華嚴經內章門等雜孔目章 3

English (machine translation) 3

Language: English

3.78 — 4 parts

3.1

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

Chapter on Clarifying the Ten Grounds at the Beginning of the 'Daśabhūmika Chapter' in the Sixth Assembly; Chapter on the Six Certainties within the Intrinsic Section; Chapter on Clarifying the Four Dharmas within the Mental Empowerment in the Empowerment Section; Chapter on the Six Right Views; Chapter on the Transformation of the Basis within the Entreaty Section; Chapter on the Two Greats of Unrealized and Teaching within the Entreaty Section; Chapter on Critical Distinction of the Doctrines of the Various Schools at the Beginning of the Exposition Section; Chapter on the Five Fears at the Beginning of the Section on Secure Abiding in the Grounds; Chapter on the Ten Vows at the Beginning of the Section on Assessing Superiority; Chapter on the Three Kinds of Bodhi; Chapter on the Ten Practices of Faith and the Rest within the Assessment of Practice; Chapter on Pratītyasamutpāda within Kindness and Compassion in the Assessment of Practice; Chapter on the Four Fruits of Pliability and the Rest within the Fruit Section; Chapter on the Three Clusters of Precepts at the Beginning of the Second Ground; Chapter on the Ten Courses of Unwholesome Action; Chapter on the Seven Kinds of Wrong Views; Chapter on the Ten Courses of Wholesome Action; Chapter on Clarifying the Four Inversions within the Precepts of Gathering Sentient Beings; Chapter on the Four Dhyānas and Eight Meditations within the Disgust Section of the Third Ground; Chapter on the Three Sufferings and Eight Sufferings; Chapter on the Four Immeasurables; Chapter on the Six Supernormal Powers; Chapter on the Thirty-Two Marks in the Fourth Ground; Chapter on the Eighty Minor Marks; Chapter on the Seven Purities in the Fifth Ground; Chapter on the Ten Truths; Chapter on Pratītyasamutpāda in the Sixth Ground; Chapter on the Three Gateways to Emptiness (also called the Three Samādhis); Chapter on the Samādhi of Repeated Emptiness; Chapter on the Two Emptinesses of Person and Dharmas; Chapter on the Doctrines of the Four Masters in the Seventh Ground; Chapter on the Four Kinds of Anutpattika-kṣānti in the Eighth Ground; Chapter on the Three Worlds; Chapter on the Ten Masteries; Chapter on the Ten Fears; Chapter on the Meaning of the Ten Dense Forests in the Ninth Ground; Chapter on the Eighty-Four Thousand Dharma-Doors; Chapter on the Dense Forest of the Operations of Afflictions; Chapter on the Dense Forest of the Operations of Faculties; Chapter on the Dense Forest of the Operations of Rebirth; Chapter on the Dense Forest of Latent Tendencies; Chapter on the Dense Forest of the Operations of the Three Clusters and Fulfillment; Chapter on the Twenty Kinds of Dharma Masters; Chapter on the Forty Unimpeded Eloquences; Chapter on the Bestowal of Office in the Tenth Ground; Meaning of Lake Anavatapta.

3.3

First: Chapter on Clarifying the Ten Grounds in the 'Daśabhūmika Chapter'.

