華嚴經內章門等雜孔目章 2

English (machine translation) 2

Language: English

2.1

Compiled by the Śramaṇa Shi Zhiyan of Zhixiang Monastery on Mount Taiyi in Zhongnan

2.2

Chapter on the Demarcation and Differences between the Ordinary and Noble Practices at the Beginning of the Pure Conduct Chapter

Chapter on the Ten Powers; Chapter on the Six Pāramitās; Chapter on the Eighteen Unshared Dharmas; Chapter on the Four Fearlessnesses; Chapter on Establishing the Aspiration for Bodhi at the Beginning of the 'Bhadraśrī Chapter'; Chapter on the Three Kinds of Buddha-Nature; Chapter on the Eight Kinds of Brahmā Voice; Chapter on the Basic Lineage within the 'Chapter on the Ten Abodes' of the Third Assembly; Chapter on the Ten Abodes; Chapter on Explaining General Contemplation at the Beginning of the 'Chapter on Pure Practice'; Chapter on the Four Reliances Beginning with Constant Begging for Food; Chapter on the Twelve Dhūtas; Chapter on the Action of Receiving the Pure Vinaya Precepts; Chapter on the Five Turbidities; Chapter on the Five Precepts in the 'Chapter on the Merits of Arousing the Mind'; Chapter on the Eight Precepts; Chapter on the Four Fruits; Chapter on the Sixty-Two Views; Chapter on the Five Hindrances; Chapter on the Meaning of the Ten Entanglements; Chapter on the Ten Desires; Chapter on Establishing the Fivefold Contemplation for Calming the Mind at the Beginning of the 'Chapter on Clarifying the Dharma'; Chapter on Loss and Benefit; Chapter on the Two Kinds of Adornment; Chapter on the Meaning of the Three Jewels; Chapter on the Meaning of the Six Harmonies and Respects; Chapter on Establishing the Ten Pāramitās at the Beginning of the 'Chapter on the Assembly of Flowers' of the Fourth Assembly; Chapter on Establishing the Teachings and Baskets of the Ekayāna, Triyāna, and Hīnayāna within the 'Chapter on the Ten Treasuries'; Chapter on the Six Unconditioned [Dharmas]; Chapter on the Three Realms; Chapter on the Four Eloquences; Chapter on the Factors of the Path; Chapter on the Twelvefold Scriptures; Chapter on Clarifying the Ten Dedications in the Fifth Assembly; Chapter on Dharmic Numbers; Chapter on the Seven Riches; Chapter on Repentance and Elimination of Sins in the Fifth Dedication; Chapter on Eliminating the Eight Difficulties through the Four Wheels in the Sixth Dedication; Chapter on the Ninety-Six Kinds of Non-Buddhists; Chapter on the Seven Destinies of Beings; Chapter on the Similarities and Differences in Secretly Turning to Rely upon the Practice of Dāna, Generating Action, and Cultivating Karma; Chapter on the Similarities, Differences, and Distinctions of Suchness in the Eighth Dedication; Chapter on the Meaning of the General and Distinct, Initial and Final, Different Principle and Phenomenon Contemplations at the Beginning of the Ninth Dedication; Chapter on the Subtle Differences in the Demarcation of Width and Narrowness, and Mutual Inclusion, from Initial to Final among the Abodes and Grounds, Not Yet Clarified in the Ninth Dedication; Chapter on the Ocean of Dharmas of the Ekayāna; Chapter on the Production and Differences of Buddha-Virtues in the Tenth Dedication.

2.4

Chapter on Clarifying the Differences in the Demarcations of the Dharmas of Practice of Ordinary Beings and Āryas at the Beginning of the 'Chapter on Pure Practice'

2.5

The dharmas of practice cultivated by ordinary beings and āryas all arise from the three karmas, and their accomplishment and dedication are likewise entirely different. Taking the single gate of practicing generosity as an example: the Buddha's teaching says that those who break the precepts, break correct views, and break deportment are instructed to practice generosity. Why is this? Because he wishes to make them provisionally escape the hells. Although this generosity does not intimately accord with the wholesome [roots] of the aids to bodhi or the aids to liberation, the Buddha, in order to rescue them from suffering, still allows them to practice it. By this standard, when those with wholesome roots of humans and gods, keeping precepts, giving, and cultivating, are instructed to practice generosity, though it is not ultimate, they are permitted without doubt to practice it in order to escape the animal and hungry ghost [realms]. If one cultivates the wholesome [roots] of the aids to liberation, it is in order to leave behind humans and gods, and thus the Buddha permits its practice—this is the matter of śrāvakas and pratyekabuddhas. If one cultivates the bodhisattva path, in order to redirect the śrāvakas, the initial teaching permits its practice; in order to guide [those of] the initial teaching, the final teaching permits its practice; in order to guide [those of] the gradual teaching, the sudden teaching permits its practice; in order to guide [those of] the sudden teaching, the perfect teaching permits its practice. Therefore, when the mind is perfected in the station of faith, Bhadraśrī praises [such] virtue, extensively explaining the practice of generosity and the making of offerings; according with the wholesome of the Ekayāna, not a single dharma is abandoned. According to the special intention of the Buddha, only the Ekayāna can be practiced, while the rest cannot be practiced. Why is this? Because they are not the ultimate reliance. Such differing acceptances and rejections are all the same single generosity. Why is this? It is entirely because of wisdom that there are distinctions. As with the single gate of generosity, so it is with the ten thousand practices; you should understand them accordingly.

2.6

Chapter on the Ten Powers

2.7

The ten powers are: the power of knowing what is possible and what is impossible; the power of knowing one's own actions; the power of knowing dhyāna, liberation, samādhi, and samāpatti; the power of knowing the sharpness and dullness of faculties; the power of knowing various inclinations; the power of knowing various dispositions; the power of knowing the paths leading to all destinations; the power of knowing past lives; the power of knowing death and rebirth; and the power of knowing the exhaustion of outflows. They cannot be subdued, and are therefore called 'powers'. They are boundless wise capabilities, and are therefore called 'powers'. This is a Triyāna meaning; the names are identical to the Hīnayāna, but the meanings differ in height according to the two traditions. In the Hīnayāna, they are real as spoken; in the initial teaching, they are empty; in the final teaching, they are suchness; in the sudden teaching, they are ineffable; the meaning in the Ekayāna can be known as the Nārāyaṇa-banner and other powers in the 'Chapter on Inconceivable Dharmas'.

