華嚴經疏 1
English (machine translation) 1
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Contents
1.1
The lands can be known by analogy [with this]. In the verses there are ten: the first verse [treats] the distinctions of kalpas; the second, the length and shortness of kalpas; the third, the quantity of kalpas—the above comprehensively versify the names listed earlier; the fourth, the defilement and purity of kalpas; the fifth explains the causes of purity in kalpas; the sixth reveals the names of the various kalpas; the seventh, the appearance of Buddhas within the kalpas; the eighth, the mutual entry of single and multiple kalpas; the ninth, the mutual entry of the adornments within kalpas; the tenth concludes by reducing them to mental conceptualization. Hence, obtaining unhindered [interpenetration] can all be known.
1.2
The ninth clarifies the transformations of kalpas in the ocean of worlds. Following the good and bad karma that resident sentient beings perform, in a single kalpa it is either initially defiled and later pure, or initially pure and later defiled. Such transformations are as numerous as dust motes and manifold. Ten kinds are briefly listed: The first is a general statement, meaning that by the inherent nature of worlds they transform in accordance with karma. The remaining nine distinguish [specific aspects]: 1. That which is induced by bad karma is called defiled sentient beings, as the text below says: "The springs and ponds all dry up," etc. 2. Cultivating the great merits of humans and gods causes the world to be both defiled and pure, as the text below [says]: "A great king appears in the world; non-glutinous rice grows naturally," etc. 3. The dwelling places of bodhisattvas of faith and understanding prior to the grounds also cause defilement and purity; because they have not yet severed the obstructions, they are not purely clean. 4. Due to generating the bodhicitta of the stage of realization on the grounds, they cause the lands to be purely clean. The above clarifies the transformation of defilement and purity. 5. As the text below says, when a bodhisattva is about to descend and be born, he first adorns this world, etc. 6. Many bodhisattvas roam, manifesting multiple adornments, etc. 7. When the Tathāgata enters nirvāṇa, the adornments fade accordingly. 8. When the Tathāgata appears, these pure adornments manifest. 9. Through divine power, there is no defilement that is not purified. In the verses there are also ten: the first versifies the general statement; the second versifies defiled sentient beings; the third versifies sentient beings of merit; the fourth versifies faith and understanding; the fifth versifies the generation of the aspiration [for awakening]; the sixth versifies the bodhisattvas roaming through lands; the seventh versifies the bodhisattvas gathering like clouds; the eighth versifies the Buddha's passing into nirvāṇa; the ninth versifies the Buddha's emergence; the tenth versifies divine power. These can be understood by analogy with the explanation.
1.3
The tenth clarifies the non-difference of the ocean of worlds. Among the ten listed names: 1. It clarifies that the number of worlds contained within a single ocean of worlds is like the dust motes of a single ocean of worlds, and the various oceans of worlds accumulated within it all share this number; hence it says "each and every one has no difference." 2. The Buddha's majestic power. 3. The site of the bodhimaṇḍa, meaning that because it is present throughout the fine dust motes it is called the dharmadhātu. 4. The great assembly. 5. The Buddha emits light. 6. Manifesting divine transformations. 7. The round voice is all-pervading. 8. Turning the wheel of Dharma. 9. The land enters into a dust mote. 10. The Buddhas within the dust motes and within the various oceans of lands equally have these matters; hence it is called non-difference. In the verses there are also ten, following the order in versifying the preceding ten phenomena; but whereas the former was uniform and universal, now it is layered within the dust motes. In the first, it clarifies that the many lands within a dust mote further mutually enter one another without disorder. The second versifies the Buddha's emergence. The third versifies the bodhimaṇḍa. The fourth versifies the assembly. The fifth versifies the Buddha's light. The sixth versifies the divine transformations. The seventh versifies the wheel of Dharma. The eighth versifies the Buddha's voice. The ninth versifies the two causes for the emergence of lands within a dust mote: first, the Buddha's power; second, karmic power. The tenth versifies the two causes for the Buddhas within the dust motes: first, unobstructedness of nature; second, the power of vows. All of these can be known. The above finishes explaining the "Chapter on the Accomplishment of the Ocean of Worlds".
1.4
Chapter 5: The World of the Flower Treasury
1.5
In preparing to explain this chapter, the four gates are the same as before. First, explaining the title: The Sanskrit text expresses it fully as "flower," meaning lotus flower. "Treasury" means containing and storing; that is, upon the lotus calyx various worlds are accumulated, arranged, arrayed, and adorned, which is called "adornment." Being vast in number and profound, it is termed an "ocean." Another interpretation [concerns] "world."
1.6
The Prabhākarī bhūmi: Vasubandhu explains, "Because on this ground one is never separated from samādhi and samāpatti, and because there is no regression, one is able to produce light with respect to the Mahāyāna teachings; hence it is named the Prabhākarī bhūmi." Asvabhāva explains: "Dhyāna is called samādhi (等持); the formless [attainments] are called samāpatti (等至). Or, samādhi is the characteristic of one-pointedness of mind; samāpatti is meditative absorption. As for the basis for the light of the great Dharma manifesting before one: one attains the intellectual light of wisdom with respect to the Mahāyāna teaching, and because this ground is the supporting cause for that, it is named Prabhākarī (Light-Emitting)." The explanation says: The ground is named after the fruit-dharmas that are produced [from it]. The intention of the Saṃdhinirmocana Sūtra and the Yogācārabhūmi-śāstra is identical to that of the Mahāyānasaṃgraha. The Prakaraṇāryavācā states: "It is the basis for the great light of wisdom of the aggregate of dhyāna-samādhi that has been realized." Fascicle 49 of the Mahāprajñāpāramitopadeśa calls it the "Ground of Light." The Daśabhūmika-vibhāṣā states: "Being broadly learned and preaching the Dharma to the assembly, one is able to produce illumination; hence it is named the Ground of Illumination (明地)." The Humane King Sūtra calls it the "Ground of Radiant Wisdom (明慧地)." The Daśabhūmikā-śāstra and so on are all analyzed as before.
