起信論疏筆削記 4

English (machine translation) 4

Language: English

4.1

Recorded by the Śramaṇa Zixuan of Changshui

The author of the treatise. The commentary has three parts: first, explaining Aśvaghoṣa. "At his initial birth..." and so forth is the first meaning; "Furthermore, he was skilled..." and so forth is the second meaning; "Central India..." and so forth is the third meaning. Xian means "all." Gong means "personally." The rest is as in the text.

4.3

Second, explaining "Bodhisattva." "Called in full..." and so forth: because the customs of this region did not value the Sanskrit sounds, the Sanskrit was retained; disliking prolixity and preferring brevity, the two characters ti-duo [sattva] were also eliminated, and on this basis one simply says "Pusa" (bodhisattva). "Also": this follows the preceding pattern of meanings, following the three meanings of Aśvaghoṣa above. That which is sought is the Buddha, and the Buddha is precisely awakening (bodhi). Those who are delivered are sentient beings, and beings are precisely sentient beings (sattva). This fully takes the object of that which is sought and delivered to manifest the person who seeks and delivers; this is a bahuvrīhi compound. "The wisdom of awakening" is the wisdom of actualized enlightenment. "Consciousness of emotional deliberation" refers to the consciousnesses such as the six defilements. This also fully takes all the wisdom of awakening and the emotional consciousness possessed to establish the name of the possessor; this too is a bahuvrīhi compound. That which is sought is the Buddha's wisdom, and the Buddha's wisdom is precisely bodhi; that which seeks is one's own body, and one's own body is precisely a sattva. This is a sattva that seeks bodhi, using the superior to reveal the inferior; this is a tatpuruṣa compound. Among these three meanings, the first is strictly in terms of the object; the second is strictly in terms of the mind; the last is in terms of both mind and object. Furthermore, the first is in terms of compassion and wisdom; the second is in terms of the true and the deluded; the third is in terms of person and dharma. Therefore, by clarifying "bodhisattva" in terms of mind and object, compassion and wisdom, true and deluded, person and dharma, the principle is exhausted without remainder. Furthermore, the Mahāprajñāpāramitopadeśa states: "Bodhi is unsurpassed wisdom; it is also called awakening, and it is also called the path. Sattva means sentient being, or great mind, or courageous mind." The Minor Prajñāpāramitā states: "Because of awakening to all dharmas without obstruction, one is named a bodhisattva; because one will serve as the leader for the great assembly, one is named a mahāsattva." The Daoxing [bore jing] states: "Because this person fully understands all dharmas, they are called a bodhisattva; being the most venerable and superior in the heavens and on earth, they are called a mahāsattva."

4.4

Third, explaining the word "composed" (zao). "Composed" differentiates it from mere compilation. "The Buddha's extinction..." and so forth clarifies the time of the śāstra's composition: at the beginning of the second five-hundred-year period, those who attained liberation were few; therefore he composed this treatise to accommodate their entry into realization. "Māyā..." and so forth: according to the Moheyan lun, there were six Aśvaghoṣas who appeared at different times: First, the Shengdingwang jing states: on the seventeenth day after the Buddha's attainment of the path, a non-Buddhist came to question and challenge the Buddha, named Aśvaghoṣa. Second, the Moni qingjing jing states: one hundred years after the Buddha's nirvirāṇa, a bodhisattva appeared in the world named Aśvaghoṣa. Third, the Bianhua gongde jing states: three hundred years after the Buddha's parinirvāṇa, a bodhisattva appeared in the world named Aśvaghoṣa. Fourth, as cited in the commentary. Fifth, the Changde sanmei jing states: eight hundred years after the Buddha's extinction, a bodhisattva appeared in the world named Aśvaghoṣa. Sixth, the Zhuangyan sanmei jing states: in the past there was a bodhisattva named Aśvaghoṣa. In full, six are mentioned, and the present author corresponds to the fourth. Yet according to what is stated in the Dazhidu lun, this bodhisattva accomplished the path in an earlier kalpa, named the Great Radiance Buddha; now, to assist in teaching, he manifests his dwelling on the eighth bhūmi. His father's name was Luga, and his mother's name was Guna. He was also named Bodhisattva Puṇyārka (Sun of Merit), as explained elsewhere. Bei means class or category.

4.5

"Paramārtha..." and so forth was also named Guṇarata, which is translated here as Qin-yi (relying intimately). "Emperor Yuan of Liang..." and so forth: this Tripiṭaka master met Emperor Wu of the Liang in the Baoyun Hall in the second year of Taiqing, a wuchen year. The Emperor decreed that he translate sūtras. From the second year of Taiqing up to the third year of Chengsheng under Emperor Yuan, a jiaxu year, at the Zhengguan and other temples, he translated eleven works in twenty fascicles, including the Suvarṇaprabhāsa, the Maitreyavyākaraṇa, and the Awakening of Faith. This treatise was translated on the tenth day of the ninth month of that year at Jianxing Temple in Hengzhou together with eminent sages of the capital such as Huixian and Zhikai, along with translating the profound text of the śāstra's purport in twenty fascicles. Meeting with the rebellion of Hou Jing, he wished to take a ship and return west, but encountering adverse winds, he was blown back. The governor of Guangzhou detained him at Zhizhi Temple, requesting him to translate sūtras and śāstras. From the first year of Yongding under the Chen dynasty to the first year of Taijian, a yiyou year, he further translated the Fo Abitan lun, the Kośa-śāstra, and so on. In total across the Liang and Chen dynasties, he translated thirty-four works of sūtras and śāstras in one hundred and forty-one fascicles. "Broadly learned": among the vast multitude of canonical collections and extensive scriptures, there were none he did not keep in mind; in arts and diverse interpretations, he was thoroughly skilled and familiar. "Miraculous": he would spread his mat to cross rivers, or face midsummer heat without sweating. The rest is as in the commentary's text.