2.8

Chapter on the Six Pāramitās

2.9

The six pāramitās are: dāna, śīla, kṣānti, vīrya, dhyāna, and prajñā pāramitā. Dāna: this is called 'generosity' (bùshī); directing the mind universally is called bù, and giving up one's own to benefit others is called shī. Śīla: this is called 'coolness'; the feverish energy of the three karmas is hot, and precepts can guard against and extinguish it, hence it is called 'coolness'. Kṣānti: this is called 'patience'; being afflicted by others is called 'insult', and remaining tranquil in the face of insult is called 'patience'. Vīrya: this is called 'vigor'; refining the mind in the Dharma is called 'refined' (jīng), and the refined mind advancing courageously is called 'progress' (jìn). Dhyāna: this is called 'arising of wisdom'; because wisdom arises dependent on meditative stabilization, it is called 'arising of wisdom'. Prajñā: this is called 'wisdom'; being decisive and clear regarding conditions is called 'wisdom'. Pāramitā: pāra means 'the other shore', and mita means 'reached'; that is, 'reaching the other shore'. This meaning belongs to the Triyāna, and the names are identical in the Hīnayāna as well. Looking at their meaning, however, there is a difference between reaching the other shore and not reaching the other shore. In the initial teaching of the Triyāna, each of the six pāramitās has ten meanings, as explained in the *Bodhisattvabhūmi-śāstra*. Furthermore, in meaning, cultivating the six pāramitās free of the characteristics of the three wheels is empty suchness. If according to the final teaching, knowing the dharma-nature to be free from greed and cultivating the pāramitā of dāna accords with the virtues of suchness. If according to the sudden teaching of suchness, it cannot be expressed. If according to the Ekayāna, the six pāramitās each have ten gates, as explained below in the 'Chapter on Leaving the World'.

2.10

Chapter on the Eighteen Unshared Dharmas

2.11

The unshared dharmas are: no fault in body, no fault in speech, no fault in mindfulness, no disparate thoughts, no non-concentrated mind, no equanimity without awareness, no diminution in aspiration, no diminution in vigor, no diminution in mindfulness, no diminution in wisdom, no diminution in exposition, no diminution in knowledge and vision of liberation, all bodily karma following wisdom, all verbal karma following wisdom, all mental karma following wisdom, wisdom knowing the past without hindrance, wisdom knowing the future without hindrance, and wisdom knowing the present without hindrance. These eighteen are not shared with the causal [stages], and are therefore called 'unshared'. Furthermore, these eighteen have distinct names that the Hīnayāna does not rely on or understand; for example, the *Saṃyuktābhidharmahṛdaya* takes the ten powers, four fearlessnesses, great compassion, and the three applications of mindfulness as the eighteen unshared dharmas. Question: According to the *Mahāyānasaṃgraha*, the hundred and forty unshared dharmas are shared with the Hīnayāna; why are these eighteen specially named as not understood by the Hīnayāna? Answer: The intention here is to show that while the names and numbers of the hundred and forty unshared dharmas are identical to the Hīnayāna, the textual meanings of that Hīnayāna are still different from the Mahāyāna, and therefore differential explanations are made in the text. As for the meaning of the Ekayāna, it is explained below in the unshared meanings of the 'Chapter on Inconceivable Dharmas'.

2.12

Chapter on the Four Fearlessnesses

2.13

The four fearlessnesses are: first, fearlessness in [claiming] omniscience; second, fearlessness in [claiming] the exhaustion of outflows; third, fearlessness in [explaining] obstacles to the path; fourth, fearlessness in [explaining] the path to ending suffering. Answering difficulties without cowardice is therefore called 'fearlessness'. This Triyāna meaning is shared with the Hīnayāna, but the meanings differ in depth. The meaning of fearlessness in the Ekayāna possesses ten kinds, which are inexhaustible dharmas, as explained below in the 'Chapter on Inconceivable Dharmas'.

2.14

Chapter on Establishing the Aspiration for Bodhi at the Beginning of the 'Bhadraśrī Chapter'

2.15

The mind of bodhi: *bodhi* is Sanskrit, translated here as the path of fruition. Because the fruit-virtues are perfect and all-pervading, it is called bodhi. Arousing the intention to aspire to and seek great bodhi is called 'arousing the mind of bodhi'. However, this arousing of the mind is also called a 'vow' in the sūtras; demanding that great bodhi come to belong to oneself, it is called a 'vow'. As for its essence, following different meanings, there are briefly three kinds: first, arousing [the mind] through characteristics; second, arousing [the mind] through the cessation of characteristics; third, true arousing. 'Arousing through characteristics' means deeply seeing the faults of saṃsāra and the blessed benefits of nirvāṇa, abandoning saṃsāra and proceeding toward nirvāṇa, reviling and seeking according to characteristics; this is called arousing the mind through characteristics. 'Arousing through the cessation of characteristics' means deeply awakening to equality, knowing that the intrinsic nature of saṃsāra is quiescent, and nirvāṇa is likewise. Because saṃsāra is quiescent, there are no characteristics to be reviled; because nirvāṇa is suchness, there are no characteristics to be sought. Turning away from previous characteristics and returning to the correct path of suchness, this is therefore called 'arousing'. Truly, because grasping characteristics turns away from truth, renouncing characteristics is made to be 'arousal'. It may also be that the initial arising of an equal mind free from characteristics is called 'arousal'. Hence the sūtra says: 'Eliminating all arousal and non-arousal is the arousal of the mind of bodhi.' 'Eliminating arousal' means eliminating all characteristics. 'Eliminating non-arousal' means not giving rise to arousal through characteristics. 'This is the arousal of the mind' means that correspondence with the signless is called arousal. Third, 'true arousal' means that the true nature of bodhi has always been one's own substance; covered by false thoughts, it exists without being recognized, which is called saṃsāra. Later, calming the false mind, one tallies completely with one's own reality, which has always been one's own substance. Knowing the nature of bodhi to be one's own substance, one abandons alien seeking, and the true mark appears before one; hence it is called arousing the mind. It can also be called arousing the mind when true realized cognition arises. There are six gates of arousing the mind: first, arousing the mind of faith, which is the mind perfected in the ten faiths; second, arousing the mind of the station, which is the mind of the ten understandings; third, arousing the mind of practice, which is the mind of the ten practices; fourth, arousing the mind of expedient means, which is the mind of the ten dedications; fifth, arousing the mind of realization, which is the mind from the first ground upward; sixth, arousing the mind of ultimate bodhi, which is the Buddha-mind. These demarcations belong to the Triyāna meaning, and are partially present in the Hīnayāna. The ultimate Ekayāna has ten kinds of arousing the mind, as explained in the 'Chapter on Leaving the World'. To show that it is inexhaustible, the virtues of this arousal of the mind encompass two hundred and eighteen lines of sūtra [text], as explained below in the section on the good friend Maitreya.