Second, the purpose of its appearance has three points: 1. Because of the sequence of the faculties, where concentration follows morality, it must appear. 2. Although in the previous stage one could maintain the subtle precepts, one had not yet attained complete mundane samādhi and samāpatti, nor complete dhāraṇī of the heard Dharma; in order to cause one to attain them, on this account this ground is spoken of to induce diligent cultivation and study. This relies on the Saṃdhinirmocana Sūtra. 3. The first three grounds are collectively aligned with the mundane practices of giving, morality, and cultivation; the previous two are giving and morality, and now this one reveals cultivation; hence it appears.
Third, regarding the obstructions abandoned: Relying on the Daśabhūmikā-śāstra, one abandons the characteristic of darkness and the obstruction of forgetting the dharmas of hearing, reflecting, and cultivating. The explanation says: Because this directly opposes and overturns the dharmas of the attained ground, this name is established. The ninth fascicle of the Triṃśikā-vijñaptimātratā names it the obstruction of darkness and dullness (闇鈍障), meaning the innate portion within the jñeyāvaraṇa that causes the dharmas of hearing, reflecting, and cultivating to be forgotten and lost. It obstructs the superior concentration and dhāraṇī of the third ground and the extraordinary three wisdoms produced by them; when entering the third ground, one can permanently sever it. Due to this, the third ground is said to sever two delusions and their coarse heaviness: 1. The delusion of desire and craving: that is, here, that which is able to obstruct superior concentration and the wisdom born of cultivation. Because in the past one's experiences were conjoined with greed and desire, it is named the delusion of desire and craving. Now having attained superior concentration and that which is accomplished by cultivation, once that is permanently severed, desire and craving are accordingly subdued; this is because from beginningless time it operates based on them. 2. The delusion regarding complete dhāraṇī: that is, here, that which is able to obstruct dhāraṇī and the wisdoms of hearing and reflecting. The explanation says: This is actually the jñeyāvaraṇa, which shares the same substance with desire and craving, hence it is called the delusion of desire and craving. Because craving for exquisite desires and restlessness, heaviness, and distraction obstruct concentration and prevent the generation of the wisdom born of cultivation, retention of hearing, etc., its name is established from the causal dharmas it obstructs; because it directly obstructs the two wisdoms of hearing and reflecting, which are the fruits produced by that dhāraṇī. This is the jñeyāvaraṇa sharing the same substance with forgetfulness, lack of correct knowing, etc. The Saṃdhinirmocana Sūtra, the Yogācārabhūmi-śāstra, the Suvarṇaprabhāsa Sūtra, and the Liang translation of the Mahāyānasaṃgraha all have two delusions, broadly agreeing with this explanation. Furthermore, there is the abandoning of karmic obstructions and retribution obstructions, which can be known by analogy with before.
Fourth, that which is realized: The Triṃśikā-vijñaptimātratā says: "The tathatā of the supreme flow: meaning that the teaching flowing forth from this tathatā is extremely supreme compared to other teachings." Asvabhāva's commentary on the seventh fascicle of the Mahāyānasaṃgraha says: "Because the teaching flowing from this is most supreme, one abandons body and life to seek this well-spoken [teaching] without considering it difficult." The Liang translation explains: "From tathatā flows the fundamental non-conceptual cognition; from the fundamental non-conceptual cognition flow the subsequent cognitions; from the subsequent cognitions flows great compassion; from great compassion flow the twelve divisions of scriptures. Hence it is named the dharmadhātu of the supreme flow."
Fifth, the practices accomplished: Briefly there are three kinds: 1. Among the ten pāramitās, accomplishing the practice of kṣānti-pāramitā. 2. Accomplishing the practice of dhyāna. 3. Accomplishing the practice of seeking the Dharma. The Mahāyānasūtrālaṃkāra says: "Because in the third dwelling one can be born in the desire realm without regressing from dhyāna." The remaining practices are distinguished below.
Sixth, the distinctive fruits obtained: There are also three kinds: 1. Relying on the Liang translation, by penetrating the dharmadhātu of the supreme flow, one obtains the fruit of the boundless sound of Dharma. 2. The fruit of the practice corresponding to the stage: The Suvarṇaprabhāsa says, "On the third ground, generating the aspiration, one obtains the fruit of the samādhi that is difficult to shake." Furthermore, the text below says: "Immeasurable five supernormal powers," which is also the fruit obtained corresponding to the stage. 3. Manifesting the fruit of positional status: meaning the four fruits of being the king of the Trāyastriṃśa Heaven and so on, as explained in the text below.
Seventh, in explaining the text there are also three parts: first, the section of praise and request; second, the section of the main exposition; third, the section of restating verses. In the first, the ten verses are divided into two: the first six rejoice at hearing the previous ground, and the remaining four request the explanation of the subsequent ground. In the former: the first one rejoices at hearing with a joyful heart; the next one [concerns] bodily karma [scattering] two [kinds of] flowers; the remaining four [concern] vocal karma praising and recounting. Within that, the first one praises generally; the next one specifically praises the mind of preaching the Dharma; the next one specifically praises the Dharma preached; the last one praises concluding the explanation for the sake of faculties. Regarding the latter four verses of request: the first three are the assembly's request; the last one is the leader's request. In the former: the first one generally requests the practices of the third ground; the latter two specifically request the practices of the ten pāramitās.
