大方廣佛華嚴經搜玄分齊通智方軌 2

English (machine translation) 2

Language: English

2.1

Authored by Śramaṇa Zhiyan of Zhixiang Temple on Mount Zhongnan.

2.2

Third Assembly: Chapter Nine, The Buddha's Ascent to the Peak of Mount Sumeru

2.3

The four sections are the same as before.

First, explaining the title: "Buddha" is the master of conversion; "ascent" means advancing upward; "Sumeru" is the mountain of wondrous height; "peak" means dwelling atop the superior and exalted. Question: Why are the four assemblies from this point downward spoken in the heavens? Answer: Because the stages of virtuous practice are accomplished and hindrances are eliminated, pure and superior, they are therefore spoken in the heavens. This answers the previous question regarding the stages of the ten abodes.

2.5

Second, the purpose of its occurrence. Why does it occur? Because through faith, understanding arises. This initially explains the purpose of the assembly's occurrence. Furthermore, why does the assembly occur? Once the reward-body is already accomplished, it must next give rise to manifestations to respond to capacities; therefore, it occurs. Thereupon, we briefly examine what is symbolized by the arising of the teaching: now, in each assembly, simply not abandoning the original place symbolizes that the arising of practices accomplishes a reward-body that is firm and unmoving; whereas proceeding to the various assemblies symbolizes the arising of function in accordance with capacities. This explanation is in terms of the substance of cultivation. If viewed from the gate of generating understanding and giving rise to faith, it simply reveals the subtle increase across the stages of practice. Furthermore, in explaining the text, if one explains it in terms of the Buddha giving rise to function to respond to capacities, this is the power of the kalyāṇamitra; if one explains it in terms of the distinct stages and so forth, it is explained in terms of one's own cultivation. One may reflect on and infer this. Furthermore, in this assembly and the four assemblies below, the stages all progressively increase, differing slightly from the previous practices of faith, and one must also interweave the doctrinal meanings of the triyāna and the ekayāna; one should reflect on and infer this. The remaining assemblies all share this meaning. As for the chapter's occurrence: having previously spoken the Dharma of faith, it next explains the response, and subsequently speaks of the place of reliance.

2.6

Third, the main theme. Distinguishing it in terms of the assembly, there are two: first, in terms of persons; second, in terms of dharmas. Persons comprise the master of conversion and the assistants to conversion, each having substance, virtue, and function, but limited to this assembly. Second, in terms of dharmas: namely, the dharmas of the ten understandings, which will be explained later. In terms of the chapter's main theme: if based on the manifestation of the place and the offerings at the time of benefiting others, this reveals the conditions for the Dharma; if in terms of the time of self-benefit, this is the mutual resonance between capacity and response, where the substance and function of capacity and conditions are accomplished.

2.7

Fourth, analyzing the text. This assembly has six chapters, divided into three parts: the first two chapters explain the expedient initiation; the next two chapters explain the characteristics of the proper stages; the next two chapters explain the characteristics of subsequent accomplished and fulfilled practices. The first two chapters are divided into two: first, the arising of function in accordance with beings; second, from "Śakra Devānām Indra saw from afar" onward, analyzing the mutual resonance between capacity and response. The former text has two parts: first, analyzing the interpenetration of the dependent and primary [retributions], which reveals the purity of the former substance; second, further revealing the purity of the subsequent function, which is the foundation of accomplishing deeds freely and without obstruction. Where there is text in the various assemblies, all follow this same explanation, differing only in their progressive superiority. Question: Why is this text not placed after the first assembly, but rather before the subsequent assembly? Answer: If it were after the first assembly, it would only clarify the meaning of the benefit of expounding the Dharma, while the meaning of the substance of subsequent transformative function would not be revealed; therefore, it is analyzed before the subsequent assembly. The remaining assemblies are the same as this. Why is it not examined after the first assembly? Because the former assembly contained other meanings, and the intent was to explain it there; the subsequent sixth, seventh, and eighth assemblies also reveal that there are separate other meanings and intents. Within the substance, there are the three of body, speech, and mind. Second, from "At that time, the World-Honoured One" onward, manifesting the function responding to beings is the purity of function. The remaining characteristics can be known. The second, on mutual resonance, has five introductory sections: first, the prologue on the dwelling place, which, being unobstructed in motion and rest and reaching everywhere, constitutes the virtue of expounding the Dharma; second, the prologue on requesting the Buddha; third, the prologue on assembling the congregation; fourth, the prologue on emitting light; fifth, the prologue on praising virtues. If connected through to the Chapter on the Abodes below, there are eight prologues, namely: entering samādhi, being exhorted and aided, and arising from samādhi. Moreover, dividing the text according to chapters is also good. The first prologue on the dwelling place and the prologue on the request have six parts: first, seeing the Buddha come, wherein function arises from reality, which is the condition for generating the mind. Second, from "then, in the Wondrously Superior Palace" onward, clarifying that the lord of devas arranges offerings and thus requests the Buddha, fully revealing that from understanding the practice of Dharma-offering is accomplished, which accomplishes the faculties. Third, the World-Honoured One immediately accepts the request, responding to resonance and bestowing transformation. Fourth, the sound of the explanation is quiet and serene, symbolizing putting an end to distraction and according with truth. Fifth, from the uttering of verses onward, it symbolizes generating wisdom from samādhi. Sixth, from "The Buddha ascended the seat" onward, it directly clarifies the characteristics of the accomplishment of transformative function. The text on the adornments is divided into two: first, the adornments, which accomplish the faculties; second, the request, which accomplishes the aspiration. The first, on adornment, has three parts: first, general; next, adorning the seat; third, conclusion. Second, from "At that time, Śakra" onward, clarifying his request to the Buddha symbolizes the aspiration. The verse text has three parts: first, recollecting fundamental practices; second, verse praises; third, conclusion connecting throughout the ten directions. The sixth, on the accomplishment of transformation, has three parts: first, occupying the seat; second, analyzing the characteristics of function; third, universally extending to the other directions.