2.16

Chapter on the Three Kinds of Buddha-Nature

2.17

Buddha-nature is what all buddhas take as teacher—namely, the Dharma. Its nature is equal, just like empty space; regarding all ordinary beings and āryas, it is without limitation or obstruction, and is called 'Buddha-nature'. Since it is without limitation or obstruction, why is it specifically called 'Buddha-nature'? 'Buddha-nature' is spoken in terms of the time of awakening. How is this known? Because according to the place where it flows, it becomes various flavors. When the dharmakāya wanders through the five destinies, it is called 'sentient beings'; in terms of these conditions, it is not called Buddha-nature. Now, for the sake of śrāvakas who are ripe and mature, it is said that they possess Buddha-nature. Because śrāvakas formerly aimed at [nirvāṇa] without remainder and did not seek to become buddhas, now having redirected the śrāvakas, they are all capable of becoming buddhas; therefore Buddha-nature is spoken of. Such is the arising of the teaching. Briefly stated, there are three kinds of Buddha-nature: first, the Buddha-nature abiding in its own nature; second, the emerging Buddha-nature; third, the Buddha-nature of attaining the fruit. The Buddha-nature abiding in its own nature is the original nature. The emerging Buddha-nature is the nature acquired through cultivation. The nature of attaining the fruit is called 'attaining the fruit' when the causal cultivation is fulfilled. Moreover, the nature abiding in its own nature is the original nature; the emerging Buddha-nature is the original nature drawn out; the nature of attaining the fruit is the original nature reaching the fruit, hence called 'attaining the fruit'. Furthermore, there are ten kinds of Buddha-nature, as distinguished in the questions and answers. Question: The nature of the tathāgatagarbha is also described as the original nature; why does the nature of the tathāgatagarbha not discuss the characteristics of distinction in terms of stages, whereas the doctrinal gate of Buddha-nature discusses light and darkness in terms of grounds and stations? Answer: The distinction of the tathāgatagarbha is explained for bodhisattvas who advance straight ahead, and is therefore not discussed in terms of stages. The meaning of the differentiated Buddha-nature is spoken for śrāvakas whose faculties are mature; because the views of śrāvakas have increased, distinctions are now spoken in accordance with their views. The meaning of Buddha-nature corresponds to the Triyāna meaning, fully distinguishing differences, which is extensively treated in the commentary. If viewed from the perspective of the Ekayāna, it is subsumed under the perfect teaching of the Ekayāna. The remaining meanings can be known accordingly.

2.18

Chapter on the Eight Kinds of Brahmā Voice

2.19

Regarding the Brahmā voice and sound, there are two types: first, explaining its voice and sound according to doctrinal meaning; second, differentiating the voice and sound according to the Buddha's virtues. Regarding that according to doctrinal meaning, as the Daśabhūmika Sūtra states, the Tathāgata has eight kinds of sound: first, indicating seeing suffering; second, indicating facing suffering; third, indicating seeing accumulation; fourth, indicating facing accumulation; fifth, indicating seeing cessation; sixth, indicating facing cessation; seventh, indicating seeing the path; eighth, indicating facing the path. This is called 'sound' according to doctrinal explanation. Second, differentiating the meaning of voice and sound according to the Buddha's virtues: 'voice' (yin) is resonance, whereas 'sound' (sheng) differentiates the substance in relation to sense faculties; hence the two are not the same. 'Voice' has eight kinds, as the Daśabhūmika Sūtra states, the so-called Brahmā voices: first, non-male voice; second, non-female voice; third, non-harsh voice; fourth, non-soft voice; fifth, non-clear voice; sixth, non-turbid voice; seventh, non-masculine voice; eighth, non-feminine voice. There are also another eight voices, as explained in the commentary. These eight voices correspond to the Triyāna meaning. In the Hīnayāna the names are identical but the meaning is different, referring to the difference between emptiness and existence: the Hīnayāna is existence, whereas the initial teaching is emptiness. The voice and sound of the Ekayāna are equal to the dharmadhātu, immeasurable, and equal to the subtle realm of Indra. Why is this? Because it speaks in such ways in accordance with what is to be subdued among sentient beings.

