大方廣佛華嚴經搜玄分齊通智方軌 5

English (machine translation) 5

Language: English

5.7 — 4 parts

5.1

Exounded by the Śramaṇa Zhiyan of Zhixiang Temple on Mount Zhongnan

This is the eighth assembly, preached in the upper storey of the pavilion in the Jeta Grove. The reason it was in the Jeta Grove is that it marks the beginning of gathering and transforming. The reason it was in the upper storey of the pavilion is to signify that compassionate intention is born anew upon fundamental right wisdom. This is the second [major division], the section on entering realization in reliance on persons; its four gateways are the same as above.

5.4

First, as for distinguishing the name: on account of what meaning is it called "Entering the Dharmadhātu"? Answer: Its "dharma" has three kinds, namely, phenomena known by the mind, intrinsic nature, and rule; here it connects to all three. "Dhātu" is the universal nature of all dharmas, and is also cause and boundary. "Entering" means obtaining this Dharma-gate.

5.5

Second, as for the purpose of its occurrence: why does it occur? Although one has previously obtained the teaching of practice and understanding, without relying on the empowering support of spiritual friends there is no way to advance and realize, which is why it occurs.

5.6

Third, as for the central theme and substance: its differentiation has two aspects, in terms of persons and in terms of teachings. First, as for persons, the principal transformer and the assisting transformers each have substance, marks, and function; one should reflect and subsume them accordingly. Second, as for dharmas, they are persons and dharmas, having two aspects: first, in terms of persons; second, in terms of dharmas. Persons refer to causal persons and fruition persons, each constituting teacher and companion spiritual friends; there are also those born identically and those born differently, as well as bodies of the five births; this may be reflected upon and gauged. Second, in terms of dharmas, there are ten: first, cause; second, fruit; third, practice; fourth, principle; fifth, teaching; sixth, meaning; seventh, phenomena; eighth, persons; ninth, dharmas; tenth, understanding. The former persons are those who propagate the teaching, while the latter persons are those upon whom the teaching relies; one may reflect upon and gauge this. What is the scope of entering the dharmadhātu? Answer: There are two meanings. First, starting from initial generation of the mind, its end is not fixed; if one relies on the sūtra text, it only reaches up to the vajra-like mind. If sought through meaning, it connects to the fruition-virtues; relying on the text makes it fixed, because the fruition stage cannot be spoken. Furthermore, looking toward capacities, it does not connect to the fruit; in terms of the spiritual friend's own practice, it connects to both cause and fruit; as for function, it connects to fruit and cause, yet in the fruition stage there are no marks of seeking. This is spoken in terms of the three vehicles; if spoken in terms of the single vehicle, it also connects to the fruit, as explained in the "Chapter on Leaving the World"; thus one may know this by analogy. Second, as for breadth and narrowness: it is only in the great vehicle mind; lesser bodhisattvas, śrāvakas, and ordinary beings are not said to enter the dharmadhātu. Question: The "Nature Arising" chapter connects broadly, so why is this chapter restricted? Answer: Because the central theme of "Nature Arising" aims to distinguish boundaries in terms of dharma, it connects broadly; this chapter clarifies distinguishing boundaries in terms of the entering mind, and is therefore restricted. "Nature Arising" is in terms of dharma, so even if one does not realize it, it is not called non-arising. The remaining meanings will be explained individually against the text.

