請觀音經疏闡義鈔 2

English (machine translation) 2

Language: English

2.1

Composed by the Śramaṇa Zhiyuan of Qiantang in the Song.

Next, explaining "eliminating and subduing" through two meanings: the previous [explanation] treated one meaning, discussing it solely in terms of the perfect teaching; now, treating two meanings, the partial and perfect are distinguished together. Because this text belongs to the Vaipulya division, it must encompass both. Elimination without severing is the perfect meaning; elimination through cessation is the distinct meaning. Cessation means dying out, like taking the life of serpents and vipers. This severing and non-severing, in terms of within and beyond the realms, corresponds to the four teachings: within the realm, severing is the Tripiṭaka and non-severing is the shared; beyond the realm, the distinct and perfect are as stated above. Expelling and subduing is severing; leveling and subduing is non-severing. Previously, matching "expelling" against "cessation," cessation was death and expelling was life; now, matching "expelling" against "leveling," leveling means nothing is displaced. Expelling is like altering and moving, hence one must match leveling against non-severing.

2.3

Regarding "not without differences in lightness and heaviness," some people have all three obstacles heavy and require these three turns. Some people have the retributive obstacle particularly heavy and the remaining two obstacles light; by treating only the heavy one, the light ones depart accordingly. The rest can be understood by analogy.

2.4

Regarding "unhindered dhāraṇī," as the Lotus Sūtra explains three dhāraṇīs: first, revolution, which is revolving provisionality to enter emptiness; second, hundreds of thousands of myriads of revolutions, which is emerging from emptiness into provisionality, revolving and discriminating; third, the expedient of the sound of Dharma, which is the expedient of the two contemplations, attaining entry into the middle way and comprehending all vocal sounds, as well as being able to preach the Dharma with a single sound so that each category understands according to its kind. Attaining these three, one enters the unhindered dhāraṇī, fully possessing all dhāraṇīs; hence it is called foremost. "Samādhi," or samāpatti, is translated here as correct stabilization. Regarding "king samādhis," these are the one hundred and eight samādhis such as the Śūraṅgama; all being the middle way in a single mind, they are named king samādhis. Now, dhāraṇī has the nature of wisdom, and samādhi has the nature of concentration; they are two while not two, hence divided into two distinctions. In the cause one cultivates single-minded cessation and contemplation; in the fruit one realizes these two dharmas. The Commentary on the Lotus Sūtra states: "Samādhi and dhāraṇī are one in essence but distinct in function. The tranquil function is samādhi, and the upholding function is named dhāraṇī." Now citing the Mahāprajñāpāramitopadeśa specifically reveals that the divine dhāraṇī of this sūtra is the unhindered dhāraṇī of the middle way. Furthermore, citing king samādhis is intended to clarify that this wisdom is precisely concentration—two while not two, and not two while two.

2.5

Regarding "warding off the three obstacles" and so on, warding off evil so that it does not arise is the meaning of eliminating; hence the sūtra says, "eliminating the three obstacles, free from all evils." Maintaining good so that it is not lost is the meaning of subduing; hence the sūtra says, "endowed with the five eyes, attaining bodhi."

2.6

Regarding "dhāraṇī (zhou) is precisely a vow," this explains the meaning of the character zhou in the sūtra title. It means that when the Great Sage spoke this dhāraṇī, it was simply incanting a vow for sentient beings to be like the Buddha, like the solitary wasp incanting the caterpillar. However, since dhāraṇī is Sanskrit, the character zhou corresponds to the Chinese word; the sūtra title presents both Chinese and Sanskrit together, hence saying tuoluoni zhou. If so, why is it said that dhāraṇī translates as "warding off and maintaining"? Answer: the ancients, seeing that secrets were not translated, as with the incantation methods of this land, used the name zhou to translate it, yet this also does not lose the meaning of warding off and maintaining. Why? Since zhou is glossed as a vow, just like the four vows of a bodhisattva, the two vows of pulling out suffering are the meaning of warding off evil, and the two vows of giving joy are the meaning of maintaining good. Hence we know that zhou and warding off and maintaining converge in the same principle.

