大方廣佛華嚴經搜玄分齊通智方軌 3
English (machine translation) 3
- Language
- English
Contents
3.1
Composed by Zhiyan, monk of Zhixiang Temple on Mount Zhongnan
3.2
Chapter 22: The Ten Bhūmis, in the Sixth Assembly: In the Heaven of Sovereign Transformation Over Others (Paranirmitavaśavartin)
3.3
The fourfold analysis at the beginning of this assembly is the same as before.
3.4
1. Explaining the title: The Assembly in the Heaven of Sovereign Transformation Over Others derives its name from the location. Chapter on the Ten Bhūmis: its name is made manifest by the meaning of numbers.
3.5
2. The reason for its occurrence has two aspects: First, the reason for the assembly: the preceding [assemblies] were the āgama teachings, whereas next comes entering into realization, hence its occurrence. Second, the reason for the chapter: previously, one expediently dedicated practices toward bodhi; now, the characteristics of practice increase in clarity and one progressively enters the ten bhūmis, hence the sequential progression of meaning.
3.6
3. Regarding the central theme, there are two: first, that of the assembly; second, that of the chapter. For the assembly, there are four: (1) Clarifying that which is eliminated, namely the primary afflictions, karmic retributions, and the active seeds of the nature of the three obstacles. (2) That which eliminates, namely true non-conceptual wisdom and Samantabhadra's wisdom of the arising of the nature. (3) Virtues accomplished, of which there are two, namely persons and dharmas. Persons are of two kinds, namely primary transformers and assisting transformers, each possessing essence, characteristics, and function, and both pervading the arising of the nature and so forth. Dharmas refer to principle, teaching, practice, and fruition, which also pervade the arising of the nature, cultivation-born aspects, and so forth. Comprehending them through analogical reflection, one can understand. (4) Clarifying the stages accomplished, namely the stages of the ten bhūmis, Samantabhadra's arising of the nature, the uncontaminated Dharma gates, and so forth. If one discusses the four meanings of the central theme of the chapter, conforming to the above, it differs only in taking what is born of cultivation. Furthermore, that this chapter takes non-explanation as explanation means it realizes the virtuous stages of Samantabhadra; taking explanation as explanation is the theme of the Triyāna.
3.7
Fourth, regarding the explanation of the text: Question: How does this assembly differ from the second, third, fourth, and fifth assemblies above? Answer: There are for now four differences: First, the distinction between tainted and untainted. Second, the distinction between root and branches. Third, the distinction between common and uncommon, because humans, devas, śrāvakas, and others all alike draw upon the ten grounds. The Daśabhūmivyākhyāna says: "It is also able to generate the practice of the paths of humans and devas, while other [teachings] do not." This may serve as a standard. Fourth, the distinction of stages. Everything is like this. Question: Why is it that this assembly alone does not reveal a distinct location, nor the mutual merging of substance and function, nor the emission of light, coming and going, assembling of the multitude, and ornaments? Why is this? Answer: Because it intends to reveal that this assembly is the realization of the non-duality of phenomena, and that substance and function, far and near, are without difference; hence, there is no need to manifest a distinct location and so forth. Furthermore, this assembly and its contents concern the realized Dharma, which cannot be indicated in its subtle purport by distinctive phenomenal matters, but can only be revealed in its general characteristics. Ponder this according to the above. This assembly contains eleven chapters, which broadly divide into two: First, there are nine chapters explaining the virtuous functions accomplished through conditions. Next, there are two chapters clarifying the substance and function of nature-origination (dharmatā-samutpāda), which serve as the Dharma to be studied in all assemblies. Within the first nine chapters, there are broadly two parts: First, there are six chapters explaining the fulfillment of causal practices. Next, from the "Inconceivable Chapter" onward, there are three chapters of scripture explaining the fruits attained through the accomplishment of causes. Question: Why is the fruit not explained in a distinct location? Answer: Throughout this sūtra, above and below, the Dharma is fully revealed and principle is exhausted; venerating the high Buddha-ground as unexplainable is considered standard. That it is explained here is to demonstrate identical realization, briefly raising the fruit to reveal the cause; hence it is explained. Within the first six chapters, there are two parts: The first one explains the substance of the stages of practice. The next five chapters explain the virtuous functions. Regarding the section on the substance, it has three [parts], or again it makes six, or divides into nine, or is judged as ten, or again is split into forty-eight. Furthermore, what is explained here comprehensively resolves difficult passages in the treatise (Daśabhūmivyākhyāna). The reason for this is that this commentary combines with the treatise to form a single sub-commentary. The three parts are the so-called preface, the main body, and the dissemination. Regarding the Dharma explained within these three, it essentially consists solely of realization and teaching. Since realization and teaching differ, the three divisions are also different. Regarding the three of teaching: From the beginning up to the Section on Arising is its preface, because this initiates the main teaching. From the primary text onward is its main body; within it, although there are extensive and brief [treatments], because they identically teach the Dharma of the grounds, it is judged as the main body. From "Benefits of the Ground" downward, which encourages faith and transmission so that its benefit reaches future generations, it is judged as dissemination. It can also be divided into four, taking the final section of reiterative verses (gāthā). Regarding the three of realization: The initial one, the preface section, is judged as the preface. Entering samādhi is the main body of realization, because by virtue of entering samādhi, actual realization is directly revealed. The Daśabhūmivyākhyāna states that this samādhi is the substance of the Dharma. As for the meaning of dissemination, there are two explanations: First, extending one's own virtues to permeate the stage of faith is termed dissemination. If according to this meaning, everything from the Section on Empowerment onward is dissemination, because teaching what one has attained oneself causes bodhisattvas of faith to realize and enter the grounds. Second, flowing into future generations is called dissemination. If according to this meaning, the Section on the Benefits of the Ground is termed dissemination. As for making six [parts], they are divided according to what is practiced: From the beginning up to the Section on Arising is the reason for initiating transformation, meant to generate faith in beings. Second is the Root Section, which briefly teaches the Dharma of the grounds and praises its excellence, giving rise to joy and aspiration in the assembly. Third is the Section on Request, which expresses the ground in words to cause right understanding to arise. Fourth is