起信論疏筆削記 18
English (machine translation) 18
- Language
- English
18.1
Recorded by the Śramaṇa Zixuan of Changshui
18.2
In the question, there are two parts: First, setting forth the doubt, which is intelligible.
18.3
Second, posing the objection. Commentary: Regarding “Not only” and so forth: The meaning is that since the realms to be known are exceedingly numerous and limitless, even if a mind were present, it would already be hard to know them; how much less, when mental conceptualizations are permanently severed, could one on the contrary clearly distinguish them and be called the “wisdom of all modes”?
18.4
Establishing the principle. Commentary: Regarding “The meaning is” and so forth: It summarizes the general intention of the reply, which reverses what was asked; the meaning lies immediately below. Treatise: Regarding “All” and so forth: It establishes two correct principles: First, they are fundamentally the true mind; hence the treatise says “all objects” and so forth, meaning that all dharmas are mind-only, with no external realms, and now having realized the source of mind, one ought to know them fully, truly leaving no room for doubt or hesitation. Second, it is fundamentally without conceptual thought; hence the treatise says “free from thoughts and conceptualizations,” meaning that since they are fundamentally mind and originally free from thought, they are uniquely real; now, it is precisely by being free from delusion that one is able to understand, and this is even more beyond doubt. Therefore, the subsequent text of the treatise merely takes the reversal of these two senses as fault, and the concordance with these two senses as attainment. Commentary: Regarding “Although objects” and so forth: It explains the first meaning. “True mind” and so forth explains the second meaning. Both can be understood. However, this treatise merely establishes the principle for now, without yet showing the ability to comprehend and know; the commentary fully anticipates the essential meaning, so it concludes beforehand by saying “fully comprehends and knows.” If one grasps the treatise's purport here, the subsequent passages will naturally be free of confusion, and as they are explained in turn, it will become all the more evident.
18.5
Revealing the fault. In the treatise's text here, there are two points that reverse the preceding correct principles, thus constituting the fault of not knowing: First, deluded regarding the fundamental true mind; hence the treatise says “Because sentient beings” and so forth. All dharmas are fundamentally mind-only; because sentient beings are deluded regarding the fundamental mind-only, they falsely see external objects, and because false seeing has limits, it consequently causes objects to have delimitations; therefore they cannot know universally. This precisely contrasts with the first [principle] above—fundamentally mind-only—to reveal its fault. Commentary: Regarding “Seeing has limits” and so forth: The objects are boundless; it is merely that the cognizing mind has limits; hence the treatise says “the mind has delimitations,” and does not say that the objects have delimitations. Second, falsely giving rise to thoughts and conceptualizations; hence the treatise says “Because of falsely giving rise” and so forth. That is, the One True Mind is fundamentally free of delusion, an ever-abiding dharmatā; because sentient beings falsely give rise to thoughts and conceptualizations, they contravene non-delusion and do not accord with the true nature; therefore they cannot know universally. This precisely contrasts with the second [principle] above—freedom from deluded thought—to reveal its fault. Commentary: Regarding “The two explain and establish” and so forth: In terms of the treatise's two passages, both serve to contrast with the preceding so as to explain and establish the meaning of the fault, not merely this text; this is clear upon careful examination. Regarding “Precisely clarifies” and so forth: Nature is fundamentally free from thought; falsely giving rise to thoughts and conceptualizations is precisely contrary to the real. Because it is contrary to the real, one cannot fully know; the phrase “cannot fully know” runs through the preceding passage, and the meaning is thus evident.
18.6
Treatise: From “The Buddhas” down to “the nature of all dharmas”: This reverses both preceding errors and conforms to the initial correct principles. The text has two sections: First, contrasting with the preceding to show attainment, which has two parts: First, general presentation, meaning it generally reverses the preceding errors to reveal its attainment.
18.7
Treatise: Regarding “The Buddhas” down to “there is nowhere it does not pervade”: Because of being free from seeing, it reverses the preceding fault of falsely giving rise to thoughts and conceptualizations, conforming to the initial attainment of being free from thought. Because of being free from marks, it reverses the preceding fault of falsely seeing objective realms, conforming to the initial attainment of the One Mind. Conforming already to the correct principle, it is able to know universally; hence it says “there is nowhere it does not pervade.” Commentary: Regarding “Without delusion” and so forth: It explains the preceding “freedom from seeing”; being free from seeing is precisely being able to be free from marks, hence manifesting the single meaning.
18.8
Treatise: Regarding “the mind is real” and so forth: Second, specific conclusion. The first phrase concludes freedom from seeing: having become free from deluded seeing, it is precisely the One Mind, and the mind is real. The commentary's text is clear. Treatise: Regarding “is precisely the nature of all dharmas”: It concludes the preceding freedom from marks: having become free from deluded marks, it is purely the nature, and the nature pervades everywhere. Since there is no fault of the two errors, it constitutes the attainment of conforming to the principle. Once the correct principle is conformed to, what need is there to wait for full comprehension? Hence the rubric says: “Citing what is right to show attainment.” Regarding “However, this” and so forth: It explains the meaning of dharmatā: because fundamentally, based on the tathāgatagarbha, there is arising and ceasing, arising and ceasing are dharmas, while the tathāgatagarbha is the nature. Now, entering the gate of tathatā from the gate of arising and ceasing, being free from seeing and marks precisely reveals the dharmatā. Nature is original enlightenment, which was pointed to as the essence itself in the section on establishing the meaning.