3.4

The ten grounds are: first, the Ground of Joy; second, the Ground of Freedom from Defilement; third, the Ground of Luminous Radiance; fourth, the Ground of Blazing Radiance; fifth, the Ground Difficult to Conquer; sixth, the Ground of Manifestation; seventh, the Ground of Far-Reaching Practice; eighth, the Ground of Immovability; ninth, the Ground of Good Intelligence; tenth, the Ground of the Cloud of Dharma. Because they generate and support the Buddha's wisdom, they are called grounds; 'ground' means a stage. Now, these ten grounds subsume the Buddha's causal stage; the Ekayāna, Triyāna, śrāvakas, humans, and devas are all included within them, and they are contemplated by the people of the five vehicles. The stage of Samantabhadra's realization subsumes and employs the Buddha fruit, unimpeded and sovereign, exhausting all without exception. Why is this? Because the Dharma of the ten grounds is the very first gateway among those that gather sentient beings. The Dharma of the grounds is extremely profound and most difficult to discern; it is briefly distinguished in its demarcation according to the five vehicles. As for the five vehicles: humans, devas, and so forth form one, called the vehicle of humans and devas; śrāvakas and pratyekabuddhas together form one, called the Hīnayāna; that for which the gradual teaching is intended forms one, called the vehicle of gradual enlightenment; that for which the sudden teaching is intended forms one, called the vehicle of sudden enlightenment; and the Ekayāna forms one, called the ultimate vehicle. Regarding the first, humans and devas, there are three ways of attaining buddhahood: first, to rescue those in the three miserable destinies, the Buddha manifests a body distinct from them, and outside of the three miserable destinies he immediately attains the Buddha-body, as when the Buddha manifests the foot of a black elephant, and so forth; second, to guide those in the human destiny, he presents himself in the body of a Buddha, as when the Buddha manifested the body of a tree spirit for the elder Trapuṣa; third, to guide humans and devas, he manifests his noble body for them, as when humans, devas, and others recognize that the Buddha is a noble one and make offerings, thereby accomplishing mundane merit. Second, regarding the two vehicles, there are seven meanings: first, in terms of grounds, outside of the nine grounds, ten grounds, eleven grounds, and so forth of the three realms, one immediately attains buddhahood; second, in terms of stages, outside of vision and cultivation, one immediately attains buddhahood; third, in terms of practice, departing from the stage of training, one immediately manifests buddhahood within the body of no-training; fourth, in terms of bodhisattva practices, outside of the thirty-three minds, one immediately attains buddhahood; fifth, in terms of time, outside of the sixty kalpas or three asaṃkhyeyas of the Hīnayāna, one immediately attains buddhahood; sixth, in terms of saṃsāra, upon the final body of samsaric death in portions, one immediately attains buddhahood; seventh, relying on the twelve abodes of the Hīnayāna, the twelfth, the supreme arhat abode, is identical to buddhahood. Third, regarding the teaching gate of initial turning of the mind, there are eight meanings: first, in terms of ground stages, in the ten grounds such as the ground of dry wisdom, one immediately attains buddhahood in the tenth ground—the reason it is said that one attains buddhahood equally in the ten grounds is that the Buddha descends to conform with the causal stages, which is why this is stated; second, in terms of the nine grounds of the three realms, outside of the eleventh ground and so on, one immediately attains buddhahood; third, in terms of stages, outside of vision and cultivation, one immediately attains buddhahood; fourth, in terms of practice, outside of the stage of training, identical to the non-training arhat stage, one immediately attains buddhahood; fifth, in terms of time, relying on the Mahāyāna, outside of the three asaṃkhyeyas, one immediately attains buddhahood; sixth, in terms of bodhisattva practice, outside of the thirty-three minds, one immediately attains buddhahood; seventh, in terms of non-discrimination, in a single thought of the principle of emptiness, one immediately attains buddhahood; eighth, in terms of saṃsāra, upon the final body of samsaric death in portions, one immediately attains buddhahood—this refers to the transformation body; if spoken of in terms of the recompense body, after the body of samsaric death in portions, one immediately attains buddhahood. Furthermore, regarding the direct progress stages of the initial teaching, there are seven gates: first, in terms of stages, from the stages of the ten faiths and so on up to the Ground of Joy and so on, after fulfilling the ten grounds, one immediately attains buddhahood—this is because the body of samsaric death in portions of the Buddha's realm is not the same as the body of samsaric death in portions of the bodhisattva grounds; second, also in terms of stages, from the Ground of Joy through the end of the ninth ground, in the tenth ground one immediately attains buddhahood without regress—this is also spoken of to address the lower stages of śrāvakas, attaining buddhahood in a lower body, which is why this is stated; third, in terms of principle, in a single thought of the non-discriminating emptiness of tathatā, one immediately attains buddhahood; fourth, in terms of a single thought realizing the fruit after the ten grounds, one immediately attains buddhahood; fifth, in terms of time, after the three asaṃkhyeyas of the Mahāyāna, one immediately attains buddhahood; sixth, in terms of practice, upon the ultimate non-training, one immediately attains buddhahood; seventh, in terms of the twelve abodes of the Mahāyāna, after the twelfth supreme bodhisattva abode, one immediately attains buddhahood. Furthermore, regarding the final teaching of the Mahāyāna, there are ten gates: first, in terms of stages, from the practices of the ten faiths up to the Ground of Joy and so forth, after the fulfillment of the ten grounds, one immediately attains buddhahood; second, from the first ground, the Ground of Joy and so forth, through the end of the ninth ground, in the tenth ground one immediately attains buddhahood, as is taught in the Brahmajāla Sūtra—this is spoken of in response to śrāvakas, realizing the fruit upon the body of an ordinary person, and this corresponds to attainment by manifestation, not actual attainment; third, in terms of stages, from the initial Ground of Joy to the third ground, these are mundane dharmas, sharing marks with the three realms; from the fourth ground onward to the seventh ground, they share marks with the outflow-free; attaining those outflow-free virtues of the three vehicles within a mundane body is called supramundane; from the eighth ground onward to the tenth ground is called trans-supramundane, and one immediately attains buddhahood—in the eighth ground one accomplishes the dharmakāya, in the ninth ground one accomplishes the saṃbhogakāya, and in the tenth ground one accomplishes the nirmāṇakāya; this is stated to distinguish the marks of the grounds among the ten grounds; fourth, attaining buddhahood in a single thought is stated in terms of non-discriminating tathatā; fifth, clarifying attaining buddhahood in a single thought in terms of realization, because of realizing in a single thought in the first ground; sixth, realizing the fruit in a single thought after the ten grounds is called attaining buddhahood in a single thought—all the above mentions of 'a single thought' mean no-thought; seventh, in terms of time, after the three asaṃkhyeyas of the Mahāyāna, one is a Buddha; eighth, in terms of practice, after the vajra-like mind, obtaining the omniscient cognition is being a Buddha; ninth, in terms of saṃsāra, after extinguishing the seven kinds of saṃsāra, one is a Buddha; tenth, relying on the *Mahāyāna-samāna-svabhāva-sūtra*, there are three kinds of ten grounds: the ten grounds of śrāvakas, the ten grounds of pratyekabuddhas, and the ten grounds of buddhas—this is stated to attract the Hīnayāna into conformity with the meaning of the final teaching of the Mahāyāna; the names of those ten grounds, and so forth, are fully as stated in the commentary. Furthermore, the differentiated marks of the ten grounds are extensively explained as in the 'Chapter on the Time of Cultivation' in the Liang translation of the *Mahāyānasaṃgraha*. Fourth, clarifying in terms of the sudden teaching, there is only one gate, namely signlessness. Why is this? Because it is accomplished through the samādhi of one practice, and because it is accomplished by vehicle of that single taste of tathatā, one cannot speak of having diverse gates of marks. Attaining buddhahood is also like this: being free from all of them is called a Buddha. Fifth, regarding the meaning of the Ekayāna: from the final mind of the ten faiths, up to the stages of the ten understandings, the ten practices, the ten dedications, the ten grounds, and the Buddha ground, in all of them one attains buddhahood. Furthermore, in the tenth ground one also distinctively attains buddhahood, as is taught in the section on the good spiritual friend Dharmaratnacūḍa. Why is this? Because the meaning of the Ekayāna is to lead the Triyāna, the Hīnayāna, and so on, to be able to attain buddhahood identically in the lower stages and within lower bodies. Furthermore, from the eighth ground onward, one immediately attains buddhahood, as in this stage one accomplishes the unimpeded Buddha, all bodies. This is stated according to the distinctive teaching. If stated according to the shared teaching, then it subsumes the principles clarified by the preceding four vehicles; all of them are the meaning of the Ekayāna. Although the texts are identical, their meanings are entirely distinct. Differentiated marks of such dharmas as these are stated in various ways according to expedient gates in order to protect the ten grounds, causing all sentient beings to be free from excessive pride regarding the ten grounds. Furthermore, relying on the six characteristics, the meaning of totality and distinction is the Ekayāna, while the meaning of distinct arrangement according to marks is the Triyāna; this is stated in terms of the division of teachings. In reality, the Dharma of the ten grounds of the Ekayāna completely permeates through the three times to the ultimate; this is stated according to realization. The remaining points are as in the separate chapter.

