddhas of two realm-dust small kalpas, therefore the Buddhas are all the more numerous. As for the Commentary's "Indeed, because the former four questions are all activity and function": viewed in relation to the bodhisattva liberation gate, enterprises are merely one among the four. As for the Commentary's "any single profound dharma has many categories": such as the single giving pāramitā having nine gates, etc. "Fourth, within each category there are many active dharmas": such as a single external giving having many treasures, etc. "Fifth, as a single giving of food has many branches."

88.7

"The sixth night-goddess, Sarvanagararakṣā-saṃbhavavīryā (Protecting All Cities and Increasing Mighty Power), corresponds to the Ground of Direct Presence (Abhimukhī)": because she abides in the cognition of dependent origination, inducing the supreme, non-conceptual prajñā to become directly present. As for the Commentary's "the principle of the twenty-five states of existence is non-dual": the verse says, "The four continents, the four evil destinies, / the Brahmā King, the six desire heavens, / the thoughtless [heaven], the five anāgāmins, / the four formless [realms], and the four dhyānas." The meaning is as explained before.

88.8

"The seventh night-goddess, Sarvavṛkṣapraphullanasukhasaṃvāsā (Opening the Flowers of All Trees), corresponds to the Ground Far-Reaching (Dūraṅgamā)": because arriving at the culmination of signlessness and abiding in effort, she surpasses the paths of the mundane and the two vehicles. As for the Commentary's "taking the five turbidities as causes that bring about the fruits of the three disasters": the fruits of the three disasters are of two kinds: first, the lesser three disasters, namely famine, pestilence, and warfare, lasting for seven years, seven months, and seven days respectively—that is, each is a period of seven; second, the greater three disasters, namely water, fire, and wind destroying the physical world. Here it refers to the former, which the sūtra text explains in detail. First it explains famine, because the heavens do not send down rain. Second, many epidemics, which is pestilence. Third, fleeing in all four directions with nowhere to rely, the meaning encompassing warfare. However, the three disasters have two further senses: first, in terms of when the kalpa is about to end and the human lifespan is ten years, etc.; second, minor disasters frequently arising, and here it refers to the minor disasters. As for the Commentary's "first deeply giving rise to great compassion": the Subcommentary analyzes the sūtra text; this compassionate mind is mostly identical with the gathering of fruits in the second ground. The first one is a general explanation, meaning that sentient beings of the three seekings all fall into the bottomless deep pit of birth and death, difficult to escape; the remaining nine are specific. They are further divided into two: the first one understands error—seeking outside of principle is generally called error; falsely conceptualizing the mundane world as permanent, joyful, self, and pure, giving rise to afflictions such as greed, hence causing them to abide in good karma. The remaining eight are practicing error, within which the sentient beings of the three seekings are specifically revealed, divided into three: the first five pity sentient beings seeking sensual desires; the next two pity sentient beings seeking existence; the last one pities sentient beings seeking mistaken brahma-conduct. In the first there are also two: the first three pity those who in their present action have obtained the five desires, enjoying them and giving rise to faults; the latter two pity those who have not yet obtained the five desires, pursuing them and giving rise to faults. In the former there are three distinctions: First, pitying sentient beings who do not share wealth; seeking to sustain the physical body and life, they are oppressed and unsettled by sufferings such as birth and old age; causing them not to be attached to wealth, their minds will then be at peace. Second, pitying sentient beings who receive without satiation; their inner minds are hard to satisfy, fearing bad reputation and dreading the loss of wealth and benefits; hence causing them to attain the causes of Buddhahood. Third, pitying sentient beings who amass wealth; unable to comprehend that much wealth brings much calamity, they are said to lack the eye of wisdom; resolving their doubtful views is then the upāya. Under the second, "deluded by foolish darkness", the two gates pity those who have not yet obtained the five desires, pursuing them and giving rise to faults. The three above pity their giving rise to afflictions; these two pity their creating karma. The former gate pities seeking future retribution and creating tainted good; like walking in nocturnal darkness and losing the way, one should show the torch of wisdom. The latter gate pities seeking present retribution and creating evil deeds; deceiving about what one owns, envying others who surpass oneself, flattery and deception in seeking wealth, being muddied and disordered by various afflictions. If all evils are severed, the dharmakāya is pure. Under the second, "drifting and sinking for a long time", the two gates pity sentient beings seeking existence. The former gate is the distinction of destinies: cycling through the five destinies, the storehouse consciousness drifts and drowns in the great ocean of afflictions and suffering; hence causing them to ascend to the other shore. The latter gate is the distinction of realms: the eye and other faculties are dragged by the six sense objects, lacking self-mastery and having no time of emergence; by the Buddha's mighty spiritual power, leading them out. Third, using the tenth gate to pity sentient beings seeking mistaken brahma-conduct; walking incorrect paths, deluded regarding the principle of non-self, following heterodox views up to ninety-five varieties; hence leading them into the gate of wisdom. In the ten compassions above, there are corresponding antidotes, which are briefly indicated; the rest is as in the second ground.