4.6

"Great Zhou": because on the ninth day of the ninth month in the second year of the Chuzao reign era, Zetian changed the dynastic name to the Great Zhou and altered the reign era to the first year of Tianhou, she was therefore called "Zetian of the Great Zhou."

4.7

"Explains the earlier translation": because the text of the later translation was certified by the author of the commentary himself, fearing suspicion of personal favoritism, he commented on the other version.

4.8

"Taking refuge in the Three Jewels": treatises vary in whether they are complete or deficient in this regard. Some take refuge completely, like the Dazhidu lun and others; some take refuge only in the Buddha, like the Bodhisattvabhūmi-śāstra and others; some take refuge only in persons, like the Daśabhūmika-śāstra and others; some do not take refuge at all, like the Dvādaśanikāya-śāstra and others—these simply follow the intention of the respective authors. The refuge taken here is complete.

4.9

The commentary text has two parts: first, recounting the intention. "Bearing gratitude": the Buddha has great compassion, and therefore bestowed the teaching. The teaching does not expound itself, but was transmitted through the Saṅgha, causing me not to arrive at suffering and to attain joy; thus we know that the Three Jewels have great benevolence and virtue toward me, and out of gratitude and indebtedness, one takes refuge in them. "Protection": when wishing to compose a treatise to crush the heterodox and reveal the correct, one first takes refuge in the Three Jewels, requesting their hidden aid to help increase wisdom and bring complete comprehension—hence it says "reinforce." Fearing that demonic disturbances might create difficulties, one avails oneself of their mighty power to prevent external obstructive conditions—hence it says "protect." "Engendering faith": the author of the treatise manifests his station in the causal stage, where omniscience is not yet perfect; fearing that few would have faith in the text of the treatise he writes, if he acts by receiving their power, it will be trusted without doubt. "Formality": the principle of ministers and sons is that when wishing to undertake an action, they must first inform their lord and father. Now, when disciples of the bequeathed Dharma are about to compose a treatise, they must first take refuge in the Three Jewels to serve as a model for later generations. "Honored and supreme": the Three Jewels are revered and honored, standing preeminent among all things as the excellent field [of merit] for the world; taking refuge in them at the beginning of the treatise expresses their extraordinary superiority. "Benefiting beings": now, the Buddha, Dharma, and Saṅgha can benefit the myriad kinds, and their profit is vast indeed! Ordinary fools are confused and inverted, and none know this; therefore, extending this refuge manifests that they have great benefit for beings.

4.10

On the treatise's text, "I take refuge with [my] life" and below: second, explaining the text, which has three parts: first, the utmost sincerity of that which takes refuge, which has two parts: first, explaining the text, which has two parts: now, first, an explanation according to phenomenal marks. The four characters *yī*, *tóu* ("rely on, throw toward"), and so forth together constitute the meaning of taking refuge (*guī*), for it means taking refuge and relying (*guīyī*), taking refuge and submitting (*guītóu*), taking refuge and heading toward (*guīqù*), taking refuge and turning toward (*guīxiàng*). On "controlling the faculties" and below: [this is] explained in terms of the capacity to continuously sustain the seeds of form and mind without interruption, which is called "life". It is through its governance by life that the faculties are prevented from decaying; that is, it is subsumed under dharmas of non-associated formations. On "the one body" and below: when life is present, the body endures; when life ends, the body disintegrates; among what human beings cherish, nothing surpasses this. On "adducing this" and below: [this] clarifies that which takes refuge in terms of that in which refuge is taken. Life is precious because it is not dual. The Buddha is venerable because he is unsurpassable. Now, to take refuge with precious life in the venerable realm is indeed fitting.

4.11

On the commentary, "Further, taking refuge" and below: second, the explanation in terms of meditative practice. On "sentient beings" and below: [this] first clarifies the source of delusion. Although it says "the six faculties", it also takes in the six consciousnesses; they all arise from the diversification of the clear stillness of the One Mind. Because originally it is the pure and unified One Mind, turning one's back on it consequently gives rise to the six faculties and consciousnesses. Consciousness does not arise of itself; it is stimulated by dust-objects; thought after thought runs wild, unable to return to itself: this is the meaning of "turning one's back on enlightenment and joining with dust-objects". Therefore the *Foding jing* says: "Originally relying on a single refined luminosity, it divides into six unions." On "now adducing" and below: [this] directly displays the meaning of returning to the source. "Total gathering of the six emotions": "emotions" means the faculties, because life is able to govern all the faculties as a whole. Now, adducing the general to gather the particular, one merely says "taking refuge with [one's] life"; when life returns to the One Mind, the rest all join in following. Thus the sūtra says: "Once one faculty returns to the source, all six faculties achieve liberation." It also says: "When cessation and restoration are accomplished in one place, the six functions all fail to arise." What is said above, however, merely [means that] dividing the one into many is the meaning of "turning away", while gathering the many into one is the meaning of "taking refuge". In reality, there is neither that which turns away nor that which is turned away from, neither that which takes refuge nor that in which refuge is taken. On "the One Mind" and below: having awakened illumination is the Buddha; being an exemplar and holding [its own nature] is the Dharma; and being endowed with myriad virtues harmonious and unconflicting is the Saṅgha. Since these three meanings are distinguished on the basis of the One Mind, it is called "one essence".

