大方廣佛華嚴經搜玄分齊通智方軌 1
English (machine translation) 1
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Contents
1.1
Composed by the Śramaṇa Zhiyan of Zhixiang Temple on Mount Zhongnan.
1.2
The foreign original of this sūtra originally had one hundred thousand verses. Formerly, the Jin Daoist [monk] Zhi Faling obtained thirty-six thousand verses of it from the kingdom of Khotan. On the tenth day of the third month in the fourteenth year of the Yixi reign period of the Jin [418 CE], the year of Chunhuo, at Xie Sikong Temple in Yangzhou, the Indian Dhyāna Master Buddhabhadra held the Sanskrit text in his hand and translated the foreign sounds into Jin [Chinese], while the Śramaṇa Shi Faye personally took it down in writing. At that time, Meng Yi, the Governor of Wujun, and Chu Shudu, General of the Right Guard, served as dānapatis. By the tenth day of the sixth month in the second year of the Yuanxi reign period [420 CE], the translation from the foreign text was completed; by the twenty-eighth day of the twelfth month in the xinyou year, the second year of the Yongchu reign period of the Great Song [422 CE], the collation was finished.
1.3
Now, in analyzing and determining the text and its meaning, I distinguish them by five headings: first, praising the reasons and extent of the sage's virtues in attending to capacities; second, clarifying the scope of subsumption under the [piṭaka] canons; third, discerning the purport of the signified under the teaching and the nature of the signifier's teaching; fourth, explaining the title of the sūtra; fifth, dividing the text and explaining it.
1.4
First, as for praising the reasons and extent of the sage's virtues in attending to capacities: Indeed, the Tathāgata, the Great Sage, ever since he first awakened to the profound track, set out from apratiṣṭhita; harmonizing his spirit with the wondrous quiescence, his aspiration was exalted in bodhi. Therefore, he was able to plant seeds of the Way in the prior limit, accumulate wholesome karma in anātman, radiate correct wisdom in the vajra, and illuminate tathatā in the jñeya. Thus, without severing false conceptualizations, he soared beyond entanglements; without polishing his numinous mirror, it was perfectly luminous and equal to enlightenment. In the deep purity of Self and Purity, the utmost quiescence is nowhere hidden; his tracks congealed in Permanence and Bliss, there is nowhere he does not bestow [benefit]. He viewed saṃsāra and nirvāṇa as equally balanced; his virtues were replete and completely penetrating; his great wisdom was unimpeded; wondrously supreme were his liberation and upāya—it is truly so!
1.5
Second, as for clarifying the scope of subsumption under the [piṭaka] canons: how could this profound quiescence admit of words? Yet, because through great compassion his bequeathed instructions have a Way that is neither partial nor hidden, they gave rise to teachings that accord with conditions. The Dharma gates are not one, and the teaching distinctions are like dust and sands—how could they admit of limited categories? If we analyze them in summary, the teaching gates from the beginning to the end of a single lifetime's teaching are three: first, the gradual teaching; second, the sudden teaching; third, the perfect teaching.
Within the first category of the gradual, because that which is signified is threefold, the teachings are three; and because the addressees are twofold, the teachings are two.
As for the three: first is sūtra, here called "thread" (xian), and also called "warp/scripture" (jing). Just as a thread can string flowers together, and a warp can hold the weft, their function and meaning are similar. However, because this land values the name jing and does not prize the designation "thread," the translators followed what was esteemed; therefore they discarded the name "thread" and preserved the term jing. By analogy, the sage's verbal teaching can string together the characteristics of dharmas so that they are not lost or disordered, causing the Dharma to abide for a long time. The jing is similar to a thread; this name is established by analogy, and it is the teaching that signifies meditative absorption (samādhi).
Second is vinaya, here called "extinction" (mie). Because the evils of body, speech, and mind burn the practitioner, in meaning like fire burning, and the precepts can extinguish them, it is called "extinction"; this reveals its title from its function. As the teaching takes its name from what it signifies, it is also called "extinction"; this is the teaching that signifies the precepts (śīla).
Third is abhidharma, here called "incomparable dharma," and also called "facing the dharma" (duifa). It can destroy afflictions and discriminate the characteristics of dharmas. Non-conceptual wisdom (nirvikalpa-prajñā) is the most supreme, and there is no other dharma that can compare to it; hence it is called "incomparable dharma"; this derives its name from having no match. As the teaching takes its name from what it signifies, it is also called "incomparable dharma"; this is the teaching that signifies wisdom (prajñā). That it is named "facing the dharma" means that abhi is the wisdom capable of facing, and dharma is the objective realm of dharmas that is faced; thus the name is established from the object and function. These latter two piṭakas both derive their names from what they signify.