88.9

"The eighth night goddess, Great Vow and Vigorous Power, represents the eighth ground, Immovability": this means that non-conceptual wisdom continues effortlessly, because characteristics, activity, and afflictions cannot move it. In the commentary, "First, due to the preceding, giving rise to being identical with oneself, and so forth": the text of the commentary has three parts. First is the cause of attaining identity. Second, from "identity has four meanings" downward, it indicates the marks of identity. As for "due to seeing the first, one is not distinct from the remaining two": this means that because one realizes and sees that the essence of the dharmadhātu is identical, one is above identical with all buddhas and below identical with all sentient beings. Saying that one is not distinct from the remaining two refers to ultimate identity for bodhisattvas. Third, from "Truly because on the eighth ground" downward, it specifically explains this passage to elucidate the reason for identity. In the commentary, "the thousand buddhas saved," and so forth: this is because the "Lifespan of the Tathāgata" chapter of the Lotus Sūtra says, "Since I actually attained Buddhahood, immeasurable, boundless, inconceivable asaṃkhyeya kalpas have passed." In the commentary, "First, it explains the internal accord with principle and phenomena": this meaning is completely identical with the wisdom-penetration of all physical bodies among the ten penetrations; having already been explained in detail previously, it is here only briefly classified to summarize its import. Now I will explain it again: because one internally realizes reality, one externally manifests physical form. Therefore the Awakening of Faith says: "Question: 'If the dharmakāya of all buddhas is free from marks of physical form, how can it manifest physical forms?' Answer: 'This very dharmakāya is the essence of physical form, hence it can manifest physical forms. What is called physical form and mind have from the origin been non-dual; because the nature of physical form is the nature of wisdom, the essence of physical form is formless and called the wisdom body; because the nature of wisdom is the nature of physical form, it is called the dharmakāya pervading all places. The physical forms manifested have no limits; in accordance with the mind, it can display in the worlds of the ten directions immeasurable bodhisattvas, immeasurable reward-bodies, and immeasurable adornments, each distinct, all without limitation yet not obstructing one another. This cannot be known by the discrimination of the mental consciousness, because it is the sovereign function of tathatā.'" Explanation: although that text refers to the Buddha, here this stage is the ultimate, so it is largely identical with the Buddha. Next, in explaining the sūtra text, there are again three sections: first, it clarifies internal accord with principle and phenomena, elucidating that form is emptiness; second, it clarifies the great function broadly manifesting physical bodies, because emptiness is form; finally, it concludes with its depth and breadth, because it does not obstruct compassion. Now for the first: by understanding that the dharmadhātu has no fixed, real physical form, its entire essence is emptiness, yet it is not annihilationist emptiness; within emptiness there is no form, yet it does not obstruct form, and because form and emptiness are unobstructed and their subsistence, demise, concealment, and manifestation are all sovereign, only then can it manifest various forms according to what is wished. Hence it first explains this internal accord with phenomena and principle. In the sūtra, it first explains realizing reality and leaving marks behind, and afterwards completely comprehends both nature and marks. Now for the first: "awakening to the equality of the self-nature of all dharmas": this sentence explains in general terms: how is it equal? Next it says, "because of entering the true nature of all dharmas": this means