5.7.1

Fourth, explaining the text: this text has two [parts]: first, the introductory narrative of initiation; second, from "At that time the World-Honoured One, wishing to cause the bodhisattvas..." downward, discerning the main doctrine. What is the doctrinal meaning of this [assembly]? It clarifies the power of spiritual friends (kalyāṇamitra). In all the previous assemblies, [the Buddha] always first emitted light, causing other directions to know and revealing the shallow or deep nature of the Dharma being taught and the increase or decrease of the assembled congregation, and furthermore took sound as the formal exposition. This assembly is not so: merely by the Tathāgata emitting light and manifesting the three worlds so as to cause the great assembly to enter, this serves as the formal exposition; there is no other, separate communication of the various spiritual friends beneath spoken words. Now we clarify the meaning with reference to the beginning. Spiritual friends have four powers: drawing near to a good spiritual friend, listening to the true Dharma, mindfulness and contemplation, and practicing according to the Dharma; the subsequent text fully contains this meaning. There are also four capabilities, as explained in the Mahāyānasaṃgraha. First, the introductory text has nine [parts]: 1. time of exposition; 2. lord of transformation; 3. dwelling place; 4. co-hearers; 5. doubtful thoughts of the great assembly; 6. the Buddha enters samādhi; 7. new assemblies from the ten directions gather; 8. uttering verses in praise; 9. Samantabhadra's further unfolding of the virtues and functions of the samādhi. In all the previous assemblies, only after assembling the new congregation did [the Buddha] enter meditative absorption; why is it placed before here? Answer: Previously, persons came to approach the lord of transformation, and there were other persons who spoke; only when a person wished to speak did [the Buddha] then enter absorption. Now this is not so: the Buddha himself confers [the teaching according to] capacities; if the Buddha did not enter absorption, there would be no cause for the various persons to come. Therefore, he first enters absorption to manifest the signs, and only afterwards does the new assembly gather. That is, the arrangements for causal persons and fruition persons are different. Furthermore, it is because of the two layers of revealing the Dharma in the subsequent text: only when reaching the second layer does he begin to descend to approach persons so that they may enter knowledge and vision. Why did the Buddha himself enter it? Answer: It is now to accomplish the practice and Dharma of practitioners; if the fruition person did not himself enter it to reveal that the Dharma is real, there would be no cause to guide those causal persons to achieve the great fruition. Why did he enter the Lion's Sprint Samādhi? Because he wished to cause the bodhisattvas to attain it. It also signifies valiant strength in conferring the teaching, causing practitioners to subdue the false and manifest the real. Fourth, the assembly of co-hearers has three [groups]: first, bodhisattvas; next, śrāvakas; third, heavenly kings and so forth. Why are the bodhisattvas placed first? Answer: The various sūtras take intimate instruction from phenomenal marks, because they pertain to the gradual [teaching]; this sūtra determines it according to principle, because it is the sudden teaching. As for why this assembly alone has śrāvakas, there are two reasons: first, to reveal that the dharmadhātu subsumes all in correspondence; second, to turn from the small and enter the practices of the great. The assembly of bodhisattvas has three [parts]: 1. stating the number; 2. listing one hundred and forty names, having fifteen stations, each revealing distinct dharmas, which may be contemplated; 3. praising their virtues. In the text on virtues, first is general, next is particular. The particular has two: the first seven [sentences] are practices for one's own benefit; the latter three sentences are practices for benefiting others. Second, among the śrāvakas there are three [parts]: 1. stating the number; 2. listing the names; 3. praising their virtues. Fifth, in the request through doubtful thoughts, first is the request, next is the conclusion. The first has sixty sentences, which comprise three: the first thirty sentences discern the Dharma that is requested; second, there are ten sentences praising the assembly's capability to hear; third, twenty sentences praising the Buddha's capability to speak. Among [the sentences on] the Dharma there are three: first, directly discerning the fruition Dharma requested; [second,] twenty sentences discerning that causal persons have not exhausted it; third, there are ten attributing the merit to the Buddha. In the first, the Dharma doubted, there are three: 1. discerning the persons who doubt; 2. discerning their thoughts; 3. clarifying the Dharma they contemplate. In the third, praising the Buddha's capability to speak, the first ten sentences clarify the perfection of the cause, and the second ten praise the fulfillment of the fruition. Sixth, in entering meditative absorption, there are two [parts]: first, entering meditative absorption; second, from "having entered samādhi" downward, clearly revealing the signs of the pure land, which is the power of samādhi. The first text has three: 1. discerning the upāya; 2. the actual entry; 3. from "wishing to cause" downward, clarifying the purpose for entering. Why does this rely solely on great compassion? Because the previous expositions encompassed both understanding and practice, whereas this solely preserves practice, causing them to leave danger and obtain bliss. Second, in the power of entering absorption revealing the pure land, there are five: 1. adorning the multi-storeyed pavilion; 2. adorning the groves and gardens; 3. adorning empty space; 4. from "why is that" downward, explaining and establishing; 5. from "just as in this Jeta Grove" downward, concluding by extending it to the ten directions. The first text has two: first, general; next, particular. In the particular, there are ten kinds of adornment, which can be understood. The ten sentences on the groves and empty space below can be understood. Fifth, in the conclusion, there are four: 1. the conclusion; next, the buddhas gathering; 3. the bodhisattvas gathering; 4. further adorning empty space. Alternatively, the main text can be divided into three: first, the adornment of the pavilion and so forth, which is the receptacle world; second, the Tathāgatas gathering, which is [the world of] the truly enlightened through wisdom; third, the bodhisattvas gathering, which is the world of sentient beings. The reason why cause and fruition both gather is to reveal that cause and fruition are truly accomplished. Seventh, the gathering of the assembly: the text has three [parts]: first, discerning the gathering of the assemblies from the ten directions; second, from "these bodhisattvas" downward, praising their virtues; third, from "at that time the great śrāvakas" downward, discerning the unshared characteristics. In the first text, all ten directions have eight [points]: 1. being far beyond dust-mote-numbered ocean-like realms, which is based on quantity; 2. listing the names of the worlds; 3. discerning the names of the buddhas; 4. listing the names of the foremost bodhisattvas; 5. discerning their retinue; 6. articles of offering; 7. coming to the Buddha's dwelling; 8. each transforming a pavilion and sitting down. The rest are the same. The reason why bodhisattvas are called kings is because their practice and application in realizing the dharmadhātu are sovereign. Second, praising their virtues: the text has two [parts]: first, praising; second, from "all are [due to] the Tathāgata" downward, attributing the merit. The first text has three: 1. general praise; 2. from "having accomplished" downward, particular praise of their virtues; 3. from "these bodhisattvas" downward, concluding praise of the assembly. Within the particular there are two: 1. virtues of their own share; 2. from "roaring the lion's roar in the great assembly" downward, virtues of the share of others. Within the first there are three: 1. discerning the practices of self-benefit; 2. from "able, before all Tathāgatas" downward, practices of benefiting others; 3. from "fully possessing the ten powers" downward, discerning the complete fulfillment of the virtues of both self and other shares. Third, discerning the unshared [character] of the śrāvakas, which reveals that the dharmadhātu is profound. Within the text there are two: first, directly not seeing; second, from "just as hungry ghosts" downward, using metaphors. The first text has three: 1. clarifying that they do not see the Buddha's true and eternal virtues of practice; 2. "why is that" explains and establishes the reason why they do not see; 3. from "therefore although together with" downward, the conclusion. The first text has three: 1. listing the names; 2. from "such great..." downward, not seeing the fruition virtues of the dharmadhātu—this is broadly the same as the Dharma inquired about in the ten sentences above; the text has three, which can be understood; 3. from "also do not see" downward, not seeing the causal practices of the all-pervading great assembly. In the third, not seeing the realm of causal practices, there are three: 1. general mention; 2. direct discernment; 3. from "such as these" downward, the conclusion. In the second, the explanatory establishment, there are two: first, the reproach; next, the answer. The answer has two: first, general;