2.8

Chapter Ten, Bodhisattvas Gathering like Clouds

2.9

The four sections are the same as above.

2.10

First, explaining the title. "Bodhisattvas" are the persons. "Clouds" are because of moistening and benefiting, and also have the appearance of gathering densely. "Gathering" means assembling together. "Wondrously Superior" and so forth are the distinct places.

2.11

Second, the purpose of its occurrence: Why does it occur? Having analyzed the place, it next explains the assembly of the congregation.

2.12

Third, assembling the congregation and praising virtues, taking accordance with the Dharma as the main theme.

2.13

Fourth, analyzing the text: This text has three introductory sections: first, assembling the congregation; second, emitting light; third, praising the Buddha. Now, in the three assemblies below, why is the assembly of the congregation not in the first chapter? Furthermore, why are there ten in each direction? And below the emitting of light, why does the congregation not assemble gradually? Answer: In the previous assembly, the stages were not yet accomplished, and it only revealed the fulfillment of practice; therefore, it was spoken in the first chapter. Now, these practices and stages are fully accomplished, and together they manifest the stages of practice and the moistening benefit; therefore, they are together in this chapter. The reason why each direction has ten is that it seeks to reveal that the characteristics of understanding are distinct and roundly fused, equal in number, so that one direction is all directions. The reason why below this emission of light the congregation is not assembled gradually is that it seeks to reveal that the stages of practice are fully accomplished without any appearance of increase or decrease. In this, there are distinct increases and decreases, the meaning and function of which should be inferred from above. When accomplished, it is attained; one should reflect on and infer this above and below. The explanation above of the assembly of the congregation and emitting light in the first assembly is also an inferred principle, the beginning serving as a standard for what follows. First, the prologue on assembling the congregation internally has two parts: first, pointing to the directions and analyzing the numbers. Here, each direction either connects to the previous assembly or does not connect to the previous faith practices, which also did not accomplish the stages; for this reason, it does not connect. In the three assemblies below, the stages are manifest, hence it connects in meaning. Second, from "Their world" onward, simply listing the names. The names have three parts: first, clarifying the three kinds of worlds of the Buddha lands and bodhisattvas of the ten directions, which make two; second, from "The divine power of these Buddhas" onward, clarifying the assembly of the bodhisattvas, where there are clouds gathering through the three pure practices, sitting according to directions, which can be known; third, from "Just as in this world" onward, concluding with the analogy of the ten directions to accomplish the dharmadhātu assembly. The Buddhas are all named "Moon" because light arises in reliance on the moon and because of cool refreshment; the dharmas of understanding should be inferred accordingly. The bodhisattvas are all named "Wisdom" because it is the beginning of understanding. Emitting light from the toes symbolizes establishing the stage of understanding without regression; there are two, which can be known. Third, praising virtues. In the introductory text, there are ten bodhisattvas who sequentially praise in mutual succession, and the characteristics of understanding are clearly evident and can be known. 1. Dharmamati: The verses have two parts: first, the prose introduction; second, the proper verse praises. Below all follow this. This text has two parts: the first seven iterate the congregation, clarifying that it is accomplished through the Buddha's power, which concludes the six sections of meaning in the previous chapter; the next three clarify that superior practitioners can see the Buddha while others cannot know, which universally praises the previous unfathomability. The verses of the various persons below are all accomplished in terms of principle. 2. Sarvamati: The verses have six parts: the first three clarify that those who claim to see do not see the true Buddha; the next three reveal that the dharmakāya of non-arising through understanding is constantly manifest; the next one clarifies the error of those who grasp; the next one clarifies the benefit of those with wise understanding; the next one clarifies that understanding the Buddha's conditions as accomplished immediately frees one from delusion and confusion; the next one attributes merit to the root. 3. Guṇamati: The verses have six parts: the first three clarify the error of those who falsely grasp; the next one clarifies the virtue of those with understanding; the next one analyzes the benefit of contemplation in terms of dharmas; the next three attribute merit to the Buddha; the next one clarifies that those who can purify wisdom see the dharmakāya; the next one attributes merit to the root. 4. Puṇyamati: The verses have five parts: the first four clarify the error of those who are confused; the next one indicates superior expedients; the next three clarify the benefit of attaining the Dharma-nature; the next one praises the Buddha's expedient of benefiting sentient beings; the next one attributes merit to the root. 5. Vīryamati: The verses have three parts: the first clarifies error; the next clarifies virtue; the next eight extensively analyze the mode of contemplation and the characteristics of obtaining benefit. Within the eight passages, the first four are non-marked arising, and the latter four are true nature. 6. Bhadramati: The verses have four parts: the first two clarify that having understanding enables one to liberate self and others; the next five clarify that being without arising accords with true nature; the next one and a half praise the superior capability of understanding; the next one and a half attribute merit to the root. 7. Jñānamati: The verses have three parts: the first clarifies accomplishing correct understanding due to teaching; the next six clarify the error of those confused about teachings and principles; the next three reiterate the accomplishment of the virtue of understanding. 8. Satyamati: The verses have five parts: the first two assess superiority and inferiority, gain and loss; the next two analyze the sphere of contemplation; the next one cites the benefit to exhort study; the next one explains the name of the knower; the next four demonstrate the etiquette of contemplation. 9. Anuttaramati: The verses have four parts: the first explains the person's name; the next six praise self-benefit; the next two praise the virtue of benefiting others; the next one attributes merit to the root. 10. Dhṛtimati: The verses have four parts: the first four praise the Buddha as the true refuge; the next two cite virtues to exhort reliance; the next two cite oneself to exhort beings to enter; the next two cite superior persons to reveal inexhaustible virtue in order to exhort reliance.

