大方廣佛華嚴經搜玄分齊通智方軌 1.21

Second, in interpreting the text, it is divided into three parts: first, listing the thirty-four assemblies gathered by the Tathāgata's dharmakāya pure land; second, below "At that time, from the lion throne of the Buddha," using the power of upāya of the dharmakāya pure land, another assembly is gathered and brought forth, making thirty-five assemblies in all from beginning to end. First, it briefly lists the names of the assemblies; second, it lists their names and praises their virtues. The first passage is divided into two: first, discerning the bodhisattvas and others, clarifying the assembly gathered through unconditioned conditions; second, the various spirits and others, clarifying the assembly gathered through conditioned conditions. The listing of names and praising of virtues below can be understood by analogy. In the first part, the bodhisattva assembly, it is divided into three: first, bringing up their number; second, listing the names of the bodhisattvas. This has three parts: first, discerning them; next, concluding; and third, praising their virtues. "Together with" has two meanings: first, together with the Buddha, preaching together with him; second, together with in the transmission of the Dharma, hearing it together with him. As for "samanta-bhadra" (universal virtue): when virtue fills the dharmadhātu, it is called "samanta" (universal); when one reaches the utmost obedience and pliancy, it is called "bhadra" (virtuous). The reason why the names of the bodhisattvas here are heterogeneous has two meanings: first, to manifest the coarse, subtle, and other heterogeneous worlds below; second, because this assembly runs throughout the prefaces of the eight assemblies below, manifesting many kinds of teachings; the rest can be understood accordingly. Third, praising their virtues, the text has four parts: first, a general praise; second, below "the pāramitās," a distinct praise of the virtues belonging to their own rank (svabhāga); third, below "unsurpassable wisdom and vows," distinct discernment of their ability to enter the virtues belonging to other ranks (parabhāga); fourth, below "having attained all Buddhas'," discernment of their sovereignty in gathering and transforming beings through Samantabhadra's vows and practices. The general text is divided into two: first, "all are good friends," manifesting the superiority of the persons. "Rocana" (Vairocana) here is translated as "vast, extensive, adorned, and pure." Second, in discerning their own rank, the text has three sub-clauses: first, clarifying practices for their own benefit; second, below "ocean of eloquence," practices for the benefit of others; third, below "dwelling in one stage," clarifying the establishment of stages through practices. In discerning the scope of what is included, saying "dwelling in one stage, universally including all stages," and so forth: this is discussed in terms of the sequential progression of practice forms, culminating in the ultimate reality, and in terms of their intrinsic nature. In brief, there are four essentials: First, because from the beginning they are able to generate the subsequent, ultimately reaching fulfillment, it is called "including." Second, although they are complete in the initial [stage], they are nonetheless able to practice all the practices of the various stages, with the various dharmas being non-distinct; therefore it is said to "include." Yet the practices thus accomplished remain only within the rank of their own stage, and higher and lower, superior and inferior, differ only in their degree of clarity and obscurity. Third, simply being the beginning, it instantly includes the merits of all the stages; therefore it is called "including." Fourth, it is not called "including" because of beginning and end; simply being the beginning is precisely being the end; therefore it is called "including." Regarding one's own benefit, it is divided into three, namely general, primary, and auxiliary. The text on benefiting others has three parts: the first discerning physical action [note: oral action], the next bodily action, and the next three, below "well knowing," mental action. Among these, the first is knowing the faculties, the second is knowing the principles and dharmas, and the third is knowing the phenomenal dharmas. The text on the virtues of other ranks has four clauses: First, clarifying one's own benefit in five clauses: 1. attaining vows; 2. attaining teaching; 3. attaining the fruitional dharma; 4. attaining the virtues of the stage; 5. attaining samādhi. Second, below "in the ocean of sentient beings," benefiting others, has two clauses: first setting up, next explaining. Third, below "well entering," two clauses on well entering the dharmakāya: first setting up, next explaining. Fourth, below "universally roaming," two clauses, bringing forth pure lands for the sake of beings: first the ocean of worlds, next the ocean of lands. Fourth, Samantabhadra's vows and practices: the text has four parts: 1. attaining the upāya of all Buddhas of the three times; 2. discerning offerings; 3. attaining Samantabhadra's vows; 4. gathering sentient beings to accomplish the virtue of wisdom, which can also be understood as gathering the superior in relation to beings. Concerning the assembly gathered through conditioned conditions, the text has thirty-three assemblies, listing their names from below to above. The reason for this is to signify the gradual refinement in progressive practice. Question: In which lands do these various assemblies dwell? Answer: These assemblies reside in lands with a single body; among the four lands, it is three lands, or a portion of the transformation land; this can be pondered. Why does the text praising the Buddha below list them from above to below? To show the order of honorable positions. The first, the assembly of mighty warriors, is divided into three: first, citing their number; second, listing their names; third, praising their virtues. In praising their virtues, the text has three parts: first, general; next, five distinct clauses: 1. having the approach of vows; 2. having the approach of virtues; 3. having the approach of samādhi; 4. having the approach of spiritual powers; 5. having the approach of liberation, which are the virtues of one's own benefit; third, below "dwelling among all sentient beings," two clauses on benefiting others. The listing of names and praising of virtues for the remaining assemblies can be understood accordingly. "Garuḍa" is the golden-winged bird. "Kiṃnara" is translated here as "doubtful spirit," making music. "Mahoraga" is translated here as "boa spirit." "Yāma" is translated here as the "Heaven of Time," also called "Wondrous and Good." "Tuṣita" is translated here as "Contented." "Mahābrahmā" is so called because he has recently abandoned the defilement of desire. "Maheśvara" is translated here as "Heaven of Great Sovereignty." The text has three parts; the first two can be understood. Regarding the praising of virtues, the text has four sub-sections: first, general praise; second, below "toward all sentient beings," distinct praise of benefiting others; third, below "immeasurable wondrous forms," praise of one's own benefit; fourth, below "beholding the Buddha's countenance, up to: why is this so?" discerning the reason for accomplishing the two functions based on events. Third, one's own benefit is divided into three parts: first, clarifying the bodily action of the dharmakāya; next, below "among the ten powers," clarifying mental action; below "dwelling among all assemblies," oral action. This text has five clauses, which can be understood in their sequence. Fourth, the reasons, has two parts: first, clarifying what they rely on; second, discerning the reason. In the reason, first is the question, next the answer. The text of the answer has three parts: first, discerning the conditions relied upon; second, below "toward the various Tathāgatas," clarifying the accomplishment of practice relying on conditions; third, below "each according to," concluding the distinct accomplishments and attributing the merit to the Buddha. In the second passage, there are six sub-clauses: 1. in the rank of faith, having roots of goodness gathered and born by the Buddha; 2. being led by the Buddha into the rank of understanding; 3. being gathered by the Buddha into the rank of realization and above; 4. from "attaining immeasurable merits" downward, clarifying the attainment of effortless power from the eighth bhūmi and above; 5. below "all being fulfilled," discerning the vows and practices of Samantabhadra from the tenth bhūmi and above; 6. below "practices of the bodhisattvas," concluding the distinct accomplishments. Third, attributing the merit to the Buddha, the text is divided into four: 1. conclusion; 2. properly attributing it to the Tathāgata's light of wisdom shining everywhere; 3. attaining the cause of accomplishment, mounting the power of liberation to enter the ocean of the Buddha's fruit, directly discerning its origin; 4. attaining sovereignty and accomplishment in the Dharma doors, describing the fulfillment of one's own practice. These four clauses may also be understood as mutually establishing one another in succession. Next, regarding the eighteen assemblies in the text praising the Buddha, this merely abbreviates the hidden and manifest above, hence clarifying eighteen. It is divided broadly into two: 1. Kuśalasāgara and others each attaining sovereignty in one Dharma door; 2. the eighteenth, Samantabhadra Bodhisattva, attaining sovereignty in all Dharma doors. Here, according to the multi-storied pavilions of dependent origination, the divisions of the virtuous approaches of common births and different births are revealed; this should be pondered.