5.7.2

Second, from "Originally not having cultivated [the practices] capable of seeing the Tathāgata" onward, there is a separate explanation of the meaning of not seeing. Herein there are two [parts]: first, it clarifies that because they did not cultivate the great practice, they do not see; second, from "also lacking the pure eye of wisdom of samādhi" onward, it directly explains the marks of not seeing. The first text has three [parts]: first, due to not cultivating, they do not see; second, from "all these merits" onward, because [these merits] are not shared, they do not see—there are three [points], which can be known; third, from "therefore the great disciples" onward, it concludes. Regarding the first, "not cultivating," the text has two [parts]: first, not cultivating the fruit-virtues; second, from "not seeking the bodhisattva [practices]" onward, not seeking the causal practices. Regarding the second, directly explaining not seeing, there are two [parts]: first, clarifying not seeing; second, from "why is this?" it explains the reason. The first text has two [parts]: first, a general [explanation]; next, a specific [explanation]. Within the specific, there are two: first, the fault of lacking one's own great fruit; from "nor delighting in explaining" onward, second, the fault of lacking the virtues of benefiting others. The rest can be understood. In the second [section], regarding the similes, there are ten similes: first, the simile of delusions obstructing the sublime realm; second, the simile of not fathoming the source and depths; third, the simile of seeking the lower and losing the higher; fourth, the simile of having nothing gathered and received; fifth, the simile of losing one's eyes when facing the light; sixth, the simile of cultivation yielding a different fruit; seventh, the simile of dwelling together yet having different perceptions; eighth, the simile of non-practice being equated with uniform practice; ninth, the simile of comparing depth and shallowness; tenth, the simile of abiding in a stage and ceasing to seek. In the eighth [section], praising virtues, there are ten persons who speak verses. The first person has three [parts]: first, five [verses] praise the substance of the land; second, four praise the gathering of the assembly; next, one concludes the praise. Second, Vīryabalaprabhārāja has ten [verses], divided into five: first, two generally praise the dependent and primary [retributions]; second, two praise the excellence of the assembly; third, two clarify the spiritual powers of those who come; fourth, two praise the Buddha's virtues; fifth, two distinguish the divisions of enlightenment. Third, Samantabhadraguṇarāja has ten [verses], divided into two: first, three clarify the Buddha's virtues through phenomena; next, seven are similes. Fourth, Asangapuṇyaviguṇasaṃcayaprabhārāja has ten [verses], successively praising the Buddha, which can be known. Fifth, Kuśalasaṃbhūtaprabhārāja has ten [verses]: the first four reveal the saṃbhogakāya, causing the bodhisattvas to enter the dharmadhātu together; the next four reveal the pure land, causing cultivators who enter to accomplish contemplative wisdom; the next two explain the Buddha turning the wheel of the Dharma to benefit sentient beings. Sixth, Dharmārthabuddhyarciḥprabhārāja has ten [verses], divided into four: the first three generally praise that inferior people cannot reach [this]; the next two praise the vastness of the virtues; the next two reveal that the marks of these virtues are difficult to comprehend; the next three reveal that the virtues are the realm of superior persons. Seventh, Sarvamārabalajñānaketuprabhārāja has ten [verses], among which are three [parts]: the first five praise the dharmakāya; the next two praise the saṃbhogakāya; the next three praise the nirmāṇakāya. Eighth, Viśuddhapraṇidhānajñānaketuprabhārāja has ten [verses], divided into two: the first nine praise the cultivation of causal practices; the next one clarifies the complete fulfillment of the fruit; the remaining features can be known. Ninth, Jñānavīryaprabhārāja has ten [verses], divided into four: the first two generally praise the benefits of the two activities; the next two specifically praise the benefits of bodily activity; the next four praise the benefits of verbal activity; the next two praise the benefits of mental activity. Tenth, Jñānābhijñāprabhārāja has eleven [verses], divided into three: the first one generally praises the benefit of seeing the Buddha; the next seven praise the virtues of the Buddha's compassion; the next three explain the benefits obtained from seeing and hearing. Within [the verses on] compassion, there are three: the first one clarifies the intention of appearing in the world; the next five directly praise the marks of compassion; the next one explains the reason. The ninth [section] re-explains the virtues, functions, and samādhi: it has two [parts]: first, the prose; next, the verses. The first text has six [points]: 1. clarifying the meaning of the re-explanation; 2. explaining the methods of the divisions of upāya for the virtues and functions of the samādhi; 3. briefly listing the eleven gates of matters exemplified by upāya, where the first is general and the remaining ten are specific matters; 4. from "for the sake of the bodhisattvas" onward, clarifying the intended capacities and matching them with the phenomena; 5. from "what are the ten?" onward, explaining the functions and matters accomplished by the samādhi, which is the direct illumination; 6. from "Sons of the Buddha, this lion..." onward, concluding the brief and revealing the extensive. In this fifth section, ten kinds of teachings are explained based on one upāya; eleven upāyas thus have one hundred and ten teachings. What are the distinctions among the ten teachings? 1. Clarifying the sequence of the Buddha's arising; 2. clarifying the divisions of the meaning of constant preaching; 3. explaining the attainment of Buddhahood—these above are subsumed under the wisdom of proper enlightenment. 4. Clarifying the retinue, which is the world of sentient beings. 5. Clarifying the unimpededness of the nirmāṇakāya; 6. explaining sovereignty in sustaining [the Dharma]; 7. explaining the basis of virtues; 8. clarifying the purity of the functions of spiritual powers; 9. explaining the sounds of vows; 10. fully clarifying the meaning of turning the wheel of the Dharma in the three worlds—the latter six are named "virtuous functions." Furthermore, among them: the first three derive from the basis—one of mind, one of body, and one of speech; alternatively, first body, next function, third stage. The other meanings follow the text and can be understood by analogy. The second [part], the verses, has two [sections]: first, ten lines explain the intention of the verses; second, the verses proper, in which there are ten and a half [verses], generally versifying the ten Dharma gates above. Therein are three [parts]: the first six directly conclude the preceding meaning; the next three and a half clarify the divisions of entering through faith; the next one concludes the reason for accomplishing the benefits. Among the former are six verses: the first, purity of the retinue; the next one, purity of preaching the Dharma; the next one, purity of revealing practice; the next one, purity of gathering like clouds; the next one, purity of revealing principle; the next one, purity of illumination. The second text has three [parts]: the first one is general; the next one and a half explain; the next one explains the reason, which can be known. Question: Why does Samantabhadra illuminate again? Answer: When the person at the stage of fruition enters samādhi, it reveals that the Dharma is true. If the person at the stage of cause does not realize it, fellow cultivators will not advance; therefore, Samantabhadra, as a person at the stage of cause, illuminates it to lead beginning cultivators to advance and enter. This is entering in terms of substance. If considered in terms of function, then it repeatedly raises the function to reveal the substance. Second, within the main discourse proper, there are two [parts]: first, clarifying the Tathāgata's great compassion in gathering and transforming, causing practitioners to enter his dharmadhātu, which is the substance of the main discourse; second, from "At that time, the youth Mañjuśrī" onward, it broadly relies on spiritual friends to explain the protocol of entry. Question: Why is one empowered to enter the dharmadhātu, rather than attaining it according to stage? Answer: In principle and reality, both self-power and other-power are required; here it is temporarily explained according to one aspect: self-power conforms to stages, while other-power is the Buddha's empowerment. Alternatively: first, explaining the virtue of self-benefit obtained through samādhi; second, from "those bodhisattvas" onward, accomplishing the virtue of benefiting others; third, from "At that time, the youth Mañjuśrī" onward, explaining the marks of the practice of benefiting others. The first text has two [parts]: first, clarifying that the Buddha enters samādhi to gather persons and cause them to enter the dharmadhātu—there are four [points], which can be known; second, from "At that time, the great assembly in the Jeta Grove" onward, clarifying that the bodhisattvas enter the Dharma by means of the light. This text has six [points]: 1. restating the persons who enter; 2. from "saw all" onward, the benefit of receiving the light's gathering; 3. from "just as the Tathāgata here" onward, concluding with the equality of the assemblies, with two [points] that can be known; 4. from "yet not destroying the three times" onward, explaining the beneficial functions of what is seen, with six phrases that can be known; 5. from "if there are sentient beings" onward, explaining the reason for obtaining benefits, with five phrases; 6. from "attaining the Tathāgata's..." onward, broadly clarifying the marks of those benefits.