2.14

Chapter Eleven, The Ten Abodes

2.15

Distinguished into five:

2.16

First, explaining the name of the ten abodes, which analyzes the purpose of occurrence. "Ten" is a number; "abode" is the stage of non-retrogression. Why does it occur? Because of the proper exposition.

2.17

Second, clarifying what is counteracted: these are the previous hundred hindrances, which should be severed according to stage; in terms of the mature teaching of the triyāna, they are the self-grasping of non-Buddhists to be severed.

2.18

Third, what is attained: the samādhi of increasing light and the summit wholesome roots.

2.19

Fourth, what is accomplished: namely, the accomplishment of the ten understandings. This is what is spoken in the mature teaching of the triyāna, and is the main theme of this chapter.

2.20

Fifth, explaining the text. From here down, the third chapter constitutes the main section. The two chapters within this comprise two parts: first, a method common to both monastic and lay followers; second, the "Brahmacaryā Chapter," which is a practice distinct to those who have left the household life. If the text of the first chapter is divided according to its doctrinal meaning, its opening has three introductory sections. Master Guang says: there are eight introductory sections, forming three groups: the first two chapters combined are called the introductory section on the dwelling place; the next three chapters combined are called the introductory section on gathering the assembly; and the three chapters of this section combined constitute the introductory section on initiating the preaching. Furthermore, relying on the "Bhūmi Chapter," each of the three assemblies below has six divisions: first, the division of samādhi; second, the division of empowerment (adhiṣṭhāna); third, the division of rising [from samādhi]; fourth, the fundamental division; fifth, the division of preaching; sixth, the division of benefits. The boundaries are to be understood as one arrives at the text. Furthermore, this text has two parts: first, clarifying the introductory section on samādhi; next, from "addressed the assembly of bodhisattvas, saying" downward, the main section. The intent of empowerment in the introductory section on samādhi has already been analyzed above. The samādhi is named the samādhi of immeasurable skillful means (upāya). Skillful means is wisdom (jñāna); because samādhi accomplishes superior wisdom that knows dharmas. The reason why the Bodhisattva Dharmamati enters samādhi and preaches should be known as explained in the treatise below. Second, the introductory section on empowerment has three parts: First, distinguishing common empowerment. This has three points: (1) manifesting the body and revealing having the same name constitute two; (2) praising in unison also has two, as can be known; (3) explaining the reason for obtaining it has four, as can be known. Second, from "wishing to cause you to preach extensively" downward clarifies what the empowerment is for, which has eleven lines: one general, nine specific, and the last line concludes and establishes the stages. Within the second group of nine lines, the first five are their own division, and the next four are superior advancements. Third, from "Good man" downward distinguishes the marks of empowerment, namely the three modes of action (karma). The marks of empowerment in the text comprise three: first, from "Good man" downward distinguishes verbal empowerment; second, from "The Tathāgata then bestowed" downward clarifies mental empowerment; third, from "each extended" downward is bodily empowerment. How is it mental empowerment? Because it assists by according with the same object of cognition as the Dharma. The text on mental empowerment has two parts: first, listing the ten wisdoms; next, from "Why is this?" downward explains the reason. Question: Why is wisdom bestowed? Because through wisdom one understands dharmas. Rising [from samādhi] has four reasons: first, the matters of samādhi are completed; second, obtaining superior power; third, the time for preaching has arrived; fourth, because within samādhi there is no verbal expression. Second, the main preaching has four parts in the text: first, praising the depth and excellence of the lineage (gotra) and listing the ten names, which is the fundamental division; second, from "What are they?" downward extensively explains the characteristics of the dwellings; third, from "At that time, due to the Buddha's spiritual power" downward clarifies the quaking of the earth, demonstrating actual verification and confirmation; fourth, restating in verse (gāthā). The first text has two parts: first, generally praising the meaning of lineage, which is the essence of the two lineages of inherent nature and habituation; second, from "the bodhisattva's ten dwellings" downward lists the marks of the ten understandings, clarifying that the buddhas preach them identically, which constitutes the characteristics of the two lineages of inherent nature and habituation. This is spoken with respect to their essential nature. If taken according to stage-positions, then there are six lineages: first, the lineage of habituation (adhyāśaya-gotra), corresponding to the stage of the ten understandings; second, the lineage of nature (prakṛti-gotra), corresponding to the ten practices; third, the lineage of the path (mārga-gotra), corresponding to the ten dedications; fourth, the noble lineage (ārya-gotra), corresponding to the ten bhūmis; fifth, the lineage of virtual enlightenment (samyak-saṃbodhi), corresponding to the final mind of the tenth bhūmi; sixth, the lineage of wondrous enlightenment, corresponding to the buddha-bhūmi. They are also named the six stabilities, also called stable faith, stable dharma, stable cultivation, stable virtue, stable summit, and stable enlightenment. They are also called the six patiences (kṣānti): patience of faith, patience of dharma, patience of cultivation, correct patience, stainless patience, and patience of omniscient knowledge. They are also named the six wisdoms (prajñā): wisdom born of hearing, wisdom born of contemplation, wisdom born of cultivation, signless wisdom, illuminating wisdom, and serenely illuminating wisdom. They are also named the six contemplations (vipaśyanā): contemplation of dwelling, contemplation of practice, contemplation of dedication, contemplation of bhūmis, signless contemplation, and contemplation of the knowledge of all aspects (sarvākārajñatā). This is spoken with respect to the imputed stages of the triyāna. Here, within the six determinations in the ten understandings and ten practices, only the determination of great goodness is absent; the ten dedications have only the goodness of contemplating signs, great goodness, and absence of timidity, while the remaining three are entirely absent. The reason why great goodness is present while the other three are absent is that dedication is manifested and accomplished in matters of skillful means, and therefore great goodness