It can also be said that the preceding seventeen are ordinary beings born differently, while the eighteenth, Samantabhadra Bodhisattva, is of identical birth. Regarding those of different birth, the text has seventeen. First, within [the devas of] Excellent Ocean there are two: first, raising the mastery of Dharma-gates, which is the offering through the activity of mental karma. The presence of the kingly body is the offering through bodily karma. Second, from "spoke verses" downward, it explains the offering through vocal karma. The verse praise as a whole praises the function of the Tathāgata's three karmas filling the dharmadhātu. Within it, the first six verses generally praise the supremacy of the Buddha's three karmas in the world. Second, the six from "There are all sentient beings in the world" downward praise the rising of the sublime virtues and functions of the three karmas in the world. Next, the two verses from "The Tathāgata's wondrously colored body" downward specifically praise bodily karma. Next, the two from "The Tathāgata's voice is unimpeded" downward specifically praise vocal karma. Next, the two from "All boundless Buddhas in the ten directions" downward explain the Buddha's mental karma. The next two verses cite causes to explain and establish [this]. Second, the verses of the devas of Joyous Karma Light praise the virtue of the Buddha's simultaneous practice of quiescence and functioning; the text is divided into three: the first [verse] generally praises; next, sixteen verses specifically cite [them]; third, the two from "For countless, measureless kalpas" downward cite causes to conclude and establish [it]. In the Third Dhyāna there are seven devas of Pure Wisdom, having twenty-two verses, which generally praise the function of the Tathāgata's bodily karma. The first six praise the dharmakāya; the next six praise the saṃbhogakāya; the next six praise the nirmāṇakāya; the next four generally praise the Tathāgata's virtue of loving-kindness and compassion. In the Second Dhyāna there are ten devas, with twenty verses, generally praising the Buddha's great practice of upāya and the Dharma he realized. The first six verses generally praise the Buddha's practice of upāya; the next six praise gathering and transforming through Dharma-gates; the next six praise transforming through the eight aspects of attaining bodhi; the next two cite causes to conclude and establish [it]. In the First Dhyāna there are ten devas; within the verses, sixteen praise the unimpeded, sovereign virtue of the Buddha's quiescence and functioning. The first four praise the Buddha's bodily karma; the next four praise the Buddha's unimpeded vocal karma; the next four praise the Buddha's mental karma; the next four generally praise the boundlessness of the three karmas. In Paranirmitavaśavartin there are ten devas; the recited text has twenty verses praising the functions of the Buddha's subsequently attained wisdom. The first four [praise] the dharmakāya as universally benefiting sentient beings by producing good and extinguishing evil; the next four [praise] the function of the Buddha's vocal karma; the next two, the function of mental karma; the next six generally praise the Buddha's ability to extinguish evil and produce good; the next four praise the Buddha's responding to capacities with sovereignty and without haughtiness. In Nirmāṇarati there are twenty verses praising the virtues of the Buddha's three bodies. The first six praise the sovereign virtue and function of the dharmakāya; the next fourteen praise the saṃbhogakāya. Within the fourteen there are four: the first two explain the Buddha's vocal karma; the next six, bodily karma; the next four praise the Buddha's fundamental causes; the next two praise the Buddha's sovereign gathering of sentient beings. In Tuṣita there are eight devas; within the verses, sixteen verses generally praise the Buddha's sovereign preaching of the Dharma pervading the dharmadhātu. The first six generally praise the unimpeded function of the Buddha; the next six praise the Buddha's virtue of removing the three obstructions of sentient beings; the next two praise the Buddha's ability to bring to fruition the practice of sentient beings so that benefit is not in vain; the next two praise the complete gathering of the assembly, showing the power of the sage's gathering. In Yāma there are ten devas; the sixteen verses generally praise the merits of the Buddha's three karmas. The first eight [praise] mental karma; the next two, vocal karma; the next six, bodily karma. In Trāyastriṃśa there are ten devas; the verses have twenty gāthās, generally praising the provisional and real bodhi wisdom-gates of the Buddhas of the three periods of time. The first four explain that those who are mindful of the Buddha come to encounter holy conditions; the next eight explain the Buddha's upāya covering beings; the next six praise the Buddha's accomplishment of an excellent body of wisdom, causing practitioners who cultivate and enter it to attain excellent benefits; the