that in the true nature there are no differentiated marks, no various marks, and no immeasurable marks; when the myriad dharmas are one, how could there be inequality? Upon what does this true nature stand? Hence next it explains realizing the dharma of non-reliance, namely not relying on form and not relying on emptiness. If myriad dharmas rely on emptiness, emptiness has nothing to rely upon. Now myriad dharmas rely on the real, and the real has nothing to rely upon, which is the dharma door of the seal of non-reliance. Relinquishing the worldly: the worldly has various differences; thus even the nature is not established, let alone the marks! Nor does it rely on emptiness to establish form, nor rely on form to establish emptiness; nor is it different nor not different, nor identical nor non-identical. These views are also extinguished, so it is forcibly named "internal realization." Next, from "fully knowing the differences of physical marks of all dharmas" downward, it completely comprehends both nature and marks. First it clarifies that comprehending marks is emptiness, because emptiness is form; next, from "also able to thoroughly comprehend" downward, this clarifies comprehending the nature, because form is emptiness. Furthermore, in the upper line, there is no emptiness within form; in the lower line, there is no form within emptiness. Furthermore, in the upper line, form can contain emptiness; in the lower line, emptiness can contain form. Furthermore, in the upper line, emptiness can reveal form; in the lower line, form can reveal emptiness, without hindrance and unobstructed. In the commentary, "Second, 'yet constantly...' clarifies the boundless great function": in the sūtra, the first sentence says, "yet able to manifest immeasurable physical bodies," which takes up what precedes to introduce what follows; hence it says "yet able," because from the above emptiness not obstructing form, it is able to manifest forms. Furthermore, if one takes form as form, one cannot manifest form; now form is identical to non-form, hence there is nothing it cannot manifest. Furthermore, only form that is identical to emptiness is marvelous form; hence following upon the above it clarifies that form and emptiness are non-dual, completing the above true emptiness being non-dual yet dual—this is marvelous form. Form and emptiness interfused is the true dharmadhātu; dependent arising being inexhaustible, the one manifests the many. "Treatises such as the Awakening of Faith explain that on the eighth ground one attains sovereignty over physical form": the Awakening of Faith says, "The fourth is defilement unassociated with manifested form, because one can be free from it relying on the ground of sovereignty over form." Explanation: How do we know the treatise refers to the eighth ground? Because there are seven grounds before it and nine after it. The phrase "treatises such as" includes the Yogācāra-bhūmi and others; that is, the eighth ground above, by realizing non-arising and severing the encumbrance of form, attains the ten sovereignties, and the ten bodies act for one another; manifesting everywhere like reflections, these are all sovereignty over physical form. In the commentary, "The night goddesses above praising the profundity all model upon these dharmas and metaphors": however, they mostly ask about the duration of generating the mind, while answering with the wheel of wisdom, which is essence and function. Yet these five metaphors are not without meaning; they have all appeared before, hence the commentary does not explain them. In the commentary, "bin refers to severing the feet": worldly customs have five punishments: cutting off the nose, tattooing, castration, cutting off feet, and bin, which is the death penalty. In the commentary, "in meaning, it corresponds to having already attained the fourth ground at that time": because the first ground is a hundred, the second ground a thousand, the third ground ten thousand, and the fourth ground one million.