is apparent. The reason the other three are absent is that their meanings are latent, so they are not spoken. Contemplating signs and so forth are understood accordingly. Why do the ten understandings, practices, etc., lack great goodness? Because the meaning of self-cultivated practice in understanding and practice is prominent, it is absent. The rest can be understood through reflection. The first essence has two parts in the text: first, a general announcement; second, specifically clarifying the six determinations. The second, the characteristics of understanding, has three parts: first, stating the number, citing proof, and establishing the proposition; second, specific listing, which has two, as can be known; third, citing proof and concluding. As for the names of the ten understandings: first, generating the [bodhi]mind, aspiring toward what is above; second, cultivating the ground, eliminating defilements, and producing benefit for self and others; third, practice, definitively accomplishing the previous two; fourth, noble birth, the practice being accomplished and being born into the Buddha's household; fifth, skillful means, fully completing practices for self and others; sixth, dwelling in the correct mind, obtaining correct understanding of dependent origination; seventh, non-retrogression, practicing both tranquilization (śamatha) and insight (vipaśyanā) regarding principle and measure; eighth, youthful innocence, establishing oneself through the wondrous understanding of non-arising, undefiled like a youth; ninth, prince of the Dharma, skillfully dispensing the Buddha's teachings; tenth, coronation (abhiṣeka), fulfilling the stage and receiving office, due to conformity. These are the characteristics of practice of the subsequent stages. Second, extensively analyzing the text: each dwelling has four sections: (1) asking and listing the names; (2) distinguishing the characteristics of understanding, having three parts: first, general; next, explanation; third, conclusion; (3) clarifying superior advancement in auxiliary practices to be cultivated with reverence, also having three parts: establishment, explanation, and conclusion—the following are all identical to this, and may also be that which is practiced in the corresponding stage; (4) from "Why is this?" downward explains the purpose of learning. Only the first and tenth have six lines: (1) reciting and lodging the question; (2) distinguishing the conditions for generating the bodhimind, having six lines; (3) distinguishing the essence of practice, which has three lines: [first,] the essence of generating the bodhimind has four conditions, four causes, and four powers. As for the four conditions: 1. seeing or hearing of the great matters of the spiritual superknowledges of buddhas and bodhisattvas; 2. hearing the Dharma; 3. protecting the Dharma in the final age; 4. generating the bodhimind because of seeing suffering sentient beings. As for the four causes: 1. causal conditions of lineage; 2. buddhas and others acting as good spiritual friends; 3. giving rise to great compassion; 4. not fearing numerous hardships. As for the four powers: self-power, other-power, causal power, and power of skillful means, as explained in the Bodhisattvabhūmi. Second, that which is aroused. Third, non-retrogression; this has two meanings: if according to the common teaching of the ekayāna, entering the stage of the ten dwellings entails the absence of all four retrogressions and the like; second, if relying on the triyāna, up to the ten bhūmis there is retrogression of mindfulness; before the bhūmis there is retrogression of practice and retrogression of stage, and failure to advance is also retrogression; before the ten faiths there is actual retrogression, and after them there is only manifest [apparent] retrogression. This is spoken with respect to stages. Fourth, clarifying that which is obtained; fifth, clarifying learning; sixth, distinguishing the intention behind the aforementioned learning. Furthermore, all the passages below have three parts: 1. question; 2. answer; 3. distinguishing superior capacity in accomplishing practice. This text has three parts: first, questioning; next, distinguishing the intention; third, clarifying the virtue accomplished. All the stages are identical to this, and this may also serve as a general explanation. "Opening understanding for oneself" refers to the stage encompassing both cause and fruit, whose meaning has three points: 1. understanding does not depend on other lesser teachings, etc.; 2. accomplishment does not depend on the spheres of other teachings; 3. it is not accumulated separately outside other natures. In the subsequent texts, the purposes share similarities and differences, which can be understood through reflection. Second, within "cultivating the ground," the first ten correspond to the ten kinds of accumulation of the second bhūmi; the latter ten correspond, within the fruit of accumulation, to causing all sentient beings to abandon inverted views and abide in correct view, and so forth. Third, within "practice," the former ten correspond to the practices of protecting against afflictions of the third bhūmi; the latter ten correspond to protecting against the hīnayāna. Fourth, within "noble birth," the first ten marks correspond to the ten kinds of dharma-wisdom of the fourth bhūmi; the latter ten correspond to cultivating the bodhipakṣa-dharmas, and so forth. Fifth, within "complete skillful means," the first ten correspond to the contemplations of great kindness and so forth of the fifth bhūmi; the latter ten correspond to the contemplation of great compassion toward deep and heavy suffering. Sixth, within "correct mind," the first ten correspond to the tenth line among the ten equalities of the sixth bhūmi; the latter ten correspond to the preceding nine equalities. Seventh, within "non-retrogression," the first ten correspond to the ten antidotes that take joy in non-action of the seventh bhūmi; the latter ten correspond to the antidotes to obstacles in that [bhūmi] and also correspond to the division of dual practice. Retrogression is of four kinds: 1. stage; 2. practice; 3. mindfulness; 4. failing to attain what should be attained; here there are no four retrogressions, etc. Eighth, within "youthful innocence," the first ten correspond to the division of superior practice of the eighth bhūmi—what kind of body up to making offerings to buddhas, etc.; the latter ten correspond to mastery over the three realms of existence in that [bhūmi]. Ninth, within "prince of the Dharma," the first ten correspond to entering practice through the accomplishment of wisdom, etc., of the ninth bhūmi; the latter ten correspond to the text on the accomplishment of verbal karma as a dharma master, etc., in that [bhūmi]. Tenth, "coronation" has five parts: 1. listing names; 2. extensive explanation; 3. revealing excellence; 4. advancing in learning; 5. dispelling and subduing doubt. The first ten correspond to the samādhi division of the tenth