4.12

On the commentary, "However, that which can" and below: second, generally identifying the essence, which has two parts: first, generally in terms of the three karmas. The essence of that which takes refuge is the body, speech, and mind of Aśvaghoṣa. "Karma" means the three functions. On "wishing to display" and below: explaining the endowment with the three karmas. Thus the commentary has three intentions: first, to display the Buddha's supreme virtues; second, to fulfill one's own roots of goodness; third, for the sake of future fruits. Taking refuge with bodily karma displays that he has the divine eye that sees; taking refuge with verbal karma displays that he has the divine ear that hears; taking refuge with mental karma displays that he has the knowledge of other minds that knows. On "fulfillment" and below: formerly the three karmas were all unwholesome—namely, the ten branches of killing and so forth; now, having taken refuge in the Buddha, the three karmas are all wholesome: through the body bowing, the mouth praising, and the mind recollecting, killing, stealing, sexual misconduct, and so forth naturally do not arise. Regarding "the causes of the three wheels": the three wheels are the fruits, namely, supernormal powers, correct teaching, and knowing minds. The causes are the goodness of the three karmas; "the causes of the three wheels" is a genitive tatpuruṣa compound. Because one takes refuge in the causal stage with bodily karma, in the fruit stage one obtains the wheel of supernormal powers, namely, the supernormal powers of magical ease, divine eye, and divine ear, for these can lead the deviant back to the correct. Because one takes refuge in the causal stage with verbal karma, in the fruit stage one obtains the wheel of correct teaching, namely, the supernormal powers of recollection of past lives and extinction of outflows, for these can discern faculties and preach the Dharma to bring about liberation. Because one takes refuge in the causal stage with mental karma, in the fruit stage one obtains the wheel of knowing minds, namely, the supernormal power of knowing other minds, for this leads those without faith to believe, those who have not cultivated and realized to cultivate and realize, or confers prophecies and the like. They are all called "wheels" because they can crush and roll over the obstacles of sentient beings' delusions. On "or seeing" and below: clarifying the rituals of taking refuge. This does not take into account the sequence of the three karmas; one simply responds to and takes refuge with the three karmas according to wherever one sees, hears, and so forth. There are four propositions here, arranged and matched as in the commentary. However, as for the upper two propositions, it is acceptable if they are tentatively matched according to the propositions of a single occasion; but if one investigates in detail, whether with respect to the Buddha or with respect to the recipient's capacity, there is likely no such principle. For as the Buddha has attained sovereignty, how could there be a situation where he is seen but not heard? If it is with respect to the recipient: if one sees the Buddha's body but does not hear him preach the Dharma, could one merely make prostrations with the body without mental reverence and verbal praise? If one hears him preach the Dharma but does not see his physical form, could one merely praise with the mouth without exercising the mind and making prostrations? Moreover, even if one does not see or hear, like a person who exclusively concentrates his mind on recollecting the Buddha, how could he lack body and speech? Furthermore, body and speech are commanded by the mind; if mental karma does not operate, body and speech do not move. If it is matched like this, it is only on a tentative, single occasion.

4.13

On the commentary, "Now it says" and below: second, concluding by subsuming it under mental karma. Because body and speech are both commanded by the mind, mind is the root, and the other two are the branches. Furthermore, the three realms are mind-only, and myriad dharmas are vijñaptimātra; this is truly what is precious, and therefore [he uses] only mental karma.

4.14

On the treatise's text, "throughout the ten directions": second, the scope of that in which refuge is taken. The commentary has two parts: now, first, clarifying the scope of places. "Not directly" means not only; that is, one does not merely extend the taking of refuge to the Three Jewels of a single direction: this explains "ten directions". On "in each direction" and below: explaining the word "throughout" (*jìn*); there are two meanings: that is, each direction has not merely one or two kṣetras, and each kṣetra has not merely one or two buddhas. On "displaying the Three Jewels" and below: explaining the reason. Regarding "omnipresent": the sūtra says: "Vairocana pervades all places." This is the pervading of the dharmakāya. The dharmakāya is the principle, and the saṃbhogakāya is wisdom; principle and wisdom are non-dual, so the saṃbhogakāya also pervades. The dharma[kāya] and saṃbhoga[kāya] are the essence, and the nirmāṇakāya is the function; as it is the function of the essence itself, the nirmāṇakāya also pervades. The other two [Jewels] are understood by analogy. This is in terms of that in which refuge is taken. "Vast" is in terms of that which takes refuge. Because that in which refuge is taken is omnipresent, that which takes refuge is vast; that which takes and that in which it is taken correspond to each other, like a box and its lid. "Setting aside the Small [Vehicle]" is an explanation in terms of doctrine, and is also generally in terms of both that which takes and that in which it is taken, because in the Hīnayāna they do not believe that there are buddhas of other directions; now saying "throughout the ten directions" sets [this] apart from them.