the Section on Explanation, which extensively clarifies the characteristics of cultivation, causing beings to give rise to practice. Fifth is the Section on Reflection, which uses metaphors to reveal virtues. Sixth is the Benefits of the Ground, which clarifies that when virtues are perfected, one accords with and realizes the Dharma of the grounds. The Daśabhūmivyākhyāna states: "By obtaining the power of the Dharma, the great earth shook," and so forth. As for making nine [parts]: Beginning from the preface section up to the Section on Request constitutes six; from the Section on Explanation onward is judged as the seventh; the Section on the Reflection of the Ground is the eighth; and the Section on the Benefits of the Ground is the ninth. It may also be divided into ten by adding the reiterative verses. Within these ten, what is explained has three aspects: First, in terms of the characteristics of transformation, they collectively serve to initiate teaching. Second, in terms of the intent of transformation, they collectively serve to reveal realization. Third, following the essentials of the doctrine, realization and teaching are both explained. Regarding the initiation of teaching: When the Tathāgata is about to speak, he first relies on time and place, manifests signs to assemble the multitude, and initiates what is to be spoken; this constitutes the preface. The preface having been set forth, when he is about to speak for the assembly, Vajragarbha silently enters samādhi, revealing that by his own realization he is able to speak for the multitude and also to receive empowerment; hence the second part clarifies the Section on Samādhi. Because he enters samādhi, the buddhas of the ten directions praise him and bestow power upon him; hence the third part clarifies his Section on Empowerment. Having obtained the holy power, he wishes to speak for the assembly, but concentration is without speech and it is fitting to arise from quiescence; hence the fourth part clarifies his Section on Arising. Having arisen from concentration, he briefly proclaims the characteristics of the grounds to initiate the subsequent extensive explanation; hence the fifth part clarifies his Root Section. However, in that root section, he only briefly states the names of the grounds without extensive distinction; the great assembly, thirsty and yearning, upon hearing the names desires the meaning and mutually bows and requests; hence the sixth part clarifies his Section on Request. The assembly having requested, he now properly and extensively presents it; hence the seventh part clarifies his Section on Explanation. Up to the tenth ground, all of this is teaching; because the Dharma is difficult to understand, it is fitting to reveal it through metaphors, hence the eighth part clarifies the Section on the Reflection of the Ground. The teaching having concluded, it is fitting to reveal the superior benefits to encourage faith and transmission; hence the ninth part clarifies the Section on the Benefits of the Ground. Having revealed the Dharma, it is fitting to express it in verse; hence the tenth part concludes the preceding with verses of praise. Regarding the revealing of realization: The intention behind the transformation essentially aims at revealing realization. Among them, the first section reveals the preface to realization, and the subsequent nine directly reveal it. Among the nine, the first three reveal realization in terms of characteristics; the next four sections reveal realization in terms of teaching; the next one section reveals the benefits of realization in terms of those gathered and transformed; and the next one section reiterates the virtues of realization. Among the first three, the initial Section on Samādhi relies on entry to reveal realization. The second, the Section on Empowerment, uses empowerment to reveal the marks of attaining realization; hence the Daśabhūmivyākhyāna says: "Why is empowerment bestowed? Because of attaining the Dharma-light of the Mahāyāna." The third, the Section on Arising, relies on emerging to reveal quiescence; since teaching requires arising, this reveals that what was entered is quiescent and beyond words; hence the Daśabhūmivyākhyāna says: "Concentration is without speech, therefore it is fitting to arise." Among the next four, the first Root Section briefly speaks to reveal realization; the second Section on Request brushes away characteristics to reveal quiescence; the explanation and reflection rely on marks to express virtues—within the Section on Explanation, it relies on cultivation to express virtues, and the Section on the Reflection of the Ground borrows metaphors to reveal virtues. The Section on the Benefits of the Ground addresses those gathered and transformed to reveal the benefits of the grounds; hence the lower text says: "By obtaining the power of the Dharma, the earth shook and flowers rained down." The verses are the same as before. These differences identically serve to reveal realization. Regarding the dual explanation of realization and teaching according to the essentials of the doctrine: The essentials of this chapter do not go beyond realization and teaching. Among the nine, the first one is the preface, and the subsequent eight directly reveal the characteristics of realization and teaching. Among the eight, the first one, the Section on Entering Samādhi, shows direct realization, and the subsequent seven sequentially clarify the arising of verbal teaching. The meaning of the sequence is as in the first section. What is referred to as ten is divided into ten according to the differences among the grounds. The three assemblies above are all the same as this; this can be used as a guideline to reflect on and encompass them. As for forty-eight: the first ground has eight sections, the second ground has two sections, up to the tenth ground having eight sections of difference; altogether one chapter has forty-eight sections. Between this sūtra text and the root text of the Daśabhūmivyākhyāna, there are many additions and omissions; regarding the differing texts, they are distinguished by four methods, which will be understood when reaching the text below: First, where passages omit or lack text, it should be added, placing a vertical stroke on the left side; dots at the base signify the missing number of phrases; where passages differ in wording but agree in meaning, a dot is placed between the first characters of the phrase; where sets of ten phrases differ in order from the treatise, they are aligned on the left of the phrase and marked with dot numbers; where phrases have excessive additions, they are bracketed top and bottom on the left. These are all established based on the treatise. What the treatise does not distinguish is likewise not discussed. Furthermore, additions in the treatise are known according to this. Moreover, regarding these forty-eight sections of text, a single ground comprises forty-eight, and the remaining grounds are analogous; they should be understood in this way. How is this known? The author of the treatise himself distinguished the varying prominence, omission, abrogation, and flourishing of the grounds; inferring by principle, reasonably they should all possess them. In the initial preface section there are four [parts]: First, clarifying the time of the teaching; second, distinguishing the master of transformation; third, clarifying the dwelling place relied upon for teaching the Dharma; fourth, distinguishing those who heard it together. Regarding