88.10

"The ninth, the forest goddess of Lumbinī, represents the ground of Good Intelligence": this means accomplishing the subtle four unobstructed eloquence-types, being able to preach the Dharma well throughout the ten directions. In the commentary, "These ten penetrations belong to six stages" downward: the text of the commentary has five parts: first, matching vertically according to stages, also called the graded explanation; second, from "yet relying on the graded" downward, concluding the preceding to introduce the following, introducing subsequent perfect interpenetration; third, from "if according to perfect interpenetration" downward, explaining in common across the stages, also called the explanation of perfect interpenetration; fourth, from "if it must definitely possess the ten" downward, concluding and establishing the vertical above; fifth, from "if it is definitely vertical" downward, concluding and establishing the necessity of the horizontal. In reality, the unobstructedness of horizontal and vertical is the intent here; hence both explanations are preserved, their text and meaning being lucid. In the commentary, "also the stage of birth into the family of the initial abiding": fearing that people might mistakenly take it as birth into the family on the first ground; however, birth into the family has roughly six stages: first, on the initial abiding, birth into the family of the bodhicitta; second, on the fourth abiding, birth into the family of the noble teachings; third, on the first ground, birth into the family of tathatā; fourth, on the fourth ground, according to the assigned stage, birth into the family of transcendence; fifth, on the eighth ground, birth into the family of anutpattikadharmakṣānti; sixth, on the Tathāgata stage, ultimate birth into the family. Now this is the initial abiding, which is the first: birth into the family of the bodhicitta. In the commentary, "namely the ground of the pure mind": the commentary explains according to what is difficult; now it is explained in greater detail. Saying "attaining the Tathāgata's light of bodhi" clarifies the bodhi of the mind. "Entering the ocean of bodhisattva upāya" means realizing the real and comprehending the conventional, hence renouncing all realms of existence, also because one has already severed the nature of ordinary beings. "Accomplishing sovereignty" refers to dividing the body across a hundred lands. "Cultivating superior bodhisattva practices" refers to purifying the factors of the ground and constantly cultivating the ten practices. "Possessing bodhisattva faculties" means that by realizing faith, all the others become faculties. Furthermore, great compassion is foremost, so compassion is the faculty. Having already severed the knowable, the mind is clear and clean. Because the ten vows are mature, the vows are immovable. Identical with the Buddha in realizing tathatā, one attains the Buddha's protection. Discrimination being abruptly eliminated is called destroying all hindrances. Possessing the above virtues, one serves as a refuge for living beings. In the commentary, "precepts, patience, vigor, and so forth": "and so forth" includes dhyāna and wisdom, each increasing by one. As for the final two lines, the upper line is skill in the three karmas, so that whoever sees them will surely rejoice; the lower line is the fulfillment of effortful practice, and also attaining all practices through non-effort. In the commentary, "Among the six... first down to 'being born into the Buddha's family'": this has two sentences: first, directly explaining the thesis; second, explaining it. The first two lines, "attaining non-arising patience" explains birth into the family, and "concordant with the dharmatā" explains dwelling following all buddhas, because the Buddha dwells in the profound true dharmatā. The above is the fulfillment of the share of pure patience. From "all profound dharma gates" downward, all attain the share of superior practice; this line is general, hence the commentary does not explain it, because all below are profound dharma gates. Its "vow-deliverance being preeminent" explains the sūtra text from "possessing the three times" downward. "Roots of goodness being of one essence" explains the sūtra text from "attaining all buddhas" downward, meaning sharing roots of goodness of non-effort, because they equally accord with the essence of anutpattikadharmakṣānti. From "afflictions, etc." downward, it explains possessing transcendent pure white dharmas. The above are all meanings that could not be known in the preceding sūtra. In the sūtra, from "dwelling peacefully" downward is the vastness of the primary practice in the