1.7.1
Regarding the second [part], the direct exposition, the Treatise divides it into four sections: first, the section on initiating revulsion practice; second, the section on revulsion practice; third, the section on revulsion; and fourth, the section on the fruit of revulsion. In this ground, one cultivates dhyāna to feel revulsion for and suppress the afflictions; hence it is called the 'Revulsion Ground'. When first entering the mind of the ground, cultivating to initiate that revulsion is called 'revulsion practice'. The prayoga leading to the ground, which initiates that revulsion practice, is called 'the section on initiating revulsion practice'. What is initiated at the beginning of the ground is called 'the section on revulsion practice'. Dwelling properly in the ground and cultivating the eight dhyānas and so forth is called 'the section on revulsion'. Because the ground is perfected, it is called 'the section on the fruit of revulsion'. Furthermore, explaining these four sections, in their proper sequence they are just the prayogamārga, ānantaryamārga, vimuktimārga, and viśeṣamārga, as can be understood. In the first section, there are three [parts]: first, summarizing the preceding and introducing what follows; second, directly explaining the ten minds from 'What are [the ten]...' onwards; third, summarizing the practice and entering the ground from 'A bodhisattva, with these...' onwards. Among the ten minds, the first two form a pair. The first is the mind free of faults: based on the preceding pure precepts, one gives rise to this profound mindfulness to advance toward the pure mind of dhyāna. The second is the mind of established goodness: relying on the Dharma of the Mahāyāna in which one dwells, the mind is firm and immovable; hence it is called 'fervent'. The next three form a pair. Among them, the first two are free of faults, and the latter one produces practice. In freedom from faults, the first feels revulsion toward future desires; hence it is called 'the revulsive mind'. The second renounces present desires; hence it is called 'the mind free from desire'. The future has not yet arisen, so one can only feel revulsion in advance; the present is relinquished face-to-face, which the Treatise calls 'non-greed'. In producing practice, not abandoning what has been cultivated in one's own portion of the preceding ground, one advances to initiate the practices of special progress for this ground; hence it is called 'the non-retrogressing mind'. The next three form a pair. Among them, the first is free of faults, and the latter two accomplish goodness. In freedom from faults, this prayoga profoundly suppresses the afflictions to be abandoned in the third ground, not allowing those defilements to become faults. The Treatise explains: 'The afflictions of one's own ground cannot destroy it; hence it is called the firm mind.' Master Huiyuan explained the preceding two grounds as 'one's own ground', and Master Bian explained the four dhyānas and four formless [attainments] as 'one's own ground'; both, I fear, are inappropriate. In the latter two accomplishing goodness, the first accomplishes the essence of goodness, and the latter accomplishes the function of goodness. Because the essence is accomplished, entering and emerging [from samādhi] are unhindered; this is called 'the brightly radiant mind', meaning the utmost of purity. Samāpatti is translated here as 'equipoise' (dengzhi); this is the name for entering meditative absorption. Because the function is accomplished later, taking rebirth is unhindered; even though reborn in lower grounds, one does not lose the function of meditative absorption. Due to this mellow solidity, it is called 'unsatisfied'. These two kinds of mind are completely and definitively perfected in the fulfillment of the ground below. Below it says: 'Being able to enter and emerge from dhyānas' is the accomplishment of the brightly radiant mind. 'Not taking rebirth through the power of dhyāna liberation' is this very mellow and solid mind. The Treatise below says: 'Because that mellow and solid mind is manifested and perfected here.' The final two minds form a pair. The first is free of faults, which the Treatise calls 'arising dependent on that'—that is, arising dependent on the desire realm. Because of great wisdom, it is not defiled by afflictions; hence it is called 'the supreme mind'. The latter one benefits sentient beings: gathering and transforming them through great compassion, it does not sever the realms of existence; hence it is called 'the great mind'. The prayoga section is finished. In the second, the section on revulsion practice, the Treatise divides it into three: first, explaining revulsion and detachment from the conditioned, called the practice of guarding against afflictions; second, abandoning the narrow and inferior mind, called the practice of guarding against the Hīnayāna; third, seeking the vast above, called the practice of gathering through expedient means. Furthermore, because one gathers and initiates practices such as entering dhyāna through skillfulness, it is called the practice of gathering through expedient means. In the first, there are twenty phrases: the first ten phrases explain the contemplation of impermanence, and the latter ten explain that there is no savior, showing faults in terms of persons. In the first [group of ten], first, a single phrase is general: 'the real characteristic' means that conditioned phenomena are truly impermanent in principle; hence it is called 'the real characteristic'. What the Treatise calls 'the activity of life does not abide': the continuity of conditioned phenomena is called 'life', and their flowing transition is called 'activity'; this very non-abiding is called 'impermanence'. In the specific [phrases], there are two parts: first, 'How is this impermanent?', which asks about those conditioned phenomena that are impermanent; second, 'What is impermanence?', which asks about the meaning of impermanence in those phenomena. In the former, the sūtra has six phrases: the first four pertain to internal, primary retribution, and the latter two pertain to external, environmental retribution. In the former [four], the first pertains to the impermanence of suffering. The Treatise explains: 'Depending on the power of the transformation of the body, three sufferings arise.' The flowing transition of internal retribution is called 'the time of the body's transformation'; the transformation can give rise to suffering, and the transformation is described as 'power'. Since suffering arises dependent on transformation, it is called 'depending on'. Moreover, because it is suffering, its nature is impermanent. Second, the impermanence of non-self: the Treatise's sūtra text lacks this, which means that exceeding adverse conditions impairs life; being without self-mastery, it is non-self; non-self is impermanence. Third, the impermanence of impurity: depending on the power of good or bad food and drink, it