the dwelling place, there are two: First, clarifying the general place; second, from "palace of mani gems" downward, clarifying its specific place. In the fourth part, distinguishing those who heard it together, there are six: First, determining the persons; second, from "all these bodhisattvas" downward, praising their virtues; third, from "their names were" downward, listing the names of the virtuous ones; fourth, from "immeasurable" downward, distinguishing the number of those named; fifth, clarifying the places they came from; sixth, indicating and listing the leaders—the sūtra lacks the fifth clause. Within the former there are four: First, distinguishing the Mahāyāna from the Hīnayāna; second, from "in anuttara" downward, distinguishing the final from the initial; third, distinguishing abiding from retrogressing; fourth, from "from other regions" downward, distinguishing the new from the old. Within the former, first determine the persons listed, and next clarify the purpose of the sūtras in distinguishing persons. As for persons, a general explanation yields two types: First, the assembly of primary capacity whom the holy transformation reaches, such as the people of the stage of faith mentioned in the treatise; second, the people of reflected influence confronting the holy transformation, such as the bodhisattvas listed here. As for the purpose of distinguishing persons, the sūtras list persons with four intentions: First, to manifest the benefit of transformation, as the Mahāparinirvāṇa-sūtra lists the learners subject to impermanence; second, to reveal the definitive nature of the teaching in the presence of [great] persons, as the sūtra states: "Although one may speak much in an empty place, it cannot be called a true lion's roar. Only when one proclaims in the presence of such people of great wisdom can it be called a true lion's roar"; third, to use persons to distinguish the Dharma, such as using the ten faiths to extensively correlate with the leaders; fourth, to cite those who heard it together to establish credibility. Here, listing the assembly combines the latter three meanings. Distinguishing abiding from retrogressing: Generally speaking, retrogression has three types: First is retrogression from attainment, meaning that what was previously attained is subsequently lost; second is retrogression from the unattained, meaning retrogressing, abiding, and not entering into superior progress; third is retrogression in practiced conduct, meaning that when multiple practices previously cultivated were all integrated into oneself, later when one practice becomes manifest the others do not, and where they do not manifest is termed retrogression. Now, applying these three to the stages, this principle is not absent. Before understanding and practice, one's share is not yet firm, and whatever has been attained can easily be lost; thus one possesses all three retrogressions. From the first ground up through the sixth ground, one cultivates the path sequentially and cannot arise all at once; hence there is retrogression in practiced conduct and from the unattained. From the seventh ground upward, one's stage is not yet consummate, so there is retrogression from the unattained. Such are the characteristics of retrogression. That from which one is separated is non-retrogression. However, those three retrogressions are extensively divided into five: Regarding the first, retrogression from attainment, it is divided into three according to meaning: First is retrogression by extinction, meaning the wholesome roots of external ordinary beings are severed and extinguished by wrong views. Second is retrogression by loss, meaning those in wholesome destinies whose faith is not yet established can retrogress and lose it, giving rise to the mind of the two vehicles—like Śāriputra and others, who, though not retrogressing to the point of becoming icchantikas, could no longer manifest the bodhicitta. Third is retrogression by suspension, meaning that from the gotra stage upward, one may temporarily give rise to traces of affliction and karma, suspending what one practiced so that it does not manifest; this is called retrogression by suspension. Connecting these three with the other two retrogressions, they are collectively stated as five. External ordinary beings possess all five of these. In the stage of faith in wholesome destinies, they only lack retrogression by extinction, but have the other four, because they do not sever wholesome roots to become icchantikas. From the gotra stage upward, they lack extinction and loss, having the remaining three. From the first ground upward, they lack the first three, having the remaining two. From the seventh ground upward, they only have the unattained, lacking all other four. In the tenth ground, strictly speaking in terms of the causal stage, they lack all five retrogressions, yet with respect to the fruit of Buddhahood they still have the unattained. Such are the characteristics of retrogression; non-retrogression can be known accordingly. Furthermore, if relying on this sūtra, from the stage of faith-practice and understanding onward, there is only retrogression from the unattained, and none of the others; this is according to one aspect. If according to Samantabhadra's own essence, there are no retrogressions at all; ponder and encompass this according to the above. The Dharma of the grounds is deep and secret, not known by coarse intellects. Why is this? Because the Dharma of the teaching of the grounds relies on the various vehicles and worldly good deeds to reveal the scope of the doctrinal meaning of the Āgamas. Although it relies on these to reveal the principle of the Ekayāna, the Triyāna and Hīnayāna still abide in their own traditions without losing their own tenets. Just as salt makes soup, the salt abides in its own nature while the reality of the soup is accomplished. The text and meaning below should be understood according to this standard. There are three kinds of bodhi: First, entering the nature-ground is called attaining bodhi; second, the first ground; third, the Buddha-ground. Therefore, in the Mahāparinirvāṇa-sūtra it is said that a srotāpanna arrives after eighty thousand kalpas, up to a pratyekabuddha who arrives after ten thousand kalpas, meaning they arrive at the nature-ground. Question: Anuttarā [samyaksaṃbodhi] resides in the fruit; why does it extend to the cause? Answer: This is also not fixed; hence the Pañcaviṃśatisāhasrikā-prajñāpāramitā-sūtra speaks of five bodhis, namely: generating the mind, subduing the mind, clarity, emerging and arriving, and unexcelled bodhi. The Ekayāna has ten bodhis, as explained below in "Leaving the World". There are five kinds of birth: First, birth from the dharmatā, where the six sense faculties are superior, beginningless and naturally so; second, birth from actual retribution, meaning that which is obtained from cultivating wholesome [actions] in the past; third, the dharmakāya of arising, perishing, and change, meaning that obtained by conditionally illuminating the untainted; fourth, the body of fragmentary birth and death, meaning that obtained by karma in the three realms during ordinary states; fifth, the transformation body, manifested and received in accordance with beings. All of these are explained in terms of the Triyāna, not the Ekayāna. Why does the beginning of this assembly mostly explain in terms of the Triyāna? Because the "Ten Grounds Chapter" is common to the faith and aspiration of the Triyāna. Regarding the