preceding sūtra. From "entering all samādhis" downward is quiescence freed from hindrances. The latter three sentences are the beneficial transformations of the three wheels; these are all easy, hence not explained. In the commentary, "In the seventh, due to the Buddha's power" downward: both sūtra and commentary are easy. If one wishes to explain it: due to the Buddha's seven admonitions, it is called "entering the powers of all buddhas," which is the general sentence. From "traveling through lands" downward are two specific sentences on generating practice swiftly. From "comprehending all" downward belongs to the share of the pure land, because of attaining sovereignty over the three worlds: the first two are sovereignty over the receptacle world, the next two over true awakening, and the last three over preaching the Dharma to save living beings. In the commentary, "The eighth, contemplating the gate of universal wisdom, is said to be the virtue of the Dharma master": it is also the accomplishment of the Dharma master's upāya. Saying "regarding the three natures, etc.": the three natures are the dharmas for transforming, which is the accomplishment of wisdom, and so forth. The word "etc." includes the eleven dense forests of wisdom accomplishing entry into practice. In the sūtra, from "each and every gate" downward is the accomplishment of vocal karma; possessing the forty unhindered eloquence-types, one can expound at length. The rest are all accomplishments of the Dharma master's sovereignty: first, sovereignty of samādhi, expounding abruptly according to the mind; second, sovereignty over taking birth; third, from "regarding what has distinctions" downward, sovereignty over dharmas, because phenomena and principle interpenetrate. In the commentary, from "knowing principle through phenomena" downward, it explains this initial pair, understanding entering principle through phenomena and entering phenomena through principle. Also, the former line means phenomena can reveal principle, and the latter line means relying on principle accomplishes phenomena. Furthermore, the former expounds the true mark without destroying provisional designations; the latter establishes all dharmas without moving from the true limit. Furthermore, the former's movement does not depart from quiescence; the latter's tranquility leaves out no illumination. From "regarding the immeasurable" downward is sovereignty over existence and non-existence. From "regarding small objects" downward is sovereignty over breadth and narrowness. From "penetrating" downward is simultaneous illumination of the real and the conventional. Because the text is clear, it says it can be understood accordingly. In the commentary, "The ninth, universally manifesting adornment": first it explains the name, and later from "having attained" downward it generally explains the main import. If stated specifically, the first line adorns the dependent [environment], while the rest all adorn the primary [person]. Within the primary, all are secret wisdom: the first three lines are the physical secret, from "expounding purity" downward is the vocal secret, and from "according to their minds" downward are all the mental secrets. In the commentary, "In the tenth" downward: the sūtra text is obvious, all corresponding to the principle of its original stage; without this explanation, the sūtra text would indeed be suppressed. The remainder are all easy to understand.

88.11

"The tenth, the Śākya girl Gopā, is assigned to the Stage of the Dharma Cloud": because the great dharma-wisdom cloud holds the waters of all virtues, conceals rough heaviness as if empty space, and fills the dharmakāya. Commentary: "The practice wherein compassion and wisdom, counter and accordant, expedient and real, quiescence and function proceed together without hindrance": here the commentary has four kinds of unhinderedness, which are also named four kinds of proceeding together. Among its ten phrases, every single phrase is a proceeding together. In terms of the phenomena of proceeding together, there are ten distinctions, but within them the proceeding together has only four distinctions. As the first phrase says: "How, being within saṃsāra, is one not defiled by the faults and afflictions of saṃsāra?"