next two conclude by exhorting mindfulness of the Buddha to extinguish the three obstructions—namely, afflictions, karma, and retributions. The Sun Devas are ten; in the verses there are twenty-two, generally praising the merits of the Buddha's sun of wisdom. The first twelve praise the adornment of the Buddha's manifold virtues; the next eight praise the clever skill of the Buddha's superior wisdom; the next two praise the profundity and breadth of the Dharma. The Moon Devas are ten; in the verses there are sixteen, generally praising the Buddha's emitting the light of wisdom-teachings in the darkness of ignorance to accomplish their meditative contemplation. The first ten explain the Buddha's wisdom-light benefiting sentient beings to bring about realization so that the mind does not waver; the next six explain that emitting the light of wisdom successively instructs them so as to accomplish their correct contemplation. Next below, the four groups of gandharvas and so forth are none other than the Four Heavenly Kings; this is stated because they are named after what they command. If taking their names from the masters, the *Mahāprajñāpāramitopadeśa* says: "The deva of the eastern direction is named Dhṛtarāṣṭra, which means 'governing the state'; he commands two classes of ghosts and spirits: one named gandharvas, the second named piśācas. The deva of the southern direction is named Virūḍhaka, which means 'growth'; he commands two classes of ghosts and spirits: one named kumbhāṇḍas, the second named pretas. The deva of the western direction is named Virūpākṣa, which means 'variegated speech'; he commands two classes of ghosts and spirits: one, the nāgas; the second, pūtanas. The deva of the northern direction is named Vaiśravaṇa, which means 'much hearing'; he commands two classes of ghosts and spirits: one, yakṣas; the second, rākṣasas." Those commanded here are the eight classes of ghosts and spirits in the sūtra; this is one heaven among the twenty-eight heavens. The devas of the eastern direction are ten, namely Dhṛtarāṣṭra and others; in the verses there are twenty, which generally explain compassion and upāya showing Dharma affairs and pure lands to accomplish the benefit of others. The first six praise the Buddha gathering sentient beings to cause them to see the dharmakāya; next there are eight verses praising the Buddha transforming sentient beings in the pure land to attain fruition; next there are six verses praising the Buddha benefiting beings in accord with places. The devas of the southern direction are ten; the verses have twenty gāthās, praising the Buddha's Dharma-gate of compassion. The first six praise the Buddha's great compassion enduring suffering to subdue sentient beings; the next fourteen explain that the Buddha's compassionate virtue pervades the ten directions, functioning free of characteristics, within which there are two: the first twelve explain the characteristics of loving-kindness and compassion; the next two explain functioning detached from characteristics. The devas of the western direction are ten; in the verses there are twenty, praising how, through the Buddha's compassionate benefit, sentient beings are caused to attain the joy of the Dharma. The first six verses explain the Buddha's power of compassion rescuing sentient beings; the next four praise the Buddha causing those in saṃsāra to enter the ocean of the Dharma; the next four cause those in suffering to attain his pure land; the next six verses praise the Buddha expounding the wondrous ocean of Dharma within the pure land to accomplish the Dharma-offering. As the *Sumerugarbha-sūtra* says, the retributive forms of nāgas have five shapes: first, the Supratiṣṭhita nāga has the shape of an elephant; second, the Nanda nāga has the shape of a snake; third, the Anavatapta nāga has the shape of a horse; fourth, the Varuṇa nāga has the shape of a fish; fifth, the Manasvatī nāga, also named Manasvin, has the shape of a toad. Their transformed shapes are as described in the Vinaya. Each commands nāgas of the corresponding form. The yakṣas of the northern devas are swift and agile; in the verses there are sixteen, praising the Buddha's being in the world to pull out suffering. The first eight verses praise the Buddha's impartial virtue of compassion; the next six explain the Buddha's wisdom-body and dharmakāya gathering sentient beings to direct them to the correct path; the next two cite causes to conclude and establish [it]. In the above thirty-three groups, these are called ghost kings because among the eight classes only kiṃnaras, nāgas, and piśācas are animals; yet because yakṣas and rākṣasas have great strength, they are given the name of ghosts, and here five are all ghosts. The vajra-bearing warriors are ten; in the verses there are twenty, explaining that the three karmas of the Buddha's dharmakāya are indestructible. The first six praise the sovereignty of the Buddha's bodily karma; the next six explain the Buddha's vocal karma; the next eight praise the Buddha's mental karma.