Question: If that is so, why does the Mahāyānasaṃgraha say: "In order to explain the three kinds of training, the sūtras are established separately. In order to accomplish the training based on precepts and the training based on the mind, the vinaya is established"? Testing against this passage, the sūtras signify the three practices, the vinaya signifies two practices, and wisdom [abhidharma] signifies one practice.
Answer: There are two meanings: first, the gateway of essential nature; second, the gateway of primary versus secondary.
The essential nature is as stated before. The gateway of primary versus secondary has two meanings: first, the meaning of root and branch: the sūtras are the root teaching, and the other two are successively the branches. Second, the gateway of primary and secondary: in the sūtras, samādhi is primary, while precepts and wisdom are secondary. The vinaya and abhidharma are also like this; you may infer them by analogy. This sūtra is subsumed under the sūtra-piṭaka.
As for the teachings being two because the addressees are two: faculties have sharp and dull, and the Dharma has deep and shallow. Therefore, with regard to the dull-rooted śrāvakas, the three piṭakas are established in terms of the parikalpita-svabhāva, in order to accomplish the practices and dharmas of the śrāvakas. For the sharp-rooted bodhisattvas, the three piṭakas are established in terms of the three non-natures such as non-conceptualization, in order to accomplish the practices and dharmas of the bodhisattvas.
Question: The sūtras state, "For the pratyekabuddhas, he preached the contemplation of causes and conditions." Thus the pratyekabuddhas also have teachings; why is no [separate] piṭaka established for them?
Answer: According to the Lalitavistara, three piṭakas are established for the teachings of the triyāna. Now, according to the Mahāyānasaṃgraha and the Bodhisattvabhūmi, etc., whatever relies on teachings is subsumed within the śrāvaka-piṭaka; therefore none is established separately. This is clarified through two meanings:
First, the "śrāvaka śrāvaka": this person originally sought the path of a śrāvaka and rejoiced in contemplating the four noble truths (catur-āryasatya); now, meeting the Buddha preaching the teaching of the four noble truths, he attains the Way. Having previously had the spiritual lineage, and now again hearing the voice, he is called a "śrāvaka śrāvaka." As the sūtra says: "For those seeking to be śrāvakas, the Tathāgata expounds the teaching of the four true truths." This is stated on that basis.
Second, the "pratyekabuddha śrāvaka": having previously sought the path of a pratyekabuddha, he now meets the Buddha preaching the teaching of causes and conditions. As the sūtra says: "For those seeking to be pratyekabuddhas, the Tathāgata expounds the twelve links of dependent origination." This is discussed on that basis.
The first meaning understands dharmas in their general characteristics; the second meaning understands dharmas in their specific characteristics. Although sharp and dull differ, they equally anticipate the lesser fruit; thus they together constitute a single piṭaka. If superior sharp-rooted ones appear in an age without a Buddha and awaken on their own to causes and conditions to attain the fruit of the Way, there is practice without teaching; it is on this basis that [a separate piṭaka] is omitted. According to the Lalitavistara, when viewed from the perspective of principle, the teachings are distinct.
Within the śrāvakas, there are two kinds: namely, the initial teachings of clinging to nature, and the various sectarian clinging teachings that accord with refuting nature. Those of the teachings refuting nature partially know the emptiness of dharmas, yet equally rely on the four noble truths to advance toward the lesser fruit; therefore, they equally enter the śrāvaka-piṭaka.
Second, within the bodhisattva-piṭaka, there are two: first, those who previously practiced the Great Dharma, later retreated into the lesser, and now advance again into the Great. Thus the sūtra says: "Excepting those who previously practiced and trained in the hīnayāna, I now also cause them to enter into this Dharma." This is called gradual entry. Second, those who have long practiced the mahāyāna and now behold the Buddha for the first time, immediately being able to enter suddenly. Thus the sūtra says: "Or there are sentient beings who from lifetime to lifetime have constantly received my transformation; upon first seeing my body and hearing what I preach, they all believe, accept, and enter the Tathāgata's wisdom." This sūtra is subsumed under the mahāyāna teaching.
