大方廣佛華嚴經隨疏演義鈔 89

English (machine translation) 89

Language: English

89.1

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

In the commentary, from “Therefore the Vairocana…” onward, secondly, it explicitly cites the Vairocana[-sūtra]. Furthermore, the above was textual proof by meaning; now it is textual proof by explicit passage. The words “cannot be attained” are precisely the characteristic of prajñā, because the Prajñā[pāramitā scriptures] extensively explain non-attainment as prajñā. In the commentary, from “Moreover, the Mañjuśrī…” onward, thirdly, it cites the Five Syllables [Sūtra] to prove that it is a gate of prajñā. In the commentary, from “However, the initial five syllables…” onward, secondly, it explains them individually. In the enumeration they are combined into forty-two sections; here the commentary has three parts: first, it individually explains the five syllables; second, it explains the remainder; third, it concludes and demonstrates generally. Now, regarding the first five syllables, based on the Five Syllables Dhāraṇī Sūtra, it cites Amoghavajra to harmonize and correlate the syllable sounds. However, the ancient worthies did not explain much about this sūtra. Jingfa has an essay entitled Whirling Eddy (Xuanfu), which makes distinctions in six gates: 1. explaining the names; 2. essence; 3. establishment; 4. explaining the characteristics; 5. benefits; 6. questions and answers. Yet its explanation of the characteristics also widely cites various sūtras without being entirely complete. Moreover, the phonetic sounds of the syllables across the various sūtras are mixed, because with the light and heavy qualities of Sanskrit sounds, the Tripiṭaka translators explained them without looking at the underlying meaning, merely taking the syllables as identical, which led to many errors. For example, the Nirvāṇa [Sūtra] takes the syllable a as e, and Bukong takes the syllable ra as da. Since these were not determined by the meaning, many blunders arose. Now there is also a separate essay that comprehensively cites ten sūtras and one treatise: 1. the Huayan Forty-Two Syllable Gate translated by Xingshan (Amoghavajra); 2. the Mahāprajñāpāramitā, fascicle 490; 3. the Pañcaviṃśatisāhasrikā Prajñāpāramitā, fascicle 8; 4. the Fangguang Prajñā, fascicle 6; 5. the Guangzan Prajñā, fascicle 10; 6. the Lalitavistara (Puyao jing), fascicle 3; 7. the Mañjuśrī’s Inquiries on the Prajñā Syllabary separately translated by Tripiṭaka Master of Xingshan; 8. the separately translated Vajraśekhara Yoga Syllabary; 9. the Nirvāṇa [Sūtra], fascicle 8; 10. the present sūtra. The “one treatise” is the Mahāprajñāpāramitopadeśa (Zhidu lun). The Five Syllables Sūtra explains only the initial five syllables; they are fully cited one by one to compare differences and agreements. Now the commentary uses only the Mahāprajñāpāramitā and Xingshan's separate translation of the forty-two syllables, because the two versions are mostly identical. For the initial five syllables, it uses the Five Syllables Sūtra. For the rest of the text, everything essential is cited as further corroboration in the subcommentary; the remainder is in the separate essay. However, among the above ten sūtras, the first five explain the forty-two syllables, while the next four explain the fifty-two syllables. Their sequences differ, but their meanings are largely the same. The Five Syllables Sūtra explains only five syllables. The Pañcaviṃśatisāhasrikā, the Fangguang, and the Guangzan differ from the Mahāprajñāpāramitā only in breadth and brevity; their syllable meanings are identical, their sequences differ, but their meanings are largely the same. The Mahāprajñāpāramitopadeśa also comments on the Pañcaviṃśatisāhasrikā, and its meaning is also the same. Therefore, the commentary only uses two sūtras to fully explain the thirty-seven syllables; hence it is now established to use the five syllables. The commentary text is divided into two parts: first, it individually explains the five syllables; afterward, it gathers them into harmonious interpenetration. Now, regarding the first five syllables, the subcommentary broadly cites the five syllables instead, dividing them into five sections, each of which has three parts: 1. stating the syllables of the root sūtra; 2. explaining them with the meaning of that sūtra; 3. reconciling them with the intention of the present sūtra. Now, the first, “a,” is the first part, stating the syllable from the sūtra, which is what the present sūtra calls “when reciting the syllable a.” Here it merely briefly cites the syllable stated; the subsequent forty-one syllables are all like this. Second, “is the meaning of non-arising,” which is the explanation of the meaning in the Five Syllables Sūtra. Third, from “by means of the principle of non-arising” onward, it reconciles and explains the present sūtra. The intention is: because all phenomena are entirely unarisen, they are free from differentiation. The sūtra above states: “All phenomena are unarisen, / all phenomena are unceasing. / If one can understand in this way, / this person sees the Tathāgata.” The Mahāprajñāpāramitā and Vajraśekhara are completely identical to the above explanation. The Pañcaviṃśatisāhasrikā states: “The syllable gate a, because all phenomena are originally unarisen.” The Mahāprajñāpāramitopadeśa explains: “When a bodhisattva hears the syllable a among all spoken dharmas, he immediately follows its meaning: namely, the characteristic of all phenomena being unarisen from the beginning. Ādi means ‘beginning’ in this language; anutpāda means ‘non-arising’ in this language.” Explanation: The treatise text has two parts: 1. explaining the meaning in accordance with the sūtra; 2. from “Ādi means ‘beginning’ in this language” onward, reconciling and explaining the regional languages. The forty-one syllables below are all like this. Seeing this treatise text, one knows that the forty-two syllables are all the characteristics on which one relies, from which one enters into non-attainment prajñā; hence they are named gates of prajñā. The Fangguang states: “A means that all phenomena come and enter, not seeing any arising.” The Guangzan states: “A is the gate of causes and conditions; all phenomena that have already passed also have nothing that arises.” Explanation: In the above two sūtras, “arising” is the meaning of production; the “gate of causes and conditions” means produced from conditions. The Mañjuśrīparipṛcchā states: “A is the sound of impermanence.” The Lalitavistara states: “However, this word's statement of ‘non-’ is the sound proclaiming impermanence, suffering, emptiness, and non-self.” The above two sūtras appear identical to the Hīnayāna's [concept of] non-existence; but if one takes it as non-existence of that permanence and so forth, it is identical in meaning to non-arising. This syllable a has a falling-rising tone and is pronounced short; hence in the translation of the Nirvāṇa [Sūtra], the syllable e corresponds to the beginning. Although there is a slight difference in pronunciation, the meaning is also the same. Therefore it states: “E is because of non-destruction. What is non-destruction is called the Three Jewels; it is likened to a vajra.” This also is identical to the meaning of non-arising.