2.20

Chapter on the Gotra of the Primary Division Head within the 'Ten Abodes Chapter' of the Third Assembly

2.21

Next, regarding the meaning of gotra that accomplishes the meaning of the Ekayāna Buddha after the ten faiths, it refers to the nature-gotra and the practice-gotra. The nature-gotra is spoken of in terms of original nature; the practice-gotra is spoken of in terms of cultivation and practice. There are also those who explain: the nature-gotra is the inherently existent nature, and the practice-gotra is the nature produced through cultivation. This is not what the Buddha-Dharma delights in. Why is this? Now, when discussing gotra, it is spoken of in accordance with the gate of causes and conditions; how could it be permissible to speak of gotra without relation to causes and conditions? Therefore, the nature-gotra at present cannot be inherently existent. Furthermore, the practice-gotra cannot be produced through cultivation. Why is this? If there were production through cultivation outside the nature of dharmas, pratītyasamutpāda could increase; therefore, one must not speak of production through cultivation. Thus, the meaning of gotra at present is the cause of the Buddha; its meaning is vast and great, not biased toward understanding, not biased toward practice, not biased toward stages, not biased toward inference, not biased toward realization, not biased toward cause or effect, and not biased toward inherently existent or produced through cultivation. Now, in establishing the two kinds—nature and practice—speaking of them generally: the nature-gotra is spoken of in terms of original nature, its stage being in the seed; the practice-gotra is spoken of in terms of production through cultivation, its meaning being vast and great—this relies on the text of the Bodhisattvabhūmi. If relying on the Yingluo jing, there are six kinds of gotra: first, practice-gotra; second, nature-gotra; third, path-gotra; fourth, noble-gotra; fifth, equal enlightenment gotra; sixth, wondrous enlightenment gotra. This is spoken of in terms of stages, and its meaning is universal. If one wishes to identify their essence, one takes the gates of inherent existence, production through cultivation, pratītyasamutpāda, merit and wisdom, samādhi and wisdom, and so forth as the essence. This accords with the Triyāna. If it is the distinct teaching meaning of the Ekayāna, it refers to the six determinations and abiding in the ten marks, which accord with Samantabhadra's vows and practices, as extensively spoken of in the verses of the 'Chapter on the Merits of Generating the Aspiration [for Enlightenment]'.

2.22

Chapter on the Ten Abodes

2.23

Regarding the meaning of the ten abodes: 'ten' is a number; 'abode' is non-retrogression, which is the stage of accomplishing abiding. They are also called the ten understandings: first, the abode of generating the aspiration [for enlightenment]; second, the abode of maintaining the ground; third, the abode of cultivation; fourth, the abode of noble birth; fifth, the abode of fulfillment of skillful means; sixth, the abode of the correct mind; seventh, the abode of non-retrogression; eighth, the abode of the innocent youth; ninth, the abode of the prince of the Dharma; tenth, the abode of consecration. Because they are unshakeable, they are called 'abodes'. As for their essence, immeasurable samādhis of skillful means serve as the essence. This is spoken in accordance with the final teaching of the Triyāna; originally it is the Ekayāna. In the initial teaching there is no fixed [system]. The Hīnayāna of those ignorant of phenomena and those who have just redirected their minds do not teach the ten abodes, as should be understood accordingly.

2.24

Chapter on Explaining the Universal Contemplation at the Beginning of the 'Brahmacarya Chapter'

2.25

Universal contemplation means universally subduing all afflictions, universally extinguishing the seeds of afflictions, universally cultivating all practices, and universally contemplating all principles; hence it is called 'universal contemplation'. It is the single samādhi of non-conceptual cognition. This contemplation, in terms of its accomplishment, transcends the characteristics of verbal expression; one cannot speak of differences in its essential characteristics, words, and meanings—it is simply the single-practice samādhi. In terms of what it attains, it may also be identical in meaning to the sudden teaching. In terms of skillful means, it accords with investigation, as well as the mental words of mere-cognition in accord with reality, etc.; this accords with the Triyāna. If designated by the Ekayāna, it belongs to the Ekayāna. If one dedicates it toward the Ekayāna and knows it to be a skillful means of the Ekayāna, it also enters the Ekayāna. The initial teaching also has this gate, but only speaks of it as identical to emptiness, as should be understood accordingly. Now, for the sake of the meaning of universal contemplation, the different principles stated by various masters are briefly set forth. First, some say that the true nature accords with non-conceptuality, and that the cessation of characteristics and corresponding tranquility is the correct meaning, so that abiding without further progress, one supposes that this is the Buddha. Second, as stated above, when one's mind correctly accords with this, then through long practice one becomes a Buddha, up to immeasurable kalpas. Third, discussing the nature of dharmas, all things are suchness; because it originally accomplishes all dharmas, it is not by being an object of cognition's characteristics that one attains the nature of dharmas. In accordance with their dharma-nature, there is neither duality nor difference; everything is empty, which is their original nature. Ignorance, afflictions, and so forth are accomplished by suchness. What is the meaning of ignorance? It is the meaning of true suchness. Why is this? Because true suchness accomplishes ignorance. If there were no true suchness, there would be no ignorance. Therefore, the Awakening of Faith states that from ignorance on, all dharmas are the mind of sentient beings of the Mahāyāna, the characteristics and functions of arising and ceasing within the essence of true suchness. If one accepts this meaning, one can follow it and enter the gate of true suchness. When designated by the Ekayāna, it also enters the Ekayāna; in contrast to the preceding correct contemplation, its semblances are raised to illuminate what is correct. Relying on the Ratnagotravibhāga, when bodhisattvas of newly generated aspiration cultivate in their minds, they end up forming a confused mind regarding emptiness, of which there are roughly three kinds: first, departing from the empty tathāgatagarbha, taking the loss and disintegration of things as cultivation, called the liberation gate of emptiness; giving rise to such a thought that real things are annihilated and later nirvāṇa is attained—this is the first confused thought. Second, there are also persons who take emptiness as an existent thing, thinking that by principle emptiness should be attained—this is the second confused thought. Third, giving rise to this thought: apart from form and other dharmas, there is separately another emptiness, and I cultivate in order to attain that emptiness—this is the third confused thought. Practitioners who cultivate contemplation should comparatively resolve this.