Second, as for subsumption under the sudden teaching: therefore a later section of the sūtra states: "If sentient beings are inferior and their minds are sunken in dejection, he shows them the śrāvaka path to lead them out of manifold sufferings. Furthermore, there are sentient beings whose faculties are somewhat clear and sharp, who delight in the teaching of causes and conditions; for them he preaches the pratyekabuddha [path]. If a person's faculties are clear and sharp, benefiting sentient beings and possessing great compassion, he preaches the bodhisattva path for them. If there are those with the unsurpassed mind who resolutely delight in the great matter, he displays the Buddha's body for them and preaches the immeasurable Buddha-Dharma." Proved by this passage, we know there are distinctions between the ekayāna and the sudden teaching's triyāna. Furthermore, according to Paramārtha's Mahāyānasaṃgraha: first is the ekayāna, second is the triyāna, and third is the hīnayāna.
Question: What is the difference between sudden enlightenment and the ekayāna?
Answer: This is also not fixed: either they do not differ, or they differ in terms of wisdom versus teaching. Furthermore, one is shallow and the other deep; the ekayāna-piṭaka is indeed the ten piṭakas discussed below. Subsumption among them should be inferred accordingly.
Third, as for the perfect teaching: for those who have advanced upward and partially stepped onto the Buddha's stage, it expounds the ultimate Dharma gate of liberation, fulfilling the Buddha-work; hence it is called "perfect." This sūtra is subsumed under both the sudden and the perfect teachings. The reason we know the perfect teaching exists is as the text below says: "Just as relying on the great ocean there are ten jeweled mountains," which may be inferred accordingly.
Question: Why is this sūtra throughout the above open to the distinctions and subsumption of the triyāna?
Answer: Because the principal theme of this sūtra comprehensively possesses the common and distinct teachings, the realms of the triyāna, seeing, hearing, practicing, and so forth. Just as in the Saddharmapuṇḍarīka-sūtra, within the three realms, three carts entice the children to leave the burning house, and in the open ground he separately confers the great ox cart; yet these two teachings together exist within the three realms as objects of seeing and hearing. Furthermore, the śrāvakas and others are the poor son, who is the one enticed; hence we know that apart from the hīnayāna there is separately the triyāna, and they mutually entice each other as host and companion to form the doctrine. The scope of subsumption under the piṭakas is concluded.
1.6
Third, explaining the purport of the signified under the teachings: there are two kinds: first, general; second, specific.
In general, the true reality of cause and effect in dependent origination constitutes the purport.
Specifically, there are four gates: first, contrasting teaching and meaning to discern purport; second, objective realm and practice; third, principle and phenomena; fourth, cause and effect. Teaching is the theme, and meaning is the purport; objective realm is the theme, and practice is the purport; phenomena are the theme, and principle is the purport; cause is the theme, and effect is the purport.
Next, as for the nature of the signifier's teaching, there are five kinds: the first meaning is actual sounds, names, words, and sentences; the second meaning is resemblant sounds, names, words, and sentences; the third meaning is non-resemblant sounds, names, words, and sentences; the fourth meaning is consciousness-only sounds, names, words, and sentences; the fifth meaning is true suchness sounds, names, words, and sentences; hence the sūtra says: "All dharmas are like [suchness]."
1.7
Fourth, explaining the title of the sūtra: *Buddhāvataṃsaka-sūtra*, 'The Chapter on the Pure Eye of the World'. 'Great' (da) means that its essence, characteristics, and functions cannot be surpassed—namely, an essence that is equal and neither increases nor decreases, possessing characteristics endowed with inherent virtues, and functioning as the cause and effect of mundane and supramundane goodness. 'Square' (fang; correct) means the principle is upright and not crooked. 'Broad' (guang) means that its dharmic approaches, principles, and categories are replete with virtues, exhausting their utmost bounds. 'Buddha' (fo) means 'awakened one', which encompasses both the ten Buddhas and the three bodies of the Buddha. There are two kinds of 'flower' (hua): first, the flowers that gather the fruit, which do not coexist with the fruit, such as taking saṃsāra as the path's equipment and so forth, up to the wholesome roots of the causal stage; second, the flowers that adorn the fruit, which coexist with the fruit, such as the flowers of the seven purifications and so forth, as well as all virtues of the consummate fruition stage. Whether cultivated or inherently present, their mutual adornment can be understood. 'Adornment' (yan) means to decorate. Furthermore, 'great' indicates an overarching title for the most supreme and ultimate. Therefore a treatise says: 'Great, supreme, high, and broad are different names for one single essence. Its vehicle's purport is rich in the Way, arrayed without an exterior; this is called the great origin.' It is by no means confined. 'Square' refers to the import of consummate penetration: everywhere it is good; encountering conditions it complies with them; it gives without discriminating among things—hence it is called 'square'. 'Broad' means serene yet profound, subtle yet far-reaching, deep and also expansive—this is called 'broad'. 'Buddha': the correct pronunciation in the Central Country is *buddha*; here it is called 'the awakened one' because he brightly penetrates to the ultimate source, afflictive habituations are forever extinguished, he holds light that shines alone, his radiance illumines the great night, he guides the multitudes of the confused, and he awakens himself and awakens others—hence he is called *buddha*. 