18.9
Treatise: Regarding “Its own essence clearly illuminates” and so forth: Second, concluding the name based on the meaning. Commentary: Regarding “All” and so forth: The literal gloss is intelligible. Regarding “Hence above” and so forth: Citing the cause to verify the fruition refers to the passage in the greatness of function. Previously, the causal mind manifested the fruition dharmas, while now the fruition mind manifests the causal dharmas; though cause and fruition differ, the essence of the mind is one. Hence the Jinpi says: “The environment and beings of Avīci entirely abide within the own-mind of the ultimate sage; the body and land of Vairocana do not exceed a single thought of the lowliest ordinary being.” Regarding “Truly because” and so forth: It explains the reason. Sentient beings and Buddhas have the same essence, being without dual characteristics, just like a father and son sharing a single mirror: when it reflects the son, the son is in the father's mirror and also in his own mirror; when it reflects the father, the father is in the son's mirror and also in his own mirror. The mirror is a single essence belonging to two people, each becoming their own mirror, mutually illuminating and mutually manifesting, without having a separate essence. This serves as a metaphor for the true mind: sentient beings and Buddhas each possess it, and though it is said that each possesses it, in principle they cannot be divided; the commentary's saying “without duality” has this meaning.
18.10
Regarding “The Avataṃsaka” and so forth: Citing scriptural proof. The three are without distinction: that is, the mind of sentient beings is the Buddha's mind, and the Buddha's mind is the mind of sentient beings. Furthermore, sentient beings are sentient beings within the Buddha's mind, and the Buddha is the Buddha within sentient beings' minds. This is because the characteristics of sentient beings and Buddhas share the same single mind-essence without distinction. Regarding “Because of the same essence” and so forth: The meaning is: not only does the mind-essence illuminate dharmas, but it can also give rise to great spiritual functions to benefit and gladden sentient beings. This precisely means: giving rise to the mark of inconceivable karma on the basis of the mark of pure wisdom, and functioning as the mirror of conditioning vāsanā on the basis of the mirror of dharma-emergence.
18.11
In the question, treatise: From “If all” down to “beings”: This restates the preceding text. From “all” down to “obtain benefit”: This sets it as established; all are intelligible. Regarding “mostly do not see”: It is not that they do not see at all, hence it says “mostly.” Furthermore, those who hear the preaching necessarily see the body, while those who see the body do not necessarily hear the Dharma. Now it is formulated according to this restricted perspective, hence it merely says “do not see”; if they cannot even see, how much less could they hear?
18.12
In the answer, there are three parts: First, the dharma. Treatise: Regarding “The Buddhas” and so forth: According to what was asked before, the question concerned the recompense and transformation [bodies]. Now, based on the dharmakāya's essence being all-pervading, the recompense and transformation [bodies] are functions that are identical to the essence, and likewise pervade all. Speaking based on the root, it merely refers to the dharmakāya. Commentary: Regarding “Pervades the minds of sentient beings”: The treatise states: “Because [it is in] all places.” The phrase “all” is intended to speak of sentient beings and the insentient vessel-world, just as the Avataṃsaka states: “The dharmatā pervades all places (stated horizontally), all sentient beings and lands (specifically distinguishing sentient beings and the vessel-world); throughout the three times it is entirely present without remainder (stated vertically), yet no bodily mark can be found (erasing traces).” According to this, it does not merely pervade the minds of sentient beings; now the commentary temporarily takes up the place questioned about, hence it merely says “pervades the minds of sentient beings.” Regarding “Only when there is” and so forth: Here the efficacy or fault lies with the capacity [of the being], while the Buddha has no biased response. Hence the Avataṃsaka states: “The bodhisattva is like the pure, cool moon, / wandering in ultimate emptiness; / when the water of sentient beings' minds is clear, / the reflection of bodhi appears therein.” “The text above” and so forth: That is, the sevenfold series of questions and answers in the greatness of function broadly clarifies this meaning.
18.13
Treatise: Regarding “sentient beings” and so forth: Second, the simile. It should further be joined with: “The bodies of the Buddhas are like material images.” The treatise cites a single corner, hence it does not speak of it completely.
18.14
[Treatise:] "In this way..." and below: third, the application of the simile. [Commentary:] "Clarifying that lack [of capacity]..." means: the treatise's word "defilement" refers solely to the defilement that obstructs seeing the Buddha; that is, lacking the receptive capacity. "Sunakṣatra..." and below cites an example. This person was born in the Buddha's era, was a disciple of the Buddha, and constantly saw the Buddha's physical body. Yet, because afflictions were actively manifested and he gave rise to evil, he was reborn falling into hell, as the Nirvāṇa-sūtra explains.