3.5

Chapter on the Certainties within the Intrinsic Section.

3.6

The six certainties are: first, the good certainty of contemplating the characteristic, because the contemplation of tathatā has the characteristic of a single taste, as the sūtra says: 'because of being unmixed.' Second, the good certainty of reality, because it is supramundane and not within the realm of all mundane worlds, as the sūtra says: 'because of being invisible.' Third, the good certainty of excellence, which has six meanings: 1. excellent because of being the great dharmadhātu; 2. excellent because of being the root of all buddhas; 3. excellent because the distinctions in dharma characteristics are naturally so; 4. excellent because the contemplation of tathatā surpasses the cognition of ordinary persons and the two vehicles; 5. excellent because of according with the great teaching; 6. excellent because of being outflow-free. Therefore the *Daśabhūmika-śāstra* says: 'Because of the great dharmadhātu; because of being the root of all buddhas; because of the meaning of dharma characteristics; because the contemplation of tathatā surpasses the cognition of all ordinary persons and the two vehicles; because expounding the Mahāyāna dharma is naturally so; and because of the pure dharmadhātu.' Fourth, the good certainty of the cause; causes are of two kinds: 1. the good certainty of the cause that accomplishes impermanent, agreeable fruits—this cause is like empty space, relying on sight to generate all forms without form being exhausted; 2. the good certainty of the cause of permanent fruit, which attains the path to nirvāṇa, as the sūtra says: 'because of exhausting the future limits.' Fifth, the good certainty of greatness, which accords with performing practices that benefit others, as the sūtra says: 'because of covering and protecting all realms of sentient beings.' Following the preceding good certainty, this vows not to dwell exclusively in either the mundane world or nirvāṇa. Sixth, the good certainty of not being timid, because of not being timid upon entering the wisdom ground of all buddhas, as the sūtra says: 'Sons of the Buddha! All these bodhisattvas, up to entering the wisdom ground of all buddhas of the present.' These six certainties are the essence of the ten grounds, because they permeate the ten grounds. They also permeate from the ten abodes onward, which is why the sūtra says: 'In the ten abodes there are five certainties; the ten practices are likewise, excluding greatness. In the ten dedications there are three certainties, namely contemplating the characteristic, greatness, and not being timid.' This setting aside and taking up reveals the elevation, inferiority, increase, and decrease of stages; thus their general meaning can be understood. This meaning permeates both cultivated origination and fundamental existence; it is not something known by the Triyāna or Hīnayāna. Samantabhadra's emergence of nature is located in this stage. Why is this? Because it is identically realization. The remaining points are as in the separate chapter.

3.7

Chapter on Clarifying the Four Dharmas within the Mental Empowerment in the Empowerment Section.

3.8

The chapter on the four dharmas means the four capable cognitions: first, conditions; second, dharma; third, operation; fourth, accomplishment. These four cognitions are also similar in category to the cognitions of the six characteristics, yet their approaches differ. First, 'conditions' are the conditions that accomplish a dharma. Second, 'dharma' is what corresponds to accomplish the dharma. Third, 'operation' means that conditions are able to accomplish [it]. Fourth, 'accomplishment' means fully discerning realization. Because cognition knowing dharmas is clear and bright, and pratītyasamutpāda is unhindered, it is called 'capable'. This meaning also applies to both the Ekayāna and the Triyāna. Why is this? Because by means of these four capable cognitions, within the Triyāna one accords with being free from the four slanders and tallies with the Middle Way. The remaining meanings are as in the separate chapter.

3.9

Chapter on the Six Right Views

3.10

Regarding the six right views, the *Jingangxian lun* states: First, the right view of real cognition, which can know the dharma of principle. Second, the right view of practice, which can know the dharma of practice. These two are the imports of the teaching. Third, the right view of teaching, because it can know the dharma of teaching. Fourth, the right view free from the two extremes, knowing that the former dharma of principle is not the same as conceptual grasping. Fifth, the right view of the inconceivable, knowing that the former dharma of practice accomplishes virtues and transcends conceptual thought. Sixth, the right view of faculties, desires, and dispositions, knowing that the former dharma of teaching is expounded in accordance with the minds of beings. These right views know the demarcation of dharmas. This accords with the Triyāna. If one relies on the Ekayāna, there are the ten clearly comprehended dharmas, as expounded in the 'Chapter on Transcending the World'—namely, the clearly comprehended dharma of according with the world, in order to nurture the wholesome roots of all ordinary beings in the world; the clearly comprehended dharma of unhindered, indestructible faith, understanding the true nature of dharmas, for followers of faith; the clearly comprehended dharma-understanding of abiding securely in the dharmadhātu, for followers of the dharma; the clearly comprehended dharma-understanding of departing far from the eight heterodoxies and proceeding toward the eightfold noble path, for the eight persons; the clearly comprehended dharma-understanding of eliminating the multitude of fetters, severing the outflows of saṃsāra, and seeing the real truths, for srotāpannas; the clearly comprehended dharma-understanding of contemplating sensory flavors as illusory and yet returning to take rebirth, for sakṛdāgamins; up to not taking pleasure in the three realms even for a moment, not clinging to taking rebirth, and solely seeking the exhaustion of outflows, as the clearly comprehended dharma-understanding for anāgamins; being unimpeded in the six superknowledges, through the eight liberations entering at will the nine successive attainments, with all forms of eloquence clearly comprehended in dharma-understanding, for arhats; constantly delighting in solitude, gaining understanding based on external conditions, being content with few affairs without awakening through others, and accomplishing wisdom as a clearly comprehended dharma-understanding, for pratyekabuddhas; and accomplishing superior cognition with faculties clear and sharp, mind constantly liberated, nurturing immeasurable merits and wisdom, fulfilling the ten powers and four fearlessnesses of all Buddhas, with all Buddhadharmas clearly comprehended in dharma-understanding, for bodhisattvas. Question: Why cite those lower dharmas to explain the meaning of clear comprehension? Because the Ekayāna is extremely profound, citing the lower by way of analogy allows people to understand easily. In the Hīnayāna this does not exist; it is through bringing them into relief that great understanding is accomplished. The remaining meanings are as in the separate chapter.