causes one's bodily form and complexion to become impure; there is increase and decrease, and increase and decrease are uncertain; this is impermanence. Fourth, the impermanence of not lasting: the Treatise's sūtra text calls it 'impermanence'; this uses coarse impermanence to reveal subtle impermanence. That is, 'depending on the power of not guarding against evils': treading on precipices or ingesting poison is called 'not guarding'; depending on this power, one's body meets premature death. In the latter two pertaining to environmental retribution, the first pertains to the world, and the latter pertains to wealth. In the first, 'depending on the power of the world's formation': because of depending on the power of formation, there is this destruction; hence it is called 'the impermanence of destruction and ruin'. In the latter, because of the power of wealth having no fixed owner and not abiding in one place, it is called 'the characteristic of being untrustworthy'. In the second, 'What is impermanence?', it clarifies the meaning of impermanence. Impermanence may be taken in the sense of arising, ceasing, and transmigration, which applies to both Mahāyāna and Hīnayāna, as explained elsewhere. Or impermanence may be taken in the sense of non-arising and non-ceasing, which belongs only to the Mahāyāna, as explained in the Vimalakīrti[-nirdeśa]. Or two kinds may be stated, as in this text. Or three kinds may be stated: first, the impermanence of non-existence, regarding the parikalpita-svabhāva; second, the impermanence of arising and ceasing, regarding the paratantra-svabhāva; third, the impermanence of separation and non-separation, regarding the pariniṣpanna-svabhāva: when entangled, it is called 'not separated from defilement'; when emerging from obstructions and separated, it is called 'separated from defilement'; regarding this variability, it is called impermanence. This is fully explained in the Madhyāntavibhāga-śāstra, the Buddha-Nature Treatise, and so forth. The above two [approaches] are both taught in the Mahāyāna definitive teaching. 'Short-duration impermanence': because arising and ceasing moment by moment do not pause for an instant. What is here called 'neither arising nor ceasing' means that because it does not definitely arise, it swiftly ceases, and because it does not definitely cease, it arises again; therefore, regarding both being indeterminate, it is also called 'neither arising nor ceasing'. Second, the impermanence of the lack of real establishment of self-nature: because phenomena across the three times lack self-nature, not coming from the prior limit is called 'non-arising'; not going to the posterior limit is called 'non-transitioning'; and it does not abide in the present. Here the three times are explained according to the gateway of continuity. If explained according to the gateway of arising and ceasing, one should say the future is called 'coming' and the past is called 'going'. Because these two gateways exist, it does not contradict other texts. Second, [those] without a savior.
1.7.2
First, it restates the preceding [point], that impermanence is real. "Knowing [that they] have no maker..." directly reveals [that they are] without rescue. First, stating "knowing that there is no maker and no producer" means that within impermanent phenomena there is no one who can take action to bring about rescue and protection. In the treatise's sūtra text, it is called "having no rescuer"; this is a general clause. The words "without coming..." distinguish the particulars below. Therein, the first four clarify being without rescue with respect to death: 1. In youth and prime, impermanence has not yet arrived, and looking toward death later on, there is no refuge to report to in order to gain release; hence it is called "without refuge or support." Here, calling it "without coming and without going" means there is no protector who comes and can make impermanence go away; hence it is expressed this way. 2. When one's years decline and death approaches, this is called the time when impermanence arrives; there is no one who can rescue them. Because impermanence and death are imminent, there is manifold shared sorrow; hence it is called "sorrow." Sorrowful thoughts following one after another is called "manifold"; arising together with the mind is called "shared." 3. When the aggregates of life disintegrate, the signs of death manifest before one, and during this interval sorrowful thoughts increasingly intensify; this is called "grief." 4. When the four great elements disperse, various afflictions of suffering are produced. Because in the above four, the aspects of being without rescue at the time of death are prominent, they are distinguished first. The next two clauses concern the faults and lack of rescue in external objects sought after. First, "fettered by aversion and attachment": this means that when pursuing things, one's desire for what one wants increases, while aversion towards what one does not want increases. In agreeable and contrary circumstances, deluded conceptualizations of attachment and aversion perpetually bind one, never relinquishing their hold, and antidotes do not penetrate; hence it is called "without rescue." Second, in the treatise's sūtra text it is called "grief and affliction turning into more": at the time of consumption and enjoyment, there is little pleasure and much suffering. That is, in guarding material wealth, enmity is incurred, even to the point of losing life; the suffering and affliction is greater than the suffering of poverty. This sūtra omits this clause. The next four clauses concern the lack of rescue regarding physical suffering. Therein, first, "without halting or accumulation" clarifies that when the body ages, youth and vigour cannot be gathered again; hence it is called "without rescue." Second, "without a definite place of birth" clarifies that even if life comes to an end, one cannot definitely know in which path one will be born. The treatise's sūtra text omits this clause. Third, "only for the sake of greed, etc." clarifies that in youth and prime, based on the three feelings, one gives rise to the three poisons, which burn away one's own wholesome roots; this also impairs one's own body, hence it is called "without rescue." Fourth, "increasing future lives": in aging and decline, do not immeasurable sufferings of illness increase? Sickness runs throughout from beginning to end, but is most prevalent in old age. Another interpretation: because of sickness one creates karma, increasing the suffering of future lives. "Devoid of reality, like a phantom" clarifies its unreality and falsehood. In the treatise, it re-explains the last three clauses: they and the first four are all matters of bodily affliction. Why are they not stated together in the first place? To show that the bodily faults and afflictions are numerous; hence it reveals that bodily afflictions are manifold. The practice of guarding against afflictions is concluded.
