大方廣佛華嚴經搜玄分齊通智方軌 3.8

English (machine translation) 3.8

Language: English

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.

3.8.4

As for the purport of the text, the superior power of the Dharma of this sūtra empowers those who hear it, even to the extent that when the fire kalpa is exhausted, one can still hear the sūtra. When the treatise says "and so forth," it means that through the other two disasters, one is also able to hear it. Question: How do they hear it? Answer: Those devas previously heard it from the Buddha, and now it is expounded for them. This is spoken with regard to the extreme limit and is not restricted to this time alone. Among the nāgas there was already the sūtra, hence it is cited. Furthermore, the "three gradations" are precisely the three jñānas: the preparatory, the fundamental, and the subsequently attained. This may be inferred and understood accordingly. Alternatively, they may simply be the doctrinal, the realized, and the non-abiding. Second, from "At that time Vajragarbha Bodhisattva" onward, he demonstrates the scope of the exposition to cause the assembly to have right knowledge. In this sūtra, first, the compiler of the sūtra clarifies the indications that Vajragarbha is about to speak and reveals the intention of the exposition; thereafter, he directly clarifies the verse utterances spoken by him. In the former text, first, he demonstrates the mode of exposition, where observing signifies exposition. Inner illumination and scrutiny are called "observation"; looking around with the eyes can also be called "observation." To manifest his own lack of bias, he observes the ten directions. Below, the clarification of the intention of the exposition can be understood. Vajragarbha speaks the verses with two intentions: first, to demonstrate personally that he possesses the wisdom capable of speaking, thereby dispelling the assembly's doubt as to "by what cause"; second, to show that he does not fear that the assembly is incapable of listening and hearing, thereby dispelling the assembly's doubt as to "by what condition." Question: What benefit does the assembly have? Answer: They benefit on account of two meanings. First, the great benefit of the meaning: demonstrating that reality transcends words, and that only the profound is delightful; therefore they obtain benefit. Second, the greatness of the taught doctrine: that they are able to hear it now, and so they rejoice and deeply give rise to right faith. Within the verse text, there are thirteen and a half verses: the first seven and a half verses clarify the greatness of its meaning; the subsequent six verses clarify the greatness of its exposition. Within the text on the greatness of the meaning, the text is divided into two: the first three and a half verses reveal the Buddha-Dharma; the subsequent four verses adduce that Buddha-Dharma to reveal that the bhūmis transcend speech. Now, in order to clarify the bhūmis, why is it necessary to reveal the wondrous subtlety of that Buddha-Dharma? Because while the bhūmis are in the cause, articulating their profound meaning is concealed; whereas the Buddha-Dharma is in the fruit, demonstrating its profound meaning is manifest. Therefore, clarifying the Buddha-Dharma reveals the profundity and subtlety of the bhūmis. Between cause and fruit, the high and the low are as different as heaven and earth; how could they reveal each other? However, although this accords with the high and low of persons, the fundamental nature of the Dharma does not differ. It is just like empty space, which is differentiated according to feet and inches: the difference is itself empty space, and the dharmas of the bhūmis are like this. Within the first text, the first one and a half verses directly manifest the subtlety of the Dharma; the subsequent two verses bring out the nature and characteristics of this subtlety, namely the two nirvāṇas. The first text has two parts: first, a general explanation of subtlety; second, from "Only the wise" onward, an explanation of its characteristics. The first text has four points: first, it is subtle; second, it is a path difficult to know; third, it is beyond conceptualization, which the treatise calls non-conceptualizing; fourth, it is called untainted and undefiled, though the sūtra lacks this phrase. The lower three phrases possess it. Furthermore, it is also permissible that below "untainted and undefiled" there are four meanings: "difficult to attain" belongs to the preceding, and "untainted" faces downward. Or both directions may apply; this may be reflected upon and determined. First is the purity of contemplative understanding; second, from "the wise" onward, the practice and realization accord with the real; third, from "own-nature" and so forth downward, the intrinsic nature is pure; fourth, from "neither ceasing" and so forth downward, the virtuous functions are unimpeded. This is distinguished according to the treatise, and the sūtra is likewise the same. Furthermore, there is worldly wisdom, which clearly understands in accordance with what is heard; below, worldly wisdom is adduced as following the text to reveal that true wisdom does not follow what is heard. Moreover, the treatise concludes: contemplative