18.15
[Treatise:] "The dharmakāya does not manifest..." and below: the commentary text has three parts. First, relying on the root treatise to resolve how it can manifest. In terms of meaning, it properly should have said that the reward and transformation [bodies] do not manifest, yet it says the dharmakāya does not manifest because it speaks in terms of the fundamental basis. It is like saying "the mirror does not manifest," which means it does not manifest images. This agrees with the Yuanjue jing, which states: "Because of stillness, the minds of all Tathāgatas in the worlds of the ten directions become apparent within it." The mind is indeed the dharmakāya; both speak according to the fundamental basis. Furthermore, response and transformation bodies are also called dharmakāya. The Benye jing says: "There are two kinds of dharmakāya: first, the dharmatā-dharmakāya; second, the response-transformation dharmakāya." That is to say, within the flowing waters of the primary truth of the Dharma, wisdom is born from real nature, and therefore real wisdom is the dharmakāya. "Dharma" is named self-nature, and "body" (kāya) is named collection and repository. Because all sentient beings' roots of goodness resonate with this real-wisdom dharmakāya, it can manifest and respond as immeasurable dharmakāyas, namely the ten kinds of bodies and so forth.
18.16
[Commentary:] "As the Saṃgraha..." and below: second, citing another treatise to clarify non-manifestation, in three parts. First, citing the root text. The twelve profundities are: 1. profundity of taking rebirth, 2. the numbers of establishment, 3. manifesting equal enlightenment, 4. freedom from desire, 5. the aggregates, 6. accomplishment, 7. manifestation, 8. exhibiting equal enlightenment and nirvāṇa, 9. abiding, 10. self-nature, 11. severing afflictions, 12. the inconceivable. Here, "manifestation" is the seventh. If the word "that" is shifted above the word "manifestation," the text becomes smooth. The rest are explained in sequence.
18.17
"The explanation says..." and below: second, citing the explanatory text. This is also the treatise text; the commentary now follows by citing it and then explaining it. First is the statement. "Yet in the world..." and below questions it. "For example..." and below explains it. First is the simile. "In this way..." and below is the application to the Dharma. Śamatha is translated here as "calming." "Pliant and smooth" means free from coarse and foul faults. Thus, the precepts are like the vessel and water is like concentration; the precepts can assist concentration, and are therefore used as a simile. "Faults" are like the previously broken vessel: because of the defilement of broken precepts, the water of concentration does not remain still, and the Buddha-moon does not manifest. The Avataṃsaka-sūtra also shares this explanation.
18.18
[Commentary:] "Herein..." and below: third, reconciling the import of the texts. First, repeating the previous text. "It is the past..." and below directly reveals the intent. "Because of distraction..." and below provides the reason. For example, Ānanda only loved extensive learning; when did he ever possess concentration? Yet this did not prevent him from attending upon the Tathāgata. Later, when he met with the scolding at the stone chamber, it was also because he lacked concentration and could not sever the fetters. Furthermore, as a rule, all bodhisattvas have little wisdom and much concentration; those who attain sight of the Buddha are boundless, and all belong to this class.
18.19
"That Saṃgraha..." and below contrasts and distinguishes the imports of the two texts. "This treatise..." and below clarifies the intent of this treatise. Both can be understood. This meaning was also already explained in the Section on Causes and Conditions.
18.20
As for the "Section on Cultivating Practice and the Faith Mind": "cultivation" means learning and practicing; "practice" means advancing towards. The practices cultivated are of five kinds, as will be distinguished below. "Faith mind" means giving rise to an attitude of receptive assent and joy. Its objects are of four kinds, as will also be distinguished below. "The reason for its coming..." and so forth correlates with the treatise's title; if based on what was established in the Section on Setting Forth the Meaning, then together with the Marks of Setting Out on the Path by Conceptual Differentiation, it corresponds to the meaning of the Vehicle.
18.21
Indicating the intent. [Commentary:] "Superior individuals" are those who previously gave rise to the three minds, such as the straightforward mind, and practiced the four practices, such as non-abiding, entering the truly determined. "Inferior individuals" are those who previously saw the physical marks of the Buddha, or those of the two vehicles who gave rise to minds seeking human and heavenly rebirths and then fell back. "Through the four faiths..." and so forth means not letting them place faith in the physical marks of the Buddha and Saṅgha and give rise to the inferior practices of humans, devas, and the two vehicles. "Again relying..." and so forth means that once faith is perfected and fulfilled, one should, as in the previous text, give rise to the three minds such as the straightforward mind, cultivate the four practices such as non-abiding, enter the ten abodes, and even attain benefit, further generating the minds of understanding and realization. Thus, although the previous text eliminated those who fall back, the present text instructs in cultivation.
18.22
In stating the number: [Commentary:] "Four indestructible faiths" means placing faith in those four matters as all being indestructible; indestructible means eternally abiding. Because the objects of faith are indestructible, they cause the mind that has faith to also be indestructible. Subject and object correspond to each other, and both are called indestructible. Thus a sūtra says: "Wondrous faith is eternally abiding"; this is it.
18.23
In listing and explaining: [Commentary:] "The teacher of all Buddhas" reveals the fundamental basis in terms of the person. That is, on the causal ground, Buddhas base themselves on tathatā to give rise to faith and understanding, cultivate practice relying on the principles of tathatā, and attain buddhahood only upon ultimately realizing tathatā. Therefore the Avataṃsaka states: "Because all Tathāgatas revere the Dharma, and because practicing as taught gives birth to all Buddhas." In terms of this meaning, tathatā is said to be the teacher of the Buddhas. Thus a sūtra says: "That which is the teacher of all Buddhas is what is called the Dharma; because the Dharma is eternal, all Buddhas are also eternal." Since it is the teacher of the Buddhas, it is called the fundamental basis. "The manifold practices..." and below reveals the fundamental basis in terms of the Dharma, meaning that all gates of practice arise from the real. Therefore the Yuanjue jing says: "The unexcelled Dharma King has a great dhāraṇī gate called perfect enlightenment, from which flow forth all pāramitās, instructing bodhisattvas," and so forth. This is why the straightforward mind was previously indicated as the root of the practices benefiting oneself and others. One knows that practices not flowing from the real cannot accord with the real; how could any practice that accords with the real not arise from the real? This is therefore the fundamental basis of practices such as faith.