3.11

Chapter on the Transformation of the Basis within the Section on the Request

3.12

Regarding the transformation of the basis, there are five approaches of distinction: first, clarifying the essence of what is relied upon in the transformation of the basis; second, clarifying the transforming cognition; third, clarifying the hindrances to be transformed; fourth, clarifying the fruit induced by the transformation; fifth, clarifying the stages of the abodes. That which is relied upon means the eternal body based on the svabhāva-kāya. The tathāgatagarbha was previously the basis for saṃsāra, and later transforms into the dharmakāya as the ultimate basis. The transforming cognition means non-conceptual cognition. The hindrances to be transformed mean the eight false discriminations and so forth. The induced fruit means the fruit of nirvāṇa's extinction. The stages of the basis, as stated in the Liang translation of the treatise, 'Briefly, there are six stages: First, the transformation of increasing power and decreasing capability. Due to the stage of following faith and inclination, by abiding in the power of hearing and perfuming, the meaning of worldly cultivated wisdom decreasing [afflictions] and increasing [merits] is accomplished. Second, the transformation of penetration, meaning the bodhisattvas who have already ascended the bhūmis, through having real and false appear as their capability. As for the false, this refers to the cognition that contemplates the conventional, because both real and conventional cognitions are able to appear together. In this transformation, from the first bhūmi to the sixth bhūmi, there is the difference of entering and emerging from contemplation. Third, the transformation of cultivation. Because for those who have not yet separated from hindrances, this is the basis wherein all characteristics do not appear and reality appears, meaning that the three characteristics do not appear and the three non-characteristics appear. This transformation spans from the seventh bhūmi to the tenth bhūmi, meaning that herein they equally cultivate non-characteristic practice; thus the four bhūmis constitute its stage. Fourth, the transformation of the perfection of the fruit. Because for those who have already separated from hindrances, all characteristics do not appear and pure tathatā appears, reaching the basis of attaining mastery over all characteristics, meaning the three virtues of cognition, abandonment, and beneficence are fully complete. Fifth, the inferior transformation, due to śrāvakas penetrating the selflessness of persons. Sixth, the vast transformation, due to bodhisattvas penetrating the selflessness of dharmas, meaning that the three senses of person, object, and efficacy are superior: the person is the bodhisattva, the object is the selflessness of dharmas, and the efficacy is the efficacy of benefiting oneself and benefiting others.' This is explained in terms of the teaching of direct progress. If in terms of the Hīnayāna, it is the transformation of seeing, cultivation, and so forth. If in terms of the initial teaching of turning the mind, it is likewise the transformation of seeing and cultivation. If in terms of the mature teaching, before the bhūmis they are subdued accordingly; on the first bhūmi they are suddenly severed; and from the second bhūmi onward their karmic traces are severed. The sudden teaching does not speak of severing. In the perfect teaching, one severance is all severances. Also as expounded previously, the severances are all neither initial, intermediate, nor final. In the stage of Samantabhadra's understanding and practice, they are gradually subdued in hierarchical distinction. The remaining meanings are as in the separate chapter.

3.13

Chapter on the Two Greatnesses of Realization and Teaching, Not Yet Realized, within the Section on the Request

3.14

Regarding realization and teaching, this refers to expounding the two greatnesses in terms of the two divisions of cause and fruit. The causal division is the greatness of teaching; the fruit division is the greatness of meaning. The reason the greatness of meaning is spoken of in terms of the fruit is that the fruit is the stage attained, and the greatness of meaning is the dharma-meaning realized; because their stages are similar, it is revealed in terms of it. The reason the greatness of teaching is clarified in terms of the cause is that the cause is the stage capable of generating, and the teaching is the skillful means capable of designating; because their meaning-stages are similar, it is revealed in terms of it. The measure of virtue in both the teaching and realization divisions is not small, and hence they are called 'great'. The realization division transcends words and is the ultimate destination to which those who set out return, hence it is called 'meaning'. The greatness of teaching has three types: first, the greatness of causal accomplishment; second, the greatness of gradual causal accomplishment; third, the greatness of the accomplishment of cultivation expounded in the teaching. Regarding the greatness of causal accomplishment, the verse in the *Daśabhūmika-śāstra* says, 'Compassion, kindness, and the power of vows, through these one attains realization'; this is called the causal greatness, its stage being before the bhūmis. Regarding the greatness of gradual causal accomplishment, the verse says, 'Because of gradual sequence'; 'gradual' speaks of the sequence of wisdom from hearing, thinking, and so on, up to being the cause capable of generating supramundane cognition. What is the greatness of the accomplishment of cultivation expounded in the teaching? There are two types: first, cultivation of fulfillment; second, cultivation of contemplation. Regarding the cultivation of fulfillment, the verse says, 'Because it is not an object of mind.' 'Not an object of mind': this phrase indicates that the mixed spheres of wisdom from hearing, thinking, and so forth are solely causes of cognition, able to generate supramundane cognition, yet they cannot fulfill that supramundane cognitive ground. The verse says, 'Because cognition is fulfilled like a pure mind'; just as the supramundane pure mind is able to fulfill that cognitive ground. Regarding the cultivation of contemplation, the verse says, 'This realm is difficult to see and difficult to speak of; known by one's own mind, I expound it relying on the Buddha's power; may all listen together with reverence.' What meaning does this verse reveal? This realm is difficult to see; with one's own mind pure it can be seen; this realm cannot be spoken of. Having thus accomplished the cultivation expounded in the teaching, the meaning of the remaining verses may be known. This meaning applies to the Triyāna, but does not exist in the Hīnayāna. Why is this? Because in the meaning of the Hīnayāna, only teaching is expounded. In the Ekayāna perfect teaching, if considered in terms of seeing and hearing, one cannot distinguish the two greatnesses of teaching and meaning; if considered in terms of Samantabhadra's understanding, practice, and realized meaning, then it is said that there are the two greatnesses of teaching and meaning. If one pairs seeing and hearing against Samantabhadra's realization, it can also be said that seeing and hearing are the greatness of teaching, and Samantabhadra's realized meaning is the greatness of meaning; this may be known by analogy.