'Flower adornment': this analogizes the beauty of the dharmakāya's active virtues. Therefore, if the essence were not real, there would be nothing to display its wonder; if the cultivation were not ultimate, there would be nothing to manifest its supremacy. Mutually polishing and revealing, their meanings are both transcendent; it can be called the utmost of self-nature's consummate penetration, supreme and wonderful indeed. It is like manifold colors and rare gems finely adorning a golden visage, exceedingly magnificent and incomparable in the world. Hence the title is designated according to this analogy, and so it is called *Flower Adornment*. 'Sūtra' (jing) means a truly pure teaching, a constant norm of instruction and deliberation, whose words sign the warp of principle and manifest the mental functions of practice; hence it is called 'sūtra'. 'Pure Eye of the World': this refers to the three worlds, such as the temporal and receptacle worlds, as well as the characteristics capable of serving as analogies; also, essence and function differ, so appearing in the world without obstruction and without defilement is analogized to a pure eye. It can also be that before the Tathāgata appeared in the world, because there was no good guide, beings were like the blind; now that the Buddha has appeared in the world, manifesting the purification of self and other, he is analogized to a clear eye. 'Pure Eye of the World': this ought to be called an introduction; however, those assembled at this time were all supreme streams entering the oceanic congregation of the Buddha, their virtues abiding in the pure realm, unstained by dust, emerging from natural authenticity, and truly unconditioned. Therefore, it is relied upon to reveal the wonder of the dependent origination of the ultimate consummate path, not abandoning saṃsāra yet without being sullied. Hence it takes the event as its title, and so is called 'Pure Eye of the World'. Difficult to fathom, it cannot be understood without an analogy; hence this is devised to delineate its form. If an eye is pure both internally and externally, clear through inside and out, the forms and images arrayed within it all belong to a single operation. Neither small nor large, neither far nor near, they do not obstruct one another; thus it may serve as an analogy, designated as an eye. Therefore a subsequent verse praises: 'The world is pure like an eye.' The meaning of the sacred exposition is thus revealed. 'Chapter' (pin): when language and principle are equal, categorizing like with like, it is called a 'chapter'. This sūtra has thirty-four chapters; this chapter stands at the head, and so is called the first. The overarching title of the sūtra and the analogy of its central essential purport are clarified here; thus it is called the *Buddhāvataṃsaka-sūtra*.
1.8
Fifth, explaining according to the text: First, a general evaluation of the scope of the teachings; next, a distinct explanation of the text's divisions, which has two parts: first, clarifying the divisions by contrasting the heterodox with the orthodox; second, clarifying the divisions according to the signified meaning. First, contrasting with the heterodox has four sections: 1. Determining the heterodox according to conditions, such as the eight times when one should not speak, and so forth. 2. Determining the heterodox according to actions, such as seeking fame and profit, approving oneself and reproving others, delighting in mundane existence, and so forth. 3. Clarifying the heterodox according to delusion, such as taking hearing as understanding what is heard, being unable to hear [anew], up to relying on the teaching and not on the person, and so forth. 4. Determining the heterodox according to beginning and end, as the sūtra says: 'Because the eight great good persons and others will become unwholesome.' Second, clarifying the divisions according to the signified briefly has ten approaches: 1. The approach of simultaneous complete correspondence. Within this there are ten: (1) completeness of teaching and meaning; (2) completeness of principle and phenomena; (3) completeness of understanding and practice; (4) completeness of cause and effect; (5) completeness of person and dharma; (6) completeness of demarcations, objects, and stages; (7) completeness of master and disciple, dharma and wisdom; (8) completeness of primary and accompanying, dependent and proper [rewards]; (9) completeness of mastery in adverse and favorable, essence and function; (10) completeness of manifestations according to beings' faculties and desires. These ten approaches correspond without prior or subsequent. 2. The approach of the realm of Indra's net. This contains the preceding ten approaches, but its meaning differs by relying on the analogy; the rest can be inferred as above. 3. The approach of the hidden and manifest both being established in secret. This also contains the preceding ten approaches, but its meaning differs by relying on conditions; the rest can be inferred as above. 4. The approach of subtle mutual containment and establishment. This also contains the preceding ten approaches, but its meaning differs by relying on characteristics; the rest can be inferred accordingly. 5. The approach of distinct establishment across separated dharmas of the ten periods of time. This also contains the preceding ten approaches, but its meaning differs by relying on time; the rest can be inferred accordingly. 6. The approach of all repositories being pure and mixed yet endowed with virtues. This also contains the preceding ten approaches, but its meaning differs by relying on approaches; the rest can be inferred accordingly. 7. The approach of the one and the many mutually containing yet not being identical. This also contains the preceding ten approaches, but its meaning differs by relying on principle; the rest can be inferred accordingly. 8. The approach of the unhindered mutual identity of all dharmas. This also contains the preceding ten approaches, but its meaning differs by relying on function; the rest can be inferred accordingly; it may also be based on nature. 