2.26

Chapter on the Four Reliances, such as Always Begging for Food

2.27

The four reliances are: first, sitting beneath a tree; second, always begging for food; third, rag robes; fourth, discarded medicine. 'Discarded' means: first, taking excrement as discarded; second, taking medicine discarded overnight as discarded. Question: What is the difference between these reliances and the dhūta practices? Answer: Their applications are each different. Dhūta is based on leaving afflictions behind; the four reliances rely on them to accomplish one's practice. There is this difference. This accords with the Triyāna and the Hīnayāna of those ignorant of phenomena. Practicing as described above accords with their teaching; if the mind clings to embellishments, it is a semblance, not the true practice. Practitioners who advance directly in the initial teaching of the Mahāyāna take that which is good within evil and discarded by others, and now cultivate eating it; furthermore, knowing it to be identical to emptiness, the evil of distinctive characteristics goes without saying. Those who have just redirected their minds rely on the phenomenal characteristics of the preceding four reliances and know that dharmas are identical to emptiness; this is called the four reliances. In the final teaching, the four reliances are that the characteristics of practice are identical to suchness, with nothing to be obtained; this is that upon which one relies, not meaning that there is an entity upon which one may rely; this is called the four reliances. As for the meaning in the Ekayāna, it takes the preceding meanings as skillful means. Furthermore, being designated by the Ekayāna teaching, they are simply the Ekayāna.

2.28

Chapter on the Twelve Dhūtas

2.29

Dhūta means shaking off afflictions. 1. Dwelling in an araṇya; 2. Always begging for food; 3. Wearing patchwork robes; 4. Eating in a single sitting; 5. Regulating the amount of food; 6. Not drinking beverages after noon; 7. Dwelling in a charnel ground; 8. Dwelling under a tree; 9. Sitting in the open air; 10. Always sitting and not lying down; 11. Begging for food in sequential order; 12. Possessing only three robes. These dhūta practices are not called precept practices; they are ornaments of the precepts. If one's energy and strength are insufficient, not practicing them is not an infraction. As for the demarcation of the dhūtas: from the fifteenth day of the first month to the fifteenth day of the third month, and from the fifteenth day of the eighth month to the fifteenth day of the tenth month, the requisites for dhūta to be practiced during these two periods are fully explained in the Chapter on the Dhūtas. The incorrect, correct, semblance, and their accordance with the meanings of the Triyāna and Ekayāna are like the preceding four reliance dharmas.

2.30

Chapter on Receiving the Karmic Activity of the Precept of the Good Discipline

2.31

The essential divisions of the great canon of Vinaya are two: first, differences in categories of reverse and forward; second, differences according to the conditions of reception. First, differences in categories refers to the ten sets of ten differences, as spoken of in the Avataṃsaka Sūtra. Second, differences according to the conditions of reception are threefold: first, precepts instituted for laypeople, referring to the five precepts and eight precepts; second, instituted for renunciants, referring to the precepts kept by the five assemblies—these two above are shared with the Hīnayāna; third, precepts shared by lay and renunciant, referring to the three collections of precepts and so forth. Why is this? Because they equally serve as skillful means for bodhi. Furthermore, some are shared with the five vehicles, while some are not shared with the five vehicles; bodhisattva precepts are not shared with the five vehicles, as should be understood accordingly. As for the precepts kept by the five renunciant assemblies, they have manifest and unmanifest wholesome karmic activity as their essence; they are also called vijñapti and avijñapti. Manifest activity has two kinds: first, reception-manifestation; second, subsequent-manifestation. Within both kinds of manifest activity there are three types: first, doing it oneself; second, instructing others to do it; third, rejoicing upon seeing or hearing it done—all apply across the three karmic activities. Unmanifest activity has three kinds: first, unmanifest concurrent with manifest activity; second, unmanifest concurrent with the physical form; third, unmanifest according with usage, which is the unmanifest activity produced when maintaining [the precepts] according to conditions. This has two meanings: first, producing unmanifest activity through one's own subsequent manifest activity; second, moving another's three karmic activities to accomplish one's own unmanifest activity—that is, instructing another to do it, where another's doing produces [manifest activity] and the unmanifest activity belongs to oneself. Manifest activity of body and speech has invisible resistant matter as its essence; manifest activity of the mental ground has the mind as its essence. Unmanifest activity of body and speech has invisible non-resistant matter as its essence; unmanifest activity of the mental ground has that which is neither matter nor mind as its essence. How is this known? Because the Nirvāṇa Sūtra states: 'Unmanifest activity takes that which is neither matter nor mind as its essence.' This is stated in terms of the prātimokṣa precepts. If speaking in terms of the unmanifest activity of samādhi and the path, the unmanifest activity of body and speech still uses invisible non-resistant matter as its essence. Both these manifest and unmanifest activities are based on actual manifestation. Why is this? Because they can be renounced through the dharmas of manifest activity; because karmic activity is identical to emptiness; because in the final teaching they are identical to suchness; and because in the Ekayāna teaching they correspond to the subtle practices of Indra. The Hīnayāna has no keeping of precepts on the mental ground. If so, why do they ask: 'What was your mental intention?' Answer: This refers to associated mind, not unassociated mind. Furthermore, dedication toward bodhi is called keeping precepts, not dedicating toward bodhi is called not keeping precepts, and dedication toward the śrāvaka [vehicle] is called breaking precepts; distinguishing and non-distinguishing, and so forth, follow this pattern. The rest should all be understood accordingly. The extent of conditions endowed in the associated mind is extensively explained in a separate chapter.

2.32

Chapter on the Five Turbidities

2.33

The five turbidities are: first, the lifespan turbidity; second, the sentient being turbidity; third, the affliction turbidity; fourth, the view turbidity; fifth, the kalpa turbidity. 'Turbidity' means the sense of being unclean. A lifespan of one hundred years or below is the lifespan turbidity. Not recognizing the venerable and the lowly, not respecting superiors, nor receiving inferiors, is called the sentient being turbidity. The increase of unlawful greed, knives, swords, weapons, lawsuits, strife, flattery, deception, false speech, accepting false teachings, and so forth, is called the affliction turbidity. The gradual arising of wrong views, the destruction of the Buddha-Dharma, and the progressive increase of false teachings, is called the view turbidity. The arising of kalpas of famine, epidemics, and warfare, is called the kalpa turbidity. According to the texts of the sūtras and treatises, if one generates a single moment of true loving-kindness toward sentient beings, giving a single morsel of food and a single pill of medicine, one will not be born in the kalpa of the five turbidities. These turbidities are in the Hīnayāna; in the initial teaching they are identical to emptiness; in the final teaching they are identical to suchness; in the Ekayāna they are simply the dharmadhātu, as should be understood accordingly.