4.15

On "However, the three" and below: second, clarifying the scope of the Three Jewels. The "sustaining" [Three Jewels]: carved, cast, sculpted, or painted images are the Buddha; the canonical texts of the three baskets of sūtras, vinaya, and śāstras are the Dharma; the harmony of the five assemblies of monks and so forth is the Saṅgha; for it is sustained by relying on such dharmas. The "differentiated marks" [Three Jewels]: according to the varying depths of the five teachings, the Buddha is the three bodies or ten bodies; the Dharma is teaching, principle, practice, and fruit; the Saṅgha is the three ranks of worthies, the ten sages, and the eight classes of superiors; because the five teachings are not the same, the Three Jewels differ accordingly. The "identical essence" [Three Jewels]: although there are distinctions of original nature, meditative practice, and harmonious interpenetration, they all take awakened illumination as the Buddha, being an exemplar and holding [its own nature] as the Dharma, and harmony as the Saṅgha, for they are all spoken of in terms of a single dharma-essence. On "being a blessing" and below: generally explaining the meaning of "jewel". Because they are able to generate blessing and benefit, they are metaphorically called a field; because all are venerable, they are praised as jewels. Because all three are precious, they are called the Three Jewels: this is a karmadhāraya compound containing a numeral. In general discussion, however, there are three kinds of fields: first, the field of reverence, which is the Three Jewels, because showing reverence generates blessing; second, the field of gratitude, which is parents, because repaying kindness generates blessing; third, the field of compassion, which is the poor and sick, because pitying them generates blessing. This is stated according to a tentative, distinctive meaning; yet it cannot be rigidly fixed. For how could the Three Jewels lack kindness? The *Dazhidu lun* says: causing one to transmit the Dharma and practice is to repay the Buddha's kindness. The first of the six intentions in the commentary is out of gratitude for his kindness and virtue. Again, are parents not to be revered? As in the *Analects*, when Ziyou asked about filial piety, the Master said: "Filial piety today means being able to support [one's parents]. But dogs and horses can all be given support; without reverence, what distinction is there?" Do the poor and sick lack kindness? It is only through sentient beings that the Buddha was able to attain the Way; therefore, the Buddha's transformation body is called [the fruit of] kindness and virtue. Thus the *Avataṃsaka* says: "Relying on sentient beings, great compassion arises; relying on great compassion, the bodhicitta arises; relying on the bodhicitta, equal and correct awakening is achieved." It also says: "If there were no sentient beings, no bodhisattvas could ever attain unsurpassable correct awakening. Therefore, bodhi is due to sentient beings." Furthermore, can this realm of compassion fail to be revered? Therefore the *Liji* says: "Do not be irreverent." The *Xiaojing* says: "Revering their father, the sons are pleased; revering their lord, the ministers are pleased; revering one person, thousands and tens of thousands of people are pleased; those revered are few, but those pleased are many." Moreover, in the Buddha-Dharma there is reverence for all. Again, how could there be no compassion toward parents? Now compassion can bestow joy; the *Xiaojing* says: "Supporting them to bring them joy." Again, how could the Three Jewels lack the meaning of bestowing joy? If one is able to make offerings, that is precisely this meaning. Therefore, we know that each of the three fields extends through all three meanings; now, spoken in terms of a specific designation, the Three Jewels alone are named the field of blessings. On "now, that in which refuge is taken" and below: concluding by setting aside and encompassing. "Identical essence": because within the Dharma Jewel here, the two greatnesses of essence and attributes are precisely the identical-essence Three Jewels, it is said to "encompass". Differentiated marks are primary, and identical essence is secondary, as can be seen in the text. The commentary does not allocate the sustaining [Three Jewels] because sustaining Buddha and Dharma are both subsumed under form, entirely taking the greatness of essence here as their nature; thus it says below: "meaning that the tathatā of all dharmas is equal, neither increasing nor decreasing." Furthermore, that Saṅgha Jewel is not apart from the five assemblies, and this too is subsumed under the greatness of essence; thus the text below says: "As for the essence and attributes of tathatā themselves, they do not increase or decrease in all ordinary beings, śrāvakas, pratyekabuddhas, bodhisattvas, and all buddhas," and so forth. Here, identical essence simply subsumes the sustaining [Three Jewels], and therefore it is not mentioned.

4.16

On the treatise's text, "the most supreme" and below: the Three Jewels in which refuge is taken, which has three parts: first, regarding the Buddha, the commentary has two parts: first, a brief assignment. Surpassing the small has two meanings: first, the Buddha fruit (three bodies and three virtues) surpasses the fruit of the Small Vehicle (arhats and pratyekabuddhas); second, the Buddha in whom the bodhisattva takes refuge (saṃbhogakāya) surpasses the Buddha in whom the Small Vehicle takes refuge (nirmāṇakāya). Transcending the cause also has two meanings: first, the Buddha fruit (marvelous enlightenment) transcends the cause of the bodhisattva (equal enlightenment and below); second, the unimpededness of true and responsive (self-enjoyment body) transcends the other-enjoyment body seen by bodhisattvas. However, according to what Aśvaghoṣa saw, it should properly be the other-enjoyment body. Now, taking refuge with mental karma does not take physical seeing; physical seeing is according to one's capacity, whereas mental taking of refuge reaches the utmost true body, and therefore it must be the self-enjoyment body. Between the two meanings in each of the above cases, the former meaning is the primary one. On "karma" and below: indicating [the term]. On "meaning that the mind" and below: explaining it. It means to clarify that the single word "karma" extends through body, speech, and mind, as assigned in the commentary. However, the expression "most supreme" also extends through the three karmas, meaning that omniscient knowledge is the most supreme mental karma, and so forth; it may also be that saving the world is benefiting others, while the rest pertain to self-benefit, meaning that self-benefit and benefiting others are both completely fulfilled. If matched with the three virtues, they are, in order: wisdom, abandonment, and kindness.