2.7

Regarding “'Sūtra' means teaching”: a sūtra is oral teaching; glossing it as 'norm' or glossing it as 'constant', whether translated or untranslated, all point to earlier interpretations—that is, the explanations given by masters of antiquity. Here, by glossing it solely as 'teaching', the four teachings are all sūtras; the wording is concise while the meaning is complete, leaving no need for other theories. 'Other commentaries' refers to the Profound Meaning of the Universal Gate Chapter. Yet although pointing to that work, there are minor differences; the distinction of the substance has already been noted previously. Furthermore, although both take stimulus and response as their central theme, that text is the Lotus Sūtra, which specifically treats the capacities of the perfect teaching stimulating the response of the perfect teaching; although it clarifies three teachings, its intent lies in opening the provisional. The present sūtra belongs to the Vaipulya period, expounding [the perfect] while retaining the biased. That work clarifies the universal manifestation, using loving-kindness and compassion as its function, thus clarifying both granting [joy] and eradicating [suffering]. This text reveals the plea for rescue in [Vaiśālī], using the deliverance from danger as its function, thus taking the eradication of suffering as primary. That text clarifies that the characteristics of the teaching are identical to the biased yet perfect; this text clarifies that the characteristics of the teaching keep the biased and the perfect distinct. They ought to be differentiated and not treated as identical. Since the four meanings have already pointed to the other commentary, why distinguish the theme of stimulus and response again? Because in this sūtra, stimulus and response are essential: capacities extend throughout the ten realms, and responses extend through the four teachings, each possessing four propositions whose aspects are difficult to discern. Therefore, here we briefly indicate the four propositions: first, hidden capacity and hidden response; second, hidden capacity and manifest response; third, manifest capacity and manifest response; fourth, manifest capacity and hidden response. If in the past one well cultivated the three karmas, but in the present has not yet exercised body and speech, relying on the power of past good deeds, this is called hidden capacity. Although one does not visibly behold an efficacious response, one is secretly benefited by the dharmakāya; not seeing and not hearing, yet perceiving and knowing—this is hidden benefit. Second, 'hidden capacity and manifest response': good roots were planted in the past so that the hidden capacity is already formed, and thereupon one encounters the Buddha, hears the Dharma, and gains benefits in the present; this is manifest benefit. Just as when the Buddha first appeared in the world, did the people who were first liberated ever practice in the present? The Buddhas illuminate their past seeds and personally go to liberate them; this is the meaning. Third, 'manifest capacity and manifest response': one is presently diligent in body and speech and thus able to stimulate the descent [of the sages]; therefore Candraprabha bowed his body, and the sages stayed at the doorway. Or like a practitioner bowing and repenting in the bodhimaṇḍa, able to stimulate an efficacious response—this is manifest capacity and manifest response. Fourth, 'manifest capacity and hidden response': like a person who labors diligently for a lifetime, whose present goodness accumulates heavily without being manifest, yet stimulus secretly possesses its benefit—this is manifest capacity and hidden benefit. If one relies on the Profound Meaning of the Lotus Sūtra, opening the four propositions further makes thirty-six propositions; capacities, responses, and the like are detailed in that text.

2.8

Regarding the translator's name below the title: the Sima clan had its capital in Jiankang; this is called the Eastern Jin. Zhu Nandi: this translates as 'Joy' (Nandi); he was a person of the Western Regions. In the first year of Yuanxi, the cyclical year jiwei, under the eleventh ruler, Emperor Gong, he arrived in this land and translated it. Regarding “Or sometimes...” and so forth: this refers to other authors dividing the sūtra.

2.9

Regarding “Now relying on the former”: our master, because the fourth dhāraṇī protects the sūtra, assigns it to the dissemination section. Regarding “The sequential origination of the three divisions is as in the other text”: the Commentary on the Golden Light states, “The preface is originally a preface to the main text and the dissemination; the main text is originally the main text for the preface and the dissemination; the dissemination is originally the dissemination for the preface and the main text.” This is indeed sequential origination.

2.10

Regarding “Residing at the beginning of an exposition”: because these six matters are at the head of a sūtra.

2.11

Regarding “Divine light astonishingly assembling [the multitude]”: like the emitting of light and shaking of the earth in the Lotus Sūtra, or the uniting of parasols to display the lands in the Vimalakīrti Sūtra. 'Astonishing' means startling. 'Assembling' means assembling the assembly.

2.12

Regarding “Words and discussions stimulating [the teaching]”: like the questions and answers between Mañjuśrī and Maitreya resolving doubts in the Lotus Sūtra, or Ratnarāśi reciting verses in praise in the Vimalakīrti Sūtra; all are called narrating [the occasion].

2.13

Regarding “Citing examples and so on”: other sūtras serve as examples, as in the texts cited earlier. If restricted specifically to the present sūtra, the painful sickness of Vaiśālī is the origin, and Candraprabha's request to the Buddha is the narration.

2.14

Regarding “Shared in having an order”: because the six matters are shared. It should say that the circumstances and narration are each distinct; not mentioning narration is merely an abbreviation of the text. For instance, other sūtras mostly take auspicious signs as the circumstance and the raising of doubts as the narration, while this sūtra takes grave illness as the circumstance and seeking rescue as the narration; hence it says 'each distinct'. This subsumes the former three prefaces into the two prefaces: shared and distinct.

2.15

In the initial explanation of the order, the commentary's text preserves brevity and refers generally to old interpretations; now we explain the divisions according to the six meanings in various commentaries. That all sūtras place these six at the head is because the Mahāprajñāpāramitopadeśa states: 'When the Buddha was about to enter nirvāṇa, Ānanda asked the Buddha: "What words should be placed at the head of all sūtras?" The Buddha answered Ānanda: "You should say, 'Thus have I heard: at one time the Buddha was in such-and-such a place, in such-and-such a land, together with such-and-such a great assembly.' Not only is my Dharma thus, but the sūtras of the Buddhas of the three periods are also like this at the beginning."' Therefore we know the six meanings constitute the shared preface. First, 'Thus' refers to the substance of the Dharma heard. The Buddha spoke in accordance with the marks of the Dharma, and Ānanda transmitted in accordance with the marks heard; hence it says 'thus' (ru). The Buddha understood in accordance with the marks of the Dharma, and Ānanda received it like the ocean's capacity; hence it says 'so' (shi). Second, 'have I heard' refers to the person who heard and maintained it. Ānanda recounted the Buddha's bequeathed intention with the audience, receiving it directly without error; hence he says 'I have heard.' Third, 'at one time' refers to the harmonious union of hearing and upholding. Sentient beings stimulate the Dharma, and the Buddha compassionately responds with teaching. It is the time of capacity and response; hence it says 'at one time.' Fourth, 'the Buddha' is the lord of the teaching who can expound it. 'Buddha' translates here as 'the Awakened One' or 'the Knowing One', meaning that self-awakening, awakening others, and the practice of awakening are fully perfected. Self-awakening differs from ordinary beings; awakening others differs from the two vehicles; perfection of awakening differs from bodhisattvas. Fifth, 'dwelling in Vaiśālī': this translates as 'broad and vast, adorned and pure'. That country is level and wide, hence called broad and vast; its cities are splendidly adorned, hence called adorned and pure. In terms of contemplative interpretation: the threefold contemplation in a single mind, contemplating the nature of the mind as being like empty space, is endowed with the two kinds of adornment of merit and wisdom, untainted and unattached. 'The Āmrapālī Grove': āmra is the name of a fruit tree; designating the grove by the tree, it is called the Āmrapālī Grove. Its fruit resembles a peach, or some say a crabapple. This tree bloomed with flowers, and from a flower a girl was born; the people of the country marveled at it and enfeoffed her with the grove. Since the grove belonged to the woman and the woman guarded it, it is called the Āmrapālī Grove. Secretly perfumed by past goodness, upon seeing the Buddha she rejoiced and offered the grove to the Buddha. The Buddha accepted it and made it his dwelling. In terms of contemplative interpretation: the three contemplations contemplate the mind; while the nature of the mind is unmoving, one cultivates the aids to awakening; thereupon compassion and vows arise, good roots become firm, and one accomplishes all dhāraṇīs—this is dwelling in the grove.