Second, within the practice of guarding against the Hinayana, the first ten clauses guard against the petty mind; the latter twenty clauses guard against the narrow mind. In the former, first is a general statement, followed by specific distinctions. In the general statement, it first looks back to what preceded: having initially contemplated impermanence, a mind of revulsion has already arisen; later, contemplating the lack of rescue, revulsion arises all the more intensely; hence it says "all the more." "Again, being revulsed and detached..." turns toward what follows: directly guarding against the Hinayana's petty mind to seek the great fruit of Buddhahood; hence it says "turns toward." Under "the Buddha's wisdom...", in the specific distinctions there are two parts: the first five clauses seek the Buddha's bodhi, which the treatise calls "greatness in gathering merits"; the latter four seek the great nirvāṇa, which the treatise calls "greatness in purity." In the former: 1. Greatness in supernormal power: knowing that the Buddha's supernormal powers are difficult to fathom; hence it says "wisdom." Inconceivable wisdom is indeed the essence of supernormal powers. 2. Greatness in incomparability: drawing a comparison to reveal superiority, having no rival; hence it says "incalculable." The treatise's sūtra text calls it "unequalled." The above two clarify the freedom of wondrous function. 3. Greatness in great purpose: this means bringing purpose and benefit to immeasurable sentient beings; hence it says "possessing great power." This is the virtue of benefiting others. 4. Greatness in absence of fault or deficiency: rare and difficult to attain; hence it says "unexcelled." The treatise calls it "difficult to attain." This is the virtue of self-benefit. 5. Greatness in difference [from others]: this also draws a comparison to reveal superiority. In principle it truly diverges from non-Buddhists, transcends the Hinayana, and surpasses causes to reveal superiority. Here the treatise master speaks from the outset; hence it says "not mixed with non-Buddhists." The above three reveal that virtuous practice is complete and fulfilled.
Second, seeking the pure fruit of nirvāṇa. Therein, the treatise master first gives a general explanation, subsuming it into three meanings: 1. Separation from delusion. 2. Separation from suffering. 3. Attaining nirvāṇa. In the second, the specific distinctions: first, separating from the two hindrances and their latencies; hence it is called "without decline." Second, the root of suffering being exhausted, sorrow and grief are also eradicated; hence it is called "without affliction." Third, in attaining nirvāṇa, the sūtra has two clauses: 1. Reaching the great, secure city of nirvāṇa is called the virtue of self-benefit. 2. Reaching that place and never returning [to saṃsāra], yet able to broadly benefit; hence it says "rescuing suffering sentient beings." This is because it is non-abiding nirvāṇa.
Second, within guarding against the narrow mind, the first ten give rise to compassion, and the latter ten rescue and deliver; this is also first compassion and then loving-kindness. In the first part, it first restates what preceded to introduce what follows, enumerating them as a general headline: seeing the supreme benefits of the Buddha's wisdom, one grieves that living beings cannot attain them; contemplating the suffering and afflictions of conditioned existence, one pities living beings dwelling in them. Therefore, an exceptionally superior mind of compassion arises all the more. Second, "what are..." directly reveals the practices of compassion. Therein, the initial clause is general: because sentient beings are far removed from the Buddha, their compassionate father, they are called "orphaned"; being without the sons and daughters of wisdom and compassion, they are called "solitary." Because they are thus orphaned and solitary, amidst suffering without rescue, they are profoundly pitiable. Among the remaining nine specific ones: the first two concern sentient beings who seek based on desire: 1. Seeking wealth without satiation is called "greed without support." 2. Giving rise to delusion over others' wealth beyond their proper measure, seeking without rest; hence it says "the three poisons, etc." Next, three concern sentient beings who seek based on existence (bhava). Therein: 1. Not being freed from the fruit of suffering, cycling incessantly through the three realms and six paths; hence it says "shut up in..." 2. The cause of suffering not being removed: covered by afflictions, which are the cause of that suffering; hence it says "constantly dwelling in..." 3. Lacking the power of antidotes: born in difficult places, separated from good spiritual guides, and lacking wholesome-root antidotes; hence it says "lacking the power of correct contemplation." The following four concern sentient beings who seek based on pure conduct (brahmacarya): the first three are Hinayana, and the last one is non-Buddhist. In the former: first, not seeking the great cause is called not giving rise to supreme mindfulness; hence it says "the mind is slight regarding wholesome dharmas." Because one only delights in minor good and does not delight in great good, it is called "slight." Second, not seeking the fruit of great bodhi; hence it says "losing the marvelous Dharma of the Buddha." This means mistakenly grasping at the lesser fruit, relying on it as ultimate, which is called destroying overweening pride. Third, not seeking the fruit of great nirvāṇa; hence it says "and constantly following, etc." That is, even if one attains the Hinayana's remainderless nirvāṇa, one constantly follows the flowing stream of the birth-and-death of transformational change. The final one is the fault of non-Buddhists: falsely practicing heterodox paths, hoping for true nirvāṇa.