18.24
Question: Why is the fundamental basis not revealed in terms of the Saṅgha? Answer: When it is revealed in terms of the Buddha, the Saṅgha is already subsumed, because faith and understanding on the causal ground and cultivating practice according to the principles are precisely the Saṅgha Jewel. Although the commentary text here has two meanings, it necessarily encompasses the three. It is called the fundamental basis in terms of its ability to produce the Three Jewels. Furthermore, it is because it is the fundamental basis among the dharmas to be believed in. The ultimate teaching takes only this true dharma as its principal tenets: the myriad conditions that arise arise from tathatā, and bringing conditions together into the real enters into tathatā. When bodhisattvas give rise to the mind [for bodhi], they first take tathatā as their object, give rise to faith, generate understanding, cultivate practice, and realize accord, all returning to tathatā. Therefore, it is the fundamental basis among the dharmas to be believed in. If faith does not believe in tathatā, it is called deviant faith. Therefore the Ratnagotravibhāga says: "Not believing in tathatā has five kinds of faults: despising oneself, despising others, clinging to person, clinging to dharmas, and giving rise to evil views." One knows that the opposite of this constitutes five attainments. Therefore, in giving rise to the mind, one is first led to believe in this.
18.25
"Not only..." and so forth means that one not only gives rise to faith, but also delights in contemplating; delighting in contemplating is practice. However, this practice is practice that is identical to faith, because only faith accomplished through practice is real faith. Question: What is the mark of believing in tathatā? Answer: Not believing in any dharma is the mark of believing in tathatā. Because within the principle of tathatā there are originally no dharmas, if one sees dharmas as existent, that is believing in dharmas and not believing in tathatā. Now, not believing in dharmas is believing in tathatā. Alternatively, it is called faith only when one delights in mindfully contemplating. Just as in the world when a person is exhorted to do something, they are said to have faith only when they comply with the exhortation; if not, how could it be faith? Therefore, when there is faith, the principle spoken of is complied with; when it is complied with, the way of teacher and disciple is accomplished. Hence, delighting in mindful contemplation is used to explain and complete its faith.
18.26
[Treatise:] "Believing in the Buddha..." and so forth is believing in the reward body, meaning that the physical, verbal, and mental karmas, the gates of Dharma, the eloquence, and the physical marks are complete, and the environmental rewards are adorned. Hence it says "immeasurable merits." Thus the previous treatise says: "His body has immeasurable forms, each form has immeasurable marks, each mark has immeasurable secondary signs, and the fruition of the environment in which he abides also has immeasurable, diverse adornments." "Constantly mindful..." and so forth means that because one believes the Buddha has merits, one vows to accomplish this body and be endowed with all-knowledge. Because of vowing and seeking, one mindfully reveres and makes offerings to him, giving rise to roots of goodness and cultivating the causes of buddhahood. [Treatise:] "Believing in the Dharma..." and so forth: this is the Dharma of practice. This Dharma can eliminate obstructions such as stinginess, greed, and breaking the precepts, and is of great benefit. "Constantly mindful..." and so forth refers to the six pāramitās, such as giving and morality; because one believes they are beneficial, one further diligently practices them. [Treatise:] "Believing in the Saṅgha..." and so forth refers to the great bodhisattva Saṅgha on the stages and above, hence it says "correctly cultivating in accordance with reality," and so forth. "Constantly delighting..." and so forth excludes the two vehicles, hence it says "bodhisattvas"; it excludes those before the stages, hence it says "cultivating in accordance with reality."
18.27
However, the conventional four faiths refer to believing in the Three Jewels and the precepts; these are the faiths within the vehicle of humans and devas. The present four faiths belong to the ultimate and real teaching; not only is tathatā different from precepts, but there is also a difference in depth regarding the Three Jewels. Question: Previously it was said that those with slight roots of goodness also meet Buddhas, see the Saṅgha, and seek the Dharma; what is the difference between them and this? Answer: Previously, because they had not yet believed in tathatā, the Three Jewels they saw did not match reality, and on that account, when encountering conditions, they instead fell back. Now, because they first believe in tathatā, the Three Jewels they believe in are all in accordance with reality; on that account they advance, causing faith to become fulfilled. In this way, believing in tathatā is the root of the Buddha, believing in the Buddha is that which is accomplished, believing in the Dharma is that which is relied upon, and believing in the Saṅgha is that which is learned. Furthermore, these four kinds are teaching, principle, practice, and fruition: the first three are respectively principle, fruition, and practice; believing in the Saṅgha is the teaching, because the Saṅgha can transmit the teaching and one seeks learning from them. [Commentary:] "Each has two..." and so forth can be understood by examining the treatise.
18.28
In stating the number: [Commentary:] "Having faith..." and so forth means that if faith is without practice, it is not real faith. Because faith has the meaning of compliance, only when one complies and practices it is it true faith. One should know that this practice is practice that accomplishes faith, and faith is faith that is identical to practice; such faith definitely does not fall back. Those who previously fell back could not be like this.