2.16

When the commentary says 'Regarding thus', the word 'regarding' (zhe) should be 'and so forth' (deng), meaning taking the remaining five matters as well.

2.17

Regarding “The monastery of the Great Forest” and so forth: the commentary's text preserves only the interpretation in terms of principle. However, in unpacking the sūtra below, there are mostly no phenomenal explanations.

2.18

In adapting to ailments and capacities, there are four intents: first, clinging to teachings and forgetting practice; second, grasping phenomena and losing principle; third, meanings being easy and contemplation being difficult; fourth, feelings being narrow and nature being pervasive. Revealing practice and revealing principle, proceeding from the difficult and proceeding from the pervasive, it briefly clarifies meaning in terms of principle. By way of example, our lineage's contemplation of mind does not exceed three kinds: namely, in terms of practice, appended to dharmas, and anchored in phenomena. In terms of practice, it resides in the Great Calming and Contemplation; phenomena and dharmas are pervasive across all texts. Yet one should deeply understand that the three thousand realms in the nature of mind discussed in the Great Calming and Contemplation entirely encompass all great and small principles, afflictions, wisdoms, practices, stages, and teachings; whether dependent or proper [reward], they do not depart from one's own mind. Only then does one comprehend that across various texts, corresponding expressions adapted to phenomena have their proper orientation. Thus we know that although there are three forms of contemplation, their intent is purely one: appending to dharmas and anchoring in phenomena merely support and accomplish contemplation in terms of practice. Now explaining the monastery of the Great Forest is contemplating the mind anchored in phenomena. Therefore the words 'ten thousand virtues' are all in terms of one's own mind, not pointing to another's fruition. If pointing to another's fruition, one will surely be confused about one's own sphere. If one comprehends the mind-sphere, self is other, and other is self; if one does not comprehend this sphere, self still becomes other, so how could one contemplate other? Question: The Vimalakīrti Commentary explains Vaiśālī and the rest all in terms of three meanings: first, phenomenal explanation; second, in terms of Dharma gates; third, in terms of mind contemplation. Direct symbolic correspondence is in terms of Dharma gates; subsuming phenomena with the three contemplations is properly called mind contemplation. Now the commentary says that because it encompasses the two truths it is called 'great', which is an explanation in terms of Dharma gates, and should not be contemplating the mind anchored in phenomena. Answer: Textual meaning adapts to convenience; it cannot be made uniform. Because in the Vimalakīrti Sūtra there are passages such as 'the joy of Dharma is the wife,' and the text says 'the liberation of all Buddhas should be sought within the mental activities of sentient beings.' Since there are two passages, it divides into two explanations. If various texts merely make symbolic correspondences with Dharma gates, that is itself mind contemplation; just as with Samantabhadra's white elephant in the Great Calming and Contemplation and the banner-altar in the Vaipulya [repentance], these are direct correspondences with Dharma gates, yet the Exemplary Meaning indicates them as contemplating the mind anchored in phenomena. Therefore one must follow the text's fullness or brevity, adapting as appropriate; thus what is represented here is indeed mind contemplation.

2.19

Regarding “Encompassing the two truths”: the extremes are identical to the middle; hence it is said to 'encompass'.

2.20

From “Ten thousand virtues” onward: the ten thousand virtues of the fruition are inherently possessed by the causal principle; hence pointing to this inherent possession is called 'a dense forest'.

2.21

Regarding “Essence free from the eight inversions”: the middle way is pure and unadulterated, not mixed with the two extremes; hence it is free from the eight kinds of inversions such as permanence and impermanence.

2.22

Regarding “Like the Nirvāṇa”: that is the 'Kaoṇḍinya Chapter' of the Great Sūtra. Regarding “Contemplating form as impure”: it should say 'contemplating form as pure and impure'; pure is existence, and impure is emptiness. 'Obtaining permanent form' is the middle way. True permanence can destroy the two extremes; this true permanence is also called neither permanent nor impermanent. The present text is abbreviated; if discussed fully, it should say: 'Contemplating feeling as suffering and pleasure, through the cessation of this feeling one obtains permanent feeling. Down to contemplating consciousness as permanent and impermanent, through the cessation of this consciousness one obtains permanent consciousness.' It still speaks provisionally of the virtue of permanence; the three of pleasure, self, and purity are also like this. Now among the five aggregates it briefly raises the aggregate of form, hence saying 'contemplating form'. Among the eight inversions it briefly raises impurity, and among the four virtues it briefly raises the virtue of permanence; a full discussion must be complete. The five aggregates are the objects clung to; the eight inversions are the clinging minds; the four virtues are the principle revealed. The place where this principle is revealed is these very five aggregates, called the five nirvāṇas.