89.3

In the commentary, “Second, da,” this states the sūtra. From “The second of that sūtra…” onward, the commentary has five parts: 1. explaining according to the Five Syllables [Sūtra]; 2. from “Now saying da…” onward, examining and explaining the present da; 3. “Such as, namely, boundless differences,” which reconciles it with the sūtra; 4. from “It should be that the translator…” onward, reconciling the aberrant and correct forms. Regarding “the shapes of the characters being close,” we now demonstrate the two Indic shapes: da [𭙉] and ra [𭘂]. These two are slightly close, and their sounds are easily confused because they share a rhyming ending. 5. From “If one follows being free from defilement…” onward, it properly reconciles and explains the sūtra text by means of the syllable ra, because across the various sūtras the meaning of the second syllable is mostly identical. The Pañcaviṃśatisāhasrikā states: “The syllable ra, because one awakens to all phenomena being free from defilements and impurities.” The Fangguang states: “Second, ra is the appearance of impurity; in all phenomena there is no defilement.” The Guangzan states: “It is the gate of ra: phenomena are free from defilements and impurities.” The Vajraśekhara states: “Ra, because all phenomena are free [from defilement].” The Nirvāṇa [Sūtra] states: “Ra can destroy greed, anger, and delusion, speaking the true Dharma, and also has the meaning of destroying defilements and impurities.” The Mahāprajñāpāramitopadeśa states: “If one hears the syllable ra, one immediately follows its meaning and knows the characteristic of all phenomena being free from impurities, because rajas means ‘impurity’ in this language.” In the above sūtras, the second syllable ra consistently shares the meaning of being free from impurities; therefore, there is no doubt.

89.4

In the commentary, “Third, ba,” the separate translation and other sūtras mostly have the syllable pa; now it explains the meaning based on the syllable pa in the Five Syllables [Sūtra]. The Mahāprajñāpāramitā states: “Pa is the teaching of the ultimate truth of all phenomena.” The Pañcaviṃśatisāhasrikā states: “Pa, because of the primary truth.” The Fangguang states: “Pa: the nirvāṇa of all phenomena is the utmost primary truth.” The Mañjuśrīparipṛcchā states: “It emits the sound of the ultimate truth.” Explanation: The above sūtras all solely clarify the primary truth; however, this is what is to be eliminated. Only the Vajraśekhara states: “Pa: the primary truth cannot be attained.” Thus it is fully endowed with the characteristic of prajñā. Therefore the commentary states, from “meaning that both the conventional and the ultimate are extinguished” onward, reconciling the previous two syllables of the sūtra by eliminating the conventional through the primary truth. Now, since the primary truth is also non-existent, it further eliminates the ultimate, so that both the ultimate and the conventional are extinguished, which is the true dharmadhātu. The above is what is illuminated. From “all phenomena are all equal,” it contains the meaning of universal illumination. The Mahāprajñāpāramitopadeśa states: “If one hears the syllable pa, one immediately knows that all phenomena enter the primary truth, because paramārtha means ‘primary truth’ in this language.” Explanation: This also merely enters the primary truth.

89.5

In the commentary, “Fourth, ca,” the Xingshan translation has the syllable “za” (ca), the meaning of which is completely identical to the Five Syllables Sūtra. In the text, first it explains the meaning, and afterward, from “All conditioned activities being empty…” onward, it reconciles it with the sūtra. The Mahāprajñāpāramitā states: “Entering the syllable gate ca, one awakens to all phenomena being far removed from saṃsāra; whether birth or death, neither can be attained.” Explanation: Conditioned activities are the substance of saṃsāra itself. However, the various sūtras mostly clarify the activities of saṃsāra. In the Pañcaviṃśatisāhasrikā and the Nirvāṇa [Sūtra], the meaning corresponds to the syllable “zhe” (ca), both clarifying the gate of transcending the world. The Pañcaviṃśatisāhasrikā states: “The syllable ca: cultivation cannot be attained.” The Nirvāṇa [Sūtra] states: “Ca is precisely the meaning of cultivation, because of taming all sentient beings.” However, only when world-transcending activities also cannot be attained does it become a gate of prajñā. The Mahāprajñāpāramitopadeśa states: “If one hears the syllable ca, one immediately knows that among all phenomena, all conditioned activities are entirely non-activities, because caryā means ‘activity’ in this language.”