9. The approach of skillful accomplishment through the turning of mind-only. This also contains the preceding ten approaches, but its meaning differs by relying on mind; the rest can be inferred accordingly. 10. The approach of relying on phenomena to reveal dharmas and generate understanding. This also contains the preceding ten approaches, but its meaning differs by relying on wisdom; the rest can be inferred accordingly. The ten profound approaches above are each distinct. If the scope of teaching and meaning corresponds to these, it is the dharma-gate of the ekayāna's perfect teaching and sudden teaching; if the scope of teachings and meanings corresponds to these but is incomplete, it is subsumed under the triyāna's gradual teaching. The remaining meanings can be understood by inferring from the dharma-gates of the heavenly kings and others below.
1.9
Regarding the explanation according to the text: First, briefly citing eight kinds of teachings to clarify their mutual completion, and clarifying their sequence according to the characteristics of the three teachings; next, explaining according to the text. As for the eight teachings: 1. The demarcation of the ekayāna and the triyāna; 2. True [body] and response [body]; 3. Diverting the three to enter the one; 4. Emptiness and existence; 5. Mutual reliance of ordinary beings and noble ones; 6. Permanent and impermanent; 7. Common practice of the triyāna; 8. Distinguishing the heterodox and orthodox in dharmas. These eight meanings penetrate from top to bottom; whether expounded extensively or in brief, they conform to each other to accomplish the two characteristics of root and branch, and should be considered accordingly. Clarifying mutual completion according to the three teachings: Beginning under the Bodhi tree, for the sake of those of great practice, the intent of the fundamental origin was set forth directly and straightforwardly; the wheel of the broad and expansive Dharma has an import that is abyssal and profound, relying on nothing else—this is taken as the sudden. What is called the gradual: for those beginning their training, upāyas are established, and the transformative guidance that leads and receives the triyāna is unfolded; faint at first and distinct later, from shallow to deep, they sequentially convey [practitioners] to ascend to the other shore—hence it is called gradual. What is called the perfect teaching: for those who have advanced to the upper reaches and partially attained the Buddha's realm, the Tathāgata's dharma-gate of liberation is expounded, ultimately exhausting the fundamental school in the supreme practices of the fruit and fulfilling the Buddha's work—hence it is called perfect. If one probes them with reality, their purports are equal and not two, identical in a single flavor, ultimate and without remainder; what difference could there be? However, because the functions of antidotes are unequal, their shallowness and depth are differentiated according to faculties and capacities, so that in speech they are divided into three. As for their sequence: with respect to the definitive, real exposition of the ekayāna, according to remedial upāyas and the differences among approaches of practice, there are basically three ways to clarify the sequence: First, in terms of the causes and practices of dependent origination of its own kind that mutually remedy the cultivated upāyas to clarify the three teachings: gradual is at the beginning, sudden in the middle, and perfect at the end; these three meanings are spoken from the perspective of the gradual: initially the gradual generates faith, next the sudden accomplishes practice, and next the perfect accomplishes essence and function. If clarifying in terms of the causes and practices of the self-substance of dependent origination of the ultimate reality: the sudden is first, the gradual second, and the perfect last; initially displaying the sudden to cause them to cultivate, next displaying the gradual to manifest action for the sake of beings, and finally displaying the perfect because the virtues of the fruit are complete. If clarifying in terms of the extremely deep, secret path of the fruit—the unimpeded self-substance of dependent origination that neither increases nor decreases in the ultimate dharmadhātu: the perfect is first, the sudden second, and the gradual last. The reason for this is precisely that the profound school does not abandon subtle contemplation, and the perfect path does not reject the initial gate. Therefore, though phenomena are near, they reach the far; though characteristics are evident, they reach the secret; only when reaching the utmost depth from the shallow is it exhausted. Thus, initially displaying the perfect causes them to see and hear; next manifesting the sudden causes them to rejoice; finally distinguishing the gradual's stages and ranks manifests virtues and gives rise to faith and practice. This is clarifying the three according to the perfect. Such may be the teaching. But discussing its purport: it properly clarifies the supreme, consummate path of the Tathāgata's dharmakāya and unsurpassed bodhi; it accords with and exhausts true reality, its virtues filling the oceanic depths; its meaning raises the true origin and illuminates the subsequent limit. Speaking of the fruit, it manifests it in non-attainment; discussing the cause, it manifests it in non-arising. Therefore, the mark of the markless has a subtle import; coalesced with the great void, its purport transcends name and mark. It can be said that the supreme Way is wordless yet the profound scriptures spread far and wide; the true countenance has no form yet wondrous marks are fully adorned. Entering the Buddha's wisdom and possessing what the Buddha practices, its virtue manifests exceptionally and surpasses the world. Hence, placing the designation of *Buddhāvataṃsaka* at the head of the sūtra serves as a pointing compass; its essential purport lies in this.