3.15

Chapter on the Critical Distinction of the Tenets of Various Schools at the Beginning of the Section on Expounding

3.16

Now discussing the Ekayāna, Triyāna, and Hīnayāna, each has its central tenets. If expounded distinctly according to medicines and illnesses suited to capacities, they are immeasurable. Now, relying on Bodhisattva Nāgārjuna's explanation of the meaning of prajñā, four siddhāntas are established. Regarding its tenets, speaking generally, all can establish tenets, which is precisely Bodhisattva Nāgārjuna's great skill-in-means. Regarding the four siddhāntas: 'four' is the number; 'siddhānta' is tenet. First, the worldly siddhānta: 'world' means time, and 'realm' means demarcation; within a single time setting forth teachings that correspond to principle is called the worldly [siddhānta]. Second, the individual siddhānta: capacities and suitabilities are each distinct, each taking what is appropriate to what the sage performs, hence called the individual siddhānta. Third, the therapeutic siddhānta: clarifying that the noble teachings, targeting the corresponding capacity, subdue and eliminate afflictions, hence called the therapeutic siddhānta. Fourth, the ultimate truth siddhānta: without hearing teaching, meaning, principle, or phenomena, one should attain the subduing and elimination of afflictions and generate leaking and leak-free cognition; this is the ultimate truth siddhānta. 'Ultimate truth' means the foremost among meanings. These four siddhāntas are like a round jewel, responding in every direction; the meaning of siddhānta is also like this. Furthermore, there are the four siddhānta-seals: first, suffering; second, impermanence; third, non-self; fourth, quiescence. The former four are based on benefit; the latter four are based on truth and principle; these are called the siddhāntas. In accord with great and small vehicles, cause and fruit, with outflows and without outflows, whether principle or phenomena, all correspond; this should be known. The remaining meanings are as in the separate chapter.

3.17

Chapter on the Five Fears at the Beginning of the Section on the Abiding Bhūmis

3.18

Regarding the five fears, they are the fear regarding livelihood, the fear of bad reputation, the fear of death, the fear of falling into evil destinies, and the fear of the awe-inspiring majesty of assemblies. Within the first bhūmi, one is free from all such fears. Why is this? Because the first bhūmi is free from the characteristic of self. One is not even greedy for the body, how much less for the things used? Therefore there is no fear regarding livelihood. The mind does not hope for offerings and reverence, thinking, 'I should make offerings to all sentient beings'; therefore there is no fear of bad reputation. Being far removed from the view of self, there is no fear of death. When the bodhisattva dies, they are not separated from Buddhas and bodhisattvas; therefore there is no fear of evil destinies. When a bodhisattva is in the world, there are none who are equal, how much less superior? Therefore there is no fear of the awe-inspiring majesty of assemblies. The first, second, and fifth fears are based on body, speech, and mind; the third and fourth are based solely on the body. As for the causes, there are briefly two kinds: first, perverse cognition falsely grasping conceptual views and affectionate attachment; second, slight wholesome roots. As for these five fears: if in terms of the Hīnayāna, these dharmas are truly existent. If in terms of the initial teaching, the matter is empty. As for these five fears: if in terms of the final teaching, the fears are just as such. The meaning of fear: if in terms of the sudden teaching, everything is inexpressible. If in terms of the perfect teaching, they are accomplished as the aforesaid phenomena. Why is this? Because wherever they manifest, they all accomplish the tasks of the bodhisattva path. The remaining meanings are as in the separate chapter.

3.19

Chapter on the Ten Vows at the Beginning of the Section on Measuring Superiority

3.20

Regarding the ten vows: The first is the vow of offering, which means offering to all Buddhas without exception, providing all offerings and all veneration. It is complete in all aspects, based upon profound faith and purity, vast as the dharmadhātu, ultimate as empty space, and exhausting the limits of the future. Within this, the offering has six kinds of greatness: first, greatness of the field of merit, meaning all Buddhas; second, greatness of the offerings, meaning completely equipped with everything; third, greatness of mind, because of profound faith and purity; fourth, greatness of gathering merit, because it is vast as the dharmadhātu; fifth, greatness of the cause, because it is ultimate as empty space; sixth, greatness of time, because it exhausts the limits of the future. The second is the vow of upholding, in which upholding accomplishes three meanings: first, regarding the sutra teachings spoken by all Buddhas, sequentially causing the dharma wheel to turn without interruption; second, realizing the three kinds of right awakening, obtaining the accomplishment of realization; third, practicing in the causal places of the three right awakenings, causing each practice to accomplish the three Buddhas. 'Right awakening' refers also to śrāvakas and pratyekabuddhas, as they are also called Buddhas. The third is the vow to be the foremost in upholding the Dharma: in the places where all Buddhas attain buddhahood, becoming the foremost body that gathers the Dharma. The fourth is the vow to know the mental conduct of sentient beings: teaching and transforming all, causing their minds to increase in the practices of a bodhisattva. The fifth is the vow to teach and transform sentient beings: according to those sentient beings' coarse and subtle distinctions subsumed within nāmarūpa, causing them to enter with faith into the teachings spoken by all Buddhas; having entered the Dharma, causing them to enter the bodhi of the two vehicles; having entered the bodhi of the two vehicles, causing them to enter anuttara-bodhi. The sixth is the vow to know the worlds: meaning knowing all characteristics, up to upright abidings and inverted abidings, and up to the real characteristic of distinctions like Indra's net, produced like a magical illusion through karma. As for the real characteristic, only wisdom can know it. Other characteristics can be visually perceived. The seventh is the vow to know the pure lands, which has seven kinds: first, purity of identical essence, as the sūtra says: 'All Buddha lands are one Buddha land, one Buddha land is all Buddha lands.' Second, purity of sovereignty, as the sūtra says: 'All Buddha lands are equally pure.' Third, purity of adornment, as the sūtra says: 'All Buddha lands are adorned with supernatural powers, complete with radiant marks'—because they are adorned with radiance, various jewels, and so forth. Fourth, purity of enjoyment, as the sūtra says: 'Free from all afflictions, accomplishing the pure path.' Fifth, purity of the sentient beings who abide there, as the sūtra says: 'Sentient beings of immeasurable wisdom completely fill them.' Sixth, purity of the cause, as the sūtra says: 'Because of entering the supreme, subtle, and equal realm of the Buddhas.' Seventh, purity of the fruit, as the sūtra says: 'Because of manifesting according to the pleasures of sentient beings' minds, displaying the supernatural powers of wisdom, and so on.' The eighth is the vow of identical mind and identical practice, which has ten kinds: first, jointly gathering roots of goodness without enemy or friend; second, equally regarding all bodhisattvas as one; third, constantly drawing close to Buddhas and bodhisattvas without departing; fourth, being able to manifest a Buddha's body at will; fifth, being able to completely understand and know in one's own mind the supernatural power and power of wisdom of all Buddhas; sixth, obtaining non-retrogressing sovereign supernatural powers; seventh, being able to travel through all worlds; eighth, manifesting physical forms in all Buddha assemblies; ninth, universally taking birth in all places of birth; tenth, accomplishing the inconceivable Mahāyāna, fully engaging in bodhisattva practice. The ninth is the vow that the three karmas not be in vain. Within this, 'not in vain' has two kinds: first, the undertaken karma is definitely not in vain, because that which is done by the karma of body, speech, and mind is not in vain; second, the beneficial acts are not in vain, because one's body is like the king of medicinal trees, and because one obtains a body like a wish-fulfilling jewel. The tenth is the vow to attain bodhi, as the sūtra says: 'Because of attaining anuttarā-samyak-saṃbodhi.' The undertaken karma has seven kinds: first, the karma of manifesting right awakening; second, the karma of expounding the precious truths; third, the karma of realization, teaching, and transforming; fourth, the karma of expounding various teachings; fifth, the karma of not severing the lineage of the Buddhas; sixth, the karma of making the dharma wheel abide again; seventh, the karma of sovereignty. These ten vows are accomplished from the first ground upward; before the grounds, they are practiced according to one's power and capacity. This is spoken with respect to the Triyāna. If according to the Ekayāna teaching, then in the final mind of the ten faiths, all vows are fully complete. The remaining meanings may be understood from this.