2.23

Regarding “A single aggregate universally eliminates the eight inversions”: this is an individual contemplation in terms of the object; discussed collectively, contemplating a single aggregate can eliminate the eight inversions.

2.24

Regarding “Eighteen emptinesses”: emptiness is only one, but destroying eighteen kinds of existence is called the eighteen emptinesses—namely, internal emptiness, external emptiness, internal-and-external emptiness, down to the emptiness of non-existence and existence.

2.25

Regarding “The contemplation of twofold emptiness”: using the correct contemplation of the middle way, emptying the existence of saṃsāra and emptying the non-existence of nirvāṇa, is called the contemplation of twofold emptiness.

2.26

From the sūtra's “Together with great bhikṣus” onward: the sixth, the companions in hearing and upholding. This proves that Ānanda heard together with the great assembly; how could it be falsely transmitted? As for why śrāvakas come first, bodhisattvas next, and deva-nāgas last: the two vehicles are attached to emptiness, ordinary people are attached to existence, and bodhisattvas are not attached, constantly practicing non-duality; therefore they are placed in between.

2.27

Regarding “There are five” and so forth: one should divide the sūtra into five: first, number; second, status; third, praise; fourth, names; fifth, conclusion.

2.28

First, within the number: "With" (與) means together. As for "one thousand two hundred and fifty," the three Kāśyapa brothers had one thousand disciples: Uruvilvā had five hundred, Gayā had three hundred, and Nadī had two hundred; Śāriputra and Maudgalyāyana had two hundred and fifty disciples. Kāśyapa, Śāriputra, and the others had all previously served fire; turning away from the heterodox and entering the orthodox, they immediately attained the higher fruition. Deeply moved by the Buddha's grace, they constantly followed and attended the Buddha, and therefore they constituted the assembly who heard [the teaching] together. "Bhikṣu" is translated here as "dispeller of famine." Sentient beings have meager merit: at the stage of the cause, lacking the Dharma to sustain themselves, they obtain retribution that is mostly starved and deficient; the renunciant's precept-practice is an excellent field of merit, able to generate wholesome qualities in living beings and eliminate the famine and deficiency of both cause and effect. Alternatively, some say it is not translated, for the name contains three meanings: First, "destroyer of evil": as when one first receives the precepts, one is then called a bhikṣu because through the three karmavācanā procedures one generates the wholesome vinaya discipline; hence it is called destroying evil. Second, "terrifier of Māra": since one can destroy evil, Māra fears that one will leave his realm and convert his retinue, and so he feels shock and terror. Third, "mendicant": a renunciant inwardly cultivates virtue and the Path and stays far away from the four heterodox livelihoods, begging for food to sustain the body; hence he is called a mendicant. These three meanings apply through both the initial mind and the final mind; those listed by the compiler of the sūtra all pertain to the final mind.

2.29

Second, their rank. "Arhat" is translated here as "unattached." Alternatively, some say it is not translated and contains three meanings: namely, non-arising, slayer of thieves, and worthy of offerings. With the chaff of ignorance stripped away, in the field of future lives one does not receive the fruition-retribution of birth-and-death; hence "non-arising." The ninety-eight afflictive bondages are exhausted; hence the name "slayer of thieves." Possessing the merits of wisdom and elimination, he is worthy to be a field of merit for humans and devas; hence "worthy of offerings."

2.30

Third, within the praise: there are five sentences of the sūtra text. The first two sentences praise them in terms of what is destroyed; the next two sentences praise them in terms of what destroys; and the final sentence praises them in terms of fruition-functioning. First, what is destroyed: this is worldly cause and effect. The various outflows are the cause; future existence is the fruition. The various outflows refer to the three outflows: desire, existence, and ignorance. The *Chengshi lun* says: "Because one loses the Path, it is called an outflow." The Vinaya says: "Deluded people create karma and open the gates of various outflows." The *Abhidharma* says: "Outflows fall down into birth-and-death." Although the treatises and the Vinaya differ in wording, they equally illuminate the meaning of "outflow." The exhaustion of outflows is the cessation of the cause. "Future existence" refers to the twenty-five realms of existence, the places of rebirth. Since present causes are already exhausted, future fruitions will not arise; this is the demise of the fruition. Next, what destroys: this is outflow-free concentration and wisdom.

2.31

"Like smelting fine gold": The *Zhucong* says, "Melting gold to make it refined is called *lian* 鍊; boiling silk to make it pliable is called *lian* 練." Therefore the character should take the "metal" radical (金). The Commentary says "this is an overall praise," meaning it overall praises the cultivation of concentration and the learning of wisdom as being like smelting gold: repeatedly entering concentration, it turns ever clearer and purer. Moreover, smelting gold is a praise in terms of metaphor; clear and tranquil is a praise in terms of Dharma. The metaphor is overall while the Dharma is specific. Taken together, clarity praises wisdom, and tranquility praises concentration. The current phrasing saying "clarity praises concentration," etc., is an error in the text.