18.29
In raising the question: [Commentary:] "Calming and contemplation..." and so forth means that while various sūtras and treatises all speak of the six pāramitās, here there are only five because the latter two must not be separated when cultivated. In initial cultivation they are calming and contemplation; when cultivated to completion they are concentration and wisdom. They differ only in time, but their essence is not different. Question: Why are calming and contemplation cultivated together? Answer: If not cultivated together, they both become deviant. The Nirvāṇa-sūtra says: "If concentration is much and wisdom is little, one does not see Buddha-nature; if wisdom is much and concentration is little, one sees the nature unclearly; when concentration and wisdom are studied equally, one clearly sees Buddha-nature." Furthermore, various places state that when one does not see Buddha-nature, avidyā and deviant views arise from this. Therefore, they are now cultivated together to avoid incurring these two faults, as will be explained below.
18.30
Regarding giving: In the treatise, "all who come seeking and begging" refers to the recipients of giving. This is not like Shan de, who was restricted to seven kinds of persons; hence it says "all," meaning without discriminating between enemies and kin, the old and the young, the sick and the healthy, the high and the low, the poor and the destitute, the distant and the near, and so forth. "Whatever one has," below, refers to the objects given. The phrase "according to one's capacity" seems to have two senses: first, according to the capacity of one's wealth or poverty; second, according to the capacity of one's renunciation and giving. If it is in accordance with one's capacity, one will certainly not force oneself, avoiding giving rise to vexation. "From [the desire] to..." below indicates the intention behind practicing giving. "Personally relinquishing stinginess and greed" means practicing dāna in accord with one's nature, which is the practice of self-benefit; "causing them to rejoice" means delivering sentient beings and bestowing kindness, which is the practice of benefiting others. Thus we know that although the bodhisattva undertakes a single practice, both benefits are already combined; this is gathering the poor through giving. In the commentary, "giving of material goods" refers to articles that sustain the body; hence they are also called external wealth, because they are things outside the body; they are also called requisites of life, because wealth sustains life. According to the Saddharmasmṛtyupasthāna-sūtra, twelve kinds of defiled giving are taught: 1. giving unequally to sentient beings; 2. giving out of conditions of sexual desire for men or women; 3. giving out of fear to a king to seek protection; 4. giving with a deluded mind, such as the feasts of non-Buddhists; 5. giving merely by imitating others without knowing karmic retribution; 6. giving only after a beggar earnestly pleads; 7. giving to make someone trust you, knowing they have possessions, so as to defraud them later; 8. giving goods and instructing them to break harmony and form an alliance, bringing them decline and vexation later; 9. giving goods to a man or woman to arrange a marriage, either having the man give to the woman or vice versa; 10. buying goods cheaply and selling them dearly on the day of a vegetarian feast, offering only a slight discount; 11. giving for the sake of reputation; 12. giving goods to one's wife and children who are hungry and poor. Being free from these twelve is called pure giving. Besides these, there are another twelve kinds of complete giving, which cannot be detailed here. The Upāsakaśīla-sūtra states that a bodhisattva practicing giving should avoid five things: 1. when giving, not choosing between the virtuous and the unvirtuous; 2. when giving, not speaking of good and evil; 3. when giving, not selecting castes; 4. when giving, not slighting the petitioner; 5. when giving, not speaking harshly. Furthermore, there are three matters through which, having given, one does not obtain an exquisite retribution: 1. first intending much, but later giving little; 2. choosing inferior goods to give to others; 3. having practiced giving, generating regret in one's mind. Being free from these three matters, the result is exquisite.
18.31
In the treatise, "in times of hardship, terror, danger, and oppression" refers to the recipients of giving. "According to one's own capability" is the capacity of the giving: reaching the limit of one's ability, without stinginess or begrudging. "Bestowing fearlessness" is the actual practice of giving, and is also the intention of giving: whether from the disaster of fetters and chains, the calamity of water or fire, the harm of wolves and tigers, or the dread of enemies. In all such matters that sentient beings fear, one protects them so that they are peaceful and happy and attain fearlessness.
18.32
"If there are sentient beings who come seeking the Dharma" refers to the recipients of giving: whether of the three vehicles or five vehicles, requesting or asking, all are called seeking the Dharma. "According to one's own..." below refers to the Dharma given. What one is not able to understand, one does not speak of lightly; where one can understand, one explains it to them. Only then does one avoid misleading others and avoid blame and hardship. Confucius said: "To know when you know, and to know when you do not know—this is knowledge." He also said: "Hear much, set aside what is doubtful, and speak cautiously about the rest; then you will have few regrets." "Expounding through skillful means" means that one must use various eloquence and skillful means to guide and encourage them, causing them to have faith and accept it; one must not speak straightforwardly so as to cause them to slander it. Therefore the Lotus Sūtra says: When questioned with difficulties, do not be angry, / but explain in accordance [with their capacity].