Second, in directly rescuing and delivering: first, it restates what preceded to introduce what follows. 1. Generating a mind that is distressed and rescues: this is a general clause. In the nine specific ones below, the first three eliminate the three hindrances, revealing the realm of deliverance; the next five bestow the three trainings, clarifying the practice of deliverance; the last one causes suffering to cease, which is the fruit of deliverance. In the first three, one should untie their karmic knots, purify their afflictive defilements, and release their retribution of suffering; hence it is stated thus.
1.7.3
In the subsequent five lines on conferring practice, the first two confer the three trainings: the first refers to encouraging them to abide in keeping the precepts, hence it says "placing them in a good position"; the second refers to encouraging them to abide in [the position of] concentration and wisdom, hence it says "causing them to dwell securely." Why are concentration and wisdom combined into a single phrase? Because the precepts were established in the preceding ground, precepts are distinguished separately; since the stage of wisdom has not yet arrived in the subsequent ground, wisdom is spoken of from the perspective of concentration and divided into one phrase. The treatise states that because this is the ground of samādhi, concentration and wisdom are stated together. The following three explain the benefit of conferring the teaching. The first two phrases concern the precepts. First, for those who wish to receive the precepts, causing them to eliminate doubts regarding the precepts, cultivate faith and zeal, and realize that the precepts have great merit, so that they take joy in receiving them; hence it is called "joyful." Second, for those who have already received the precepts, showing them what is observed and what is violated and revealing the virtues of the precepts, causing their minds to abide joyfully, established on the cause and unmoving; hence it says "causing them to know what is appropriate." The final [phrase] concerns concentration and wisdom: restlessness and depression obstruct concentration, while defilements obstruct wisdom; eliminating these two brings about the achievement of concentration and wisdom, hence it says "causing them to cross over." Alternatively, it is explained that restlessness is agitation, which obstructs concentration; depression is torpor, which obstructs wisdom; defilements obstruct both. These are subtle afflictions that dog the practitioner, hence they are called "secondary defilements." With "having caused this" below, [the line on] accomplishing rescue and deliverance refers to causing them to attain the two kinds of nirvāṇa, with remainder and without remainder, hence it says "causing them to extinguish suffering." Third, in "cultivating skillful means to gather [the teaching] through practice," the intent is first set forth, followed by the explanation of the text. Regarding the first, because the bodhisattva previously observed that conditioned phenomena have many faults and sentient beings have not escaped them, while the great benefit of the Buddha's wisdom cannot be attained by sentient beings, he further considers: "Sentient beings have fallen into defilements, karma, and suffering. By what skillful means can their suffering be pulled out and joy given to them?" He immediately knows that this does not depart from the Buddha's unobstructed wisdom. From what does this wisdom arise? He immediately knows that it does not depart from the real wisdom on the eighth ground and above. From what does real wisdom arise? He immediately knows that it does not depart from the wisdom of non-action from the fourth ground and above. From what does this wisdom arise? He immediately knows that it does not depart from the dhyāna-concentration of the third ground. From what is concentration obtained? He immediately knows that it does not depart from hearing the Dharma. For this reason, the bodhisattva first seeks the true Dharma. Having heard it, he reflects on it in a quiet place; having reflected on it, he cultivates it and enters the dhyānas and the formless [attainments]. Relying on concentration, he contemplates phenomena and gives rise to unproduced wisdom; relying on this, he gradually increases and produces real wisdom without effort; relying on this, he gradually increases and produces the Buddha's unobstructed wisdom. Having attained this wisdom, he can exhaust the realm of sentient beings, pulling out their suffering and giving them joy, transforming them constantly without cessation. Such is the meaning of the text; therefore it is called "skillful means to gather [the teaching] through practice." Second, regarding the explanation of the text: these skillful means in the text have five levels. First, the skillful means of initiating contemplation, which refers to taking up the above three minds to initiate the subsequent contemplation and search. Second, from "immediately desiring to possess" onward, indicating the direction of skillful means, which refers to pointing out the Buddha's wisdom to manifest where practice is directed. Third, from "making this reflection" onward, the skillful means of contemplating and searching, which refers to observing and investigating the Dharma for delivering sentient beings. Fourth, from "immediately knowing that abiding" onward, the skillful means of correct knowledge, which refers to knowing that the Buddha's wisdom can rescue sentient beings, up to knowing that it originates from hearing the Dharma. Fifth, from "the bodhisattva, having known this" onward, the skillful means of gathering through cultivation, which refers to cultivating the practice of hearing the Dharma to gather the true Dharma. In the first [section], there are three [parts]: first, it takes up the practice of guarding against defilements above, hence it says "such repulsions and so on"; second, it takes up the practice of guarding against a narrow mind above, hence it says "deeply mindful of sentient