2.34

Chapter on the Five Precepts at the Beginning of the 'Chapter on the Merits of Generating the Aspiration [for Enlightenment]'

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Regarding the five precepts: first is the precept against killing; second is the precept against stealing; third is the precept against sexual misconduct; fourth is the precept against lying; fifth is the precept against drinking alcohol. These precepts may also be taken individually, and they are precepts maintained for the duration of one's life. The [first] four precepts are moral precepts by nature, while abstention from drinking alcohol is a prohibitive precept. The Upāsaka-śīla Sūtra states: "Eating meat incurs the sin of killing living beings. Why? Because out of craving the taste of meat, seeing another kill living beings, one gives rise to approval." These precepts belong to the Triyāna and also apply universally to the Hīnayāna, humans, devas, and the like. A sūtra states: "If one wishes to be born in heaven, one receives and maintains the five precepts together with the ten good deeds. Seeing a painted woman on a wall, if one does not produce the conception of a woman, that person is born in heaven, receives a celestial body, and undergoes apparitional birth." They also apply to the meaning of the Ekayāna, because they are designated by the Ekayāna and because dedicating them toward the Ekayāna serves as an expedient means. Question: Why is alcohol alone singled out as a prohibitive precept? Answer: Because the fault of alcohol is great, a specific prohibition was established regarding alcohol. Thus the Mahāprajñāpāramitopadeśa states: "Alcohol has thirty-five disadvantages." It cites the Buddha's words to the upāsaka Ti-jia that alcohol has thirty-five disadvantages: first, the property of the present life is wasted and exhausted; second, it is the gateway to many illnesses; third, it is the root of disputes and quarrels; fourth, one becomes naked without shame; fifth, one gains an ugly name and bad reputation and is not respected by others; sixth, it obscures wisdom; seventh, what should be obtained is not obtained, and what has already been obtained is dissipated and lost; eighth, hidden matters are entirely disclosed to others; ninth, various enterprises are ruined and not accomplished; tenth, intoxication is the root of sorrow; eleventh, bodily strength progressively decreases; twelfth, bodily complexion is ruined; thirteenth, one does not know to respect one's father; fourteenth, one does not know to respect one's mother; fifteenth, one does not respect śramaṇas; sixteenth, one does not respect brāhmaṇas; seventeenth, one does not respect uncles and elders; eighteenth, one does not respect the Buddha; nineteenth, one does not respect the Dharma; twentieth, one does not respect the Saṅgha; twenty-first, one associates with evil people; twenty-second, one alienates the virtuous; twenty-third, one becomes a breaker of precepts; twenty-fourth, one lacks shame and conscience; twenty-fifth, one does not guard the six sense faculties; twenty-sixth, one indulges in sensual lust and heedlessness; twenty-seventh, one is detested by others and people do not wish to see him; twenty-eighth, respected friends and relatives jointly cast him out; twenty-ninth, one practices unwholesome dharmas; thirtieth, one abandons wholesome dharmas; thirty-first, one is not trusted or employed by wise people; thirty-second, one remains far from nirvāṇa; thirty-third, one plants the causes and conditions for madness and delusion; thirty-fourth, when the body breaks up at the end of life, one falls into evil destinies; thirty-fifth, if born in the human realm, one is constantly afflicted with madness and delusions. It was for this reason that it was specifically prohibited.

2.36

Section on the Eight Precepts

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The eight precepts are day-and-night precepts received by the white-robed (laity): first, not killing living beings; second, not stealing; third, not engaging in sexual intercourse; fourth, not lying; fifth, not drinking alcohol; sixth, not sitting on high and broad beds; seventh, not wearing flower garlands, fragrances, and necklaces, not perfuming the body with ointments, and not scenting garments with incense; eighth, not engaging in singing, dancing, and music, nor going to watch and listen, and not eating past noon. Among these eight precepts, the first four are the precept portion, the next one is the non-negligence portion, and the last three are the cultivation-accordant portion. This meaning exists in the Triyāna, Hīnayāna, humans, devas, and the like, and it also applies to the Ekayāna, since it is designated by the Ekayāna and constitutes an expedient means when dedicated toward the Ekayāna. The remaining meanings are as in the separate section.

2.38

Section on the Four Fruits

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First is the fruit of stream-entry (srotaāpanna); second is the fruit of once-returning (sakṛdāgāmin); third is the fruit of non-returning (anāgāmin); fourth is the fruit of arhatship. This meaning arises from contemplation establishing the four fruits; the foolish-dharma Hīnayāna collectively establishes four distinct persons. The initial teaching of the Mahāyāna also shares the above meaning, yet also does not share it. Why? Because it establishes the fruits according to stages, one person alone accomplishes them. In the final teaching, they are accomplished by only one person. Why? Because the four fruits are established in terms of their dharma-gates. If contrasted with the Ekayāna, the four fruits accomplished above all enter the Ekayāna. Why? Because they are designated by that Ekayāna, because of its vastness, and because they are subtly established in Indra's net.