praise of virtues, the text has two parts: first, specific; second, general. The bodhisattva's merits cannot be revealed all at once, so they are first praised specifically; yet specific praise cannot exhaust them, so they must be concluded generally. Within the specific there are again two: First, a brief praise; second, from "well able to transform" downward, an extensive praise according to virtues. The bodhisattva's vast virtues cannot be revealed all at once, so they are first praised briefly; yet a brief praise cannot be complete, so they must be praised extensively. Within the brief there are two: First, praising their own share; second, from "the buddhas, the tathāgatas" downward, praising their superior progress. The second, the extensive praise, has twenty phrases: The first twelve phrases expand upon the own-share above; the second has eight phrases expanding upon the superior progress preceding it. Within the expansion of the own-share, it is subsumed into two: The first six clarify the fulfillment of their practice and cultivation; the next six clarify the complete endowment of virtuous functions. Within the fulfillment of practice and cultivation, the first three benefit others, and the latter three benefit oneself. In the former text, the first phrase is general, and the latter two are specific. According to the sūtra, one phrase is missing among the two. In the second, benefiting oneself, the text has three: first, vows; second, cultivation; third, clarifying the accomplishment of practice. In the second part, complete endowment, the text has six phrases: The first three benefit others, and the latter three benefit oneself. Among those benefiting others, the first clarifies bodily action, the next clarifies mental action, and the last reveals vocal action. In the second, benefiting oneself, there are three: First, excellence in practice and cultivation; second, complete endowment with all virtues; third, from "all that is" downward, sovereign marvelous function. In the second part, which expands upon the preceding superior progress, there are eight distinct phrases: The first four clarify their superior three actions subsuming what is cultivated and practiced; the latter four clarify their vast three actions completely possessing all virtues. Among the former, the first three clarify the superior three actions, and the latter one clarifies subsuming what is cultivated and practiced. The latter four are also like this: the first three clarify their vast three actions, and the latter one reveals their complete possession of all virtues. Among the initial superior three actions, the first clarifies bodily action, the next vocal, and the last mental. In the latter four phrases of text, the first three phrases clarify the vast three actions: their bodies appearing universally is vast bodily action, their voice being heard everywhere is vast vocal action, and their minds penetrating thoroughly is vast mental action; the fourth, single phrase is the complete possession of all virtues. Here, responding to the fruit means that the response is the faculties and the fruit is the desire; furthermore, beings of lower grounds are definitely able to accomplish the fruit. The rest is as distinguished in the treatise. Furthermore, clarifying what is uncommon: First, uncommon with non-Buddhists; second, uncommon with the two vehicles. Furthermore, in the two dharmas and metaphors of the vajra: regarding the Dharma, the former is able to break and the latter is solid. Regarding the metaphor, the former takes the heartwood of a tree as solid, and pregnancy takes the fetus as able to break. In the Section on Samādhi, receiving power to enter concentration has three [meanings]: First, to attribute transformation to the Tathāgata, thus manifesting the receiving of power; second, although attained by oneself, in the presence of the superior person of the Buddha one does not possess independence and must respectfully receive [empowerment]; third, although one has partially realized this concentration, its ultimate fulfillment resides in the Buddha. Now, wishing to perform the Buddha's superior transformation, he must receive power. The structural divisions of the text can be known.
3.8.1
Within the section on the empowerment, there are three parts: first, because he enters samādhi, all buddhas simultaneously bestow empowerment; second, from "desiring to proclaim all..." onwards, the purpose of the empowerment is explained; third, from "Vajragarbha, you should speak..." onwards, the characteristics of the empowerment are manifested. / Within the first part, there are three sections: first, the buddhas, wishing to bestow empowerment and praise, all manifest their bodies; / second, from "with one voice praised..." onwards, the buddhas simultaneously praise him, responding to his prior entry into absorption and revealing his realization and capability to teach; / third, from "in this manner, in the ten directions..." onwards, the buddhas show that they have already empowered him, responding to his prior entry into absorption so that he receives the buddhas' power, and also explaining the reason he received the empowerment. / Furthermore, the phrase "because of displaying multiple buddhas" means that multiple buddhas have identically realized this Dharma. / The rest of the text should be understood in accordance with the Treatise. / Second, the text on the purpose: first, explaining the purpose of the empowerment with respect to the bhūmi dharmas; second, from "namely, to cause them to enter wisdom..." onwards, explaining the purpose of the empowerment with respect to the persons to be transformed. / Furthermore, "seeing, knowing, attaining, and realizing": the first two are understanding through contemplation, and the latter two are understanding through practice. / Seeing is the beginning, and knowing is the end; attaining is the beginning, and realizing is the end. / Furthermore, "faith and delight, attaining and realizing" is also the same as above; however, because it concerns those who have not yet attained and are heading toward attainment, the name "faith and delight" is assigned. / In explaining the purpose with respect to persons, there are twenty phrases: the first ten "entries" are practices for one's own benefit; the latter ten "from beginning to end" are practices for benefiting others. / Question: Why are those for self-benefit called "entry," while the practices for benefiting others are described as "from beginning to end"? / Answer: Simply because the meanings of entry and of beginning-to-end are one and not different: speaking of entry, it must proceed from beginning to end; discussing its beginning and end, there must be something entered. To differentiate the two practices, each follows one meaning. / Within the twenty phrases of entry and of beginning-to-end, each first phrase is general, and the remaining phrases are specific. / In the seventh, that there are again roots of good that can serve as causes for transcendence of the world refers to the preparatory roots of good within the bhūmis and so forth. / Furthermore, within "from beginning to end," the sūtra text omits the second phrase. / Furthermore, when the Treatise speaks of āgama, there are nine pairs: / First, the contrast between practice and teaching. / Vocal teachings are called āgama, while all virtues are said to be realization; this is just like the two treasuries of letters and meanings spoken of below. / Second, the contrast between stations and stages. / Cultivating