beings"; third, it takes up the practice of guarding against a small mind above, hence it says "seeing the omniscient wisdom and so on." The treatise master, relying on these three minds being able to give rise to subsequent practice, explains these three as three kinds of causes. The first can be understood. The latter two are causes for giving rise to vigor: seeing that the Buddha's wisdom has benefit and can rescue sentient beings, one therefore relies on this to give rise to great vigor and cultivate their causal practice. The treatise says that because one is able to cultivate that path, with deep mindfulness as the cause, one is able to skillfully transform sentient beings. In the second, indicating the direction of skillful means, the treatise says: "relying on the Tathāgata's wisdom to rescue and deliver sentient beings." This statement illustrates manifesting the arising of skillful means to gather [the teaching] through practice; hence it is named so. In the third, the skillful means of contemplating and searching, sentient beings fall into suffering and so forth; the treatise's sūtra text also mentions "karma." Question: Earlier, in the ten minds of rescuing and delivering, one rescued and delivered from the state of defilement, karma, and suffering through the three trainings; why does it now say "by what skillful means can they be pulled out and relieved"? Answer: Previously, one knew the methods of delivery such as the precepts, but did not yet know what wisdom to use to confer this teaching. Question and answer: [If it is asked whether] earlier, in guarding against a small mind, one already knew that the Tathāgata's wisdom has great purity—the following nine phrases are distinct: the first five are purity of Āgama [transmission], and the last four are purity of realization. Practicing in accord with the teaching is called purity of Āgama; giving rise to practice by realizing the truth is called purity of realization. Furthermore, what is practiced prior to the grounds is called purity of Āgama; what is accomplished upon the grounds is called purity of realization. Among the five of the Āgama, first is the purity of desire: "according to the Āgamas remembered" refers to the teachings sought being manifold, hence it says "according to"; "attaining skillful means and so forth" refers to the mind capable of seeking, which the sūtra calls "skillfully cultivating the bodhisattva path," [meaning] being mindful of the teachings heard and practicing in accord with the teaching. Second is the fourth in the treatise, "purity of resultant birth": the supreme supra-mundane retribution is called the supreme birth; giving rise to practices that aid the path prior to the grounds and aspiring to attain that birth is called supreme mindfulness, hence it says "skillfully collecting the dharmas that aid the path." Third is purity of seeking: giving rise to the practice of seeking the Dharma with physical and vocal reverence is called reverent practice; using this to accord with the Buddhas and seek the Dharma is called following along, hence it says "skillfully able to revere and make offerings to the Buddhas." Fourth, in receiving and upholding, it first explains "receiving for immeasurable ages": having heard for a long time over kalpas; "one of extensive learning" refers to the breadth of what is heard. Below it explains "upholding": remembering and holding without forgetful loss; saying "without error" means not having the slightest mistake. As the sūtra says: "planting many roots of goodness with immeasurable Buddhas" refers to being close to many Buddhas and planting the roots of goodness of hearing and upholding the true Dharma. Fifth, in purity of practice, in order to seek the true, realized Dharma of the grounds, one practices having few desires, the dhūtas, and the conduct of detaching from clinging; accumulating and accomplishing many merits, one is then able to enter the grounds, hence it says "accomplishing." Below, from "immeasurable, deep and solid merits," there are four purities of realization. First, the purity of attainment: the first ground's realization of the real is called attainment. Because with the true wisdom of the initial darśanamārga, one directly observes, determines, and correctly realizes, it says "present wisdom is well determined." Alternatively, it is explained that the Dharma manifesting in the mind is called present wisdom; the mind being settled upon the Dharma is called determination. In the sūtra, freedom from delusion is present wisdom; freedom from doubt and regret is good determination. Second, the purity of non-occurrence: in the stage of bhāvanāmārga, one restrains all those defilements, great and small, causing them never to occur, hence it says "free from greed and so forth." However, in the stage of darśanamārga, it is not that one does not cut defilements, but the aspect of seeing the truth is predominant; in the stage of bhāvanāmārga, the aspect of repeatedly contemplating the true reality and eliminating obstacles is predominant, hence it is spoken of specifically. Third, in the purity of insatiability, contrasting with what is below to reveal departure is called "taking no pleasure in the Hīnayāna"; looking toward what is above to reveal entry is called "attaining the aspiration for what is superior above." In the re-explanation, "further being mindful of upholding those merits" means:
1.7.4
it refers to being mindful of the merits of that Buddhahood, remembering and maintaining them without forgetting, which explains "abiding securely" in the sūtra. Alternatively, it means being mindful of those merits capable of counteracting, constantly keeping them present. Fourth is the purity of not following another's teaching: being in the ultimate path is called "approaching the path of exhaustion"; because the bodhisattva path reaches its limit, it is called exhaustion. Since what is realized in one's own mind opens, awakens, and displays, it is called "one's own correct practice," hence it says "not following another's teaching."