—this is the unhinderedness of compassion and wisdom; for being within saṃsāra constitutes great compassion, and not being defiled by the faults and afflictions of saṃsāra constitutes possessing great wisdom. The second, comprehending the self-nature of dharmas yet not abiding in the stage of śrāvakas and pratyekabuddhas, is the concurrent practice of quiescence and function. The third is the concurrent practice of the expedient as the real. The fourth is the concurrent practice of the real as the expedient. The fifth is the concurrent practice of the counter and accordant. The sixth is the concurrent practice of quiescence and function. The seventh and eighth are both the expedient as the real. The ninth and tenth are both the concurrent practice of the expedient and the real, the ninth in terms of transforming sentient beings, the tenth in terms of making offerings to buddhas. The eleventh is the concurrent practice of the ultimate and conventional; each has distinct characteristics. Commentary: "However, the preceding prose text is only called the Net of Indra..." and so forth: this reveals the meaning of Indra's Net. Commentary: "First, the complete marks": the sūtra has the thirty-two marks; the earlier text pointed to this for a full explanation because the text here is complete. Now I shall explain them briefly, following the explanations in the forty-ninth fascicle of the Yogācārabhūmi and the three hundred and eighty-first fascicle of the Mahāprajñāpāramitā. However, that sūtra's order differs from the present one. Now, listing their names in accordance with that sūtra's order, I annotate them below with the text of the present sūtra. The sūtra says: "The Buddha said: 'Subhūti! What are the Tathāgata's thirty-two marks? Subhūti! 1. The World-Honoured One has the mark of level and full soles of the feet, wonderfully and well planted like the base of a casket; though the ground may be high or low, wherever his feet tread, it is completely even, touching without unevenness (in the present sūtra this corresponds to the third mark). 2. The World-Honoured One has on the soles of his feet the pattern of thousand-spoked wheels, with rims, hubs, and all marks fully complete (the fourth). 3. The World-Honoured One's hands and feet are all soft and supple, like tūla cotton, surpassing all others (the eighth). 4. Between the digits of the World-Honoured One's hands and feet, like a king of swans, there is a web throughout, intertwined with golden colour, patterned like brocade (the sixth). 5. All the digits of the World-Honoured One's hands and feet are round, full, slender, and long, extremely delightful (in sense corresponding to the second). 6. The World-Honoured One's heels are broad, long, and full, well-proportioned to the insteps, surpassing other sentient beings (the seventh). 7. The World-Honoured One's insteps are high, arched, and full, soft, supple, and wonderful, well-proportioned to the heels (the fifth). 8. The World-Honoured One's calves gradually taper to a rounded shape, like the calves of the aiṇeya king of deer (the ninth). 9. The World-Honoured One's arms are long, straight, plump, and round, like the trunk of an elephant king, touching his knees when standing straight (the fourteenth). 10. The World-Honoured One has the mark of a concealed organ, its peak tightly retracted and secret, like that of a dragon-horse or an elephant king (the eleventh). 11. The World-Honoured One has a single hair growing from each pore, soft, glossy, deep blue, curling to the right (the twenty-ninth). 12. The tips of the World-Honoured One's hairs all slant upward, curling to the right, soft, glossy, deep blue, adorning his golden body, extremely delightful (the thirtieth). 13. The skin of the World-Honoured One's body is fine, thin, moist, and smooth, so that dust, dirt, water, and the like never cling to it (the twenty-seventh). 14. The skin of the World-Honoured One's body is entirely of pure golden hue, radiant and brightly shining, like an exquisite golden dais adorned with various gems, delightful for people to see (the twenty-eighth). 15. The World-Honoured One has seven places full and rounded: his two feet, the palms of his two hands, his neck, and his two shoulders (the tenth). 16. The World-Honoured One's shoulders and neck are full and remarkably wonderful (the thirteenth). 17. The World-Honoured One's upper arms and armpits are completely filled out (the fifteenth). 18. The World-Honoured One's posture and bearing are vast, full, upright, and straight (the thirty-first). 19. The marks of the World-Honoured One's body are long, broad, upright, and majestic (in sense corresponding to the first). 20. The proportions of the World-Honoured One's physique are equal in height and width, rounded on all sides, like a nyagrodha tree (the thirty-second). 21. The World-Honoured One's jaw, chest, and upper half of the body have an expansive and majestic presence, like a lion king (the twelfth). 22. The World-Honoured One has an aura constantly extending one fathom on every side (this one mark is lacking; it is subsumed under the second, being delightful to see). 