89.6

In the commentary, “Fifth, na,” the separate translation has the syllable “nang” (na), the meaning of which is also completely identical. In the text, first it explains the meaning according to the Five Syllables [Sūtra], and afterward, from “meaning that nature and characteristics are both extinguished…” onward, it reconciles and explains the sūtra text. In the various sūtras, it is mostly the syllable “na.” The Mahāprajñāpāramitā states: “Hearing the syllable gate na, one enters all phenomena and is far removed from names and characteristics. Whether names or characteristics, both take non-attainment as their upāya.” The Pañcaviṃśatisāhasrikā states: “The syllable gate na: phenomena are free from names, their natures and characteristics being neither different nor lost.” The Fangguang states: “Na means that regarding the original nature of the syllables of phenomena, it is neither attained nor lost.” The Guangzan states: “It is the gate of na: all phenomena are free from names; considering their original purity, it cannot be attained.” The Lalitavistara states: “Its word ‘no’ is because it emits the sound of not following sentient beings and being free from name-and-form.” The Mañjuśrīparipṛcchā states: “The syllable na is the sound of fully knowing name-and-form.” The Vajraśekhara states: “Name-and-form also cannot be attained.” The above three sūtras all speak of name-and-form; name is namely names and terms; taking both words together, they constitute the intrinsic nature of saṃsāra. The Nirvāṇa [Sūtra] states: “Na: the Three Jewels abide stably without tilting or shaking, likened to a door threshold.” Explanation: The real Three Jewels are forever free from names and characteristics. The Mahāprajñāpāramitopadeśa states: “If one hears the syllable na, one immediately knows that all phenomena are neither attained nor lost, neither coming nor going, because nasti means ‘not’ in this language.”

89.7

Regarding the commentary's "It also says, 'Because by means of the syllable na...'" and below: this is the second part, gathering and absorbing [them into] perfect interpenetration. Within this, there are four points: First, gathering back in reverse order from the end. That is to say, because of the fifth [syllable's] absence of both nature and characteristic, how could there be the fourth, the conditioned formations? Formations are precisely characteristics, so having characteristics entails having the third. Since the ultimate truth has no formations, how could there be the ultimate truth? Due to the emptiness of the ultimate truth, there is the second, fundamental purity. Since there is no third, how could there be a second? Due to the second's fundamental purity, one then speaks of non-arising; since there is no second, how could there be non-arising? As for the commentary's "Because the dharma of the syllable a is fundamentally non-arising, therefore the syllable na has neither nature nor characteristic," this is revolving and mutually gathering. By means of the initial syllable a giving rise to the fifth syllable na, it completes a circle like a ring. That is, within non-arising, how could there be nature or characteristic? Therefore it causes the five syllables to mutually give rise to each other, revolving without impediment. As for the commentary's "You should know that this is essential..." and below, this concludes into contemplative practice: realizing fundamental purity, one accomplishes the contemplation of the three emptinesses, saying "free from self and what belongs to self," what belongs to self being precisely phenomena. Therefore the above three passages are all text from the Sūtra of the Five Syllables. As for the commentary's "The Vairocana-sūtra..." and below, this reconciles and interprets the two texts, and also concludes what precedes to introduce what follows. It concludes the preceding five syllables and introduces the remaining thirty-seven syllables that follow. The phrase "mostly relies on that sūtra" refers to the Vairocana-sūtra. "And Amogha's translation" refers to the alternate translation, the Forty-Two Syllable Doors of the Avataṃsaka. Because the meaning of this alternate translation is identical to that of the Mahāprajñāpāramitā-sūtra, it relies on the Mahāprajñāpāramitā-sūtra, but there are minor differences in the sounds of two or three syllables, so it does not state that it relies on it. However, Amogha's alternate translation in all cases first cites the name from the Prajñā[pāramitā] sūtra, placing the distinct name first, and only afterwards explains the meaning, as will be seen below.

89.8

Regarding the commentary's "Six: the syllable la": in that [translation] it is the syllable ļa, stating, "When pronouncing the syllable ļa, one enters the door of the undefiled prajñāpāramitā, awakening to the fact that all phenomena transcend the world, because the cause and conditions of the branch of craving never become manifest." Explanation: The present commentary merely cites the explanation of the meaning and does not cite the sūtra again. That [text] is identical to the present sūtra, except that here the distinct name is below, whereas in that text the distinct name is above. However, based on the Five Syllables and that translation of the Forty-Two Syllables, among the first twelve syllables, only the fifth contains the phrase "cannot be apprehended"; the remaining eleven syllables take non-arising, purity, and being also without non-existence, etc., as the marks of prajñā. The remaining thirty syllables all contain the phrase "cannot be apprehended." The phrase "cannot be apprehended" is precisely the mark of prajñā. Its non-arising and so forth are also marks of prajñā. Thus, having non-arising, it has no further need for the phrase "cannot be apprehended." If among the syllables there were no "cannot be apprehended" or "non-arising," etc., they would merely be the phenomena that are relied upon. Just as previously the syllable ca had no conditioned formations—if there were no "non-existence," one would only be speaking of ca. Ca is precisely formations; hence it would merely be what is relied upon. Just as "form is emptiness" is the mark of prajñā, if one merely says "form," it is merely that which is emptied. The other syllables follow this pattern. It is also like the fifteenth syllable, ka, below, which says, "an agent cannot be apprehended"; if there were no "cannot be apprehended," it would merely be the agent, for ka is agent. The rest should all be modeled on this. For the syllables below, the text also mostly has three parts: first, citing the syllable; next, citing that explanation; and finally, reconciling it with the sūtra text. As for the text citing the syllables, the subcommentary below will not divide them into headings; the latter two will both be divided. But if the sūtra is easy, it may also lack a reconciliation with the sūtra, merely citing the meaning. Here, both are present: first citing that explanation, and afterwards, from "transcending the world" below, reconciling and interpreting the present sūtra, as is clear. However, the Pañcaviṃśatisāhasrikā, Pañcaviṃśatisāhasrikā-āloka, and others mostly have the syllable la. The Dazhidulun says: "Hearing the syllable la, one immediately knows that all phenomena are free from the marks of light and heavy, because here la means 'light'." The intention is to clarify that having affliction is heavy, while severing it is light. Now, since it cannot be apprehended, there is also no light; that is, the exhaustion of non-exhaustion.