1.8
From here below, the third [part] concludes the request, within which there are two lines: first, requesting [him] to expound relying on the Buddha's power; next, praising the assembly for being capable of realizing and knowing [it]. In the second verse, the first verse presents the Dharma to request [its expounding]: the first half presents the Dharma and aspires for it to be expounded; the second half clarifies that expounding it is beneficial. The subsequent verse praises the sentient beings and makes the request: the first half verses the purity of the āgama, and the second half verses the purity of realization, as is evident. In the third request, there are two parts: first, clarifying that Vajragarbha presents the drawbacks in declining [to speak]; next, clarifying that Vimukticandra praises the benefits in repeating the request. In the former, there are two parts: first prose, and next verse. In the former [prose], there are two parts: first, receiving what was praised previously, he adduces virtues alongside faults, hence saying "although"; second, from "As for the rest who take pleasure in the lesser..." onward, he adduces the drawbacks in declining. Within this there are three lines: first, the drawback of altering the good; second, from "these persons..." onward, the drawback of losing joy—alternatively, the former constitutes the cause of suffering, and the latter incurs the fruit of suffering; third, from "I, out of compassion..." onward, concludes his intention in remaining silent. Furthermore, pointing to those lesser assemblies in other places at a later time as "the rest" means they are not in this assembly—there are no such lesser assemblies [here]. Moreover, these are individuals of indeterminate lineage prior to the grounds; because they cannot exclusively cultivate the bodhisattva path, they are said to "take pleasure in the lesser." In the śāstra's explanation, within the three lines, it first explains the intention in remaining silent: namely, not seeing sentient beings who take pleasure in the lesser as vessels for this Dharma; because they are not vessels for the Dharma, hearing it would increase their doubts and perplexities. Second, it explains the former first line: within it, doubts obstructing right practice and the mind being confused about the meaning refer to delusion obstructing understanding. Next, it reveals the faults: namely, because there is doubt, destroying what was previously cultivated is called "ruining wholesome dharmas"; because there is delusion, not practicing at all is called "keeping distant from wholesome dharmas." From "like this..." onward, it explains the second line: because of doubt, one does not accept right practice; because of delusion, one accepts retrograde practice. Taking this as cause, one thereby experiences the long night of saṃsāra, transmigrating without joy; hence it is "ruin." Having suffering, it is therefore "affliction." In the two verses, there are two parts: the first one and a half verses verse the previous receipt of the objection: namely, faith following the āgama is steadfast, like Mount Sumeru; the mind stabilized in realizing the principle is unperturbed, like the ocean. The latter one and a half verses verse the previous adducing of drawbacks in declining: within this, the first four lines verse the drawback of ruining the good. The sūtra says: grasping characteristics is called consciousness; not grasping characteristics is wisdom. Furthermore, conceptual discrimination is called consciousness, because it grasps the meaning following words; non-discrimination is called wisdom, because it deeply understands the Dharma of words. The next line verses ruin, affliction, and so on; the final line verses the intention in remaining silent, as is evident. In the second [part], Vimukticandra's request, there are two parts: namely prose and verse. In the former, there are also two parts: first the proper request, and next concluding the request. In the former, there are three parts: first, from "Aspiring to rely on the power..." onward, generally encouraging the exposition, overturning the previous intention in remaining silent; second, from "protected and kept in mind by the Buddhas..." onward, clarifying that through the Buddha's power people are caused to have faith and understanding, overturning the previous doubt and perplexity; third, from "all bodhisattvas..." onward, clarifying that the dharmas of the grounds are essential and supreme, so expounding them is bound to have many benefits, overturning the previous ruin and affliction. In the first part, encouraging him to expound relying on the power clarifies that the great assembly, relying on the power, is capable of hearing [it]. "Skillfully distinguishing" causes him to expound in accordance with the principle. "Inconceivable dharmas" clarifies that regarding this dharma of the grounds, even hearing it due to slander still protects and brings benefit, so it is difficult to conceive. In the second passage, there are two parts: first the presentation and next the explanation. In the presentation, it clarifies that although this dharma of the grounds is inconceivable, the empowerment and protection of the Buddha's power will surely cause it to be easily believed. In the explanation, the reason for naming this dharma of the grounds a matter protected and kept in mind by the Buddhas is explained: in the worlds of the ten directions, the ten grounds are expounded together, and all Buddhas of the ten directions naturally protect and keep them in mind, as in the additional section above, and so on. In the third passage, there are four parts: first, establishing the thesis: namely, because all bodhisattvas protect and maintain such matters of the ten grounds, they strive with diligence, as below with the corroborations by those from other directions, and so on; second, providing the reason—why do bodhisattvas together protect this Dharma? Because it is the supreme practice of the bodhisattvas; "supreme" means foremost, and foremost means the beginning, which the śāstra-sūtra calls the "initial practice," because it is the practice of āgama; "because it leads to all buddhadharmas" is because it is the practice of realization. Third, in adducing the analogy, the "first chapter" refers to the Siddhaṃ alphabet, the initial twelve vowels such as a, ā, or adding ṛ, ṝ, and so on to make fourteen vowels, which are the affixes of letters, serving as the verbal roots, as well as the thirty-four consonants such as ka, kha, and so on; by adding the vowels to the consonants, all names, phrases, and syllables are generated; therefore it is said that the first chapter is the root. However, all these syllables thus generated are never apart from the original first chapter; therefore it is said that "they are all subsumed under the first chapter." Fourth, from "like this..." onward, the application and conclusion: namely, the ten grounds correspond to the first chapter; all buddhadharmas correspond to all syllables. Up to this point, the request is completed. Second, from "therefore..." onward, concluding the request is evident. In the śāstra, why does it repeat the request again? Having previously repeated the request, here it repeats it yet again, hence it is called "repeating again." Doubts are of two kinds: first, indeterminate ones, which can be averted; second, determinate ones, which cannot be averted. Speaking here in terms of the determinate, it is therefore said that they "cannot be averted." That not speaking has many faults comprises, in brief, four faults: first, sentient beings with indeterminate doubt cannot be transformed so as to achieve faith and understanding; second, those who have already achieved faith and understanding cannot accomplish the practice of āgama; third, those who have accomplished the practice of āgama cannot enter into realization; fourth, those who have entered into realization cannot attain the buddhadharmas. Having these four defects, it is therefore said there are "many faults." "Not accomplishing all buddhadharmas" means that all the above four are not accomplished. Below, in resolving the doubt, it first asks: the Buddhas have the power to cause faith to arise; why would there still arise the intention to slander? This is asked on the basis of the aforementioned "cannot be averted." Below, in the explanation, because sentient beings have two kinds of determinacy, they cannot be averted: having increasingly created determinate karma, the retribution must be experienced, which is called determinacy in experiencing retribution; past sins perfuming the mind, causing evil necessarily to be created, is called determinacy in creating karma. Even with the Buddha's sovereignty, desiring to alter or lack conditions for those two determinacies so as to make them unaccomplished is ultimately impossible. The Mahāyānasaṃgraha says:
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- 華嚴經疏 — Classical Chinese