5.7.3

Second, under gathering and benefiting, there are three parts: first, explaining and revealing the gathering and benefiting of the receptacle world; second, from "The great bodhisattvas appeared seated" below, the gathering and benefiting through the mastery of the wisdom-enlightened ones; third, from "or seen in the heavens" below, the gathering and benefiting of the sentient-being world. In this text there are two parts: first, distinguishing the locations; second, from "manifesting various" below, clearly explaining the bodily forms—or, alternatively, these are simply the ten bodies of the wisdom-enlightened ones. If one follows the concluding passage below, they are simply the realm world and the sentient-being world.

Sixth, regarding the aspects of extensive benefit, the text has two parts: first, attaining the practice of self-benefit; second, from "At that time, those bodhisattvas" below, explaining the virtue of benefiting others. The first text has two parts: first, adducing the virtues; second, from "At that time Mañjuśrī" below, speaking verses in praise. The first text has three parts: first, adducing the substance of the bodies and thrones; second, from "manifesting great mastery" below, explaining the virtues and functions of the thrones and bodies; third, from "At that time, those bodhisattvas entered deeply" below, having both inner cultivation and outward manifestations of benefiting, they benefit others according to their capacity. The first text has two parts: first, adducing the virtues to constitute the bodies; second, from "those lion thrones" below, explaining the praise of virtues to reveal the thrones. The first text has four parts: first, generally setting forth the virtuous substance of the samādhis; second, next listing the ten gates to serve as the virtuous functions—these are the aforementioned ten gates, and in this text there are two parts, as can be known; third, from "that is to say, various" below, distinguishing that upon which the virtues rely; fourth, from "attained deep entry into the bodhisattva samādhi gates" below, extensively explaining the aforementioned samādhi gates, which are also what is accomplished. Alternatively, the aforementioned eleven gates are all general virtue gates; here there are three: first, general; second, particular; third, revealing the concise through the extensive. In the second, particular part, one hundred phrases of samādhi gates are briefly explained. In the third part, there are two: first, concluding to form the extensive explanation; second, from "entering the ocean of the Tathāgata" below, concluding the scope of contemplation, where realization and practice are perfected; in this text there are two parts, as can be known. The samādhi Dharma gates determined here apply throughout the entire work, serving as the basis for giving rise to the teachings. All scopes of understanding and practice are to be deliberated and encompassed according to this standard. In the second part on the thrones, there are two, as can be known.