2.32

From "the form realm" downwards, the various concentrations are explained in terms of the with-outflows and outflow-free. The four dhyānas and four formless absorptions are concentrations with outflows; the eight liberations (aṣṭa-vimokṣāḥ) are outflow-free concentrations. As for "the first three liberations": 1. having perceptions of form internally, one externally contemplates forms; this rank is at the first dhyāna, able to abandon one's own stage and the lower stages, hence called renunciation and abandonment; 2. without perceptions of form internally, one externally contemplates forms; 3. the pure liberation personally realized. The latter five liberations are: 4. the liberation of the sphere of boundless space; 5. the liberation of the sphere of boundless consciousness; 6. the liberation of the sphere of nothingness; 7. the liberation of the sphere of neither-perception-nor-non-perception; 8. the liberation of the cessation of sensation and perception. That these eight are collectively called renunciation and abandonment (pṛṣṭhotsarga / vimokṣa) is because the *Da zhidu lun* says: "Renouncing is purifying the five desires; abandoning is letting go of the grasping mind; hence they are called renunciation and abandonment." If one generates genuine outflow-free wisdom and completely severs the bond-karma of the three realms, they are called the eight liberations. Therefore it says, "Hence we know that those who attain liberation have body and mind clear and tranquil." The phrases following mean that the eight stages of mastery (aṣṭāv abhibhv-āyatanāni), the ten totality-spheres (daśa kṛtsnāyatanāni), and other such outflow-free dhyānas are all the clarity and tranquility of body and mind.

2.33

The sūtra's "unhindered in the six superknowledges" is the functioning upon the fruition. The six superknowledges refer to the divine eye, the divine ear, knowing the minds of others, past lives, bodily psychic power at will, and the exhaustion of outflows.

2.34

Fourth, their names. The sūtra text briefly enumerates thirteen venerables. Śāriputra was foremost in wisdom, and hence is designated with "great wisdom." Śāriputra, fully Śāriputra-la, is translated here as Shenzi ("son of the body"). Because his mother had a beautiful bodily form, and he was born from her body, he was called Shenzi. It is also translated as Zhuzi ("son of the pearl"): his mother was intelligent among women, and the sign of intelligence was in the pearl of her eye; being born from the pearl, he was called Zhuzi. People of the time made this title for him by using the son to make the mother manifest. The new translation renders it Śāriputra: *śāri* means a *qiu* (myna), which is the mockingbird, also called the spring oriole; *putra* means son. Because his mother's eloquence was compared to a *qiu* bird, and he was her son, he was made known through his mother, and hence is called Qiuzi. Maudgalyāyana is a clan name, translated as "praising and chanting." The *Mañjuśrī-paripṛcchā-sūtra* translates it as "radish root." Paramārtha says: "Maudgala is translated as chickpea. These two items were relished by ancient immortals, and were thus used to name the clan." The new translation renders it Mahāmaudgalyāyana, translated here as "the great pulse-gatherer clan." In ancient times an immortal dwelt in a tranquil mountain spot, constantly gathering mung beans to eat, which became his clan name. The venerable's mother belonged to that clan, and taking his mother's clan name, he was named after it. Having attained great supernormal powers, he was distinguished from the other clans, hence called "the great pulse-gatherer clan." His personal name was Kolita: Kolita is the name of a tree; his parents prayed to the tree deity and obtained a son, naming him after it. The new translation says that following his father's original name, he was called Kolika, also called Kolita. Mahākāśyapa is translated here as "great tortoise clan," of the brāhmaṇa caste. His ancestors studied the Path, and a divine tortoise bearing an immortal's diagram appeared in response; naming the clan from this virtue, they were called the tortoise clan. It is also translated as "drinker of light": in ancient times there was an immortal whose body had light that swallowed and eclipsed the sun and moon; Kāśyapa belonged to his lineage, and taking the clan name as his personal name, he was called Drinker of Light. The word "great" distinguishes him from other Kāśyapas. Mahākātyāyana is rendered here as "literary adornment," and also as "fan cord." His mother loved this son and refused to remarry, like a cord tied to a fan. The new translation renders it Mahākātyāyana. Subhūti is translated here as "empty-born." When he was born, the storehouses and containers in his home all became empty, which the diviner declared auspicious. Born because of emptiness, his courtesy name was Kongsheng ("empty-born"); he was also called Shanji ("good auspiciousness"). Aniruddha is also called Anilü, and also Anirudou, which are all variations of the Sanskrit phonetic transcription, translated here as "free from poverty." In the past, during a time of famine, he presented coarse millet to a pratyekabuddha and received an abundant retribution for ninety-one kalpas, hence named "free from poverty." The new translation renders it Aniruddha, translated here as "non-extinction." Kapphiṇa is translated here as Fangxiu (pronounced *xiù*, lunar mansion). His parents prayed to the constellation Fang and were granted a son; hence they used the mansion Fang to name his physical birth. It is also translated as Fangsu (pronounced *sù*, lodging in a room): the Buddha lodged in the same room with him, transforming into an old monk to expound the Dharma for him, whereupon he attained the Path; hence "lodging in a room." Ci'en says: "The constellation Fang, because he was born when the constellation Fang appeared." Gavāmpati is translated here as "cud-chewing ox." The *Larger Sukhāvatīvyūha-sūtra* calls him "ox king." The *Ekottarika-āgama* says: "Ox tracks: in the past, because he plucked a stalk of grain and several grains fell to the ground, he spent five hundred lifetimes as an ox to repay it. Even though he now has a human body, he still exhibits the characteristics of ox hooves and cud-chewing." The new translation renders it Gavāmpati, translated here as "ox characteristics." Pilindavatsa is translated here as "residual habits." For five hundred lifetimes he had been a brāhmaṇa, with a malicious nature and coarse speech; even though he has now attained the fruition, his residual habits still remain, as when he scolded the river deity; hence the name Residual Habits. The new translation renders it Pilindavatsa. Vakkula is translated here as "good countenance," because of his upright and handsome appearance. He lived to the age of one hundred and sixty, free from disease and untimely death. He had five death-defying retributions: his stepmother placed him in a frying pan, in a boiling caldron, into the water where a fish ate him, and under a knife, yet he never died, because in the past he strictly maintained the precept against killing. For ninety-one kalpas his life was never cut short prematurely. In the past he was a poor man who gave a single myrobalan (harītakī) fruit to a sick monk; upon taking it the monk's illness was cured, and so now he is free from disease. The new translation renders it Vakula. Nanda is translated here as "good joy," also called "delight," also "root of joy." He was a cowherd; upon questioning the Buddha about the eleven matters of herding cattle, he realized that the Buddha possessed all-knowledge and attained the fruition of an arhat. Ānanda is translated here as "joy," also "celebrated joy." When the World-Honoured One attained enlightenment, both inside and outside all celebrated; he was born at that time of joy, hence named "celebrated joy." Rāhula is translated here as "covering and obstructing." Paramārtha says: "Rāhu was originally the name of an asura who could obstruct the sun and moon with his hand; translating this, it should be 'moon-obstructor.'" The Buddha said: "My Dharma is like the moon; this child obstructed me from immediately leaving home. Lifetime after lifetime he obstructed me, and lifetime after lifetime I was able to renounce him." Hence he is called "covering and obstructing." The new translation renders it Rāhula, translated here as "seizer of the sun." The reason the old and new translations differ is entirely because the lands within the five regions of India differ locally, and the Sanskrit coming down to us differs between past and present. For example, in this land, the Later Han had its capital at Luoyang, while the Eastern Jin moved to Jianye; if Chinese texts had first been transmitted to India, they would certainly have regarded northern pronunciation as standard, whereas when Jin people later traveled to India, they would certainly have regarded southern speech as standard. Therefore, there are inevitably contradictions in what is said. Illuminating it in this way, ancient Sanskrit was not necessarily altogether erroneous or abridged.