23. The World-Honoured One's teeth are forty in number, even, pure, closely set, deeply rooted, and whiter than conch and snow (the eighteenth). 24. The World-Honoured One's four canine teeth are bright white and sharp (the twentieth). 25. The World-Honoured One constantly obtains the supreme among tastes: because the vessels of his throat are straight, they can draw forth through all the vessels of his limbs and joints, and whatever supreme taste there is cannot be adulterated by disorders of wind, bile, or phlegm; because it is unadulterated, the vessels are free from faults such as sinking, floating, stretching, shrinking, damage, obstruction, and crookedness, enabling proper swallowing and the unimpeded flow of fluids, so that his body and mind are filled with joy, constantly obtaining the supreme taste (in sense resembling the three lines on the neck, which corresponds to the sixteenth). 26. The mark of the World-Honoured One's tongue is thin, pure, broad, and long, able to cover the disk of his face and reach up to his hairline (the twenty-first). 27. The World-Honoured One's brahma-voice has a harmonic and refined tone; whether the assembly is large or small, all hear it equally; its sound reverberates like a celestial drum, and its speech is melodious like the call of a kalaviṅka (the twenty-second). 28. The World-Honoured One's eyelashes are like those of a king of cattle, deep blue, even, and untangled (the twenty-fourth). 29. The World-Honoured One's eyes are deep blue and bright white, bordered with red rings, pure, bright, and distinct (the twenty-third). 30. The World-Honoured One's face is like a full moon, and his eyebrows are bright and clear like the bow of the Lord of Heaven (in sense this is cheeks like a lion, which corresponds to the seventeenth). 31. The World-Honoured One has the mark of the white curl between his eyebrows, curling to the right, soft like tūla cotton, bright white and radiant like conch or snow (the twenty-fifth). 32. The uṣṇīṣa upon the World-Honoured One's crown is elevated, prominent, and completely rounded, like a heavenly canopy (the twenty-sixth). Subhūti! These are called the thirty-two marks of a great person.'" Explanation: Above, the text is cited in full according to that sūtra's order. Compared with it, the present sūtra lacks the one-fathom halo, which is subsumed under being delightful for people to see. If one follows the Yogācārabhūmi, dividing the forty teeth and the bright white canine teeth into separate marks, then the thirty-two are complete. Now, listing them further according to the order of the present sūtra, I annotate the order in the Mahāprajñāpāramitā below: 1. Upright, proper, and extraordinary (19). 2. Delightful for people to see (subsuming the fifth, extremely delightful, and the twenty-second, the one-fathom halo). 3. Soles of the feet level and full (1). 4. Wheel marks fully complete (2). 5. Insteps high and arched (7). 6. Webs between digits of hands and feet (4). 7. Heels even and regular (6). 8. Hands and feet soft and supple (3). 9. Calves like the aiṇeya deer king (8). 10. Seven places full and rounded (15). 11. Concealed organ hidden and retracted (10). 12. Upper body like a lion king (21). 13. Two shoulders level and full (16). 14. Arms plump and long (9). 15. Bodily marks upright and true (17). 16. Three lines on the neck (in sense corresponding to 25). 17. Cheeks like a lion (in sense corresponding to 30). 18. Possessing forty teeth (23). 19. Four canine teeth all even and close (the Mahāprajñāpāramitā combines the above two, which would also correspond to 23; here they are divided following the Yogācārabhūmi). 20. Four canine teeth bright white (24). 21. Tongue long and broad (26). 22. Producing a brahma-voice (27). 23. Eyes deep blue (29). 24. Eyelashes like a king of cattle (28). 25. The curl between the eyebrows (21). 26. Fleshly uṣṇīṣa on the crown (32). 27. Skin fine and soft (13). 28. Golden-hued like pure gold (14). 29. Body hair slanting upward (12). 30. Hair indranīla-coloured (corresponding to 11). 31. Body expansive and full (18). 32. Like a nyagrodha tree (20). Explanation: Above is a brief harmonisation of the two sūtras. If one follows the accounts in the Yogācārabhūmi and the Mahāparinirvāṇa-sūtra, the causes of the marks are distinct in each, and there are further minor differences, all fully explained as in the first assembly. Commentary: "The maiden of the Three Jewels seeks to return": when a woman marries, it is called "returning" (gui); hence in the Zhouyi there is the hexagram Guimei ("The Marrying Maiden").

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大方廣佛華嚴經隨疏演義鈔 — Classical Chinese