Second, explaining the virtues and benefits of the thrones and bodies, there are two parts: first, distinguishing the aspects; next, from "such as these" below, concluding that the virtuous aspects are praised as inexhaustible. The first text has three parts: first, thirteen phrases on the practice of virtuous self-benefit; second, from "abiding in adornments" below, fifty-seven phrases on the practice of benefiting others; third, from "resolutely understanding the Tathāgata" below, twenty phrases, where practices for self and others are fulfilled, as can be known.

Third, on the external benefits, the text has three parts: first, establishing; second, explaining; third, concluding.

Second, Mañjuśrī's verses praising the Jeta Grove reveal the reason for realizing the real. Mañjuśrī's speech clarifies the realization of pure wisdom, which is why it does not reside in benefiting others. The subsequent speech clarifies benefiting others, serving as an expedient to prompt the subsequent explanation. Within the thirteen and a half verses: first, twelve verses individually praise the Buddha and the Jeta Grove, which is the fruit; second, from "The sons of the Buddha such as Samantabhadra" below, the general conclusion on the universal gathering of adornments, which is the cause.

Second, under the virtue of benefiting others, there are three parts: first, explaining how the fruition-virtue extends benefits; second, from "those bodhisattvas" below, the essence of the practice of benefiting others; third, from "according to what is appropriate" below, explaining gathering and transforming in response to conditions. Within this third part on gathering and transforming in response to conditions, there are four: first, distinguishing the capacities and vessels—which may also be understood as matching capacity and conditions; second, explaining the benefit of being born together; third, from "manifesting inexpressible" below, explaining the manifesting of Dharma gates to extend benefit; fourth, from "or manifesting heavenly palaces" below, explaining the manifestation of the three worlds to gather and transform. Under the third, manifesting Dharma gates, there are three: first, manifesting the gates of delight and revulsion regarding impermanence and the like; second, from "for the sake of all sentient beings" below, explaining the practice-gates of the ten pāramitās; third, from "with such" below, the conclusion. In the second part on the ten pāramitās, the first six can be known; among the latter four, for each single body there is the upāya-pāramitā; from "able to make offerings to all" below is the praṇidhāna-pāramitā; from "able to manifest all" below is the bala-pāramitā; from "knowing all" below is the jñāna-pāramitā; below, it concludes that the dharmadhātu is not single. Under the fourth, the three worlds, there are four: first, manifesting the receptacle world; second, from "or names" below, manifesting the wisdom-enlightened ones; third, from "or manifesting śrāvakas" below, manifesting the sentient-being world; fourth, from "or manifesting various physical bodies" below, giving rise to functional expedients with respect to the three worlds; the remaining text can be known.

From "At that time the youth Mañjuśrī" below, the second section explains the protocol of practice and entry based on one's good friends. This distinguishes the guiding model with respect to capacities; if considered with respect to the kalyāṇamitra's own practice, it is previously attaining the Dharma by relying on the person of fruition. Here, it gives rise to function in response to capacities and vessels. Now, briefly taking the upper and lower portions of this sūtra, there are five different aspects, and these five aspects are used to outline this text. What are the five aspects? First, the aspect of cultivating practices revealing the stages; second, the aspect of converging conditions to enter the real; third, the aspect of gathering virtues to constitute the cause; fourth, the aspect of wisdom illuminating non-duality; fifth, the aspect of revealing the vastness of the cause. The intention here is to manifest the person through virtue, and through the person to lead practitioners to enter the dharmadhātu. Comprehensively examining the various teachings, there are two kinds of kalyāṇamitras: first, persons; second, dharmas. Regarding their scopes, there are three: First, as for persons, the teaching serves as the locus of verbal signification, acting as the expedient gate; the person is the purport, and questioning and the like manifest virtue. Second, as for dharmas, the words serve as the teaching's signifier; general and particular, identity and difference, and so forth serve as the contemplation gates; that which is attained by the wisdom eye is the purport; and pervasive understanding and the like are the virtues. Third, explaining persons and dharmas together: contemplation of the teaching is the signifier; seeing the places and persons serves as the expedient; attaining the Dharma serves as the purport; and seeing, explaining past causes, and deferring upward serve as the virtues. This is explained extensively in a separate chapter. In distinguishing according to time, stages, and so forth, among the persons there are four or five, with Mañjuśrī appearing twice. Here, used provisionally to reveal the aspects of Dharma, there are this number; if considered in terms of primary and auxiliary, there are one hundred and ten; if considered in terms of actual practice, they are as numerous as the dust motes of a trichiliocosm. The reason it actually speaks of dust motes of a trichiliocosm and so forth is to clarify that it accommodates and guides the distinct capacities of the triyāna; if according to the ekayāna, it is not merely this number (and so forth). This text is divided into five parts: first, forty-one persons reveal the aspect of cultivating practices in the stages; next, one person, Māyā, converges conditions to enter the real; third, one person, Maitreya, gathers virtues to constitute the cause, because through practice converging with principle, the correct cause is established; fourth, one person, meeting Mañjuśrī again, provisionally represents the aspect of wisdom illuminating non-duality; fifth, one person, Samantabhadra, provisionally reveals the aspect of the vastness of the cause. The latter two persons describe the supremacy of the cause. Now, according to this intent, if considered distinctively, every stage is different; if considered pervasively, every practice is possessed. The stages are the aspects, and the pervasive is the substance. Among the first forty-one: the first one provisionally represents the ten faiths; the next ten provisionally represent the ten abodes; the next ten provisionally represent the ten practices; the next ten provisionally represent the ten dedications; the next ten provisionally represent the ten bhūmis. This is why Mañjuśrī's light of wisdom guides at the beginning.