All the above classes appear inferior in bodily manifestation, yet their essence is superior. Therefore, the Mahāsaṃnipāta-sūtra states: “The Buddhas spoke to the bodhisattvas, saying: ‘If you wish to go to the abode of Śākyamuni Buddha, you should manifest yourselves as Brahma kings and so forth.’” Hence one knows [this]. Moreover, how could there be such real ordinary classes in this Flower Treasury World? The meaning is as in the Mahāyānasaṃgraha.

Next is the explanation of the eighteenth [group], the assembly of bodhisattvas who speak verses praising the Buddha. Here only Samantabhadra is listed, without listing other names, because he embodies the station of the path and his virtue exemplifies the universal gate, revealing that one is all and all is one. This text has two parts: first, listing the names and praising the virtues; next, the verses express the offering of the three karmas, as can be known. The prose praising virtues in the two assemblies above and below was set forth by the compiler of the sūtra, not spoken at that time. Regarding the prose, there are two parts: first, the general; next, from “namely” downward, the specific. The general text is divided into two: first, the virtue of one’s own share; second, from “able to enter the Tathāgata’s” downward, the virtue of entering another’s share. The specific text is divided into two: the first eight gates of Dharma expand upon the preceding own share; the last two gates of Dharma expand upon the preceding other share. Furthermore, these five pairs of ten clauses consist of pairs of self-benefit and benefiting others. In the verses, there are twenty gāthās, whose meaning is divided into six: the first two praise the Buddha’s dwelling place and the purity of his retinue; the next two praise the purity of the lord of the Buddha-land; the next two and a half praise the complete purity of benefit; next, there are seven and a half gāthās on the complete purity of transformative function; the next two praise the complete purity of the Buddha’s fruit-station being supremely transcendent; the last four praise the purity of essence and function. Within the seven gāthās, the first three and a half concern the purity of the Buddha’s bodily karma; the next two gāthās concern the purity of his oral karma; next, from “all the three times” downward, two gāthās discern the purity of the Buddha’s mental karma. The final four gāthās are divided into two parts: the first one discerns the purity of the dharmakāya’s essence; the next three concern the purity of function, namely the function of the three karmas, making three. Here, in explaining the scope of Samantabhadra, one may understand it by means of the eight gates explaining the Indrajāla: (1) principle, (2) land, (3) body, (4) teaching, (5) Dharma, (6) practice, (7) time, (8) phenomena—phenomena being dust particles and so forth.

Generally speaking, regarding the main import based on the text, there are two: First, whenever there are latent dispositions, defilements, contaminated karma, and retributions, they all fall within the realm of ordinary beings. Outside of this, one enters the realm of the noble ones. Within the noble, there are two: namely, the two phenomena of principle and quantity (epistemological measure). Each of these two has two phenomena: the realm of the Indrajāla is the quantitative within principle, as well as a portion within quantity; this can be inferred through reflection.