bhūmi; the next ten correspond to its division of receiving the stage; the thirty lines correspond to its division of great exhaustion, namely entering, abiding, and emerging. What precedes is spoken relying on generating faith in the ekayāna. If according to specific contemplations of the imputed stages of the triyāna, as in the sūtra: in the first dwelling, heavily accumulating all roots of goodness accomplishes the four universal vows: to cause those not yet crossed over suffering to cross over, those not yet understanding accumulation to understand, those not yet settled on the path to be settled, and those not yet attaining cessation to attain cessation. In the second dwelling, practicing immeasurable good deeds refers to the four applications of mindfulness, contemplating the body, feelings, mind, and dharmas as all empty. In the third dwelling, skillfully accumulating the dharmas of the Buddha path refers to contemplating the ten totalities (kṛtsnāyatana): the four great elements, the four colors, the sphere of space, and the sphere of consciousness, because all are like the true mark. In the fourth dwelling, receiving dharmas before all buddhas and practicing the contemplation of the eight spheres of mastery (abhibhv-āyatana): the two spheres of mastery of the extensive mark and the brief mark within the internal, real five aggregates; the two spheres of mastery of the extensive mark and the brief mark within external, nominal sentient-being dharmas; and the four spheres of mastery of extensive and brief within the dharmas of the four great elements—because one thus contemplates all dharmas as empty and signless. In the fifth dwelling, cultivating all pure dharmas refers to the eight thoughts of a great person (aṣṭa-mahāpuruṣa-vitarka): few desires, contentment, solitude, energy, correct mindfulness, correct samādhi, correct wisdom, and non-contention, because of according with all dharmas. In the sixth dwelling, being protected by all buddhas: contemplation of the eight liberations (aṣṭa-vimokṣa) is obtained through wisdom born of hearing, because the two signs of internal designation and external designation are ungraspable. The first liberation is wisdom born of contemplation, because the five internal dharmas and all external dharmas are ungraspable. The second liberation is wisdom born of cultivation, in which the six contemplations are complete and the five aggregates of the form realm are empty. The third liberation: the five aggregates of the four formless realms and the contemplation of the cessation attainment are all ungraspable. The fifth liberation is because of the mark of suchness. In the seventh dwelling, broadening the correct Dharma refers to the six points of harmony and respect: the three karmas, shared precepts, shared views, and shared practice; because sharing entry into this Dharma harmonizes in ultimate emptiness, one dwells in the stage of non-retrogression. In the eighth dwelling, having faith in and rejoicing in the great Dharma refers to the three places: non-action due to all causes, and signlessness due to all fruits. Cause is empty and fruit is empty; because emptiness is further empty, it is the emptiness of emptiness (śūnyatā-śūnyatā); because such dharmas are like empty space. In the ninth dwelling, dwelling in the four equal dharmas refers to transforming sentient beings by teaching the Dharma of the four noble truths: the three realms being without pleasure is suffering; the causal habit of ignorance receiving rebirth without end; the three emptinesses and the bodhipakṣa-dharmas being unconditioned serenity and cessation; and the four noble truths being non-dual, due to being of a single consolidated mark; these are precisely the object of sentient beings, the object of dharmas, and the absence of an object. In the tenth dwelling, delighting in seeking the Buddha's merits refers to the six recollections (ṣaḍ-anusmṛtayaḥ): buddha, dharma, saṅgha, morality, generosity, and deities; obtaining all the Buddha's merits, entering [them] thought by thought, not restricted to samādhi, because of constantly cultivating beforehand. This is the contemplation according to the imputed stages of the triyāna. Third, demonstrating actual verification and confirmation has two parts in the text: first, the quaking of the earth demonstrating reality; second, from "Again it says, by the Buddha's spiritual power" downward is the bodhisattvas' verification and confirmation. The former text has three parts: 1. quaking of the earth; 2. raining flowers; 3. being equal to the other worlds of the ten directions, and so forth. The second text has two parts: 1. the bodhisattvas' verification and confirmation; 2. concluding the assembly, being equal, and broadly pervading the dharmadhātu. The former text has four lines, as can be known. The concluding assembly contains two, as can be known. Fourth, restating in verse: the text has two hundred and three verses, having two parts: first, one hundred and eighty-five praise the marks of the ten understandings; second, from "Such bodhisattvas of the ten dwellings" downward has eighteen verses, generally praising the ten dwellings, concluding with praise, and exhorting practice. The initial main verses comprise ten in the text: first, ninety verses praise the first dwelling; next, from "The second, cultivating the ground" downward praises the second dwelling; the rest can all be known. The first text has three parts: first, in response to thirty-five matters, it broadly establishes the essence of generating the bodhimind; second, from "The bodhisattva, having generated the bodhimind in this way" downward distinguishes the functioning of the first dwelling; third, from "This is called the bodhisattva" downward concludes. Within "cultivating the ground," the first four verses praise understanding, and the latter eight verses praise the practiced cultivation. Within "practice," the former four verses praise understanding, and the latter six praise the practiced cultivation. Within "noble birth," the former six praise understanding, and the latter six praise cultivation. Within "complete skillful means," the former six praise understanding, and the latter three praise cultivation. Within "correct mind," the former eight praise understanding, and the latter two praise cultivation. Within "non-retrogression," the former four praise understanding, and the latter four praise cultivation. Within "youthful innocence," the former six praise understanding, and the latter six praise cultivation. Within "prince of the Dharma," the former four praise understanding, and the latter two praise cultivation. Within "coronation," the former ten praise the essence of virtue, the next two recite the marks of the stage of dwelling, and the four below praise the subsequent practices of skillful means. Second, concluding with praise has two parts in the text: first, fourteen verses generally praise the difficulty of knowing the ten dwellings; next, four verses conclude that the preaching is inexhaustible.