5.7.4

Now I shall distinguish [these] by means of five aspects. First, explaining distinctions of monastic and lay, etc.: if we look at the marks of practice, they are completely distinct and not identical; if we look collectively at their forms, there are sixteen kinds: 1. bodhisattvas, 2. monks (bhikṣus), 3. nuns (bhikṣuṇīs), 4. householders, 5. upāsikās, 6. boys, 7. girls, 8. devas, 9. non-Buddhists, 10. physicians, 11. boatmen, 12. brāhmaṇas, 13. kings, 14. ṛṣis, 15. mothers, 16. wives. Second, explaining the followings who cultivate and enter: only the first, Mañjuśrī, is accompanied by various retinues; each of the following [teachers] is just a single person. Third, distinguishing the difference between going and not going: first, Mañjuśrī went to Sudhana's location, which is intended to show that for those of initial capacity, he goes uninvited; the remaining forty-two explain that Sudhana goes to them, because their capacities are superior. Next there are two persons, Māyā and Samantabhadra, who neither go nor come, because Māyā integrates with phenomena and Samantabhadra is vastly extensive. Fourth, the difference between praising and not praising the generating of the mind [for bodhi]: the first is Mañjuśrī and the last is Samantabhadra; that Mañjuśrī here does not praise generating the mind has an evident intention. Alternatively, this is also not fixed, as among the kalyāṇamitras there are those who do not praise it. Fifth, the presence or absence of a concluding unification: the remaining forty-four do not have a concluding unification, showing that transformation is not yet exhausted; Samantabhadra has a concluding unification, demonstrating that the stages of transformation have been fulfilled. The reason why transformation in the Buddha stage is not displayed is to symbolize that reaching the fruit transcends marks. This is from the perspective of fulfilling one's own practice. If considered with regard to the conditions and objects, it can be understood as before. This first kalyāṇamitra is the bodhisattva named Mañjuśrī, who enters the Dharma-gate of the bodhicitta. For the first, Mañjuśrī, the text has three parts: first, explaining that Mañjuśrī and his retinue take their leave and travel south to serve as a condition for transformation. Why take leave? Proceeding from the Buddha is intended to show that the fruit of compassion reaches downward. Second, from "At that time the Venerable Śāriputra..." onward, gathering and transforming according to conditions. Third, from "At that time Mañjuśrī knew that Sudhana..." onward, explaining the fulfillment of his own stage and his advancing into superior realms. The first part has four points, which are evident. The second, on gathering and transforming, has three: first, transforming and leading the śrāvakas, which is turning from the small and entering the great; second, from "At that time the Bodhisattva Mañjuśrī established..." onward, gathering the host of nāgas; third, from "At that time the people of the city of enlightenment heard..." onward, gathering and transforming the human assembly. The first part has four: first, Śāriputra symbolizes the wisdom that follows transformation; second, from "These six thousand monks..." onward, symbolizing the capacities and vessels that are gathered; third, from "At that time the Venerable Śāriputra..." onward, explaining seeing the signs and turning the mind; fourth, from "Then the monks said to the Venerable..." onward, seeking superior progress. The first part has two points, which are evident. Second, capacities and vessels: the text has five, which are evident. Third, within seeing the signs and generating the mind, there are three: first, becoming aware of the great assembly; second, displaying their affairs and characteristics; third, from "At that time the Venerable praised and said..." onward, explaining the benefit obtained from following transformation. Second, displaying the marks: the text has two: first, showing the power of one's own virtues; second, from "Ocean of wisdom, up to all Tathāgatas..." onward, distinguishing the empowerment of superior beings. Fourth, within seeking superior progress, there are five: first, seeing the superior and seeking progress, which has two points that are evident; second, from "Mañjuśrī turned back like the king of elephants..." onward, the correspondence between conditions and vessels in superior progress, having three points that are evident; third, from "At that time Mañjuśrī told the monks..." onward, instructing the practice of the ten faiths according to their capacities; fourth, from "Those monks..." onward, obtaining benefit from hearing the Dharma; fifth, "At that time Mañjuśrī exhorted the monks...", etc., instructing them in great understanding and practice, having two: first, generally causing them to attain Samantabhadra's practice and stage; second, from "Those..." onward, a distinct analysis that is evident. Third, instructing in the Dharma: the text has three: first, adducing the benefit and opening the number of ten to establish the principle; second, from "What are..." onward, distinct explanations; third, from "If good sons..." onward, adducing the benefit and exhorting cultivation. Fourth, obtaining benefit: the text has three: first, generally attaining the samādhi-gate; second, from "All saw..." onward, phenomena manifested relying on concentration; third, from "Attaining this samādhi..." onward, extensively distinguishing the benefits. Second, within the phenomena manifested by concentration, there are three: first, seeing the Buddha's primary and dependent [rewards]; second, seeing the Buddha turn the wheel of the Dharma; third, from "They were also able to know..." onward, knowing and seeing the different affairs of the three times' fruit virtues. Because these texts are compressed, they cannot be addressed sequentially; this can be known. Second, gathering the realm of nāgas contains four: first, summarizing the preceding and introducing the subsequent; second, explaining the superiority of the place; third, expounding the Dharma; fourth, responding to capacities and gathering them, which are evident. Third, gathering Sudhana: the text has three: first, the people of the city of enlightenment hear and approach to be transformed; second, listing the number of persons, where the four assemblies constitute four; third, from "At that time Mañjuśrī knew the assembly was gathered..." onward, giving the medicine according to capacity. This text has two: first, generally causing faith to arise; second, from "Contemplating Sudhana..." onward, specifically assigning the superior capacity. This text has two: first, praising virtues; second, from "The Bodhisattva Mañjuśrī..." onward, expounding for him the superior progress in the Buddha's Dharma, which has two parts that are evident. The first part has two: first, a question; next, an answer. The answer has two: first, praising and revealing virtues; second, from "This Sudhana..." onward, praising past cultivated virtues. Third, advancing to seek superior realms: the text has three: first, Mañjuśrī's journey to the south induces superior aspirations; second, from "Sudhana followed Mañjuśrī..." onward, explaining his vows and desires to seek progress; third, from "At that time Mañjuśrī turned like an elephant king..." onward, responding to his desires, praising, and instructing him to enter superior stages. This is still within the ten faiths.