2.35

Fifth, the conclusion. "Known by the assembly": hearing their fame and admiring their virtue is "knowing"; seeing their appearance and reverently serving them is "recognizing."

2.36

Regarding the note from "bodhisattva assembly" downwards, the sūtra should be divided into four parts: 1. the number, 2. the praise, 3. the names, and 4. the conclusion. "In terms of the cause": for instance, in the perfect teaching, from the initial resolve directed at the non-contrived to the fulfillment of marginal wisdom at equal enlightenment, all is termed the cause. "Adjacent to the fruition": the Buddha fruition is like the moon on the fifteenth day, while equal enlightenment is like the moon on the fourteenth day, being closely adjacent. From "great wisdom" downwards, it collectively explains four phrases. This understanding and practice are both at the stage of partial realization of reality. "Equipped with eyes and feet": having eyes, one can see, which is a metaphor for understanding; having feet, one can walk, which is a metaphor for practice. The eyes guide the feet's walking, and thus there is an arrival. The "cool pool" is a metaphor for the nirvāṇa of the three virtues.

2.37

From "if in terms of" downwards: the three teachings each possess the meaning of "great" within their own sphere. But looking towards the perfect teaching, the former three are not great; hence the *Da zhidu lun* says, "According to my strength I now wish to expound / The meaning of the true mark of the other shore of great wisdom." One should know that great wisdom is precisely the contemplation that contemplates the true mark of all phenomena.

2.38

Below "also has sarvajñatā," it is feared that the three characters for "mārgākārajñatā" (道種智) are missing. "Different names for the general and the specific": contemplating the middle way is general; illuminating the two extremes is specific. Specific yet general, because the extremes are precisely the middle, the two wisdoms are precisely sarvākārajñatā; general yet specific, because the middle is precisely the extremes, sarvākārajñatā is precisely the two wisdoms. The three wisdoms are perfectly fused; general and specific are a single substance.

2.39

From "for example" downwards, the Hinayana is cited as an analogy. The "sixteen aspects of the truths" are the sixteen mental practices under the four noble truths. The four truths are general, and the sixteen are specific. Although the general and the specific differ, they are merely the sarvajñatā of the Hinayana teaching. The intention is to reveal that although the general and specific of the three wisdoms of the perfect teaching differ, they are simply the perfect and sudden sarvākārajñatā.

2.40

"Speaking in terms of cultivation and practice" refers to self-cultivation. "Entering principle by means of practice" refers to the practice prior to the abiding stages, where, upon reaching the position of the first abiding stage, one partially realizes the fundamental principle; because it is the practice of advancing toward the root, it is called the "fundamental practice." "The path of conversion" refers to transforming others, which is why [the commentary] cites the exhortation to study to corroborate it. "Arising practice from the root" means cultivating practice in reliance upon wisdom; thus, wisdom is the root of practice. Because it is the practice belonging to wisdom, it is called "fundamental practice."

2.41

From "as the Prajñā[-pāramitā]" downward: since that sūtra in all cases urges one to study prajñā, it is verified that without wisdom, none of the various practices can be accomplished. This means that from the root of great wisdom, a single mind completely possesses all pāramitās. The Suvarṇaprabhāsa says: "With sarvākārajñatā as the foundation, adorned with immeasurable virtues." This also conveys this meaning. One should know that receiving the teaching gives rise to wisdom, using wisdom one guides practice, and practice inevitably enters into principle; thus, this and the preceding interpretation form an outer and inner pair. A jewel is the root of treasure; the jewel is used as a metaphor for wisdom, and the treasure as a metaphor for practice.