2.40

Section on the Sixty-Two Views

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Regarding the sixty-two views, not understanding the aggregate of form gives rise to twelve views: eternal, impermanent, both eternal and impermanent, neither eternal nor impermanent; bounded, boundless, both bounded and boundless, neither bounded nor boundless; after the Tathāgata passes away, departing as [such], not departing as [such], both departing and not departing as [such], neither departing nor not departing as [such]. The coarse self being identical with the aggregate, such that when the aggregate perishes the self also perishes, is the meaning of impermanence. The subtle self being different from the aggregate, such that when the aggregate perishes the self does not perish, is the meaning of permanence. The remaining meanings should be understood accordingly. The coarse self is identical with the aggregate, so perishing along with the aggregate, it does not depart as it came. The subtle self is different from the aggregate, so when the aggregate perishes, it returns departing as it came. One aggregate has twelve; the five aggregates make sixty; adding the fundamental [views of] annihilation and permanence makes sixty-two. If based on the Hīnayāna, these are defilement-proclivities. If based on the initial teaching, the meaning of views is just empty. If based on the final teaching, they are just suchness, just reality. Why? Because there is nothing to be eliminated. If based on the Ekayāna, it does not speak of their self-nature, but discusses only their function: that which is deluded about has many meanings, and the functioning that is capable of deluding is also vast. Furthermore, subsuming the aforementioned Hīnayāna and Triyāna meanings, they are simply in the Ekayāna. Why? Because they are designated by the Ekayāna teaching.

2.42

Section on the Five Hindrances

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Regarding the meaning of hindrance (āvaraṇa/nīvaraṇa): concealing and obstructing the practicing mind is called a hindrance. There are five kinds of hindrances: first is desire; second is ill will; third is sleep and drowsiness; fourth is restlessness and regret; fifth is doubt. A hindrance has four meanings: first is the meaning of obstruction, because it can obstruct the flowers of the seven limbs of awakening; second is the meaning of destruction, because it can destroy the mundane and supramundane paths; third is the meaning of following along; fourth is the meaning of lying down, because one sleeps long in saṃsāra. The first two are the primary meanings of hindrance, and the latter two assist in the explanation. Furthermore, the present five hindrances are both hindrances and coverings; the past and future five hindrances are hindrances but not coverings. Hindering the path is called a hindrance; not obstructing active arising in the present, they are therefore not called coverings. Question: Regarding all defiled dharmas, the bodhisattva uses the defilements of sentient beings as his own defilements, and his own defilements as those of sentient beings. What is the meaning of this? Answer: In the Hīnayāna and the initial teaching, reversal is not possible. In the beginning and end of the final teaching, although the principle is correct and one is free in applying the principle, one still does not attain freedom regarding teaching and phenomena, because teaching and phenomena are not complete. In the doctrine of the perfect teaching, they can be mutually reversed, because one fully possesses freedom in principle and phenomena. The rest should be understood accordingly.

2.44

Section on the Meaning of the Ten Entanglements

2.45

The ten entanglements are shamelessness, lack of conscience, sleep, regret, stinginess, jealousy, restlessness, torpor, anger, and concealment. These ten kinds of meanings, when practiced much, become faults; just as threads bind a horse, because they are many they constitute a fault, and are thus called entanglements. If relying on the Hīnayāna, the meaning of entanglement constitutes the meaning of fault. If relying on the initial teaching of the Mahāyāna, the meaning of entanglement is just empty; thus the Vimalakīrti Sūtra states: "Penetrating the five appropriated aggregates as empty and non-arising is the meaning of suffering," and so forth; the meaning of entanglement should be understood accordingly. If according to the final teaching, they are just true suchness. Why? All dharmas are just suchness. If according to the Ekayāna, the meaning of entanglement does not pertain to self-nature, but only to function: that which is obstructed is vast, and the fault of the entanglement is also weighty. Because dharmas are unhindered, it is identical with the meaning of the dharmadhātu. The remaining meanings are as in the separate section.

2.46

Section on the Ten Desires

2.47

Regarding the ten desires: superior desire, unsurpassed desire; with-remainder desire, without-remainder desire; equal desire, unequal desire; supported desire, unsupported desire; shared desire, unshared desire; bounded desire, boundless desire; wholesome desire, unwholesome desire; worldly desire, supramundane desire; great wisdom desire, pure desire; unobstructed wisdom desire, unobstructed wisdom Buddha-liberation desire; purified desire, unpurified desire; broad desire, narrow desire; subtle desire, coarse desire. Such desires as these enter into the ten kinds of desire, namely: desire arising from suffering, expedient desire, hopeful desire, craving-taste desire, desire arising following causes, desire arising following conditions, exhaustive desire, all desires, initial-aspiration bodhisattva desire, and mahāsattva desire. Question: Can these desires be severed? Answer: There are two kinds of desire. First, false desire—this is indeed severed. Second, non-false desire—this is not severed. Now, when these ten desires and so forth unite with the practice of Samantabhadra, there is no severing. Even up to the ten natures, ten faculties, and so forth, they are analogous by rule. In the meaning of the Triyāna, false desire is rebuked, and thus desire is not permitted. In the doctrinal gate of the Ekayāna, if there were no superior desire, one would not correspond to all virtues; thus it forms the net of desire. 'Net' has the meaning of ensnaring and encompassing: the inexhaustible teachings and principles are established by being encompassed in the net of desire. Furthermore, desire is inexhaustible, corresponding to Indra['s net]; hence the characteristic of a net is cited to illustrate it.

2.48

Section on Establishing the Contemplations for Calming the Mind in Five Ways at the Beginning of the Chapter on Clarifying Dharmas

2.49

Regarding the five contemplations: first is the contemplation of impurity; second is the contemplation of loving-kindness; third is the contemplation of pratītyasamutpāda; fourth is the contemplation of mindfulness of breathing (ānāpāna-smṛti); fifth is the contemplation of the analysis of the dhātus. One with much greed cultivates the contemplation of impurity; one with much anger cultivates the contemplation of loving-kindness; one with much delusion cultivates the contemplation of pratītyasamutpāda; one with much discursive thought cultivates the contemplation of mindfulness of breathing; one with much view of self cultivates the expedient contemplation of the analysis of the dhātus. These contemplations share their name with the Hīnayāna meaning, but are distinct in the Mahāyāna. According to the initial teaching of the Mahāyāna, there are two ways of employing this contemplation gate: if defilements are manifested heavily, one subdues greed and the like according to Hīnayāna contemplation practice; if the manifested afflictions are middling or inferior, then based on the five dharmas, one accomplishes contemplation of immediate emptiness. Why? Because the initial teaching of the Mahāyāna takes benefit as its principle. Measuring the benefit, it is put to use according to circumstances, and does not determine a single contemplation characteristic. There are further distinct contemplations directed toward their distinct capacities, as explained below in the sūtra. If according to the final teaching, everything is just suchness. If according to the Ekayāna, what was stated above is designated by the perfect teaching, and directing toward the Ekayāna is an expedient means of the Ekayāna, belonging to the subsumption of the Ekayāna.