1.10
Regarding explaining according to the text: This complete teaching is broadly divided into three: namely, introduction, main text, and dissemination. If evaluated vertically, following its eight assemblies there are ten distinctions of meaning; the rest can be known by inference. This single sūtra has in total seven locations and eight assemblies: three among humans and four in the heavens are called the seven locations; reconvening at Universal Light is called the eight assemblies. Because these are graduated dharmas, there are seven and eight. The textual characteristics of these seven and eight differ in presence and absence, which are briefly distinguished through ten approaches.
1.11
Within the eight assemblies, the reason the Buddha is clarified first is that the Buddha is the master of transformation; now, in gathering beings, one must take the master of transformation as primary, and so he is clarified first. Second, the Great Sage must have a dwelling place when expounding the Dharma; next, the location is distinguished. Third, there being those who are gathered and transformed, next the bodhisattvas are clarified. Fourth, though the vessels are fully present, if their requests are not satisfied, he will not speak; hence next doubt is generated. Fifth, the moisture of the Dharma is boundless; next, the assembly of new multitudes is distinguished. Sixth, subtle dharmas cannot be spoken immediately without deliberation; next, entering samādhi is distinguished. Seventh, desiring to distinguish the supremacy of the Dharma, the Buddha's empowerment is clarified. Eighth, to reveal the beginning, end, and scope of the Dharma, the difference between emergence and non-emergence is next clarified. Ninth, once the supreme Dharma is proclaimed, the benefit of the Dharma is next clarified; hence the shaking of the earth, the raining of flowers, and so forth are distinguished. Tenth, when the functions and benefits are manifested and transformation is not one-sided or bent, the ten directions turn equally in genuine accord; hence next the equality of concluding the assembly is distinguished, manifesting realization and conferring validation. If these ten are separated into the raining of flowers and so forth, there are fifteen: scattering flowers, burning incense, emitting light, playing music, and raining jewels—gathering these five into one. Here, they are all subsumed within the ten.
1.12
Second, concerning the explanation of presence and absence with respect to the assemblies: among the three bodies of the Buddha across the seven locations, which is [present]? There are two explanations of this: one is specific and one is pervasive. The specific [explanation] is: the eight assemblies are all not [visible to] the sight of the Hīnayāna, and therefore it is the reward body (saṃbhogakāya). Question: Since it is the reward [body] and not the transformation [body], why are the locations the same as those below? Answer: Because this was previously transformed so as to flow into the later ages, it is explained by relying on worldly locations. Another question: If it relies on the worldly, why does the sūtra say that it was achieved in Akaniṣṭha Heaven? Answer: There are two meanings here: first, relying on the transformation to reveal the reward, which is precisely the eight assemblies; second, relying on the reward to reveal the transformation, which is precisely the Ultimate of Form (Akaniṣṭha). In order to make clear that the desire realm is transformation, in terms of marks it is transformation; here we are discussing the doctrinal intention. The pervasive [explanation] is that the three bodies are all possessed, each mutually constituting the other. Furthermore, Samantabhadra's text says, 'Within my body there is no obstruction'; it also distinguishes the ocean of the Lotus Treasury World, and it also relies on the Bodhi tree, etc.; thus we know this. This is analyzed in terms of the triyāna. If it is in terms of the ekayāna, then all ten buddhas below are pervasively possessed.