89.9

Regarding the commentary's "Seven: the syllable da": the alternate translation has the syllable da (na), the Pañcaviṃśatisāhasrikā has the syllable dha, and the Pañcaviṃśatisāhasrikā-āloka has da; their meanings are all identical. In the text, it first explains the meaning; afterwards, from "only then is it non-retrogression" down, it reconciles it with the sūtra. The Dazhidulun says: "Hearing the syllable da, one knows the marks of wholesome phenomena, because here dhamma means wholesome." Explanation: Subdued and tranquil, tathatā is equal; this is the culmination of the wholesome.

89.10

Regarding the commentary's "Eight: ba", a rising-tone syllable: in both the alternate translation and the Prajñā[pāramitā] it is the syllable ma. Its meaning is largely identical to the fanqie pronunciation bu + wo. In the text, it first explains the meaning; afterwards, "only then does one enter the vajra-seat" reconciles it with the sūtra. It is like the Buddha entering the vajra-samādhi, severing like a vajra. Affliction being in the vajra-seat, there is neither bondage nor liberation, which is true severance. The Dazhidulun says: "Hearing the syllable ba, one immediately knows that all phenomena are free from bondage and liberation, because here bandha means bondage."

89.11

Regarding the commentary's "Nine: the syllable ḍa": the alternate translation has the syllable ṇa; both are rising tones. The Pañcaviṃśatisāhasrikā and Pañcaviṃśatisāhasrikā-āloka also have the syllable ḍa. In the text, it first explains the meaning; afterwards, "it has the meaning of universally crushing," which reconciles it with the sūtra. The Dazhidulun says: "Hearing the syllable ḍa, one knows that perverse dharmas are not hot. In India, ḍāha means not hot." Explanation: If ḍa means not hot, then the preceding freedom from heat has already been discarded; obtaining coolness is truly the mark of prajñā.

89.12

Regarding the commentary's "Ten: the syllable ṣa (pronounced shi + wo)": the alternate translation has the syllable ṣa, and the Pañcaviṃśatisāhasrikā, Pañcaviṃśatisāhasrikā-āloka, etc., all have the syllable ṣa. In the text, it first explains the meaning; afterwards, "like the ocean containing images" reconciles it with the sūtra, because images and water do not obstruct each other. The Dazhidulun says: "Hearing the syllable ṣa, one immediately knows the six kinds of marks of the human body, because here ṣa means six." Explanation: The Pañcaviṃśatisāhasrikā says, "In the door of the syllable ṣa, the six masteries of all phenomena—their king-nature is pure." That is, the internal six sense-bases are the six sovereign kings; the ocean of mind is serene and clear, not obstructing seeing, hearing, perceiving, and knowing, just as the clear ocean does not obstruct images.

89.13

Regarding the commentary's "Eleven: the syllable va (pronounced fang + ke)": below this, fearing complexity, the commentary does not cite the numerical sequence. Now this subcommentary cites the commentary and, wishing to avoid confusion, follows the sequence throughout. Where there is a reconciliation with the sūtra, it is divided into a heading; the text explaining the meaning is sometimes omitted without reference. In the text, "capable of abiding everywhere" is the reconciliation with the sūtra, which continues from the explanation of the meaning above to reconcile it with the sūtra text. The Dazhidulun says: "Hearing the syllable va, one knows that all phenomena are free from the mark of speech, because here vākya means speech."

89.14

Regarding the commentary's "Twelve: the syllable ta": from "being unmoving, it emits light fully and completely," it reconciles with the sūtra. Like a lamp fixed in a secret room, like a reflection round in still water, it accords with thusness (tathatā) and knows there is no movement. The Dazhidulun says: "Hearing the syllable ta, one immediately knows that all phenomena are unmoving within thusness, because here tathā means thusness."

89.15

Regarding the commentary's "Thirteen: the syllable ya (pronounced yi + ke)": "awakening to non-arising in accordance with reality" is the explanation of meaning; from "then the vehicles..." down reconciles it with the sūtra. The Dazhidulun says: "Hearing the syllable ya, one immediately knows that all phenomena enter the real mark, being neither arising nor ceasing, because here yathāvat means real." Explanation: Possessing this treatise's explanation, one knows it is different from the first syllable, a. That one says "originally non-arising"; this one says "non-arising in accordance with reality," so the underlying essence of non-arising differs.

89.16

Regarding the commentary's "Fourteen: the syllable ṣṭa": afterwards, from "universal radiance" down, it reconciles with the sūtra. The Dazhidulun simply has the syllable ṭa. The treatise says: "Hearing the syllable ṭa, one immediately knows that all phenomena have no mark of obstruction, because here ṭambha means obstruction." Explanation: Obstruction means subduing and maintaining.

89.17

Regarding the commentary's "Fifteen: the syllable ka": awakening to the fact that an agent cannot be apprehended. Above this syllable, "all phenomena" is omitted; below, "cannot be apprehended" is still present. All syllables after this have "awakening to all phenomena" above and "cannot be apprehended" below. The commentary's text aims for brevity, so it omits both, only stating them comprehensively below. From "then karmic activity is like clouds" down reconciles with the sūtra. The Dazhidulun says: "Hearing the syllable ka, one immediately knows that among all phenomena there is no agent, because here kāraka means agent." Explanation: Since there is no agent, how could there be karmic activity? Since karma is numerous like clouds, it cannot be seized; being without self and without creation, there is therefore no distinction.