3.21

Chapter on the Three Kinds of Bodhi

3.22

Regarding the three kinds of bodhi: first, śrāvaka-bodhi; second, pratyekabuddha-bodhi; third, Buddha-bodhi. According to the division of their teachings, their respective stages are ultimate. That which is open and unobstructed is called the 'path.' Question: Since śrāvakas and pratyekabuddhas do not possess the ultimate cause, why do they share the name of bodhi with the Buddha? Answer: As for śrāvakas and pratyekabuddhas, if contrasted with the Buddha, they are not ultimate; but if based on their own stage according to the demarcation of the teachings, without separately becoming Buddhas, attaining their own arhatship is ultimate [for them], and therefore they separately obtain the name of bodhi. If designated by the Ekayāna, they then belong to the Ekayāna. The remaining meanings are as in the separate chapter.

3.23

Chapter on the Ten Practices of Faith and the Rest in the Assessment of Practice

3.24

Regarding the ten practices: first, faith; second, compassion; third, loving-kindness; fourth, equanimity; fifth, untiring vigor; sixth, knowing the sūtras and treatises and skillfully understanding worldly conventions; seventh, shame and conscience; eighth, firm strength; ninth, making offerings to the Buddhas; tenth, practicing according to what has been spoken. This meaning resides in the Ekayāna, while its seeing and hearing are found in the Triyāna as well as among śrāvakas, humans, devas, and so forth. The previous thirty phrases of faith and so on are the dharmas that purify the ground; these present ten phrases of faith and so on are the dharmas that manifest the purity of the ground. The remaining meanings are as in the separate chapter.

3.25

Chapter on Pratītyasamutpāda within the Assessment of Practice Regarding Loving-Kindness and Compassion

3.26

Regarding pratītyasamutpāda: when the Great Sage gathers sentient beings, he wishes to cause them to tally with principle and abandon phenomena. This is because when ordinary people see phenomena, they are confused about principle; and when sages attain principle, they do not find phenomena [existing independently]. Now, pointing to the true principle to reconcile deluded feelings, causing sentient beings to know that phenomena are nonexistent, and to tally with principle right within phenomena, he therefore established this teaching. Thus the Daśabhūmika-śāstra states: 'There are three kinds of specific characteristics: first, the characteristic of retribution, where nāmarūpa is born together with the ālayavijñāna, as the sūtra says: "On the ground of the three realms a sprout is born again, namely, because nāmarūpa is born together [with it]." Born together with nāmarūpa means that nāmarūpa is born together with that [ālayavijñāna]. Second, the causal characteristic of that, which means that this nāmarūpa is not separate from that support, because it is born together with it, as the sūtra says: "Because it is not separate." Third, the sequential characteristic of its fruit, from the six sense bases up to becoming, as the sūtra says: "When this nāmarūpa grows, it accomplishes the accumulation of the six sense bases; when the six sense bases are accomplished, internal and external encounter each other to generate contact; caused and conditioned by contact, feeling arises; deeply relishing feeling, craving arises; craving increasing, grasping arises; grasping increasing, future becoming arises again; caused and conditioned by becoming, there are birth, old age, death, worry, sorrow, suffering, and distress. In this way, sentient beings generate and grow the accumulation of suffering."' Herein, 'free from self and what belongs to self'—these two demonstrate emptiness. 'Without knowing and without sensing'—because their intrinsic essence is without self. One should know that the twelve links of dependent origination and so forth are in their essence svabhāva-śūnya, arising in dependence upon that ālayavijñāna. The ālayavijñāna is subtle and in its own essence lacks a self, giving birth to the twelve links of dependent origination; the twelve links of dependent origination are also all without self; therefore, dependently arisen dharmas and the rest have no separate reality. The Buddha pointed to the contemplation gateway of pratītyasamutpāda to harmonize all dharmas, all being free from conceptual differentiation, which is none other than the pariniṣpanna-svabhāva. The Daśabhūmika-śāstra states: 'Conforming to the contemplation of saṃvṛti-satya, one immediately enters paramārtha-satya'—this is that matter. The contemplation gateway of pratītyasamutpāda has such benefit; this meaning is in the Triyāna and also applies to the exposition of the Ekayāna. Why? Because it is that which is designated. If evaluated in terms of superiority and inferiority, pratītyasamutpāda is a superior contemplation. It is also that within the Ekayāna and Hīnayāna, though there are names, they do not contradict this meaning. Why? Because the self of dharmas is not severed. The remaining meanings are as in the separate chapter.