4.17

In the Commentary, from "all-knowing" downward, there is the specific explanation, which has four parts: first, clarifying the Buddha's mental action. From "real cognition" downward, it is also called actual cognition, fundamental [cognition], correct essential cognition, and so forth. When this cognition realizes the principle, it exhausts the limit of tathatā with nothing that is not fully perfected; therefore it is called "all-knowing," which is the meaning of realizing the real through cognition that accords with principle. From "conventional cognition" downward, it is also called provisional cognition, subsequently attained [cognition], and so forth. This cognition conceptually differentiates conditionally arisen defiled and pure dharmas, with none that are not distinctly clear; it is also called "all-knowing," which is the meaning of comprehending the conventional through cognition that accords with measure. From "principle and measure" downward, there is a joint conclusion. This means that when these two cognitions cognize the two objects, they are neither before nor after, nor are they simultaneous; the essence of cognition is non-dual, and the objects are also non-dual. As for the non-duality of cognition: its essence is not different, while its functions are distinct; in terms of knowing the real, it is named "real cognition," and in terms of knowing the conventional, it is named "conventional cognition." As for the non-duality of objects: form being precisely emptiness is the real object; emptiness being precisely form is the conventional object. Hence, when realizing the real, one must comprehend the conventional; when comprehending the conventional, one must realize the real. Realizing the real and comprehending the conventional in the end have no before and after. Moreover, since there are no objects outside the mind, how could there be a mind outside objects? Mind and objects are completely fused, forming a single dharmadhātu. Forcibly distinguishing subject and object, one therefore speaks of "cognition and object"; only when subject and object are completely absent is it called "uninverted all-knowing." "Uninverted" means correct, because it accords with both principle and phenomena.

4.18

In the Commentary, from "unobstructed form" downward, second, clarifying the Buddha's bodily action. The citation from the Avataṃsaka-sūtra and so forth refers to the "Chapter on the Inconceivable": each and every faculty being pervasive is "great"; not destroying the nature of the faculties is "small." "Nature" means the essential nature, because the substance of seeing and hearing is not destroyed, meaning that the eye seeing and the ear hearing do not err with respect to their objects. As for "unmixed" and so forth: when precisely pervasive, the marks of the faculties are vividly distinct, each differentiated and not conflated, as it is said: in measurement, no boundaries are seen; in confronting them, they have never shifted. For this reason, reaching to the peak of the Brahmā heaven, one does not see the crown of the sixteen-foot body; pervading the entire dharmadhātu, he does not rise from the site of tranquil extinction. The non-obstruction of great and small is like this. As for "operating interchangeably": each and every faculty can see, hear, perceive, and know, not like an ordinary person whose eye only sees form, and so on. As for "resplendent": it means clearly distinct and unconfused, which is phenomena; the emptiness of nature is principle. That is, the form seen arises entirely from nature; precisely when arising, it is the arising of nature, so phenomena do not obstruct principle. The Root Commentary further says: "The wondrous principle is constantly tranquil, yet it does not obstruct the vastness of karmic function." This sentence expresses that principle does not obstruct phenomena. This is the arising of nature as marks, where the one and the many are conditioned arising without bound; marks obtain the fusion of nature, so that the myriad differences interpenetrate without obstruction. It is like the image in a mirror or the moon in the water; by reflecting upon it, this can be known. The Avataṃsaka-sūtra says: "The Buddha's body neither goes nor comes; all lands are clearly seen." Also the Diamond Sūtra says: "The thirty-two marks are precisely non-marks." Also the śāstra below says: "The nature of form is precisely cognition; the nature of cognition is precisely form, pervading all places," and so forth; all are this meaning. From "turning all around" downward, this conveys two meanings: first, in a single assembly, each sees the Buddha's face; second, pervading and responding elsewhere simultaneously. From "ten directions" downward, pervasiveness is shown in terms of place, because there is no place where there is no Buddha. From "many capacities" downward, doubts are resolved in terms of capacities: hearing it said that he appears everywhere simultaneously in the ten directions, one might think he divides his body to respond to inclinations. Now it says that many capacities stimulate him at once; although the response is simultaneous, the Buddha's body remains tranquil and unmoving. Just as the shadow of a single moon is seen by thousands of people, each going east or west along with the person: the shadow is not divided, and the Buddha is also like this. Hence the Avataṃsaka-sūtra says: "The Buddha's body fills the dharmadhātu, universally appearing before all sentient beings; responding to inclinations according with conditions, there is nowhere it does not reach, yet he constantly abides on this bodhi-seat."

4.19

In the Commentary, from "the world" downward, third, clarifying the Buddha's vocal action, which has three parts; this is the first: that which is rescued. The three realms are: the realm of enlightened cognition, the realm of sentient beings, and the realm of the vessel. Enlightened cognition is that which transforms; sentient beings are that which is transformed; the vessel realm is the place of transformation. Because the vessel realm is insentient and enlightened cognition is the Buddha, only sentient beings are that which is rescued.