practice based on teaching prior to the stage of understanding and practice is called āgama, while from the initial bhūmi upward is spoken of as realization; this is just like the praise of the assembly in the second request of Mokṣa below. / The hearing, contemplation, cultivation, and so forth that arise before the bhūmis are called the purity of āgama; all virtuous practices from the initial bhūmi upward are collectively called the purity of realization. / Third, the contrast between cultivation and accomplishment. / In all bhūmis, the understanding of the reflective illumination of these four minds—the wisdoms of hearing, contemplation, and cultivation, and the karmically born conscious knowledge—is called āgama, while true wisdom transcending speech is realization. Therefore the Treatise below says: "Hearing, contemplation, cultivation, and so forth are indeed preachables, and because they are preachables they are called āgama; / the wisdom of the bhūmis transcends letters, and this is called realization." / Fourth, the contrast between the real and the provisional. / The combined cultivation of the real and the provisional in all bhūmis is called āgama, while abandoning the provisional to accord with the real is called realization; this is just like the two great aspects of meaning and teaching explained below, where the great aspect of teaching is āgama, the practice of skillful means; / and the great aspect of meaning is realization, the accomplishment of practice. / Fifth, the contrast between characteristics and reality. / In mundane cultivation, attaining those characteristics of realization is called āgama, while according with the fundamental true reality is called realization; this is just like the illuminated Dharma-gate of the supreme wondrous Dharma explained below, where "supreme" is realization and "illumination" is teaching. / Sixth, the contrast between essence and virtue. / In that practice accomplished by transcending characteristics, the beginningless Dharmatā, originally concealed and now revealed, is called realization; the virtuous practices of skillful means accomplished based on the fundamental, cultivated and produced based on teaching, are called āgama. This is just like the metaphor of refining gold in the text below, where the gold essence illustrates realization and the bracelets and ornaments illustrate āgama. / Seventh, the contrast between essence and function. / The preceding essence and virtue taken together are realization; the function of teaching and wisdom that accords with the mundane world arising based on this is called āgama. This is just like the dharmas illustrated below by the light of the wish-fulfilling jewel, where the purity of the jewel wheel and so forth illustrates the essence of realization, and the radiance and flames illustrate āgama. / Eighth, the contrast between one's own share and superior progress. / The essence, virtue, and function accomplished within one's own share are all called realization, while being able to receive the Buddha's teaching is designated āgama. This is just like the praise of Vajragarbha's two powers below, where wondrous wisdom and eloquence are called the power of realization, and the resolute and pure wisdom of mindfulness regarding the Buddha's teaching is called the power of āgama. / Ninth, the contrast between following designation and approaching reality. / The essence of true wisdom is spoken of as realization; dividing this very essence of realization into ten according to words is called āgama. This is just like the dharma illustrated by traces in empty space in the text below, where the equality of empty space illustrates the realized wisdom of the bhūmis. Therefore the Treatise below says: "The locus where the bodies of syllables abide is subsumed under realized wisdom." / The traces in empty space illustrate the āgama of the bhūmis; therefore the Treatise below says: "It is not that there are no names, phrases, and bodies of syllables of the bhūmi wisdom; names, phrases, and bodies of syllables are the dharma of āgama." / This āgama and realization run through above and below, and can be understood and subsumed accordingly. / The remaining aspects should be understood. / Within the third text on the characteristics of empowerment, they refer to mouth, mind, and body: the mouth exhorts him to speak so as to augment his power; the mind secretly protects him so as to bestow authority; the body touches his head so as to make him awaken. / Why first the mouth, next the mind, and then the body? / Availing himself of the preceding buddhas' display of the purpose of empowerment, he accordingly exhorts him to speak; therefore the mouth is explained first. When the body touches him he then arises, which in principle should come after; the mind has no such sequence and is explained in the middle. / Within the oral empowerment, there are two parts: first, general; second, specific. / Furthermore, in "purity of body," the sūtra text omits the phrase "exhaustion of buddhas." / The second, mental empowerment, contains twenty phrases: the first ten phrases directly explain the mental empowerment; the latter ten explain the reason for the specific empowerment. / Why is the specific empowerment explained with respect to the mind, while the others are not like this? / The mind is the root of empowerment, therefore it is explained here. / Furthermore, the preceding oral empowerment possesses the two powers of eloquence, one's own and the other's; the mental empowerment is also like this. / The first ten on direct empowerment explain the other's power; the latter ten explaining the empowerment reveal one's own power; therefore it is explained here. / Within the preceding text, the initial "fearless body" is both general and specific: collectively subsuming the ten phrases constitutes the fearless body, and this is why it is both general and specific. / In dividing it specifically: the first phrase reveals the excellence of the form body and is therefore called specific; the remaining nine phrases are strictly specific. / Furthermore, concerning the Treatise's "accomplishment of dharmas," according to the Sandhinirmocana-sūtra, there are four kinds of accomplishment: first, accomplishment through existence, where all dharmas are accomplished through causes, conditions, names, and verbal conventions; / second, accomplishment of what is to be done, where all deeds are each achieved; / third, accomplishment of dharmas, where the natures and characteristics of all dharmas are established; / fourth, accomplishment through assistance, where through wisdom and speech one assists in accomplishing all dharmas. / Now, "conditions" refers to that accomplishment through existence. / Because all dharmas are accomplished through causes and conditions, it is called "conditions." / "Dharmas" is precisely "dharmas" therein. / "Accomplishment of action" is that accomplishment of what is to be done. / "Accomplishment" is that accomplishment through assistance. / Furthermore, regarding the "wisdom of the three identical characteristics," the explanations are not uniform. / According to the Commentary of Vajrarṣi, it is knowing that all dharmas are impermanent, suffering, and non-self. / According to another translated treatise, it is knowing the self-characteristic, common characteristic, and non-dual characteristic of all dharmas, which refers to saṃvṛti-satya, paramārtha-satya, and the one true reality; or again, knowing emptiness, signlessness, and wishlessness.