1.13
Dividing the text into three means: the preface, the main body, and the dissemination. The preface is the mark of upāya; the main body is the mark of the substance explained; the dissemination is the mark of widespread application. Here, the 'Pure Eye Chapter' is the preface; from the 'Vairocana' [Chapter] onward, the main body is distinguished. The sūtra did not arrive in its entirety, so there is no dissemination. How is this known? The Daśabhūmika-vibhāṣā says: 'The Inconceivable Sūtra has one hundred thousand gāthās; this [translation] only has thirty-six thousand gāthās.' Therefore it is known. It could also be said that there is dissemination, namely the text from 'the dust motes of sentient beings' minds' downward. It is merely that when Bodhisattva Nāgārjuna assembled the matters and other places, he abridged it in accordance with the hundred thousand [verses], and thus it is incomplete. If divided according to the meaning of the text, it will be distinguished specifically when reaching that text.
1.14
The introductory text is divided into two: first, explaining the authentication of faith; second, from 'the heavenly kings arranged offerings, etc.' onward, explaining its initiation preface. The text of the authentication of faith has two meanings: the first two phrases of four characters are specific to this authentication of faith; second, from 'At one time' downward, the meaning is pervasive. This is in terms of one meaning. Alternatively, the meaning of the two phrases may be pervasive throughout the entire text while the wording is specific; and from the initial 'At one time' downward, the wording is pervasive while the meaning is specific. In terms of this meaning, there are six phrases: first, 'Thus'; second, 'have I heard'; third, 'at one time'; fourth, 'the Buddha'; fifth, 'abode'; sixth, 'the assembly hearing together'.
1.15
First, in explaining 'Thus' (evaṃ): it is because the principle, teaching, text, and meaning of all the sages correspond. Alternatively, it means: I transmit the text and meaning as spoken by the Buddha. It has the meaning of the sacred teaching. Furthermore, it is a statement of faith and obedience.
1.16
'Have I heard' can be understood.
1.17
'At one time' is the time when the faculties and the transmission correspond. 'Time' has three meanings: first, the time of equanimity, meaning free from sinking, floating, or inversion; second, the time of harmonious convergence, meaning enabling hearing, being able to hear, and correctly hearing; third, the time of turning the wheel of Dharma, meaning correct teaching and correct reception.
1.18
'The Buddha' can be understood.
1.19
Regarding 'place': it refers to the site of enlightenment (bodhimaṇḍa) of tranquil extinction in Magadha; this is what the Great Sage relied upon. By means of one being present, all being present is explained; the country is pervasive, while the site is specific; here it is called the country of Harmlessness (Magadha). Tranquil extinction expresses the pure and tranquil virtue of the complete fruition free of hindrances. 'Initially accomplished' has two meanings: first, the beginning of attaining the Path, the time of the first seven days; second, the initial teaching of the Dharma in the present world, the time of the second seven days, because it causes others to know the beginning of accomplishing the Path. This text has two parts: first, the first two phrases generally set forth the environment and the person to establish the thesis; second, specific distinctions. Within the specific, it is divided into two: first, explaining the environmental recompense; second, from 'The Tathāgata resided here' downward, distinguishing the personal recompense. The first is precisely the vessel world. The text has three parts: first, distinguishing the ground of the site of enlightenment; second, from 'its Bodhi tree' downward, distinguishing its Bodhi tree; third, from 'inconceivable' downward, explaining the lion throne. The intention in establishing this is: the ground is the basis for abiding practice, the tree is the establishment of all virtues, and the throne is the function of gathering and benefiting. In the first [part on] the site, there are three sub-phrases: first, distinguishing that the substance of the site of enlightenment is fully adorned; second, from 'the Buddha's spiritual power' downward, explaining the supportive completion by the virtues of fruition; third, from 'immeasurable good roots' downward, producing its causal practices. The initial text on substance further has three: first, generally distinguishing the substance; second, from 'various mixed gem-flowers' downward, six phrases distinguishing the virtues of self-benefit; third, from 'raining inexhaustible gems' downward, distinguishing the virtues benefiting both self and others. Among the six phrases of self-benefit: the first phrase is subtle, complete, and pure; the next is pure in possessing virtues; the next is pure in visible marks; the next is pure in being lofty and manifest; the next is pure in retinue; the next is pure in radiance and shading. Within the two phrases of benefiting others: the first explains purity of widespread application; the next is purity of covering and moistening; these two phrases pervade both self and others. Next, in the second sub-phrase from 'the Buddha's spiritual power' downward, there are three phrases: first, explaining the transformation into a pure land to make the ground vast; second, from 'light shining