4.20

In the Commentary, from "great compassion" downward, second, that which rescues. The "three conditions" means that the four immeasurable minds all possess three conditions: first, the condition of sentient beings, conditioning on sentient beings, such as parents and relatives; second, the condition of dharmas, conditioning on sentient beings as all compounded of various dharmas; third, conditionlessness, not seeing the marks of sentient beings or dharmas. Although compassion alone is mentioned here, it necessarily possesses the four minds. From "conditionless" downward, the word "great" is explained. This being the most supreme among the three conditions means that it is of the same essence as dharmatā; hence it is called "great." From "Buddha-nature" downward, proof is cited. As for "temporarily rescuing" and so forth, it is shown by contrast: temporarily generating a conditioned mind and being fond of practicing petty benevolence, seeing the poor and suffering, one may give them gold and silk or relieve them with clothing and food; seeing those in danger and distress, one may give them fearlessness and bring them peace and happiness, yet not forgetting views of self, person, or sentient beings, having a mind of partiality and estrangement—this will certainly not endure. Not only does it not endure, but it is also not universal, because seeing marks of sentient beings and self gives rise to fatigue; for this reason, the Buddha-Dharma rebukes it as "affectionate views." As for "eternally rescuing" and so forth, it is directly clarified: seeing that sentient beings originally accomplish the Buddha Path, no different from oneself, one grieves over their delusions and false wandering in saṃsāra; if they return to their source, they will certainly become Buddhas. Therefore, to transform a single sentient being, in a place of fine dust, one undergoes difficult and bitter practices for immeasurable kalpas. As it is for one, so it is for many. This is not only eternal, but also capable of universal rescue; only then is it called great compassion. Hence the text below says: "Making a vow to exhaust the future, transforming and crossing over all sentient beings without remainder, causing all to achieve ultimate nirvāṇa without remainder; because it accords with dharmatā without cessation. Dharmatā is vast and pervasive of all sentient beings, equal and non-dual, not thinking of self and other, because it is ultimately tranquil extinction."

4.21

In the Commentary, from "yet the myriad" downward, third, resolving an objection. Someone might say: "The Buddha possesses immeasurable merits; why only cite great compassion?" Hence this resolves it. "Myriad virtues" refers to the three knowledges, the eight liberations, the five eyes, the six supernormal powers, the ten powers, the four fearlessnesses, the eighteen unshared dharmas, and so forth. The Buddha's virtues are immeasurable; now speaking of "myriad" is merely citing a round number, because the virtues of the original nature are immeasurable, so the virtues manifested in the fruit are also immeasurable. As for "great compassion as power" and so forth: according to what the Āgamas say, in general, power has six kinds: a child's is crying, a woman's is anger, a king's is pride, a śramaṇa's is patience, an arhat's is vigor, and a Buddha's is great kindness and compassion. When the Buddha was about to attain right awakening, the demon army arrived in great force; the Buddha entered the concentration of kindness, and the demons forthwith retreated and were defeated. How much more so since great kindness and compassion is the essence of the Buddha's mind; hence the sūtra says: "The Buddha's mind is precisely great kindness and compassion." Now praying for protective empowerment, it is logically appropriate to praise it.

4.22

In the Commentary, from "one who" downward, fourth, concluding the virtues by attributing them to the person. The Commentary cites the words of the śāstra, hence it repeats the word "one who." The virtues are the merits of the three actions spoken of above, namely, the all-knowing one, the one of unobstructed form, and the one who rescues the world. "One who" refers to the person.

4.23

In the Śāstra, from "and that" downward, second, the Dharma Jewel, on which the Commentary has two parts: first, identifying its essence. The four kinds are teaching, principle, practice, and fruit. The teaching is shallow because that which expresses is coarse and apparent, being conventional designations. Principle is deep because that which is expressed is real, being what is realized by cognition. Practice is partial because the effort at the causal stage is not yet ultimate. Fruit is complete because the two virtues of cognition and elimination are both achieved. From "now adopting" downward, selection and rejection are treated. The first two sentences state the heading. From "therefore in terms of" downward, they directly correspond to the text of the śāstra. Clarifying the Dharma in terms of the Buddha corresponds to the fruitional Dharma. As for "manifesting the body" and so forth: the body is the greatness of function, arising based on essence and attributes; through the Buddha's realization of the two greatnesses of essence and attributes, he then gives rise to function. Since they are that which is realized, they correspond to the Dharma of principle.

4.24

In the Commentary, from "heading" downward, second, explaining the text, which has two parts: first, explaining the heading text, which is the first sentence of the śāstra, containing two parts: here first, explaining the single word "and." Distinguishing from the preceding clarifies that the Dharma is not the Buddha, like saying "that son and the father," whereby one knows that the son and the father are not the same. Gathering together clarifies that both the Buddha and the Dharma are taken as refuge, like saying "inviting the son and the father," whereby one knows it is not merely a single person.

4.25

In the Commentary, from "herein" downward, generally explaining this text, which has two parts: first, directly explaining the text. The meaning of "not identical" is because that Buddha and the Dharma are two different things. The meaning of "not different" is because this Dharma, apart from the Buddha, does not have a separate essence, being precisely the essence and attributes of that body. One should know that the Buddha and the Dharma are neither identical nor separate; it is in terms of the One Mind that the Buddha and the Dharma are explained.