3.8.2
Furthermore, the six right views are the wisdom capable of knowing. According to the *Vajra-ṛṣi-śāstra*: First is the right view of real meaning, which can know the phenomena of principle. Second is the right view of practice, which can know the phenomena of practice. These two are the import of the teaching. Third is the right view of teaching, which can know the phenomena of teaching. Fourth is the right view of leaving the two extremes, which knows that the previous phenomena of principle are not grasped through subjective sentiment. Fifth is the right view of the inconceivable, which knows that the previous phenomena of practice achieve virtue and transcend sentiment. Sixth is the right view of faculties, desires, and natures, which knows that the previous phenomena of teaching are spoken in accord with the minds of sentient beings.
In the second section, which explains the purpose, it begins with an interrogation of "why?" Next comes the answer, the text having two parts: the first is general, and the subsequent nine are specific. Furthermore, "at the time when the Buddha-Dharma is about to be destroyed, borrowing the Dharma of another venerable one to recite and uphold" refers to following whatever venerable one's teaching corresponds to the time of destruction.
In the third section, the bodily empowerment, the text has four phrases: first, not departing from the original; second, by spiritual power; third, extending the right hand; fourth, rubbing the crown of the head. The sūtra lacks the first two phrases.
Within the text explaining the fundamental division, there are two parts: first, addressing; next, narrating. In the second text, there are three parts: first, clarifying that the goodness of vows constitutes the substance of the bhūmis; second, listing the ten names to reveal the marks of the bhūmis; third, citing the Buddhas' identical praise to reveal the essential superiority of the bhūmis. Within these three, each has two parts.
Within the first, the substance of the bhūmis, the first phrase is general, and from "without fault" onward is specific; the rest is distinguished as in the *[Daśabhūmivyākhyāna]* commentary. In the second, the marks, the text is divided into two: first, the question; next, the answer. The answer text has three parts: first, the positing, which has two parts; next, the listing, which has two parts; third, the conclusion. In the third section, the text is divided into two: first, "I do not see...", citing the Buddhas' identical praise to reveal the essential superiority of the bhūmis; second, from "why?" onward, revealing the essential superiority of the bhūmis and explaining the reason why the Buddhas identically praise them. This text has two parts: first, the question; next, the answer. The answer text has four phrases: the first phrase cites this realization-practice to explain the Buddhas' identical praise; the second phrase indicates that it is not only what is realized by that supramundane [wisdom], but also what is practiced through worldly expedients; the third, the phrase "namely...", reveals the second luminous Dharma gate mentioned earlier; fourth, from "Sons of the Buddha" onward reveals the first superior and marvelous Dharma mentioned earlier. This aligns with the outline of the root text of the sūtra in the commentary; the remaining text can be understood accordingly.
Furthermore, the commentary states that regarding "certainty," according to the *Bodhisattvabhūmi*, there are three kinds: first, certainty of lineage, which determines the Buddha-lineage; second, certainty of understanding and practice, which determines the arousal of the thought [of enlightenment]; third, certainty of realization, because one definitively attains the Dharma; this is the third. Furthermore, regarding "good certainty": first, explaining "good certainty" follows along; next, regarding "certainty," explaining the meaning of certainty, the word "good" follows along, interpreting the meaning of certainty with respect to "good." Third, within "supremely good certainty," according to the commentary there are four meanings combined in the explanation: the first is general, and the latter three are specific. Among the three, they refer to realization, auxiliary [factors], and non-abiding. Another explanation: the first is principle, the next is wisdom, the third is stage and teaching-phenomena, and the fourth is in terms of marks, which is the uncontaminated, and also the auxiliary path; it should be considered and subsumed accordingly.
According to the commentary on the *Pañcaviṃśatisāhasrikā-prajñāpāramitā-sūtra*, there are the names of the ten bhūmis of the triyāna: first, the bhūmi of dry wisdom; second, the bhūmi of nature; third, the bhūmi of the eight persons; fourth, the bhūmi of seeing; fifth, the bhūmi of thinning; sixth, the bhūmi of separation from desire; seventh, the bhūmi of what has been done; eighth, the bhūmi of the pratyekabuddha; ninth, the bhūmi of the bodhisattva; tenth, the bhūmi of the Buddha. These ten bhūmis are utilized by the ekayāna and entered by the triyāna. Here, the fundamental division is spoken according to the āgama of its own meaning.
In the text of the division of request, there are broadly two divisions: first, Vajragarbha speaks and then remains silent, and the bodhisattvas and Buddhas all request together; second, from "observing" onward, showing the boundaries of what is to be spoken so that the assembly rightly knows. In the former, dividing according to the person, the request is twofold: first, the request of Mokṣacandra; second, the request of the great assembly; third, the request of the Buddhas' empowerment. Within these three, in the first request of Mokṣacandra, the text is divided into three pairs, in all of which the speaker is initially silent and declines to speak, and afterward the making of the request is clarified.
In the first pair, first, Vajragarbha speaks and then remains silent; afterward, Mokṣacandra knows the doubt in the minds of the assembly and inquires and requests on their behalf: "The benevolent one is capable of speaking, and the great assembly is able to hear. Why do you not speak?"