89.18

Regarding the commentary's "Sixteen: the syllable sa (pronounced su + wo)": it only has an explanation of the meaning, which fully states: "because awakening to the equality of time among all phenomena cannot be apprehended." Therefore the Dazhidulun says: "Hearing the syllable sa, one knows that all aspects of all phenomena cannot be apprehended, because here sarva means all." Explanation: The treatise speaks of the knowledge of all aspects (sarvākārajñatā); hence the Lalitavistara says: "The word 'knowledge' issues the sound of indestructible wisdom." The Vajraśekhara says: "The truth of all phenomena cannot be apprehended." The Mahāparinirvāṇa-sūtra says: "Sa means expounding the true Dharma for sentient beings." The intention is to clarify that the knowledge of all aspects, expounded in accordance with the occasion, also cannot be apprehended. Therefore the present sūtra names it "pouring down great rain."

89.19

Regarding the commentary's "Seventeen: the syllable ma": the alternate translation renders it mama, which is instead the eighteenth syllable. The Pañcaviṃśatisāhasrikā says: "Ma means awakening to the fact that grasping at what belongs to self among all phenomena cannot be apprehended." From "the arrogance of conceit aloft" down reconciles with the sūtra. The Dazhidulun says: "Hearing the syllable ma, one knows that all phenomena are free from the meaning of self and what belongs to self, because here mamakāra means what belongs to self."

89.20

Regarding the commentary's "Eighteen: the syllable ga (pronounced lightly in the rising tone)": the alternate translation renders it ga, the meaning being completely identical; being easy, it is not reconciled with the sūtra. If one wishes to reconcile it: it is through conditioned grasping that it can be established. The Dazhidulun says: "Hearing the syllable ga, one immediately knows that the bottom of all phenomena cannot be apprehended, because here gādha means bottom." Explanation: Conditioned grasping is saṃsāra, whose bottom is extremely deep.

89.21

Regarding the commentary's "Nineteen: the syllable tha (pronounced ta + ke)": the commentary only explains the meaning, and being easy, it is not reconciled with the sūtra. To reconcile it: tathatā and equality are the place of reliance; all things arise from and ultimately return to this. The Dazhidulun says: "Hearing the syllable tha, one immediately knows that the Tathāgata of the four propositions cannot be apprehended, because here tathāgata means thus come or gone." "Thus-gone" is a location, because the Tathāgata goes in time.

89.22

Regarding the commentary's "Twenty: the syllable ja": the alternate translation renders it ja; it merely gives its meaning. If one reconciles it with the sūtra: having subject and object is the worldly ocean; hence the "Chapter on Samantabhadra's Foremost Accomplishment" says: "Through the power of that which perceives and that which is perceived, all phenomena arise; they quickly cease without pause, every thought-moment being like this." Now, being unapprehendable, it becomes prajñā. The Dazhidulun says: "Hearing the syllable ja, one immediately knows that birth and death in all phenomena cannot be apprehended, because here jātijarā means birth and death."

89.23

Regarding the commentary's "Twenty-one: the syllable sva": the alternate translation renders it sva. If one reconciles it with the sūtra: mindfulness of the Buddha's adornments is the most tranquil and secure. The Dazhidulun says: "Hearing the syllable śva, one immediately knows that all phenomena cannot be apprehended, just as the syllable śva cannot be apprehended." The treatise states that the syllable śva has no distinct meaning, whereas in the Pañcaviṃśatisāhasrikā-āloka it says "unoriginated"; "unoriginated" is precisely the meaning of tranquil and secure.

89.24

In the commentary on the twenty-second [syllable], 'da' (拕), another translation has the syllable 'dha' (馱). That the meaning must be this is because the seventh also has the syllable 'da' (拕), with the note saying 'as above'. Now, the sūtra speaks of 'selecting aggregates of phenomena', which is the ability to maintain the realm-nature (dhātusvabhāva). The distinctions among the aggregates of phenomena are precisely the meaning of 'realm' (dhātu), each maintaining its own nature. The Mahāprajñāpāramitopadeśa states: 'If one hears the syllable dha, one knows that the nature of all phenomena (dharma) is ungraspable, because dharma here means phenomenon (dharma).'

89.25

In the commentary on the twenty-third [syllable], 'śa' (奢, pronounced shī-kē). Another translation has 'śa' (捨); the Mahāprajñāpāramitā-sūtra says 'śa' (捨), and the Nirvāṇa-sūtra says 'śa' (奢). If correlated with the sūtra, quiescence accords with the Buddha's teaching. The Mahāprajñāpāramitopadeśa states: 'If one hears the syllable śa (賒), one immediately knows the quiescent aspect of all buddhas, because śānta (賒多, pronounced dū-è) here means quiescence.'

89.26

In the commentary on the twenty-fourth [syllable], 'kha' (佉), if correlated with the sūtra, wisdom is equal to space, and thus is able to contain and store. The Mahāprajñāpāramitopadeśa states: 'If one hears the syllable kha (呿), one knows the ungraspable meaning that all phenomena are equal to empty space, because khaga (呿伽) here means empty space.'

89.27

In the commentary on the twenty-fifth [syllable], 'kṣa' (叉, pronounced chǔ-wǒ), another translation has the syllable 'whirlpool' (xuanfu). If correlated with the sūtra, the deep and vast ocean of karma contains everything; it is not unconditioned and ultimately must be exhausted. The Mahāprajñāpāramitopadeśa states: 'If one hears the syllable kṣa, one then knows that the exhaustion of all phenomena is ungraspable, because kṣaya (叉耶) here means exhaustion.'

89.28

In the commentary on the twenty-sixth [syllable], 'sta' (娑多, entering tone + rising tone), it first explains the meaning, and then from 'afflictive hindrances are non-abodes' downward correlates it with the sūtra. The Mahāprajñāpāramitopadeśa states: 'If one hears the syllable sta (娑哆), one immediately knows that the limit of all phenomena is ungraspable, because adhikāratā guṇa (阿利迦哆度求那) here means the limit of this thing is ungraspable.' The explanation says: Because the Pañcaviṃśatisāhasrikā Prajñāpāramitā states: 'In the syllable-door ta, the existence of all phenomena is ungraspable.' The treatise offers this interpretation because existence constitutes the limit of being, which necessarily stands opposed to non-being. Existence is delusive error, and is therefore a 'non-abode'. Because the limit of being is non-being and thus true emptiness, it is termed 'abode' and therefore 'limitless'. When both delusion and wisdom are extinguished, it is ungraspable.