2.42

From "all achieve" downward explains "all fully achieve." "In terms of the four kinds," and so forth, means that although the fruits of the four bodhisattvas are not yet full, their causal practices are already complete; therefore, it says "achieve." In the Tripiṭaka [teaching], initially conditioning oneself on the arising and ceasing of the four noble truths to make vows is called great wisdom; practicing the six degrees is called fundamental practice; when the karma of the marks is completed, it is called full achievement. In the shared [teaching], conditioning oneself on non-arising to produce vows is called great wisdom; the threefold emptiness of dāna up to prajñā is called fundamental practice; the tenth stage being like a Buddha is called achievement. In the distinct [teaching], conditioning oneself on the immeasurable to generate understanding is called great wisdom; practicing the immeasurable pāramitās is called fundamental practice; equal enlightenment is called full achievement. In the perfect [teaching], conditioning oneself on the unconstructed to arouse the mind [for bodhi] is called great wisdom; the single mind with the myriad practices is called fundamental practice; equal enlightenment with wisdom fully perfected is called full achievement. Thus, both understanding and practice are achieved, which is why it says "all fully [achieve]."

2.43

From "the Great Sūtra" downward: although there is wisdom among the six pāramitās, because on the stages prior to the bhūmis it is not true realization, it belongs to merit; only upon ascending the bhūmis with true realization is it named wisdom. Although what is true includes merit, it is named according to what is superior. This is used to prove that in this text, fulfilling the six pāramitās rests solely within merit. Wisdom among the six is spoken of in terms of prior to the bhūmis, whereas the five pāramitās extend through what is true, and so both belong to merit. Therefore, now merit and wisdom both reside in the partial truth, which is why it says "achieve" and "fulfill."

2.44

From "now relying on" downward is the indication. The various pāramitās are the six pāramitās; it is precisely because one cultivates the six that the faculties are then subdued. From "as the Vajra[bhedikā]" downward directly clarifies in terms of the perfect [teaching]. "From the Vajra[bhedikā] down to the meaning of dāna": although that text extends through the three [teachings], here it is spoken of solely in terms of the perfect [teaching]. "Renouncing form is called dāna": that which is renounced is indeed the same, but the capability of renouncing is different. Because the capability of renouncing is different, the divisions of the teachings are distinct. That which is capable of renouncing here is the perfect threefold contemplation.

2.45

From "the meaning of dāna" downward clarifies that the meaning of dāna subsumes [all]. When it says "subsumes three," the character "three" is feared to be an error; it should read "subsumes six." A verse in the Vajrachedikā-śāstra states: "The meaning of dāna subsumes the six: / Material sustenance, fearlessness, and the Dharma; / Herein are one, two, and three; / This is named the abiding of cultivation and practice." Asanga says: "Without vigor, one cannot preach the Dharma because of fatigue. Without dhyāna, one preaches the Dharma with a defiled mind coveting faith, respect, and gain. Without wisdom, one preaches the Dharma erroneously." From "therefore in terms of" downward relates the intention. Because dāna subsumes the six, it is now explained solely in terms of dāna.

2.46

From "furthermore, the sūtra" downward clarifies that dāna is guided by wisdom. That which is without the guidance of wisdom does not tend toward bodhi; because it has the guidance of wisdom, it instantly accomplishes right enlightenment. "Rebuking those without upāya" means those without the guidance of wisdom. "Threefold emptiness" means not seeing the object of giving, the giver, or the recipient. If based on the text of the commentary below, it takes the sense faculties, sense objects, and consciousnesses as the three things.

2.47

"If it is" downward sets aside the lesser [teachings]. "Emptiness without upāya" means being unable to identify emptiness as the provisional and as the middle; this is called lacking upāya.

2.48

From "a bodhisattva" downward reveals the perfect [teaching]. "This emptiness is also empty": because one has the upāya of the provisional and the middle, one does not stagnate in emptiness; this is being able to empty emptiness, hence it is said "this emptiness is also empty." Because one has upāya, there is no defiled attachment. From "and capable of" downward: because there is no defiled attachment, emptiness is immediately the provisional. "Completely cultivating the myriad practices and thoroughly penetrating the Buddha Path" means penetrating those myriad practices as being the principle of the three truths; it is through this wisdom that one is guided to advance toward bodhi.

2.49

From "merely the eye" downward concludes by demonstrating the three natures. If one speaks of the fundamental nature, it inherently possesses the three causes. The eye faculty is the direct [cause] as the middle, the revealing [cause] as empty, and the contributory [cause] as the provisional; now it is shown by making one nature and two cultivations. "Merely the root of the eye," and so forth, points directly to the inherently possessed principle of the middle as the direct cause; this combines the nature into one. "Comprehending this," and so forth, refers to fully comprehending through cultivating contemplation.

2.50

From "being able to renounce" downward means that only by not clinging to the three things does one renounce defiling afflictions; this is explained by combining cultivation into two. If they are individually opened: comprehending the eye also possesses the three, and being able to renounce also possesses the three. Jingxi said: "Wisdom also possesses the three, illuminating what is inherently possessed has three; merit also possesses the three, assisting wisdom to adorn the root."

2.51

From "in terms of this" downward applies this analogously across the three dharmas, briefly mentioning three kinds; one should know that all sets of three dharmas are different names for the three causes. "Four positions": "position" should read "teaching," which is a textual error; the text below follows this.