4.26

From "using function" downward, second, resolving an implicit objection, first directly resolving it. The objection says: "Since it says 'the essence and attributes of that body,' it should match and belong to the Buddha, and its meaning would be smooth; why instead does it say 'the Dharma Jewel'?" Hence this is explained: because the Buddha has three bodies, and the greatness of function already subsumes the sambhogakāya and nirmāṇakāya, it belongs to the Buddha Jewel; the two greatnesses of essence and attributes are precisely the dharmakāya, and matching them to the Dharma Jewel is completely fitting in principle.

4.27

In the Commentary, from "because that" downward, second, further explanation. Someone might say: "Since this sentence belongs to the Dharma Jewel, why does it again say 'that body'? Is that body not the Buddha?" Hence this explains it, meaning that function arises based on essence, and function does not depart from essence. Now, in terms of function, essence and attributes are indicated, gathering function back to essence; therefore it says "that body," not meaning that it belongs entirely to the Buddha Jewel.

4.28

In the Commentary, from "the next two" downward, explaining the text, which has three parts: first, directly explaining essence and attributes, which has two parts: first, essence, containing three parts: first, explaining dharmatā. The preceding sentence explaining the greatness of essence refers to the phrase "the ocean of dharmatā and tathatā," which explains the single word "essence" in the heading above. From "dharmatā" downward, briefly setting out the heading, the intention is to reveal that the true nature is equal and suddenly pervasive, with the sentient and insentient sharing a single essence, and defiled and pure causes and fruits all being this nature; hence it is called "pervasive." From "not merely" downward, it explains this. If one speaks of Buddha-nature, it is confined solely to the fruit and does not pervade all dharmas. If one speaks of dharmatā, then there is nothing it does not encompass, not only the Buddha. "All dharmas" means form and mind, defilement and purity, and so forth. "Nature" means the true nature, which is the greatness of essence. From "precisely reveals" downward, there is the conclusion. "Defiled" refers to worldly dharmas; "pure" refers to supramundane dharmas. "Sentient" pervades ordinary persons and sages; "insentient" pervades pure lands and defiled lands. In depth, it vertically exhausts the three times; in breadth, it horizontally encompasses the ten directions. Hence the Avataṃsaka-sūtra says: "Dharmatā is omnipresent in all places, in all sentient beings and lands; it is present in the three times without remainder, yet no shape or mark can be found." From "the Treatise on Great Wisdom" downward, proof is cited. Here, provisionally defining the terms according to their names, we have this text. If one knows that the three names share a single essence, then both the sentient and insentient are Buddha-nature; they are just the single dharma of tathatā, given different names according to marks. Since the names differ according to marks, the term "dharmatā" is pervasive, while the term "Buddha-nature" is restricted; because the Buddha is precisely dharma, while dharma is not yet precisely the Buddha. Due to this, Buddha-nature and dharmatā are the same yet not the same. Hence the Jinbi says: "Yet although their essence is the same, they are not without minor differences. Where there is the name 'nature,' it mostly resides in the ordinary and in principle; where there is no name 'nature,' it mostly pervades ordinary and sage, and so forth." One should know that although the names differ, their essence is fundamentally the same; hence the Yuanjue jing says: "Equal in having the same essence as all dharmas." The śāstra text below says: "The first is the greatness of essence, which means that the tathatā of all dharmas is equal, neither increasing nor decreasing."

4.29

"Regarding the word 'tathatā' (真如) below" introduces the second part, explaining tathatā. "This clarifies…" states the intended meaning: because it is without alteration or change, it is called tathatā (suchness/true thusness). "'True' (真)…" explains its meaning. "Falsehood" (偽) refers to deceitful pretense, like brass pretending to be genuine gold; "delusion" (妄) refers to unreality, like a shadow compared to the original object. Now it is explained that the dharmatā is completely devoid of such things, and is therefore called "true". "Without alteration or change" means that the past is like the present, [its nature] in form is like [its nature] in feeling, and [its nature] in defiled states is like [its nature] in pure states. Therefore a sūtra says: "Neither arising nor perishing, neither defiled nor pure, neither increasing nor decreasing, having no alteration or change"—hence it is called "thusness" (如). Furthermore, the "true" cannot be negated, and "thusness" cannot be affirmed. Therefore the text below states: "There is nothing that can be negated, because all dharmas are completely true; nor is there anything that can be affirmed, because all dharmas are equally thus." Since the dharmatā is like this, it is called tathatā.

4.30

Third, explaining the word "ocean" (海). The point of doubt and the intended explanation can be known from the Commentary. Regarding "inferring and contemplating the dharma accordingly", one should say: Tathatā accords with conditions to produce defilement and purity; though defilement and purity are produced, tathatā remains unchanging. The unchanging nature does not obstruct defilement and purity; the myriad distinctions of defilement and purity do not obstruct the single nature. Therefore, nature and characteristics are non-dual. For this reason, the single word "ocean" is used to metaphorically illustrate that tathatā accords with conditions while remaining unchanging.

4.31

"The lower line…" introduces the second part, explaining the greatness of attributes. That is, the single line "storehouse of immeasurable merits" explains the single word "attributes" (相) in the designation above. "Dharmakāya" is spoken in terms of the fruit; "tathāgatagarbha" is based on the cause. Because their essence is non-dual, both are mentioned together. "Storehouse" (藏) refers to containing and embracing; "body" (身, kāya) is named for accumulation. What is embraced and what is accumulated are both intrinsic merits of the nature. As the text below states: "Second is the greatness of attributes, meaning that the tathāgatagarbha is replete with immeasurable intrinsic merits of the nature." That is, its self-essence has the meaning of great wisdom and luminosity, the meaning of illuminating the entire dharmadhātu, the meaning of true knowing, and so on, down to: "the meaning of lacking nothing; therefore it is called the tathāgatagarbha, and is also called the tathāgata's dharmakāya."