3.27

Chapter on the Four Fruits of Mellowing and the Rest in the Fruitional Division

3.28

Regarding the four fruits: first, the fruit of mellowing, superior in benefit; second, the fruit of setting forth, superior in benefit; third, the fruit of gathering retribution, superior in benefit; fourth, the fruit of vow-wisdom, superior in benefit. As for 'mellowing,' its essence is practice itself. As for 'setting forth,' its essence is understanding and wisdom, namely the wisdom of hearing and reflection. As for 'gathering retribution,' its essence is the five aggregates of karmic retribution. As for 'vow-wisdom,' taking accomplished function as its essence. The three fruits of mellowing, gathering retribution, and vow-wisdom are restricted to each respective ground and do not communicate across them. The single fruit of setting forth in its meaning extends across all grounds. The remaining meanings are as in the separate chapter.

3.29

Chapter on the Initial Three Clusters of Precepts of the Second Ground

3.30

Regarding the three clusters of precepts: the first is the precept of embracing ethical discipline; the second is the precept of embracing wholesome dharmas; the third is the precept of embracing sentient beings. There are briefly four classes of these precepts: First, those based on the four pārājikas and so forth of the Yogācāra[-bhūmi]. Second, those based on the ten inexhaustible precepts of the Yingluo jing and the Fanwang jing. Third, those based on the twenty-four precepts of the Vaipulya sūtras, which comprise two kinds: The first clarifies the twenty-four precepts received by bodhisattvas: 1. If starving sentient beings beg for food, drink, and bedding, and one does not give it, it is a grave offense. 2. If sexual lust is unrestrained and one makes no distinction even for birds and beasts, it is a grave offense. 3. If one sees a monk keeping a wife and children and speaks of his faults as one pleases, it is a grave offense. 4. If one sees a person who is grieving and wishing to kill himself, and one adds to another's wrath out of one's own intention, thereby destroying his life-faculty, it is a grave offense. 5. If one takes treasures from an open road, it is a grave offense. 6. If one sees another wishing to take a life, and praises him with fine words to cause him to rage, it is a grave offense. 7. If one sees another wishing to burn monastic dwellings, and one does not admonish him with all one's heart, it is a grave offense. 8. If one sees or hears of another committing a grave offense, and does not summon and instruct him to repent three times, it is a grave offense. 9. If one sees someone committing the five deadly sins and does not scold him and urge him to abandon them, it is a grave offense. 10. If one sees or hears of another wishing to perform a great wholesome deed, and one further arouses anger to ruin it, it is a grave offense. 11. If one sees another indulging in food and addicted to liquor, and one goes to scold him out of personal sentiment—except for one's own circumstances—it is a grave offense. 12. If one sees a person committing adultery with another's wife and tells her husband, it is a grave offense. 13. If one views one's enemy and forms the conception of an enemy, it is a grave offense. 14. If one sees another viewing an enemy like an infant child, and says, "How could you view this person like an infant child?", it is a grave offense. 15. If one sees others gather to brawl and lends support in beating, it is a grave offense. 16. If one sees another's hidden matters and tells them to others, causing him great anger, it is a grave offense. 17. If one sees or hears of another's wholesome deeds and says that nothing at all was done, it is a grave offense. 18. If, traveling on an open road, one sees someone constructing stūpas, shrines, or vihāras, and does not assist them, it is a grave offense. 19. If one sees or hears of someone leaving good friends and associating with evil companions, and praises it as good instead of urging him to abandon it, it is a grave offense. 20. If one goes to the homes of caṇḍālas, places of evil people, homes with vicious dogs, or places of śrāvakas and persons of the two vehicles—except in urgent personal matters—it is a grave offense. 21. If one sees, hears, or suspects slaughter, yet conceives the thought that it was not seen, heard, or suspected, and eats this meat, it is a grave offense. 22. If one sees, hears, or suspects slaughter, yet it is not seen, heard, or suspected slaughter, and one does not eat this meat, it is a grave offense. 23. If one understands expedient means and knows the faculties of sentient beings, yet claims not to speak, it is a grave offense. 24. Or, if one sees various bodhisattvas and other views, one must not speak of them to others; [otherwise], in this present life one will incur dharmas obstructing the path and contract white leprosy. At times one will be foolish, at times blind, at times dizzy, falsely conceptualizing and discriminating all dharmas, and will inevitably incur foolishness. The second clarifies the sphere of protecting the precepts, as explained in detail in the fourth fascicle of the Da fangdeng jing. Fourth, those based on the precepts of the ten wholesome dharmas in the Daśabhūmika-śāstra. Question: What is the difference among these precepts? Answer: In accord with the characteristics of the precepts, there are indeed distinctions. The twenty-four precepts are for beginners to receive and are also assigned to laypeople. The ten inexhaustible precepts precede the attainment of the stages and are common to both the religious and the laity. The four pārājika precepts are for those advancing directly, for monastics. These distinctions are briefly assigned by characteristics; in terms of root practices and benefits, they may also be explained as mutually applicable. The precepts of the ten wholesome dharmas are assigned to the ten stages, applicable to hearing, seeing, and practice; their meaning is also comprehensive. Furthermore, these ten wholesome precepts are precepts of innate nature, with no separate ritual of reception; based on this, their meaning may also be elevated to the high. Embracing them down to the wheel-turning kings who transform the laity, this also extends to the low. Although nominally extending to the low, their meaning is distinct: this refers to the precepts arising from innate nature, and this meaning is not shared with the Hīnayāna ignorant of dharmas. If received by śrāvakas who have turned their minds, their differences, similarities, commonalities, and non-commonalities of precept-characteristics are explained in detail in the section on the training in morality in Paramārtha's translation of the Mahāyānasaṃgraha.