18.33
"One should not..." below explains the intention in practicing giving. "Not craving fame, profit, and so forth" is the negative explanation showing what is improper. As the previous treatise says: "Namely, in order to cause sentient beings to be free from all suffering and attain ultimate bliss, not seeking worldly fame, profit, or respect." "Contemplating only..." below affirmatively explains what is proper. Since oneself is like this, one causes others to be so as well. According to the Mahāprajñāpāramitopadeśa: The Buddha taught that among gifts, the gift of Dharma is supreme. Why? Material giving has a limit; the gift of Dharma is limitless. Material giving yields a retribution in the desire realm; the gift of Dharma yields a retribution transcending the three realms. Material giving cannot sever outflows; the gift of Dharma purely ascends to the other shore. Material giving only brings retribution in the human and heavenly realms; the gift of Dharma universally brings the fruition of the three vehicles. Material giving can be practiced by both the foolish and the wise; the gift of Dharma can be practiced only by the wise. In material giving, only the giver obtains merit; the gift of Dharma universally benefits both the subject and the object. Material giving can be received by foolish beasts; the gift of Dharma is restricted to intelligent humans. Material giving only benefits the physical body; the gift of Dharma can harmonize the mind and spirit. Material giving can increase the illness of greed; the gift of Dharma can eradicate the three poisons. From this comparison, the gift of Dharma is supreme. May all students examine this and practice it.
18.34
Regarding morality: In the treatise, "namely..." below sequentially presents the ten virtues, which are the abandonment of the three evils of the body, four of speech, and three of the mind. Non-killing universally encompasses wriggling insects, not just humans. Non-stealing covers even a single needle or blade of grass, not only what is worth five coins or more. Non-chastity is violated upon physical contact, regardless of whether it is through the proper organ or non-proper organ. Divisive speech is stirring up conflict between two parties. Harsh speech is groundless talk. False speech is deceitful talk. Frivolous speech is embellished banter. Since none of these are present, it says "not" for all of them. Greed means evil desire; jealousy means envy; deceit means transgressing with arrogance; fraudulence means falsehood; flattery means deceptive compliance; crookedness means violating principle. Jealousy, deceit, and resentment are portions of anger; flattery and crookedness are portions of greed. Wrong views are also called evil views, namely the five views such as the view of self and extreme views. Here, "wrong" refers to one of the five. Since none of these exist, it says "completely abandon." However, because a bodhisattva has compassion for beings, the precept against killing comes first; because the Hīnayāna seeks aversion and detachment from saṃsāra, the precept against sexual misconduct comes first. Their intents differ, and thus the formats of the teachings are not the same. If based on the ten virtues, they are originally the causes for humans and gods; now, when practiced by a bodhisattva, the fruition sought is different. According to the Avataṃsaka-sūtra, five classes of people all practice the ten virtues but experience different fruits: ordinary people, śrāvakas, pratyekabuddhas, bodhisattvas, and buddhas. The Vimalakīrtinirdeśa says: "Holding precepts is the bodhisattva's pure land; when the bodhisattva attains buddhahood, sentient beings who practice the path of the ten virtues and fulfill their vows will be born in that land." The ten virtues are the bodhisattva's pure land; when the bodhisattva attains buddhahood, sentient beings who do not die prematurely, are greatly wealthy, practice celibacy, speak truth, always use gentle words, do not part from their kin, skillfully harmonize disputes, always speak beneficial words, are free from jealousy and resentment, and possess right views will come to be born in that land. Thus we know that while the ten virtues do not differ, the mind with which they are cultivated is different.
18.35
Furthermore, practicing the ten evils, according to the Abhidharmakośa, brings three kinds of results for each: first, vipāka (retribution); second, niṣyanda (commensurate result); third, adhipati (predominant result). The retribution result can be understood; the remaining two are briefly explained. In killing living beings: first, the commensurate result is a short lifespan; second, the predominant result is little radiance and luster. In stealing: first, a scarcity of wealth; second, frequently suffering thunder and hail. In sexual misconduct: first, one's spouse is unchaste; second, excessive dust and dirt. In false speech: first, frequently suffering slander; second, excessive foul odors and filth. In divisive speech: first, discord among close friends; second, dwelling in treacherous and craggy terrain. In harsh speech: first, constantly hearing harsh sounds; second, fields overgrown with thorns and briars, unsuitable for crops. In frivolous speech: first, one's words carry no authority; second, unseasonal weather. In greed: first, greed becomes blazing; second, few fruits. In anger: first, anger becomes blazing; second, bitter and pungent fruits. In wrong views: first, delusion flourishes; second, having no fruit. In each of these, the first is the commensurate result, and the second is the predominant result.
18.36
In the commentary, "taking up the discipline": These ten, beginning with killing, are the discipline of evil; halting them and not practicing them becomes the good Dharma. Grasping them without relinquishing them is called morality.