89.29

In the commentary on the twenty-seventh [syllable], 'ña' (壞, pronounced lightly), another translation has the syllable 'ña' (孃). If correlated with the sūtra, the natures of the subject of knowing and the object of knowing are the door of wisdom: the knowing subject is wisdom, and wisdom is itself the door; the known object is wisdom, the door of wisdom. The Mahāprajñāpāramitopadeśa states: 'If one hears the syllable jña (惹), one immediately knows that among all phenomena there is no characteristic of cognition, because jñāna (惹那) here means cognition.' The explanation says: Whenever there is a knowing subject, there must be a known object.

89.30

In the commentary on the twenty-eighth [syllable], 'artha' (曷攞哆, rising tone), another translation has 'rtha' (攞他, rising tone). Then from 'grasping is...' downward, it correlates it with the sūtra. Regarding the 'meaning of the objective realm' (viṣayārtha), in general there are four meanings: first, textual meaning, which is the expressed referent; second, realm meaning, which is the cognitive object; third, principle meaning, referring to suffering, impermanence, and so forth; fourth, nature meaning, which is ultimate emptiness. Here it is the second: saṃsāra is the fruit and grasping is the cause; both are the objective meanings observed by wisdom. The Mahāprajñāpāramitopadeśa states: 'If one hears the syllable artha (曷攞哆), one immediately knows that the meaning/purpose (artha) of all phenomena is ungraspable, because artha (阿利他) here means meaning/purpose.'

89.31

In the commentary on the twenty-ninth [syllable], 'bha' (婆, pronounced with rising tone and lengthened), from 'the words of perfection' downward, it correlates it with the sūtra. The reason Xingshan translated it as 'bodhimaṇḍa' is that he stated: 'Pronouncing the syllable bha, one enters the door of the perfection of wisdom that is the adornment of all palace-bodhimaṇḍas. This is because Sanskrit maṇḍala encompasses both meanings of perfection and bodhimaṇḍa.' The Mahāprajñāpāramitopadeśa states: 'If one hears the syllable bha, one fully understands that the destructible characteristic of all phenomena is ungraspable, because bhagna (婆伽) here means broken.' The explanation says: In the sūtra, the adornment of the palaces, because it arises from conditions, is also destructible; because it is ungraspable, it is non-adornment, and only then is it fulfilled as perfection and accomplishes wisdom (prajñā). From 'However, this bha...' downward, it reconciles the textual reading, meaning that in accordance with the various sūtras, it is mostly in the departing tone.

89.32

In the commentary on the thirtieth [syllable], 'cha' (車, rising tone), another translation has 'tsa' (縒). If correlated with the text of the sūtra: since there is upāya to rejoice in accordance with inclinations, they are individually fulfilled. The Mahāprajñāpāramitopadeśa states: 'If one hears the syllable cha (車), one immediately knows that all phenomena have nowhere to go, because gaccha (伽車) here means going.' The Pañcaviṃśatisāhasrikā Prajñāpāramitā also states: 'When one hears the syllable cha, one enters the ungraspability of the desires of all phenomena.' That the treatise speaks of 'going' is because the Fangguang [banruo jing] states that with cha there is nowhere to abandon or go, which is simply where inclinations and desires go.

89.33

In the commentary on the thirty-first [syllable], 'sma' (娑麼, entering tone), its correlation with the sūtra can be known. The Mahāprajñāpāramitopadeśa states: 'If one hears the syllable śma (濕淼), one immediately knows the meaning that all phenomena are solid and firm like vajra stone, because aśman (阿濕淼) here means stone.' The explanation says: The intended meaning clarifies that single-minded mindfulness is solid and firm; my mind is not a stone, it cannot be rolled away—and it is also ungraspable.

89.34

In the commentary on the thirty-second [syllable], 'hava' (訶婆, both rising tone), another translation has 'hava' (訶嚩). The explanation of the meaning in the text, 'summoning the conditioned when there are no conditions', is precisely the correlation with the sūtra. The Mahāprajñāpāramitopadeśa states: 'If one hears the syllable hva (火), one immediately knows that all phenomena are devoid of sound, because hvaya (火夜) here means summoning to come.'

89.35

In the commentary on the thirty-third [syllable], 'tsa' (縒), another translation has the syllable 'tsva' (哆婆). If correlated with the sūtra, only the courageous can cultivate and enter into merit. The Mahāprajñāpāramitopadeśa states: 'If one hears the syllable tsa, one immediately knows that all phenomena are without stinginess and without giving, because matsara (末縒羅) here means stinginess.' The explanation says: Freedom from stinginess is the most courageous; giving is the head of practices, and because one acts with courage, it is singled out for discussion.

89.36

In the commentary on the thirty-fourth [syllable], 'gha' (伽, rising tone). If correlated with the sūtra: being thick and dense like the earth, it impartially supports; it can also contain and store like the ocean impartially, being able to sustain and envelope clouds and rain to expound the Dharma. The Mahāprajñāpāramitopadeśa states: 'If one hears the syllable gha, one immediately knows that all phenomena are neither thick nor thin, because ghana (伽那) here means thick.' The explanation says: Regarding the matter of thick and thin, as an affair it has already entered wisdom (prajñā).

89.37

In the commentary on the thirty-fifth [syllable], 'ṭha' (吒), another translation has the syllable 'ṭha' (姹, rising tone). If correlated with the sūtra, through the accumulation of mindfulness of the Buddha, one is able to see universally. The Mahāprajñāpāramitopadeśa states: 'If one hears the syllable ṭha (咃), one immediately knows that all phenomena have no dwelling place, because in South India sthāna (咃那) means place.' The explanation says: Mindfulness is itself the place.