5.8

Second, vows and desires to seek progress: the text has two parts: first, a short prose section summarizing the preceding and introducing the subsequent; second, the verse proper. The verse text has thirty-four gāthās and contains two parts: first, four verses explaining one's own wheel of confusion from beginninglessness; second, thirty verses requesting gracious consideration. The first part has two: the first two distinguish the substance of delusion; the next two explain faults; the latter thirty verses constitute thirty matters, in each of which there are two: the first three lines praise virtue, and the following one line requests guidance. Third, within responding to desires, praising, and instructing, there are two: first prose, next verses. The first text has two: first, praise; next, from "Therefore..." onward, instruction. The first text has three, and the second text has two, which are evident. Second, within the verses, there are two: first, prose introduction; second, the verses. There are ten gāthās, divided into five: the first two directly praise Sudhana's ability to possess the great mind; the next one adduces other bodhisattvas to show accomplishment; the next one again generally praises Sudhana; the next five present five meanings to praise Sudhana's virtues; the next one adduces benefits in praise.

5.9

Below this, entering the stages of the ten abodes (daśa-vihārāḥ), a distinction is made using three overall gates. First, the directions and whether they accord with cause and fruit, being universal or restricted. First, Mañjuśrī has east and south; next, twenty-seven starting with Meghaśrī, etc., as well as the twenty-ninth, Mahādeva, up to Maitreya, making twenty-nine persons, all say the southern direction; the eighth dedication says the eastern direction; the tenth dedication and the ten bhūmis do not say the southern direction. Each has a specific location. After Māyā, Mañjuśrī has an indication without a direction; Samantabhadra has neither indication nor direction. The reason for this is that the south symbolizes correctness, and the east symbolizes generating awakening. Earlier, Mañjuśrī symbolized awakening to principle in the initial faith, hence there is east; superior progress accedes to correctness, hence there is south. Next, the twenty-eight including Meghaśrī and others symbolize not yet having realized the principle, and having distant correspondence, hence they say south. Next, eleven symbolize attaining principle and conforming practice, showing manifestation according to conditions. Next, one integrates marks into reality, hence no direction is stated, and [it is] indicated to contrast with the marks of upāya. Next, one symbolizes concluding the causal stages and acceding to the fruit, hence south is indicated. Next, one symbolizes the realm of superior wisdom, hence there is no direction to indicate freedom from grasping. Next, one is great and cannot be indicated, omnipresent and cannot be restricted to a direction.

5.10

Second, distinguishing the instructions to inquire, taking leave, obtaining and renouncing, and the marks of cultivating, clarifying, and advancing. If one is not dispatched, the meaning of benefit would be slight, and it would also display one's solitary goodness, incurring this fault. If Sudhana did not take leave, the beauty of hearing diverse [teachings] and advancing would be lost. Since Mañjuśrī went by himself at first, there was no one to instruct him to inquire, nor was there any taking leave or departing. In Samantabhadra's case there is also no taking leave or departing, the intention of which is evident.

5.11

Third, distinguishing the depth of measure and the differences between deferring and not deferring. The first forty-one all have conclusions and deferrals; the later ones, such as Maitreya and others, have neither conclusions nor deferrals, the intention of which is evident. In each kalyāṇamitra, the Dharma is shown to have multiple gates and is not fixed, which should be understood according to the text.