18.37
In the treatise, "leaving home..." and so forth: The former precept of discipline applies to both lay and ordained; this precept of good dharmas applies only to the ordained. "In order to subdue..." below expresses the intention of dwelling in solitude: if one lives among worldly society, it is difficult to sever afflictions; hence one must shed worldliness, leave the dust behind, and rest peacefully in the forests and groves. Therefore, the Bequeathed Teaching Sūtra says: "In a quiet, secluded place, contemplate the eradication of the root of suffering, mindfulness of the dharmas received, not allowing them to be lost." This is explained extensively in the Candragarbha-sūtra. Moreover, Śākyamuni Tathāgata abandoned the royal palace and went to the Snow Mountains; his causal practice lasted six years, and his fruit perfected ten thousand virtues. Bequeathing this standard was for precisely this reason. "Few desires..." and so forth: Seeing what is obtained and thinking of it is called knowing contentment; wealth not being obtained improperly is called having few desires. Dhūta is translated here as "shaking off," meaning shaking off the afflictions, karma, and retributions of the three realms. However, there are twelve kinds: three regarding clothing, three regarding food, and six regarding dwelling places. Explaining the six dwellings: 1. Dwelling in a secluded place: leaving behind the noisy crowd and residing in an āraṇya; because the body is secluded, the mind leaves behind the hindrance of desire, increasing all good things. 2. Sitting upright without lying down: walking or standing, the mind moves and is hard to restrain, and cannot last long; one should undertake constant sitting, and when wanting to sleep, one's ribs do not touch the mat. 3. Sitting beneath a tree: following the Buddha's Dharma, just as the Buddha attained awakening, turned the wheel of Dharma, and entered nirvāṇa all beneath trees; it can cure greed for houses and makes it easy to enter the path. 4. Sitting among graves: in graveyards there are constantly weeping sounds and scattered corpses; impermanence and impurity make it easy to accomplish the contemplation of the path. 5. Sitting in the open: trees are like half a house, where attachment still arises, and there are rain, dampness, noisy birds, and filthy impurity; in the open ground, light shines everywhere, making the mind clear and sharp, and the contemplation of emptiness easy to accomplish. 6. Sitting on whatever grass is available: sitting on whatever grass the mind obtains, leaving behind attachment, and not troubling others. Regarding the three of food: 1. Always begging for food: begging according to the Dharma, one should restrain the six senses, not cling to the six sense objects, nor discriminate between the marks of male and female, or obtaining and not obtaining; whether it is good or bad, one does not give rise to hatred or love. If invited to meals, one may or may not receive them, and greed and resentment easily arise; if eating with the saṅgha, arranging duties scatters the mind, preventing entry into the path. 2. Eating a measured amount: mindful of the eighty thousand families of worms within the body, who are at peace when receiving this food; I now gather these worms through food, and later when attaining the path, I will gather them through the Dharma. Furthermore, even in a single meal, if one indulges in greedy overeating, the abdomen bloats and the breath is blocked, hindering practice of the path; eating two-thirds of whatever food is obtained, the body is light and at ease, which is called eating a measured amount. 3. Eating in a single sitting: eating a second time loses half a day's effort; not eating for the sake of nourishing the body, severing frequent eating—this is the rule against eating leftover food in the Four-Part Vinaya. The Dhūta Sūtra says: Do not drink juice after midday. Regarding the three of clothing: 1. Keeping only three robes: laypeople like to keep various clothes, while non-Buddhist ascetics go naked; now the Buddha's disciples should abandon both extremes and have only three robes, also avoiding excessive seeking and guarding. 2. Rags from a dust heap: picking up rags from trash heaps and stitching them into robes; using this to cover against cold and screen from dew, one avoids greed, stays away from thieves, and has no danger of losing one's life. 3. Woolen robes: whether three robes or extra robes, all are made using wool/down, keeping no other robes. These twelve are practices of contentment; the Nirvāṇa Sūtra, the Mahāprajñāpāramitopadeśa, and the Yogācārabhūmi all clarify their meaning. Thus we know that evil greed and excessive desire are unsuitable for those who have left home, and should be strictly warned against.
18.38
[On the treatise's words,] "even to [the smallest]" and so forth: this illustrates the great by means of the small. The idea is: if one must still give rise to dread over small transgressions, how could one remain at ease over great offenses? Because it is an expression of leaping [from lesser to greater], it says "even to." When about to commit [a transgression], one feels dread; having committed it, one feels fear, because one fears falling into suffering. Feeling shame toward heaven and guilt toward humans is why it says "shame and guilt." Furthermore, "shame" (can) means honoring and respecting the virtuous and good, while "guilt" (kui) means despising and rejecting violence and evil. "Repenting and reforming" means reforming past errors and cultivating distinct wholesome karmas, regretting what was previously done with mindful remorse in one's heart. Regarding "must not take the precepts lightly": as stated in the *Bodhisattva Precepts*, if one commits an offense as minute as a speck of dust regarding the ten major precepts, one immediately cannot generate the bodhicitta, losing one's status as a monk, as a king, and even up to the status of a Buddha. Furthermore, for two or three kalpas one falls into the three evil destinies, not hearing the names of parents or the Three Jewels—how much more so if one violates all ten precepts completely! Thus the Precept Preface states: "Do not make light of small offenses, thinking they bring no calamity; though water drops are tiny, they gradually fill a great vessel; committing an offense in a single kṣaṇa brings calamity that drops one into the Avīci [Hell]." Thus in the *Mahāparinirvāṇa-sūtra* there is the parable of the floating bladder; hence we know: regarding the precepts formulated by the Buddha, how could one take them lightly and transgress them? Commentary: "The [precepts of] embracing wholesome dharmas": relying on this restraint of the precepts, all wholesome dharmas are naturally embraced. "Guarding the precept-mind": it means being vigilant as if facing danger even at dusk, never parting from it even in moments of haste, guarding it like a pearl, without transgressing in the slightest.