89.38

In the commentary on the thirty-sixth [syllable], 'ṇa' (拏, pronounced nǎi-kě), another translation has the syllable 'ṇa' (儜). It first explains the meaning, and then from 'meaning that by constantly observing' downward correlates it with the sūtra. The Mahāprajñāpāramitopadeśa states: 'If one hears the syllable ṇa, one immediately knows that all phenomena and sentient beings neither go nor come, are neither born nor extinguished, neither sit nor lie down, neither stand nor rise, being the emptiness of sentient beings and the emptiness of phenomena, because in South India ṇa means not.' The explanation says: Going and so forth are noisy dispute; non-existence is not rising—both are ungraspable, and only then is it wisdom (prajñā).

89.39

In the commentary on the thirty-seventh [syllable], 'spha' (娑頗, entering tone), another translation simply says the syllable 'pha' (頗). If correlated with the sūtra, only when transformational rebirth is culminated does it become pervasive retribution. The Mahāprajñāpāramitopadeśa states: 'If one hears the syllable pha, one immediately knows that the causes and effects of all phenomena are both empty, because phala (頗羅) here means fruit/empty.' The explanation says: Only when cause and effect are both empty is it perfection, and it is also ungraspable.

89.40

In the commentary on the thirty-eighth [syllable], 'ska' (娑迦, entering tone as above), another translation has 'skha' (塞迦). If correlated with the sūtra, heaps accumulating form a vast treasury, accumulated by the unimpeded light-wheel. The Mahāprajñāpāramitopadeśa states: 'If one hears the syllable ska (歌), one immediately knows that the five aggregates of all phenomena are ungraspable, because skandha (歌大) here means aggregate.' The explanation says: The five groups are the five aggregates (skandha); it merely mentions one aggregate.

89.41

In the commentary on the thirty-ninth [syllable], 'yasa' (也娑, pronounced yí-gè and sū-gè). If correlated with the sūtra, the 'nature of decrepitude and old age' is precisely the sphere of the Buddha-Dharma. Conjoined with the rest of aging and death, it is the sphere observed vigorously by the bodhisattva. The Mahāprajñāpāramitopadeśa states: 'If one hears the syllable kṣa (磋), one immediately knows that the syllable kṣa is empty, and so too are all phenomena.' The explanation says: Because this is a universal characteristic, there is no distinct explanation, yet the nature of decrepitude and old age is indeed a distinct meaning.

89.42

In the commentary on the fortieth [syllable], 'śca' (室者), another translation says 'śca' (室左). In the text, it first explains the meaning, and from 'meaning that accumulation is...' downward correlates it with the sūtra. The 'various places' are precisely the footprints, because they are the tracks walked by the Buddha. The Mahāprajñāpāramitopadeśa states: 'If one hears the syllable ca (遮), one immediately knows the meaning of the unmoving characteristic of all phenomena, because cala (遮邏) here means moving.' The explanation says: Because the Pañcaviṃśatisāhasrikā Prajñāpāramitā states: 'In the syllable-door ca, the activity of all phenomena is ungraspable.' Activity means motion, and the foot is what can move. Thus, due to activity there are footprints, and footprints are what is traversed. According to this meaning, the pervasive roaring of the Dharma thunder is indeed practicing the Dharma.

89.43

In the commentary on the forty-first [syllable], 'ṭa' (咤, pronounced chǐ-jiā), another translation has 'ṭa' (吒). In the text, it first explains the meaning, and then from 'meaning non-self...' downward correlates it with the sūtra. The Mahāprajñāpāramitopadeśa states: 'If one hears the syllable ṭa, one immediately knows that for all phenomena, this shore and that shore are ungraspable, because tāra (吒羅) here means shore.' The explanation says: That non-self impels one to reach the other shore is also ungraspable. If considered in terms of expressing stages, this corresponds to equal awakening (samyaksambodhi). Because the dharmakāya is about to become full and the initial and fundamental [enlightenment] are about to equal each other, both shores are obliterated.

89.44

In the commentary on the forty-second [syllable], 'ḍha' (陀, lengthened), in the text it first explains the meaning, and then from 'meaning this ultimate...' downward correlates it with the sūtra. From 'However, the new translation...' downward, it reconciles the sounds of the sūtra's syllables, which is the alternative translation by Xingshan. The Mahāprajñāpāramitopadeśa states: 'If one hears the syllable ḍha (茶), one immediately knows that all phenomena are definitely ungraspable, because dhruva (彼茶) here means definitive.' The explanation says: It is solely arriving at the ultimate that is definitely ungraspable. In the Prajñāpāramitā, by having nothing to attain, one attains bodhi. Moreover, in terms of expressing stages, this forty-second corresponds to wondrous awakening. Therefore the Pañcaviṃśatisāhasrikā Prajñāpāramitā states: 'Entering through the syllable-door ḍha, one knows the ultimate limit of all phenomena.' The Guangzan states: 'This door of ṭa is the ultimate limit of all phenomena, exhausting their locations, without birth and without death, and without an agent'—all of which are the intention of bodhi. If considered in terms of achieving right awakening upon the initial arousal of the mind, then the beginning is a and the final is ḍha.