everywhere' downward, the virtuous functions; third, 'all extraordinary, wonderful heaps of gems', etc., the substance gathering all virtues. Concerning the text on the Bodhi tree, there are two sub-phrases: first, there are nine phrases distinguishing the adornment of the tree's substance; second, from 'the Buddha's spiritual power' downward, distinguishing the supportive completion by the virtues of fruition. The first text is divided into three: first, explaining that the tree's substance is lofty, supreme, and able to shade and cover; second, from 'pure lapis lazuli' downward, five phrases directly distinguishing the adornments; third, from 'the tree's light shining everywhere' downward, three phrases explaining the function of benefiting others, in which there are three karmas: first mental, next bodily, then vocal. The text on the throne is divided into five: first, explaining that the throne's substance exceeds the measure of conceptual thought; second, from 'numerous wonderful gem-flowers' downward, directly distinguishing the adornments; third, from 'streaming light like clouds' downward, distinguishing the function of benefiting others, which also has three karmas: first bodily, next mental, then vocal; fourth, from 'the Tathāgata's light surpasses' etc. downward, the superior fruition bestowing empowerment below, which has five phrases: (1) excellence of shading and covering, (2) excellence of evoking transformation, (3) excellence of non-obstruction, (4) excellence of rapid pervasion, (5) excellence of possessing virtues; fifth, from 'immeasurable gems' downward, concluding and establishing it overall. Second, distinguishing the personal recompense: the text has two parts: first, a general explanation of 'The Tathāgata resided,' etc.; second, from 'comprehending the three times' downward, specific distinctions. The second, specific explanation has three parts: first, explaining the dharmakāya; second, from 'his body sat pervasively across all sites of enlightenment' downward, explaining the reward body; third, from 'fully able to manifest everywhere in all assemblies' downward, explaining his transformation body. This is judging the text according to the triyāna. If relying on the ekayāna, here the substance, virtues, and functions of the ten buddhas are fully possessed, which should be comprehended accordingly. The initial text on the dharmakāya has three phrases: first, distinguishing the virtues of bodily karma, having two phrases; second, from 'the wonderful sound reaches everywhere' downward, two phrases explaining the virtues of vocal karma; third, from 'equal dharma marks' downward, three phrases distinguishing the virtues of mental karma. Second, the text on the reward body is divided into three: first, bodily function, having four phrases: (1) the limit of the throne, (2) knowing faculties and practices, (3) eliminating afflictions and defilements, (4) generating virtues; second, from 'widely emitting the light of the ocean of wisdom of the three times' downward, three phrases distinguishing vocal karma; third, from 'powers and fearlessness' downward, one phrase explaining its mental karma. Third, distinguishing the text on the transformation body: first, bodily karma, having three phrases; second, from 'thoroughly penetrating all' downward, two phrases, mental karma; third, from 'all lights' downward, two phrases, vocal karma. Concerning the text on vocal karma, it is divided into two: first, distinguishing that emitting light is able to manifest all meanings everywhere; next, from 'the worlds of all buddhas' downward, distinguishing the extent of benefit.
1.20
Sixth, the assembly hearing together: this is the text on the world of sentient beings, explaining the complete gathering of the great assembly. This is distinguished in two gates: first, explaining the different presence and absence across the assemblies; second, explaining according to the text. Presence and absence are divided into two: first, Mahāyāna and Hīnayāna; second, miscellaneous categories. Regarding Mahāyāna and Hīnayāna: the seven assemblies are all Mahāyāna, while the eighth includes Hīnayāna. The reason is: the former is to reveal the substance of the sudden teaching's Mahāyāna, while the eighth is to enter the dharmadhātu, widely gathering the Hīnayāna to cause them to enter the Mahāyāna, revealing the power of human capacity. Second, regarding miscellaneous categories: only the first and the last list the names of miscellaneous spirit kings, while the others abbreviate and do not list them. The reason is: the former is to symbolize looking up to and cultivating faith, like the marks of faith and understanding of ten thousand practices of a person corresponding to the dharmadhātu; the latter is to symbolize corresponding to the dharmadhātu, the mark of the fulfilled virtues of cultivation and entry of a person gathering the dharmadhātu. Question: If so, why does the Nirvāṇa-sūtra gather many categories of beings, while this sūtra has few? Answer: That [sūtra] speaks from afar looking toward maturity; this [sūtra] discusses in terms of the beginning and the immediate; therefore the reason can be known. Alternatively, it may be because the beginning takes the initial stages as its limit, and therefore does not extend to the low Hīnayāna; the rest is distinguished below.
1.21.1
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.
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Linked texts (1)
- 大方廣佛華嚴經搜玄分齊通智方軌 — Classical Chinese