Next below is the second major section: gathering the assembly without moving. The preceding assemblies did not necessarily move; it is only to show the gathering within the identical essence that this is present. It also shows that the fruit-station is endowed with causal phenomena. Within this, there are eight sub-sections: (1) clarifying the place of emergence, namely beside the lion-seat’s multi-storied pavilion; (2) citing the number; (3) listing the ten names—the reason miscellaneous names are listed is to show the preaching of manifold kinds of Dharma, both augmented and subtle; (4) from “arranged various offerings” downward, listing the articles of offering; (5) from “all rejoiced greatly” downward, the actual offering to the Buddha; (6) sitting according to their direction; (7) from “those bodhisattvas and others” downward, praising virtues; (8) speaking verses in praise of the Buddha.

The preceding ground was general; this multi-storied pavilion is a distinct dwelling. The articles of offering are five: scattering flowers, burning incense, emitting light, making music, and raining jewels. Regarding the praising of virtues, there are ten clauses: (1) the gate of causal practice of one’s own share; (2) when realizing through superior progression, freedom from obstruction regarding the other share; (3) inexhaustible eloquence within the realm of the true Buddha; (4) attaining the Buddha’s mental karma to accomplish inconceivable function; (5) attaining the realm of the universal gate, in which the Buddha’s bodily karma universally manifests; (6) generally stating that all are able to enter the wisdom-ground of the three times; (7) generally praising the full endowment of the causal power of the two nirvāṇas, permanent and impermanent; (8) skillful-means pure nirvāṇa; (9) the cause of the self-purified permanent fruit; (10) concluding the practice of the offering of Dharma. The verses of praise comprise nineteen gāthās, divided into four, praising the Buddha’s three karmas and the sovereign virtue of sitting under the tree of awakening. The first three gāthās praise the function of the Buddha’s mental karma; the next ten gāthās discern his sovereignty while present under the king of trees; the next two gāthās concern sovereignty of oral karma; the next four praise the sovereignty of the seat’s adornments and great function.

Next below is the third [section]: the various kings performing practices of offering; it may also be termed the second, the introductory narrative of initiation. Within it, there are three parts: First, the Buddha’s supernatural power shaking the earth and so forth. What is called “shaking” means shaking in one direction. “Universally shaking” means shaking simultaneously in all four directions. “Equally and universally shaking” means shaking in all eight directions. This explanation of the eighteen shakings comes from the Mahāprajñāpāramitā-śāstra. Roaring, alerting, and quaking are sounds; the others are sights. The text below has six kinds of shaking, namely surging in the east and sinking in the west, and so forth. The different shakings in various sūtras do not go beyond these two; one should subsume them accordingly by reflection. Second, explaining the performance of offerings. Third, from “in this world the Buddha sat in the bodhimaṇḍa” downward, concluding with the karma attained.

The second text is divided into four: (1) general, (2) specific, (3) conclusion, (4) equating with the remaining directions. The virtuous karma of the various kings has two parts in the text: (1) properly praising this king; (2) equating with other worlds. Regarding the proper praise, the text has six clauses: the first three concern self-benefit; the next one concerns benefiting others; the next two concern the consummation of the practices of self-benefit and benefiting others and entry into the superior share. The first clause generally states the Dharma entered according to one’s inclination and the skillful-means Dharma gate through which one can enter; (2) the Dharma gate of giving rise to joy in the mind upon emerging from contemplation based on realization; (3) specifically stating the skillful-means antidotes; (4) the Dharma gate of penetrating all directions and vigorously benefiting others; (5) having already entered the superior share of the Tathāgata’s station and realm; (6) having already crossed over the boundless ocean of Dharma realized by all Buddhas. The two meanings in the concluding text can be known. This completes the explanation of the “Chapter on the Pure Eye”.

In total there are four ways of generating understanding, in order to introduce the text below, dispel, establish, refute, the four answers, skillful reversal and reliance, and so forth: (1) The sequential gate, whereby understanding is gained by comparing and contrasting. (2) The general-and-specific gate, such as the six characteristics and so forth, entering reality from characteristics. (3) The subsumptive gate, such as subsuming meaning according to words. (4) The grammatical case-ending gate, drawing out the meaning according to the text by means of the seven grammatical case-endings.