89.45

In the commentary, from "Above, from the syllable sa" downward is the second part, concluding with the general characteristics. Within this there are three parts: First, collating and explaining the preceding text: because the commentary feared prolixity, its text was abbreviated. If one wished to speak of them, each and every one ought to be provided with the phrasing of "all" at the beginning and end, etc. For instance, saying that through the syllable dha one awakens to all dharmas being ultimate because their location is unobtainable. Now, the Mahāprajñāpāramitopadeśa cited above mostly provides both the beginning and end. Second, from "Among them, those that are difficult" downward, it collates the preceding meanings. Third, from "There is further collation" downward, it refers the reader to the fuller accounts elsewhere. Within this there are three points: (1) collating similarities and differences, which has already been collated above; (2) the ritual procedure for cultivating contemplation; (3) the merits attained. The latter two gates are both from the alternate translation of the Xingshan [temple], and shall now be recounted. First, to clarify the merits attained: that text concludes, saying: "Furthermore, good man! Such syllable-gates can awaken one to and enter the bounds of the dharmadhātu; apart from such syllables showing the dharma-gates, nothing else can be obtained. Why is this? The meanings of such syllables cannot be spoken, cannot be demonstrated, cannot be grasped, cannot be understood, and cannot be examined, because they are free from all marks. Good man! Just as space is that toward which all things converge, these syllable-gates are also like this: the empty meaning of all dharmas enters this gate before it can be revealed. If a bodhisattva-mahāsattva attains skillful cognition regarding entering such syllable-gates, he will be free from obstruction regarding that which is expressed and shown by all speech and sounds; he will be entirely able to realize and maintain the equal emptiness of all dharmas, and will attain skillfulness in all speech and sounds. If a bodhisattva-mahāsattva is able to hear such entry into the syllable-gates, this reveals the syllable-seal; having heard it, if he receives, holds, reads, recites, and penetrates it fluently, and explains it for others without craving fame or gain, due to these causes and conditions he will attain twenty kinds of merit. What are the twenty? Namely, attaining powerful mindfulness; attaining superior shame and remorse; attaining firm strength; attaining the intent of the Dharma; attaining superior awakening; attaining distinctive wisdom; attaining unobstructed eloquence; attaining the dhāraṇī-gate; attaining freedom from doubt; attaining the non-arising of hatred or affection toward adversity and prosperity; attaining abiding in equality without high or low; attaining skillfulness in the speech and sounds of sentient beings; attaining skillfulness in the aggregates, skillfulness in the sense-bases, and skillfulness in the elements; attaining skillfulness in conditioned arising, skillfulness in causes, and skillfulness in conditions; attaining skillfulness in dharmas; attaining skillfulness in the cognition of the superiority and inferiority of faculties; attaining skillfulness in the cognition of others' minds; attaining skillfulness in observing the constellations; attaining skillfulness in the divine ear cognition; attaining skillfulness in the cognition of recollecting past abodes; skillfulness in the cognition of supernatural powers; skillfulness in the cognition of birth and death; skillfulness in the cognition of the exhaustion of outflows; attaining skillfulness in the cognition of explaining what is possible and impossible; and attaining skillfulness in the establishment of deportment in coming and going. These are the twenty kinds of distinctive merits attained." The Mahāprajñāpāramitā-sūtra, the Fangguang [banruo jing], and the Guangzan [banruo jing] are largely the same as this. Third, regarding the ritual procedure for cultivating contemplation: that text is titled 'Yoga Ritual Procedure of the Syllable-Wheel for the Sudden Realization of the Vairocana Dharmakāya from the Entry into the Dharmadhātu Chapter of the Buddhāvataṃsaka-mahāvaipulya-sūtra'. Its explanation states: "Now, one who wishes to suddenly enter the One Vehicle and cultivate the contemplation of the Vairocana Tathāgata's dharmakāya should first give rise to Samantabhadra Bodhisattva's subtle and wondrous vows of practice, and should furthermore empower body and mind with the three mysteries; then he will be able to awaken to and enter Mañjuśrī's great ocean of wisdom. If one is able to practice: at the very beginning, in an empty and quiet place, one should gather mindfulness and settle the mind, close the eyes, straighten the body, and sit cross-legged; move the mind to universally focus upon the boundless oceans of kṣetras, and clearly contemplate all the Tathāgatas of the three times universally in front of each and every Buddha and bodhisattva. Diligently, respectfully, and reverently bow and circumambulate them, and furthermore, with sea-like clouds of various offerings, present them to all such holy assemblies. Having made vast offerings, one should again contemplate one's own mind: the mind is originally unborn, perfected by its own nature, and its light shines everywhere like space. Furthermore, one should deeply give rise to compassionate mindfulness and pity sentient beings who, not awakening to their own minds, transmigrate in the various destinies: 'I shall universally transform and rescue them, causing them to awaken without remainder.' Furthermore, one should contemplate one's own mind, the minds of all sentient beings, and the minds of all Buddhas as originally having no difference, being equally of a single mark, forming the great bodhicitta: luminous, thoroughly pure, open, pervasive, fully bright and shining, forming a great moon-wheel whose measure is equal to space, without boundary. Furthermore, within the moon-wheel, one arranges clockwise the forty-two Sanskrit syllables, all of golden color, emitting great radiance that illuminates the ten directions and distinctly appears. Within each light there are immeasurable oceans of kṣetras, within each ocean of kṣetras there are immeasurable Buddhas, and around each and every Buddha there are immeasurable holy assemblies encircling them before and behind, sitting on the site of bodhi and realizing equal and right awakening. Their wisdom enters the three times and their bodies pervade the ten directions; they turn the great Dharma wheel, delivering all kinds [of beings], causing them all to presently realize non-abiding nirvāṇa. Furthermore, contemplate entering the forty-two syllable-gates of prajñāpāramitā, understanding that all dharmas are unobtainable, being able to contemplate the dharmadhātu as entirely equal, without difference or distinction. If a yoga practitioner can correspond with this contemplative practice of the turning dhāraṇī, he will be able to presently realize the Vairocana Tathāgata's body of wisdom, and attain unobstructedness among all dharmas."

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大方廣佛華嚴經隨疏演義鈔 — Classical Chinese