In the second pair, first, Vajragarbha relies on the previous inquiry and reveals the intention behind his silence as a reply: because the Dharma is difficult to speak, and realization and faith are difficult to attain, therefore I do not speak. Relying on this, Mokṣacandra praises the assembly and requests again: "I thought what other intention the benevolent one might have, that you say realization and faith are difficult to attain and therefore do not speak? Now this bodhisattva assembly gathered here is purely good, possessing realization and possessing faith; the benevolent one should speak." This is the second pair. The two pairs above praise the persons in order to make the request.
In the third pair, first, Vajragarbha relies on the words of the previous request and cites the detriments to decline: "Although this assembly is pure, other sentient beings who delight in the lesser, hearing it, will give rise to doubts and long suffer decline and distress. Because there are these two detriments, therefore I do not speak." Mokṣacandra relies on this to praise the Dharma and repeat the request: "The benevolent one should simply speak, and do not worry about the assembly's doubts. The Buddhas protect and consider them, causing people to understand easily; speaking brings many benefits, so do not fear decline and distress." However, Mokṣacandra's request still leaves room for meaning, while Vajragarbha's declining the request has exhausted reason; here speech is cut off, and he merely remains silent waiting for other requests out of reverence for the Dharma.
In the sūtra for the first pair, first, Vajragarbha speaks and then remains silent. From "At that time, all..." onward, it clarifies the doubts in the minds of the assembly and Mokṣacandra making the request. In the former, there are two phrases: first, Vajragarbha finishes speaking the names of the bhūmis, summarizing what came before and introducing what follows; second, remaining silent and not speaking, precisely waiting for subsequent requests, in response to which the lower assembly gives rise to desire and gives rise to doubt. In the lower request, it first clarifies that the great assembly hears the names and desires the meaning, sees the silence, and gives rise to doubt; from "At that time the great bodhisattva..." onward, it clarifies that Mokṣacandra knows the doubt and makes the request. Furthermore, within the former, first, in response to the speaking of the names, having heard them, they desire the meaning; from "each formed this thought..." onward, in response to the lack of analysis, seeing the silence, they give rise to doubt. "For what cause" refers to giving rise to doubtful thoughts regarding that speaker. Saying "for what reason" refers to giving rise to doubtful thoughts regarding the listening assembly.
In the second section where Mokṣacandra knows the doubt and makes the request, there are three distinct phrases: first, identifying the requester, Bodhisattva Mokṣacandra; second, knowing the assembly's doubt and making the request on their behalf; third, citing the words of the request. The verse of the request is divided into five parts, distinguished through two gates: the distinction of questioning and requesting. Questioning refers to questioning the silence and dispelling the assembly's doubts. Requesting refers to requesting the speaking to satisfy the desire of the assembly's minds. In the verses, the first two verses question the intention of the silence; the third verse requests his proclamation; the latter two verses omit questioning and requesting, though in principle both should be present. Second, in terms of what is praised, it distinguishes between speaker and listener. The first verse praises the speaker as capable of speaking, to dispel the great assembly's doubt regarding the cause; the latter four verses praise the assembly as capable of hearing, to dispel the great assembly's doubt regarding the reason. Within the four verses for the listeners, the first two verses praise the assembly of identical Dharma; next, one verse praises the assembly of different Dharma; the final verse generally praises both assemblies. However, these are also called identical birth and different birth.
3.8.3
Furthermore, when the Treatise says, “There are those that are determined not to be in the present, those that are determined to be in the present, etc.,” this means the two determinations of realization and teaching, not the determination of present desire. Furthermore, the word “wisdom” (慧) in the first line corresponds to “awakening” (覺) in the Treatise. The word “flaw” (瑕) in the fourth line is precisely “disinclination” (不欲) in the Treatise. The word “defilement” (穢) is precisely the “turbidity of deportment” in the Treatise. “Real” (實) precisely removes the “divergent notions” in the Treatise. The rest can be understood by analogy.
Regarding the second request, there are two parts: first, Vajragarbha avails himself of the preceding request to make clear his intention to remain silent; second, Mukticandra avails himself of [Vajragarbha’s] words to repeat the request.
The first section has two parts: first, the prose, which gives rise to the intention of the subsequent explanation; second, the verse exposition. There are six verses: the first two verses clarify that the Dharma is difficult to preach; the next two verses demonstrate that the Dharma is difficult to hear; the next one verse uses a simile for the difficulty of preaching and hearing; the last verse adduces the difficulty to conclude with silence. Furthermore, regarding the meaning of the text of the simile: space illustrates the essence of the bhūmi of realization; drawing in the wind illustrates the words and phrases of the verbal teaching; the dwelling place of the drawing in the wind illustrates the distinct ten bhūmis that are preached. Question: How does this differ from the simile below? Answer: Below, the tracks of a bird are taken as a simile to illustrate realization. Here, preaching is compared to the drawing of a moving brush and the fluttering wind; taking these as a simile illustrates preaching. Thus there is this distinction between the two. Moreover, this drawing and the bird’s tracks, together with the simile of the Siddhaṃ syllabary below and the “Samantabhadra Chapter” below, altogether belong to one category: these use words to reveal the ten bhūmis of realization; below, the tracks of a bird and so forth use non-verbal means to reveal the ten bhūmis of realization, because he had promised to preach the names of the ten bhūmis. This can also be understood by analogy. Therefore, the general name of the ten bhūmis may also be the name of the mature teaching of the three vehicles.
In the first two verses, the Dharma has four tiers: 1. generally raising the difficulty of the Dharma; 2. “supreme,” etc., revealing the characteristics of its difficulty; 3. the bodhisattva practices presenting the essence of the difficult Dharma; 4. from “subtle and difficult to see” downward, demonstrating the reason for the difficulty. This can be understood and grasped by consulting the Treatise and the sūtra.