2.50

The Meaning of Determining the Demarcation of Benefit and Harm in Understanding and Practice Comprehensively Based on the Five Vehicles within the Chapter on Clarifying Dharmas

2.51

Now, the arising of the Tathāgata's teaching is intended for sentient beings. Because faculties are shallow or profound, the teachings consequently form two kinds: first, the teaching gate of distinct characteristics; second, the teaching gate of identity and difference. The teaching of distinct characteristics means that good and evil are distinct in characteristic, so that beginners enter into correct understanding without error. For example, the ten goods, ten evils, and so forth are instances of this; they may be known by analogy with their characteristics. Second, the teaching of identity and difference is also called the secret teaching in the sūtras. Why it arises is that sentient beings have heavy and thick afflictions, and their wrong wisdom is sly and slippery, calculating boundlessly. In order to ward off this illness, the teaching was caused to arise. As for the characteristics of its detriments and benefits: take, for example, the gate of great moral restraint across the five vehicles. From the human and heavenly planes upward, what is not yet attained constitutes a detriment, and attainment constitutes a benefit; advancing constitutes a benefit, and remaining stationary constitutes a detriment; and so forth up to all the vehicles, which should all be understood by analogy with this. If one practice is like this, all understandings and practices are likewise. Furthermore, practicing for the sake of fame: doing so for worldly fame is a detriment, while doing so for supramundane fame is a benefit; and so forth, all understandings and practices should be known by analogy with this. Furthermore, practicing for the sake of gain: doing so for worldly gain is a detriment, while doing so for supramundane gain is a benefit; and so forth, all understandings and practices should be known by analogy with this. Furthermore, practicing out of self-righteousness: doing so out of worldly self-righteousness is a detriment, while doing so out of supramundane self-righteousness is a benefit; and so forth, all understandings and practices should likewise be known by analogy with this. Blaming others is also like this. Furthermore, practicing for the sake of delighting in worldly existence: doing so for the sake of sentient beings residing in existence is a benefit, while doing so for one's own self residing in existence is a detriment; and so forth, all understandings and practices should likewise be known by analogy with this. Furthermore, not seeking fame, gain, self-righteousness, blaming others, or delighting in existence in the three realms also has detriments and benefits: not seeking the name of a Buddha is a detriment, while not seeking worldly fame is a benefit; and so forth, not seeking gain or delighting in worldly existence likewise have detriments and benefits, which should be known by analogy. Furthermore, from the initial teaching upward: non-discrimination is a benefit, while discrimination is a detriment; and so forth, the doctrinal meanings of the Ekayāna should also be known by analogy with this. Just as the single gate of great moral restraint possesses such detriments and benefits, great diligence, great repentance, great absence of right and wrong, great absence of self-righteousness and contempt for others, great chanting, great understanding and practice, and so forth should all likewise be understood by analogy with this. Furthermore, all the detriments and benefits regarding the principle and phenomena of understanding and practice in the various vehicles constitute the gates of detriment and benefit for those who are worldly and have not yet transcended the world, not for those who have transcended the world. The Liang She lun (Mahāyānasaṃgraha) says: 'If it is a worldly dharma, it can indeed be disparaged; if it is a supramundane dharma, it cannot be disparaged.' Question: The principles of the dharmas of detriment and benefit are distinct and clear; why do you now speak of disparaging and not disparaging? Answer: The characteristics of detriment and benefit are distinct, and in principle do not intermingle. Now, in resolving that former doubt, there are two kinds: first, answering by concealing the characteristics for those of wrong wisdom; second, answering by revealing the characteristics for those of correct wisdom. Now, in order to conceal the characteristics and resolve that former doubt, it generally speaks of disparagement. Furthermore, in determining understanding and practice with respect to the time when the Buddha appeared in the world and the final era, the two characteristics of good and evil are also unfixed; if one says that in the Buddha's era good is plentiful and in the final era evil is plentiful, this may also be so. Furthermore, in determining the falsity or correctness of the teaching with respect to the two faculties, higher and lower, this is also unfixed; if determined with respect to reaching or not reaching, this may indeed be so: reaching constitutes a benefit, while not reaching constitutes a detriment, and so forth down to whatever follows may be known by analogy. Just as with the identity and difference of detriment and benefit within the good, the evil and the neutral may also be understood by analogy; taking the converse is just it. What has been clarified above is explained with respect to the shared teaching of the Triyāna. If explained with respect to the distinct teaching of the Ekayāna, detriments and benefits are inexhaustible. Why is this? Because the meanings of the Ekayāna are each distinct and follow conditions, not being determined by a general explanation, and are therefore endless. Furthermore, the meaning of detriment and benefit encompasses both good and evil: within the good there is the good, and within the good there is the unwholesome. The good within the good is like the aforementioned gate of benefit; the unwholesome within the good is like the aforementioned gate of detriment. The evil within the evil is like the aforementioned converse that opposes principle and is unwholesome; the good within the evil is the expedient turning around of evil to support the completion of wholesome roots. In their two meanings of good and evil, detriment and benefit are equal. Furthermore, the two gates of good and evil, detriment and benefit, are subtle and extremely profound. Why is this? Because the defiled and pure capacities and desires of sentient beings are inexhaustible. Speaking briefly of it now, it is merely a matter of knowing or not knowing, avoiding or not avoiding. If one knows yet does not avoid, or avoids yet does not know, that is difficult indeed.

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華嚴經內章門等雜孔目章 — Classical Chinese