2.21

Chapter Twelve: Brahmacaryā (Pure Practice)

2.22

The four headings are the same as above.

2.23

First, explaining the name: That which is supreme and pure among practices is called brahmacaryā. In essential terms, brahmacaryā has two aspects: retributive result and upāya. Initial cultivation is 'pure'; final completion is 'brahma'. In terms of retributive result, the desire-realm heavens are 'pure', and the form-realm heavens are 'brahma'. In terms of benefit for oneself and benefit for others, benefit for oneself is 'pure', and benefit for others is 'brahma'. Hence the Nirvāṇa-sūtra says: 'The three trainings are the supreme noble practice; the four immeasurables are the brahma [practice].'

2.24

Second, clarifying the purpose of its occurrence: Why does it come next? Progressing on the path has many methods, which in terms of characteristics are divided into two: the monastic and the lay. The lay pertains to benefiting others; because it benefits beings without fixed methods, it does not abide in fixed distinctions of practice. The monastic pertains to benefiting oneself; therefore, its supramundane comportment must not be lightly compromised, and so it only accomplishes internal contemplation. Hence, the Bhūmi Chapter clarifies that renunciants only accomplish samādhi. Question: Why was this chapter not also spoken in the previous assemblies? Answer: There are two reasons: first, practice in those was inferior; second, because the beginning is made to penetrate the end. Why is this chapter not clarified in the Ten Faiths? Answer: This main body is meant to show that the Dharma brings the person to fruition, not that the person brings the Dharma to fruition. What does it mean that the person brings the Dharma to fruition? The Dharma has neither high nor low; it is according to the vessel and capacity of the person that the fineness or coarseness of the Dharma is manifested. In the Ten Faiths, understanding of the Dharma is not yet clear, so the Dharma cannot bring the person to fruition. Because the understanding of the Ten Faiths is inferior, they merely determine the Dharma according to their faculties of faith. If one were to speak of bodily constraints, then various views would further increase, and right faith would not be accomplished. Question: The arousing of the mind in brahmacaryā clarifies the Dharma; why does it not extend through the three assemblies below? Answer: In principle it does; one simply infers that by means of this.