4.32

Commentary: "Or this…" introduces the second part: bringing back in teaching and practice. The first two sentences state the thesis, which refers to the shallow portions previously set aside. Now, according to the principle, they are brought back in to show that nothing is left out, meaning that teaching and practice both contain and embrace, and thus are both called "storehouses". "The teaching contains…" explains this. The teaching is a storehouse because it can contain and store the superior merits of immeasurable phenomena and principles that it expresses; here the expressed is called merit and the expressing is called storehouse—the storehouse of merits. The two dharmas of teaching and meaning are not separated from one another; hence the Avataṃsaka-sūtra says: "The text accords with the meaning, and the meaning accords with the text." Therefore, that the expressing teaching is called a storehouse means it is a storehouse of merits. "Practice embraces…" and so on explains why practice is called a storehouse. Because practice can embrace and store the achievements it brings about, here what is achieved is called accomplishment (功) and what can achieve is called storehouse—the storehouse of accomplishments. However, the two dharmas of accomplishment and practice are also not separated from one another; it is merely that cultivation is called practice, while completion is called accomplishment. Therefore, that the practice which can achieve is called a storehouse means it is a storehouse of accomplishments. The text below says: "The Tathāgata's merits are all accomplished due to the perfuming of anāsrava practices such as the various pāramitās." "One should know…" concludes. However, that which is contained in the principle is solely intrinsic merits of the nature; that which is contained in the fruit combines with merits produced through cultivation; the teaching contains the merits of meaning; and practice embraces the merits of accomplishment. Hence all four kinds are called storehouses. Although it extends across the four dharmas, teaching and practice are secondary while principle and fruit are primary; one should distinguish this well.

4.33

Commentary: "Furthermore, ocean…" introduces the third part, re-explaining the ocean metaphor. This has four meanings, divided equally between essence and attributes: the first two illustrate the essence, and the latter two illustrate the attributes. The essence is vertically deep and horizontally vast; the attributes are replete with merits and manifest dharmas. It may also be said that both essence and attributes possess all four meanings, because these two dharmas are not separate from each other; they are merely two names for a single essence, and therefore each possesses all four. Regarding the "hundred negations": this is clarified upon the four words "one", "different", "existent", and "non-existent". That is: "one", "not one", "both one and not one", and "neither one nor not one" make up one fourfold proposition. "Different" and the rest follow this pattern, altogether forming sixteen. Furthermore, past, present, and future each have sixteen, forming forty-eight. In addition, already arisen and not yet arisen each have forty-eight, totaling ninety-six. Together with the fundamental four, they all make up the hundred negations. Although errors are immeasurable, speaking generally they do not exceed these four—"one", "different", and so forth; hence the hundred negations are clarified based on this. All of these are absent, and moreover this is not temporary; hence it is called "eternally severed". Therefore the text below states: "One should know that the self-nature of tathatā is not the mark of oneness, nor the mark of difference, nor the mark of neither oneness nor difference, nor the mark of both oneness and difference; it is not the mark of existence, nor the mark of non-existence, nor the mark of neither existence nor non-existence, nor the mark of both existence and non-existence," and so forth. If one considers that each of these ten propositions can give rise to the ten entangling afflictions, this also constitutes the hundred negations. In this case, the path of language is cut off, and the place of mental activity is extinguished; it cannot be cognized by consciousness, nor known by wisdom; being deep within depth, it is therefore called "profoundly deep". Hence the Mahāprajñāpāramitopadeśa says: "The great ocean of the perfection of wisdom can only be plumbed to the bottom by a Buddha." Regarding "containing things": as the text below says, "This mind embraces all worldly and transmundane dharmas." Although dharmas are numerous, they do not exceed the worldly and transmundane; now all are completely embraced. This is great within greatness, and therefore called "broad and vast". As the Śūraṅgama-sūtra says: "Externally, extending to the mountains, rivers, empty space, and the great earth, all are things within the wonderful, luminous true mind." Regarding "no merit not complete": as concluded in the passage on the greatness of attributes quoted earlier, "down to having the meaning of lacking nothing". "None not complete" simply means complete. Regarding "no image not manifested": according with defiled conditions, it manifests defiled images such as the three subtle and six coarse marks; according with pure conditions, it reveals pure images such as the ten powers and four fearlessnesses. Therefore the text below states: "Namely, as truly non-empty, all worldly realms manifest within it, neither exiting nor entering, neither lost nor destroyed," and so forth. The Śūraṅgama-sūtra says: "The various conditions of form and mind, mental concomitants, and all dharmas that are cognized objects are only manifestations of mind. Your body and your mind are all things manifested within the wonderful, luminous true essence, the wonderful mind." The Avataṃsaka-sūtra says: "Like the deep ocean, / Whose rare treasures are inexhaustible, / In which are all manifested / The shapes and shadows of sentient beings; / The profound ocean of causes and conditions / Has merits that are entirely inexhaustible; / Within the pure dharmakāya, / There is no image that does not manifest." There are further eight wonders and ten supreme characteristics, all of which illustrate the true nature.

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起信論疏筆削記 — Classical Chinese