understanding is extremely subtle, concluding "not defiled." Second, reliance concludes "the wise" and so forth; the principle and wisdom serve as mutual reliance. Third, purity is extremely subtle, concluding "intrinsic cessation" and so forth. Merits and so forth conclude "neither ceasing nor arising" and so forth. Furthermore, the first is supramundane, and thus unlike worldly absorption; the second is genuinely accomplished, and thus unlike the non-Buddhists; the third is fundamentally pure, and thus unlike the venerable ones whose purity is newly initiated; the fourth is quiescence with constant function, and thus unlike the śrāvakas and so forth. The remaining meanings can be understood. Regarding the subsequent two verses that bring out the nature and characteristics of subtlety, the text is divided into two: first, two phrases are its common characteristics; subsequently, one and a half verses are the uncommon characteristics. The uncommon characteristics have two parts: first, from where is one liberated, meaning departure from the destinies; second, five phrases that show how one is liberated. The five phrases are divided into five: first, contemplative understanding entering into suchness, the so-called state equal to the characteristics of nirvāṇa; second, applying antidotes to abandon obstacles; third, clarifying the complete perfection of the virtues of the essence; fourth, the dharmakāya, which transcends because it is eternal; fifth, one phrase that is its liberation, intrinsically unobstructed. Furthermore, regarding what the treatise says about "not being grasped solely by beginning, middle, and end, or prior, middle, and posterior": this pertains to the principle of wisdom, not the phenomenal functioning of wisdom. In terms of principle, does wisdom arise and affliction then cease? Or does wisdom arise as affliction ceases? Or are they simultaneous? This is called the "middle." Or does affliction cease and wisdom then become accomplished? None of these is acceptable, for all entail errors such as eternal arising, eternal non-arising, eternal cessation, or eternal non-cessation. The beginning, middle, and end are grasped like the nature of dependent origination. Furthermore, regarding "such contemplative wisdom" and so forth: it sequentially concludes the previous five meanings of nirvāṇa destroyed by upāya among the uncommon characteristics, which can be understood. Second, within the adducing of the Buddha-Dharma to reveal that the bhūmis transcend speech, there are four verses: the first one and a half verses adduce the previous two kinds of nirvāṇa to assimilate them to the dharmas of the bhūmis; the subsequent one and a half verses directly clarify that the essence of the bhūmis is difficult to speak of and difficult to hear; the next verse uses an analogy for the difficulty of speaking and hearing. Within the former, three phrases reiterate the aforementioned Buddha-Dharma as quiescent and transcending speech, and below are three phrases revealing that the bhūmis are difficult to speak of and difficult to hear. Furthermore, when the treatise says "the bhūmi is the contemplation of the sphere," it is either called the division or the objective referent. Second, the greatness of the exposition: in the text there are six verses, which in meaning are divided into five: the first verse and three phrases manifest the scope of the exposition; the next three phrases manifest that he himself is without fault and exhort the assembly to eliminate errors; the next one and a half verses reveal that the mode of exposition is abridged and not broad; the next verse exhorts the assembly to listen respectfully, manifests that he expounds well, and generates respect and love in the assembly; the next verse manifests that he has obtained power and concludes the scope of the exposition. Furthermore, when the treatise says "only speaking one portion," it refers to the causal portion. The bhūmis have two portions: first, the cause; second, the fruit. The cause refers to the cultivation of worldly upāya practices, which is the scope of preparatory wisdom; the fruit refers to the true realization arising transcendent of marks, which is the scope of right realization. When true realization transcends words, the causal characteristics can be discussed; now, because only the cause is spoken of, it says "speaking one portion." Moreover, it may also be understood in terms of stages. Being "gradually accomplished through causes" means that hearing, contemplating, and so forth are not accomplished suddenly but gradually; hence it is so stated. Moreover, in terms of the meaning of supporting accomplishment, this has two meanings: first, supporting the cause; second, supporting its realization. In the cultivation of the taught exposition, there are two aspects: first, the true mind ultimately achieving fulfillment of virtues, hence it is so called; second, the contemplation-cultivator's true mind departing from delusion to inwardly illuminate the dharmadhātu, hence the name. These two correspond to the true exposition of subsequent attainment; thus they are named the taught exposition. What does not correspond belongs to the greatness of the meaning. The remaining text can be understood.