In the second section, where Mukticandra avails himself [of the words] to make the request, there are two parts: first, the prose; next, the verses. The prose has three parts: 1. Mukticandra, hearing the refusal, repeats the request; 2. from “this great assembly of bodhisattvas is upright of mind and pure” downward, extensively praising the purity of the assembly; 3. from “therefore” downward, concluding the request by asking him to preach.
In the second part, extensively praising the purity of the assembly, there is first a general statement and then the particulars. Within the purity of the āgama, the second line in the particular sūtra text corresponds to the fourth line in the Treatise, and the fifth line in the sūtra corresponds to the second line in the Treatise; this may also be determined according to the text, yet requires careful consideration.
Within the second part, the verses, there are two parts: first, the prose introduction; second, the verses. In the verses, the first one verse summarizes the concluding request above; the next one verse summarizes the request text above.
In the third request, first Vajragarbha adduces the harm to refuse, and afterwards Mukticandra praises the benefit to repeat the request.
The first section is divided into two parts: first, the prose; next, the verses. The first section has two parts: 1. accepting the previous praise, adducing gain along with loss; 2. from “the rest who delight in the lesser” downward, selecting those not praised and adducing harm to refuse. This text has three parts: 1. the harm of ruining good roots; 2. from “these people” downward, the harm of long enduring decline and affliction and losing joy; 3. from “I have pity” downward, concluding with the reason for silence. Second, the verses: first, clarifying the intention of preaching; second, the actual verses. This text has two parts: first, one and a half lines summarizing and referring to the preceding text; next, one and a half verses concluding the above demonstration of loss.
In the second part, Mukticandra’s request, there are first the prose and next the verses. The prose has three parts: 1. declaring his own mind to show the desire to repeat the request; 2. from “we pray that, relying on the Buddha’s power” downward, properly requesting him to preach; 3. from “therefore” downward, concluding the request by asking him to preach. The first section is clear. In the second part, the proper request, there are two parts: first, establishing the thesis to request the preaching of the inconceivable Dharma; second, from “protected and remembered by the Buddha” downward, explaining that all Buddha-dharmas should be protected and remembered. This text has four parts: 1. protection, which has three aspects that are clear; 2. from “what is the reason?” downward, explaining the vital supremacy; 3. from “just as” downward, using a simile; 4. from “in this way, sons of the Buddha” downward, applying the simile to the Dharma.
Second, the verses have five parts: first, half a verse summarizes the request to preach; second, one verse summarizes the first protection above; next, one verse summarizes the second vital supremacy; next, half a verse is the simile; next, half a verse is the fourth application of the simile.
Second, the request by the great assembly: above, Mukticandra requested first on behalf of the assembly; although his request said the assembly was capable, it was not yet known whether this was true or false, so the great assembly had to manifest their own capacity to fulfill the previous request's words. Moreover, to initiate the preaching and show respect for the Dharma, they make a joint request below. The request text has two parts: first, the simultaneous introduction; second, the actual verses. The verses have five and a half lines: the first four and a half lines praise the persons to make the request; the last one praises the Dharma.
In the first section, the first two praise the speaker, and the latter two and a half praise the assembly’s capacity to hear. In the first part, there are five lines praising Vajragarbha’s own accomplishment of the power of realization and the power of āgama; the lower three lines praise Vajragarbha’s ability to cause the listeners to enter realization and āgama. The first text has two parts: 1. four lines praising the accomplishment of the power of realization; next, one line praising the accomplishment of āgama. In praising the listeners, the first verse and a half has the great assembly praise themselves as possessing the virtues of wisdom and eradication and having prior faculties; the next one verse praises their capacity to reflect and maintain.
In the third section, the request through the Buddha’s empowerment: although the bodhisattva assembly has made the request above, their stimulus was slight and could not reveal the Dharma to the utmost, so next comes the Buddha’s request. Moreover, the bodhisattvas’ request does not show the Dharma to be supreme, which is why the request through the Buddha’s empowerment is required. This text has two parts: first, clarifying the bodily empowerment; next, clarifying the vocal empowerment.
Regarding the bodily empowerment, the sūtra has five aspects: 1. Śākyamuni emits light universally illuminating the ten directions; 2. the buddhas of the ten directions emit light illuminating this place; 3. this assembly traces the light to see those places; 4. those assemblies trace the light to see this place; 5. from the platform of light, verses are spoken. The verses spoken from the platform of light should belong to vocal empowerment; why are they here? While the sound emitted is subsumed under vocal empowerment, what is taken here is the action that produces the sound, so it is classified under the bodily. If one relies on the sūtra text, it lacks both “this [assembly] seeing that” and “that [assembly] seeing this”; both are absent. Furthermore, the sūtra omits the fifth, the action of subduing. Moreover, this light reveals the scope of the Buddha’s power and empowers the speaker, not for gathering the assembly, etc. The rest of the text is as in the Treatise.
Regarding the second part, the vocal empowerment, there are two parts: first, the prose introduction; second, the verses. In the verses, there are seven and a half verses, which contain two parts: 1. distinguishing between instruction and request—the first six verses are the request to preach, and the last one and a half verses are the instruction to preach. The request reveals the supremacy of the Dharma to cause people to venerate it; the instruction shows that the preaching is true to cause the assembly to have deep faith. 2. Distinguishing between empowerment and request. Within these first six verses, there are three parts: first, one and a half verses are the proper empowerment; second, one verse is the purpose of the empowerment; third, three and a half verses demonstrate the acquisition of benefit. This text has three parts: first, one [verse on] the benefit of hearing; next, half a verse on the benefit at the time of practice; next, two [verses on] the benefit in future rebirths. Furthermore, in this text on future rebirths, the verses are compressed and difficult to explain.
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Linked texts (1)
- 大方廣佛華嚴經搜玄分齊通智方軌 — Classical Chinese