18.39
"The precepts of embracing sentient beings": this corresponds to the "precept of putting an end to worldly derision and disgust" explained in the *Mahāparinirvāṇa-sūtra*. It means that engaging in improper conduct or accepting and keeping illicit goods invites worldly ridicule and slander, thereby generating offenses in others. Because the offenses generated in others fundamentally stem from oneself, one must guard against this. Guarding against it means they do not slander; not slandering means they naturally generate the [wholesome] mind; generating the mind means they accept transformation; and accepting transformation fulfills the meaning of embracing [sentient beings].
18.40
Under patience: Commentary: "harm caused by others": this is also called the patience of enduring enmity and harm. It means when afflicted and harmed by an enemy, which is harm caused by others, one patiently endures that suffering without harboring a mind of retaliation. Yet not retaliating has two meanings: first, to untie the knots of enmity, as King Dīghīti's verse in the Vinaya says: "Repaying enmity with enmity, / Enmity will never cease; / Only through non-enmity / Does enmity naturally subside." The *Mahāprajñāpāramitopadeśa* also has the same explanation. Second, to realize the fruit of Buddhahood: having wisdom, one knows that the conditions of self and other are empty and non-existent; capable of enduring this matter, if the other suspects anger, one manifests as an identical companion and harmonizes with them, and by this means realizes unexcelled bodhi, as explained in the *Yogācārabhūmi*. When a practitioner encounters suffering from others, they should formulate three reflections and five conceptions in order to endure that matter. As for the three reflections: first, the reflection on reproaching karma and being drawn into calamity, meaning when a bodhisattva meets harm from others, they should reflect: "This is my past karma, rightfully subject to harm by others. If I do not endure it now, I will further increase the causes of suffering, which is not being kind to myself and results in binding myself to suffering; therefore I must endure it." Second, the reflection that the nature [of all things] is the suffering of conditioned existence: further, the natures of both self and other are the suffering of conditioned existence; because the other lacks understanding, they increase harm to my body; since I possess understanding, how could I increase their suffering? Therefore I must endure it. Third, the reflection on citing the inferior to illustrate the superior: reflecting that the two vehicles' self-benefit does not cause suffering to others; since I benefit others, I should endure this suffering. As for the five conceptions: first, the conception of kinsman and friend; second, the conception of mere dharmas; third, the conception of impermanence; fourth, the conception of being possessed of suffering; fifth, the conception of embracing [others]; these are detailed as explained therein. Furthermore, the Patient Sage in the *Vajracchedikā* also shares this meaning. In the *Analects* it is said: "Repay enmity with uprightness; repay virtue with virtue." Here, it is the same as repaying enmity with uprightness; if according to the above one repays enmity with supreme joy, then it is repaying enmity with virtue, from which the superiority of the bodhisattva over humaneness (ren) can be known.
18.41
"The patience of peacefully enduring suffering": peacefully and patiently enduring adverse and agreeable conditions without moving one's thoughts. "Wealth and glory enriching oneself": regardless of much or little, whatever enriches oneself is collectively called "gain." "Loss, depletion, and infringement": this also, regardless of much or little, whatever diminishes oneself is collectively called "loss." "Extravagantly censuring faults": if there is a minor fault, censuring it and speaking of it as great. "Extravagantly praising virtues": if there is a shred of goodness, praising it so that it becomes vast. "Praising according to reality": if there is one virtue, also speaking of one virtue. "Discussing faults according to reality": if there is one fault, also speaking of one fault. "Affliction and physical distress": beating, throwing, cold, heat, hunger, thirst, mosquitoes, gnats, and so forth—whatever brings unease is collectively called "suffering." "Comfort and delight of mind and spirit": coolness, satiety, warmth, sights, sounds, scents, tastes, and so forth—whatever is pleasant and comfortable is collectively called "pleasure." Some say that acquiring wealth is called gain, and losing wealth is called loss; speaking ill is called censure, and speaking well is called praise; speaking well to one's face is called honor, and speaking ill to one's face is called ridicule. Suffering and pleasure are the two feelings; this and the present explanation are each of a distinct sense. Toward gain, praise, honor, and pleasure, one endures them without joy; toward loss, censure, ridicule, and suffering, one endures them without anger. Therefore, the treatise speaks generally of patience.
18.42
However, although sensory conditions are many, they are comprehensively subsumed under no more than the two: adverse and agreeable. Furthermore, within each of the two there are four meanings; gathering all of both fours together, they are collectively spoken of as forming the eight winds. They are called "winds" because they can batter the ocean of sentient beings' minds, stirring up waves of greed, anger, and defilement. Therefore, now enjoining endurance of them means the eight winds cannot move one. Yet among them, the adverse is easy to endure, while the agreeable is difficult to endure; not only is it difficult to endure, it is also difficult to guard against. Just as with a thief versus one's own son stealing the family wealth, the relative difficulty of guarding against them can be known by comparison. Thus Tiantai stated: "If one cannot peacefully endure the two thieves, the forceful and the gentle, how can the noble wisdom of non-arising manifest?" Furthermore, as with Minister Ziwen, who was thrice appointed and thrice dismissed without joy and without rancor—how much more so when practicing the conduct of a bodhisattva, how could one not endure adverse and agreeable conditions? There is further the patience of thoroughly examining dharmas: simply realizing in the context of enduring conditions that dharmas are non-arising, merely manifestations of mind, the three wheels empty and quiescent, and only the one real—this is precisely this patience.
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- 起信論疏筆削記 — Classical Chinese