3.8.5

Regarding the section of the exposition, it is differentiated through six headings: first, explaining the name; second, clarifying the obstacles abandoned; third, distinguishing the principle revealed; fourth, clarifying the practices accomplished; fifth, the fruits obtained; sixth, explaining the text—all the bhūmis are identical in this. First, explaining the name: the first is named Joyous, for having accomplished the unsurpassed practice of benefiting oneself and others, and upon first realizing the stage of the noble ones, one generates immense joy; hence it is named the Joyous Bhūmi. Second, the obstacles abandoned: according to the Daśabhūmivyākhyāna, it is named the obstacle of ordinary beings' mark of self; according to the Mahāyānasaṃgraha, it is named the ignorance of the nature of ordinary beings. Furthermore, they are divided into two obstacles: first, discrimination of a dharma-self; second, karma of the evil destinies. Moreover, it cures two kinds of karma and one kind of retribution, namely upāya saṃsāra. How does it cure them? Like empty space and so forth, as explained at length in the treatise. Third, clarifying what is revealed: it refers to revealing the meaning of the dharmadhātu's omnipresence. Fourth, clarifying what is accomplished: accomplishing the dāna-pāramitā and the ten vows, and so forth. Fifth, clarifying the fruits obtained: if taken narrowly, the fruit is solely the realization of the emptiness of obstacles, obtaining the fruit of the extinction of all obstacles and the bhūmi stages, and so forth; if judged comprehensively, one obtains the principle of consciousness-only and the three non-natures, as well as obtaining śamatha, vipaśyanā, and so forth. Sixth, explaining the text: there are two parts: first, prose; later, verses. The prose has two parts: first, concluding the preceding to introduce the following; second, from "If sentient beings" onward, distinguishing the essence and characteristics of the bhūmi. These textual characteristics are twofold: first, distinguishing the section of the exposition; second, from "When the bodhisattva abides in such a way" onward, the section evaluating superior excellence. The text of the section of the exposition has one hundred phrases: the first forty phrases are called the abiding portion; the next thirty phrases are called the portion explaining the name; the final thirty phrases are spoken of as peaceful abiding. The first forty phrases should be known according to the treatise. Moreover, within the first ten phrases, the sūtra omits the assembly of pure mind. Within the thirty phrases explaining the name, the first ten are abundant joy; here the sūtra omits the text on celebrating joy. According to what is stated in the treatise, "joy of the mind" does not mean the essence of the mind is joy; it subsumes joy under the mind. Joy of the essence is also like this. As for "joy of the faculties," because the essence becomes the faculty after accomplishment, it is not the faculty of joy. The next ten are recollecting what will be obtained, and the subsequent ten are recollecting what is currently obtained. Within recollecting what is currently obtained, there are two parts: first, directly clarifying what is recollected as currently obtained; second, from "Why is that?" onward, extensively explaining the departure from the five kinds of fear; it may also be divided within the tenth. Within the text explaining fear, there are two parts: first, questioning; next, answering. Within the answer there are three parts: first, clarifying the fruit that is abandoned; second, from "Why is that?" onward, explaining the accomplishment of the marks of abandonment; third, from "Such a bodhisattva" onward, concluding generally. Furthermore, regarding the treatise saying, "Previously it spoke of bodily fear, and later of different bodily fear": the former clarified generally and the latter distinguished specifically, hence it is called "different bodies," not outside the body. Regarding the section on peaceful abiding, the text has three parts: first, generally clarifying peaceful abiding; second, from "namely faithful mind" onward, there are thirty phrases specifically clarifying peaceful abiding; third, from "The bodhisattva accomplishes such" onward, generally concluding peaceful abiding. Within the thirty phrases broadly distinguished, the first ten are faith, the next ten are practice, and the next ten are dedication; the remaining text is as in the treatise. Second, the evaluation of the vows: the text has three parts: first, evaluating the superiority of the vows; second, evaluating the superiority of practice; third, evaluating the superiority of the fruits. The ten vows are: first, the vow to make offerings to the buddhas; second, the vow to uphold the true Dharma; third, the vow to be foremost in embracing the Dharma; fourth, knowing the minds of sentient beings; fifth, named transforming sentient beings; sixth, named knowing the world systems; seventh, purifying the land; eighth, having identical mind and practice; ninth, making the three karmas not in vain; tenth, accomplishing bodhi. According to the Mahāyānasaṃgraha, there are ten vows: first, the vow of offering, vowing to make offerings to the supreme conditions, the field of merit, the master, and the Dharma Lord; second, the vow of upholding, vowing to accept and uphold the supremely wondrous true Dharma; third, the vow of turning the wheel of Dharma, vowing to turn the unprecedented wheel of Dharma within the great assembly; fourth, the vow of practice, vowing to practice all bodhisattva right practices according to what has been taught; fifth, the vow of accomplishment, vowing to accomplish the three-yāna roots of goodness of sentient beings in this receptacle world; sixth, the vow of attendance, vowing to go to all buddha-lands to constantly see the buddhas and always be able to respectfully attend them and listen to the true Dharma; seventh, the vow of the pure land, vowing to purify one's own land to settle the true Dharma and the sentient beings capable of practice; eighth, the vow of non-separation, vowing never to be separated from all buddhas and bodhisattvas in all places of birth, and to attain identical intentions and practices; ninth, the vow of benefiting, vowing to constantly perform deeds benefiting sentient beings at all times without ever letting them be in vain; tenth, the vow of right enlightenment, vowing to attain unsurpassed bodhi together with all sentient beings and constantly perform buddha-work. Furthermore, these ten vows are identical in meaning and not distinct from the previous ten vows.

Linked texts (1)

大方廣佛華嚴經搜玄分齊通智方軌 — Classical Chinese