2.25

Third, distinguishing the central theme: The contemplation of principle devoid of conceptual thought should be considered the practice of the intrinsically peaceful and quiescent fruit of nirvāṇa; this is the central theme of this chapter. Again, it is asked: Here, the cause of initial arousal of the mind in the Ten Abodes is just beginning to be clarified; why then do you say it is the practice of the fruit? Answer: Because this clarifies the genuine arousal of the mind from the intrinsic essence itself, it tallies with the ultimate limit, its essence encompassing all without exterior. Furthermore, it is simply the practice free from conceptual proliferation of the fruit within the arousal from the intrinsic essence. Hence, the conclusion below in the chapter says: 'At the time of first arousing the mind, one immediately achieves right awakening, fully endowed with the body of wisdom without relying on another's awakening.'

2.26

Fourth, explaining the text: This text has two parts: first the questions, and then the answers. The reason why the devaputra Right Mindfulness asks is to signify samādhi and reveal the principle. Furthermore, right mindfulness is unconfused, and pure retribution is capable of receiving it. The questioning text has four parts: first, a general question; second, taking up the matters; third, one's own stage, accomplishing the practice of leaving home; fourth, from 'speedily accomplish' onward, superior progression, clarifying the other stage, and also the realm of the Buddha. Again, it is asked: Why did the preceding Chapter on Pure Practice clarify the lay and the monastic together, whereas this one does not? Above, because the faculties of faith were weak, the two were clarified together where the signs of conditioned cultivation are easily exchanged. From this point forward, the assembly on the Dharma clarifies the characteristics of leaving home because it intends to clarify that the intrinsic essence's dependent origination is by nature detached, detached without being annihilationist; this is as spoken in the Vimalakīrti-sūtra.

2.27

The answering text has three parts: first, answering the earlier question on one's own stage; second, from 'further cultivating the ten superior dharmas' onward, answering the earlier question on the other stage; third, from 'when a bodhisattva contemplates thus' onward, concluding with the benefits of accomplishing brahmacaryā. The first text has three parts: first, distinguishing inquiry; second, from 'right mindfulness' onward, distinguishing correct contemplation; third, from 'this is named' onward, concluding. The first text has two parts: first, distinguishing inquiry; second, from 'and knowing the past' onward, clarifying reality as it is. The first is further divided into three: first, adducing ten dharmas to clarify what is contemplated—this has two parts, first general, then specific; second, from 'should be thus' onward, directly clarifying the contemplation; third, from 'must be thus' onward, concluding. What is the essence of brahmacaryā? Truly, it is the correct wisdom within the arousal from the intrinsic essence. Why does the bodhisattva Dharmamati speak? The nature-virtue of perfect penetration cannot be made clear except through the wisdom that accords with the Dharma. Among the ten, the first six are practice and the conditions of practice, and the [remaining] four are the objects of faith; hence they are spoken of specifically. The remaining characteristics may be known. The text on reality as it is has two parts: first, distinguishing the practice of contemplation; second, from 'this dharma of brahmacaryā' onward, testing by inversion. Second, the bodhisattva's unimpeded right mindfulness distinguishes correct contemplation. The text has three parts: first, distinguishing signlessness; second, from 'one who contemplates thus' onward, distinguishing dependent arising without production; third, from 'all buddhas' onward, distinguishing the true dharma of non-nature. The similes may be known. Second, superior progression: the text has three parts: first, benefiting oneself, which has four phrases, namely proposition, question, answer, and conclusion, as may be known; second, from 'contemplating thus' onward, clarifying benefiting others, which has phrases; third, from 'like an illusion' onward, explanation through similes. The first two are without substantial essence, like an illusion; manifesting in reality, like a dream; giving rise to function, like lightning; assembling conditions, like an echo; accomplishing matters, like a magical creation. Third, the text concluding the benefits for oneself and others can also answer the earlier question on speedy accomplishment. It has two parts: first, recapitulation; second, concluding the benefits. The text on benefits has two parts: first, concluding the preceding 'few practices, many capabilities', which has two parts as may be known; second, from 'at the time of first arousing the mind' onward, the reason for accomplishing it rapidly, which has two parts as may be known. The statement that it is immediately bodhi has two meanings: first, in terms of stage, it is the bodhi of the Ten Abodes; second, in terms of understanding, it is awakening to the correct principle. The remaining faith, practice, realization, and so forth may be understood accordingly. Furthermore, it means Samantabhadra's realization of the intrinsically complete, luminous, and ultimate cause and fruit; this interpretation pertains only to the Ekayāna.

2.28

Chapter Thirteen: The Merit of Arousing the Mind

2.29

Below this, the superior progressive virtues of this abode are distinguished. The four headings are the same as above.

2.30

First, explaining the name: 'Arousing the mind' takes up the essence of the practice. 'Merit' is the merit accomplished by the practice. The name is derived from these two meanings.

2.31

Second, the purpose of its occurrence: Why does it occur? The preceding practice has already been accomplished; now the characteristics of its praised virtues are distinguished.

2.32

Third, the measure of merit is the central theme of this chapter.