3.31

Chapter on the Ten Paths of Unwholesome Action

3.32

The ten unwholesome actions are: 1. killing, 2. stealing, 3. sexual misconduct, 4. lying, 5. harsh speech, 6. divisive speech, 7. frivolous talk, 8. covetousness, 9. malice, and 10. delusion. These actions are of two kinds: first, inherently unwholesome action, because their nature contravenes principle; second, originating evil discipline; both pervade the three karmas. The innate ten unwholesome actions also comprise informative and uninformative [karma]. Informative [karma] is of three kinds: doing it oneself, causing others to do it, and rejoicing upon seeing or hearing of it being done. Uninformative [karma] is of one kind: uninformative [karma] concurrent with the informative action. Question: Why is evil discipline not like the lifetime uninformative [karma] in the precepts? Answer: For the karma of evil discipline, there are those born into families of evil discipline; once they possess awareness, taking hold of instruments of killing immediately constitutes obtaining the evil discipline; it is not solely due to resolving a long-term limitation of mind that evil discipline arises. Because of this distinct meaning, it differs from the lifetime [uninformative karma] of wholesome precepts. There are also those who obtain evil discipline through vows, but not all of them. Furthermore, there are esoteric inversions based on the goodness of the ten unwholesome deeds, as stated in Paramārtha's translation of the treatise. The treatise says: "Again, another sūtra says: 'How does a bodhisattva practice killing? If a bodhisattva cuts off the continuum of sentient beings with life.'" The commentary says: If there is life, one knows there is karma; if there is karma, one knows there is affliction. Because these three are complete, the continuum of the six destinies and the four modes of birth is unbroken. If a bodhisattva, according to their dispositions, expounds the holy path of the three vehicles to cause them to practice, cut off these three dharmas, and attain the fruit of nirvāṇa without remainder, not continuing sentient beings is precisely cutting off life, hence named 'killing'. The treatise says: "'How does a bodhisattva take what is not given by others? If a bodhisattva himself takes what is not given by others.'" The commentary says: A bodhisattva, with great compassion, gathers all sentient beings as his own retinue to lead them away from the steep perils of saṃsāra. Taking sentient beings that are not given by others means that they are not given by their parents or rulers; hence it is called 'taking what is not given by others'. The treatise says: "'How does a bodhisattva practice sexual misconduct? If a bodhisattva arouses improper thoughts toward sense-objects of desire, and so forth.'" The commentary says: A bodhisattva's three karmas are the opposite of sexual lust: mentally knowing it to be illusory and unreal, the root of all evils; orally speaking likewise; and physically not carrying out its acts, which is also the opposite. This is precisely arousing improper thoughts toward sense-objects of desire; hence it is called 'practicing sexual misconduct'. The treatise says: "'How can a bodhisattva speak false speech? If a bodhisattva is able to speak of what is false as false.'" The commentary says: All dharmas are false; a bodhisattva speaks of them as they are false; hence it is called 'being able to speak', and therefore 'being able to speak false speech'. The treatise says: "'How does a bodhisattva practice divisive speech? If a bodhisattva constantly abides in the state of ultimate emptiness and tranquility.'" The commentary says: Divisive speech causes disharmony between one party and another. The bodhisattva contemplates emptiness and speaks of emptiness, causing self and other to not perceive this or that, let alone harmonize them; hence it is called 'practicing divisive speech'. The treatise says: "'How can a bodhisattva abide in pāruṣya? If a bodhisattva abides on the other shore of the knowable.'" The commentary says: If based on direct speech, pāruṣya designates harsh speech; one who abides in harsh speech is not approached by others. A bodhisattva abides on the other shore of the knowable, namely the principle of the three non-natures, and is likewise not approached by sentient beings. Because this principle is not a realm traversed by ordinary beings or the two vehicles, it is called 'being able to abide in harsh speech'. Moreover, if based on esoteric speech, pāruṣya designates abiding on the other shore; that is, using esoteric speech to manifest direct speech. The treatise says: "'How can a bodhisattva speak improper speech? If a bodhisattva is able to analyze all dharmas and understand them according to their classes.'" The commentary says: A bodhisattva can analyze all dharmas, meaning that faculties, objects, and consciousnesses are all non-existent. This non-existence is neither definitively non-existent nor definitively existent; since both existence and non-existence are ungraspable, it is called 'being able to speak improper speech'. The treatise says: "'How does a bodhisattva practice abhidhyā? If a bodhisattva repeatedly causes his own body to attain supreme concentrations.'" The commentary says: If based on direct speech, abhidhyā designates covetousness; one who practices covetousness must delight in external dust. A bodhisattva constantly delights in causing his own body to attain supreme concentrations, hence it is called 'practicing covetousness'. Moreover, if based on esoteric speech, abhidhyā designates repeatedly attaining concentration; that is, using esoteric speech to manifest direct speech. The treatise says: "'How does a bodhisattva arouse a mind of hatred and harm? If a bodhisattva is able to harm all afflictions in the mental ground of self and others.'" The commentary says: Malice has hatred and harm as its characteristic. A bodhisattva generates the intention wishing to sever all afflictions of self and others, hence it is called 'arousing a mind of hatred and harm'. The treatise says: "'How does a bodhisattva arouse wrong view? If a bodhisattva observes according to reality the perverted nature universally active in all places.'" The commentary says: The Mahāyāna takes having discrimination as the perverted nature. The imaginary nature, active everywhere in the dependent nature, is precisely the perverted nature. If free from discrimination, it is called the true nature of the emptiness of persons and dharmas. The Hīnayāna takes the view of self as the perverted nature, because all afflictions are born based on this view of self. If free from the view of self, no wrong attachments can arise, and one attains the true nature of the emptiness of persons. The bodhisattva can observe this perverted nature according to reality and see that it is wrong; hence it is called 'arousing wrong view'. Other points are as in the separate chapter.

First 32 of 104 passages. Read on

Linked texts (1)

華嚴經內章門等雜孔目章 — Classical Chinese

華嚴經內章門等雜孔目章 3

Contents

Linked texts (1)