2.52

"Differentiating all form" refers to the form of the ten dharmadhātus. "Form and non-form are non-dual": form is phenomena and non-form is principle; phenomena and principle are mutually identical like waves and water, hence it says "non-dual." Phenomena are defiled and principle is pure; phenomena are identical to principle, hence it says "constantly pure." Question: Since the doctrine of our tradition in discussing principle maintains that it inherently possesses evil nature, why is it called pure? Answer: The evil within the nature—evil is entirely good. Since the substance of principle has no differentiation, how could it be partitioned off? It is like saying that clarity inherently possesses a turbid nature, yet the turbid is entirely clear; a jewel inherently possesses a treasure nature, yet the treasure is just the jewel. With contemplation, this can be seen. What follows "subduing" with "and so on" should be unpacked and explained by taking the other faculties as analogous to the eye.

2.53

From "as the Viśeṣacintā[-brahma-paripṛcchā-sūtra]" downward clarifies the remaining five pāramitās in terms of the eye faculty. One should discuss the four teachings for each; within this, the broad and concise treatments differ: forbearance and vigor fully possess the four, dhyāna is divided into the lesser and greater, and although the two pāramitās of morality and wisdom are explained directly, their meaning also includes the four. "Not harmed by the six sense objects": now in terms of the eye faculty, it should say "not harmed by the sense object of form"; saying "six" is a generalized mention. When ordinary beings cling to form, they are harmed by it, lacking the meaning of preventing wrongdoing. The Tripiṭaka [teaching] understands form as impermanent; the shared understands it as identical to emptiness; the distinct understands it as provisional designation; the perfect understands it as the middle way; in their respective spheres, the four teachings are all unharmed.

2.54

"Being able to endure down to is called forbearance" marks and indicates the meaning of forbearance. "To comply with" means to accord with. From "regarding the cause" downward clarifies forbearance in terms of the four teachings.

2.55

From "renouncing the six" downward marks and indicates the meaning of vigor. It should say "the sense object of form and the eye faculty"; saying "six" is a generalized mention. From "also regarding" downward clarifies the meaning in terms of the four teachings. "And so on" means: the Tripiṭaka understands the arising and ceasing of faculty and object; the shared understands them as identical to emptiness and thus does not defile or mix them; the distinct does not defile or mix them with emptiness; the perfect does not defile or mix them with the two extremes—this is the meaning of diligence.

2.56

From "departing from sorrow" downward marks and indicates the meaning of dhyāna. From "the first dhyāna" downward clarifies dhyāna in terms of the four teachings. First, in terms of the four dhyānas, it refers to the Tripiṭaka and shared [teachings]; later, obtaining the mutual functioning of the six faculties refers to the distinct and perfect [teachings]. "Others abide in the first dhyāna," and so forth, is distinguished in terms of the virtues of the limbs. The first dhyāna has five limbs: 1. vitarka, 2. vicāra, 3. joy, 4. bliss, 5. one-pointedness of mind. The second dhyāna has four limbs: 1. internal purification, 2. joy, 3. bliss, 4. one-pointedness of mind. The third dhyāna has five limbs: 1. equanimity, 2. mindfulness, 3. joy, 4. bliss, 5. one-pointedness of mind. The fourth dhyāna has four limbs: 1. neither-pain-nor-pleasure, 2. equanimity, 3. purification of mindfulness, 4. one-pointedness of mind. Mind and the dharma of concentration are named the limb of one-pointedness of mind; all four dhyānas possess both mind and the dharma of concentration, so they all possess this limb. The third dhyāna has the joy limb; now saying "excluding joy" is not yet clear. "The six faculties possessing dhyāna": it speaks of six for convenience, but the intention is fully to reveal the eye. "Utmost exhaustion": the Tripiṭaka and shared completely exhaust [the defilements of] views and thought; the distinct exhausts [those numerous as] dusts and sands; the perfect exhausts fundamental ignorance; discussed according to their respective scopes, each is named utmost.

2.57

From "such" downward generally demonstrates that the preceding text directly reveals the six pāramitās of the eye faculty. "Eight phases" refers to descending from Tuṣita, entering the womb, being born, leaving the city, defeating Māra, attaining enlightenment, turning the wheel of the Dharma, and entering nirvāṇa. Because when the various Buddhas manifest responses, they all display these eight to accomplish the Buddha Path. As for "majestic deportment," the Zuo zhuan says: "Possessing majesty to be revered is called majestic; possessing deportment that can serve as a rule is called deportment." From "discussing the four" downward clarifies that all four teachings possess the Buddha's majestic deportment. That is, the final mind of the Tripiṭaka, the tenth stage of the shared, the first bhūmi and above of the distinct, and the first abiding stage and above of the perfect—these four kinds of wisdom and awakening can all accomplish the path through the eight phases, which is called the Buddha's majestic deportment, yet it is not complete. Why? The wonderful enlightenment of the distinct teaching only perfects the second practice, while the ultimate fruits of the Tripiṭaka and shared only equal the six faculties; therefore, neither is complete. However, on the fruit of the previous three teachings there is no actual person; what is discussed now is spoken provisionally. From "merely named" downward: possessing the Buddha's majestic deportment is only applied to equal enlightenment of the perfect teaching. Question: Equal enlightenment is not yet the ultimate; how can it be called complete? Answer: Although the fruit is not yet full, the causal practices are already complete; therefore, it can be called complete.

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請觀音經疏闡義鈔 — Classical Chinese