2.33

Fourth, distinguishing the text: This text has four parts: first the questions, second the answers, third the confirmation, and fourth the verses. The reason why the sovereign asks is that he resides in heaven, which also signifies mastery of merit. Furthermore, only one with mastery in pure understanding is capable of receiving the virtues. The reason why the bodhisattva Dharmamati speaks is that only wisdom matching the Dharma can fathom its merits. Second, the answers: the text has two parts: first, brief—this contains three parts: first general, second specific, third granting the limits. The scriptural authority is difficult to know, the meaning is profound and difficult to believe, contemplation is difficult to understand, responding with teaching is difficult to speak, desiring to realize is difficult to penetrate, and because the numbers are ultimate, it is difficult to distinguish. Next, from 'suppose that' onward, answering extensively. The extensive text has two parts: first, distinguishing the twelve similes; second, from 'having aroused this mind' onward, matching the similes. The first text has four parts: first the simile, second the inquiry, third the answer, fourth the comparison. The rest of the text is not fixed. Among the twelve similes there are five [groups]: first the five precepts, second the ten virtuous deeds, etc.—these two take the benefited as the comparison; third is bodily supernormal power, which is the realm of beings benefited; fourth is knowing formation and disintegration, which is knowing the time of dharmas. The seven similes of the inferior capacities' hopes and so forth clarify the thickness and thinness of the capacities benefited. The last one clarifies that the virtues of all practices are broad and enter the superior stages. Second, the matching of similes: the text is long and divided into seven: first, generally distinguishing the virtuous capabilities; second, from 'why is that' onward, censuring the beginning as not being inferior and establishing equality with the superior meaning; third, answering the reason; fourth, from 'for what reason' onward, reiterating that the beginning is identical to the end; fifth, from 'this initial arousal of the mind' onward, gathering the beginning into the end; sixth, from 'all are equal to the tathāgatas of the three times' onward, distinguishing extensively; seventh, from 'that initial arousal of the mind' onward, concluding the reasons for the supreme cause. Furthermore, 'attainment-realization' is realization through practice; 'bodily realization' is realization through stage. Furthermore, 'attainment-realization' corresponds to wisdom; 'bodily realization' corresponds to the body. Here, all are the actual virtues of Samantabhadra. Question: Why do the worlds and so forth conform smoothly and turn according to the bodhisattva's mind? Answer: Because the bodhisattva attains the mind of mastery in the harmony of all causes and conditions, and because these are the causes and conditions of all dharmas, they turn accordingly. This should be reflected upon and inferred. Furthermore, regarding the ten desires and so forth in the text above, whenever one has a single wholesome desire, one is endowed with the above ten virtues. The rest may be inferred accordingly. Furthermore, the reason why bodily realization extends through the three times is that, as stated below, the bodhisattva is never separated from the presence of the buddhas of the three times. Third, the shaking of the earth as confirmation, etc.: the text has five parts: first, the shaking of the earth, the raining of flowers, etc.; second, the joint confirmation by the buddhas, having two parts as may be known; third, benefiting beings and obtaining advantage, having three parts; fourth, the joint preaching by different buddhas confirming the preceding meaning, having two parts as may be known; fifth, distinguishing the reasons for its accomplishment, having ten parts. Question: Why do the buddhas confirm it? Answer: For superior progress, adducing the fruit to subsume and accomplish it; also for fear that people might not believe; and also to express that cause and fruit share a single nature. The remaining matters may be known. Fourth, the restatement in verse: this has two parts: first, the prose introduction; second, the verses. The first text has eight parts, as may be known. The verse text has two hundred and forty-one and a half stanzas, divided into four: first, extensively praising the presently accomplished merit of arousing the mind; second, from 'in the worlds of the ten directions' onward, reiterating the preceding twelve similes to recount the unfathomable virtue; third, from 'honoured ones among humans in the three times' onward, distinguishing the ability to accomplish the future fruit; fourth, from 'the bodhisattva's initial arousal of the mind' onward, concluding. Here one must not make an overly detailed outline; if too detailed, the purport will be lost. Furthermore, from the stage of understanding onward, all the Dharma approaches—understanding, practice, principle, phenomena, teaching, meaning, and so forth—are constantly practiced without interruption, as should be understood. Furthermore, from the completion of the stage of faith onward, Samantabhadra's practice, even down to the eight aspects of the Buddha, has no difference whatsoever; this should be contemplated. The practices and meanings of the remaining three vehicles are all distinct, without doubt.

2.34

Chapter Fourteen: Illuminating the Dharma

2.35

The four headings are the same as above.

2.36

First, distinguishing the name: As for 'illuminating the Dharma', there are two aspects: first, in terms of teaching, the āgama-dharma illuminates principle and makes it manifest, hence it is called 'illuminating', and 'Dharma' is the meaning; second, in terms of practice: because practice increases and becomes superior, and the subsequent stages become manifest, one uses the Dharma, meaning, understanding, and practice of the preceding stage as 'illuminating', and uses the teaching, meaning, and so forth of the subsequent stage as 'Dharma'.

First 36 of 94 passages. Read on

Linked texts (1)

大方廣佛華嚴經搜玄分齊通智方軌 — Classical Chinese