5.12

Now this first monk, Meghaśrī (Guṇamegha), corresponds to the stage of the abode of generating the mind, entering the samādhi of the radiance of Samantabhadra contemplating the mindfulness of all buddhas. There are three parts: first, exhorting and instructing in superior progress, which is the wisdom arisen from hearing; second, from "At that time Sudhana..." onward, entering in accordance with instruction, which is the wisdom arisen from reflection; third, from "At that time that monk..." onward, because he obtains its Dharma, it is called realizing the dharmadhātu, which is the wisdom arisen from cultivation. Here, the places and persons' names all derive their names from the meanings and marks of their corresponding stages; when arriving at the text, one should evaluate them according to their meanings. The first text has four: first, the place, such as the southern direction; second, from "There is a monk..." onward, the person's name; third, from "You should go to him and ask..." onward, teaching what is to be attained; fourth, from "That monk..." onward, praising his virtues. This is the beginning of renunciation, hence he manifests in the form of a monk. Second, entering in accordance with instruction: the text has six: first, taking leave and going; second, directly proceeding toward the superior realm; third, from "In that mountain..." onward, discerning according to instruction; fourth, from "Seeing him..." onward, seeing the principle according to instruction and obtaining an analogous realm; fifth, from "Hastening to approach..." onward, proceeding according to the quest and distinguishing the respectful etiquette; sixth, posing the question. Third, directly entering the dharmadhātu: throughout this text there are four kinds of realization: 1. realization according to stage through Āgama; 2. realization through doctrinal understanding; 3. direct realization; 4. realization through superior fruit adding downward empowerment. There are also ten kinds of realization and entry, as explained in the chapter 'Transcending the World' (Lokottaraparivarta), which can be understood upon reflection. Within the text there are three: first, generally praising the ability to ask; second, from "I, through the power of liberation..." onward, expounding the Dharma-gate attained by one's own share; third, from "How could I understand..." onward, respectfully deferring to superior portions. The first text has two: first general, and next, from "Such matters..." onward, specifically praising the ability to ask. In the specific praise there are nine phrases: this first phrase is the third phrase of the earlier instruction to inquire; this second is the earlier second phrase; this third is the earlier fifth phrase; this fourth phrase is the earlier sixth phrase; this fifth phrase is the earlier tenth phrase; this sixth phrase is the earlier fourth phrase; this seventh phrase is the earlier eighth phrase; this eighth phrase is the earlier ninth phrase; this ninth phrase is the earlier seventh phrase. These nine generally praise the general point above. Second, within expounding one's own share, there are three: first, distinguishing the essence of the Dharma-gate; second, from "Or seeing in the eastern direction..." onward, distinguishing the functional marks of the Dharma-gate, which has four points that are evident; third, from "I only..." onward, concluding one's own scope. The first text has four: first, generally distinguishing the essence; second, from "Attaining..." onward, explaining that there is accomplishment; third, from "Universally illuminating..." onward, distinguishing the marks of benefit; fourth, from "All transformations of the Buddha..." onward, completing the preceding and introducing the subsequent. Third, deferring: the text has three: first, general words; second, from "The great bodhisattvas..." onward, specifically distinguishing the superior marks; third, from "Attaining the realm of space..." onward, conclusion. In the specific part there are twenty phrases, on recollecting the Buddha in the three periods of time. Question: What is the meaning of respectfully deferring? Answer: It has two meanings: first, clarifying that the virtues of the other stage are exalted; second, using the other to reveal that the scope of one's own virtue is profound and vast.

5.13

The second kalyāṇamitra corresponds to the bodhisattva of the abode of cultivating the ground (bhūmi-pariśodhana-vihāra). The bhikṣu is named Sāgaramegha (Haiyun), who enters the Samantabhadra teaching-gate. First, [the previous kalyāṇamitra] exhorts and teaches him to advance and enter; second, from 'At that time Sudhana' onward, he approaches and enters in accordance with the teaching; third, from 'Then Sāgaramegha' onward, he realizes the dharmadhātu. The first part has four points: first, pointing out the place; second, the person's name; third, instructing him to inquire; fourth, praising his virtues. The second, approaching and entering in accordance with the teaching, contains eight points: first, taking leave; second, from 'traveling south' onward, relying [on the instructions] to enter; third, recollecting and maintaining what had been attained; fourth, 'the country of Sāgaramukha (Haimen)' as the place relied upon; fifth, from 'proceeded to' onward, the aspect of seeing; sixth, from 'bowed his head and face' onward, the aspect of reverence; seventh, from 'spoke, saying' onward, stating what he himself has attained; eighth, from 'yet do not know' onward, asking his questions. In the questions, the first seven phrases concern his own portion of practice, and the next five phrases concern the practice of benefiting others. From 'Third, addressed...' onward, directly realizing the dharmadhātu contains three parts: first, praising his ability to ask; second, from 'I abide in this' onward, expounding his own portion of practiced characteristics; third, from 'How could I' onward, deferring upward to superior virtues. In the first text there are two parts: first, a general praise containing three points, which can be understood; second, from 'obtaining the universal gate' onward, specifically praising Sudhana's virtues, which has two points: first, personal benefit; second, from 'with great compassion saving and protecting all' onward, benefiting others; the remaining characteristics can be understood. In the second, the teaching-gate of his own portion, there are four points: first, explaining the causes and conditions for obtaining the teaching; second, from 'At that time that Tathāgata' onward, being gathered and benefited by the fruit-virtues; third, from 'Any who in the ten directions' onward, explaining the virtues of benefiting others; fourth, concluding with the name of the teaching. The first text has five parts: first, directly contemplating, which has three points that can be understood, wherein in the second phrase, one phrase is general and ten phrases are specific, these specific ones being the turning of the sea of phenomena into the characteristics of the ten bhūmis; second, from 'having had this thought, he immediately saw' onward, seeing the teaching-gate of pratītyasamutpāda; third, from 'one million asuras' onward, the practice of external protection; fourth, from 'the jewel-flower Buddha' onward, the gathering and arising of causal practice; fifth, from 'saw upon that flower' onward, seeing its superior characteristics. In the external protection there are twenty phrases, which are simply human and jewel. In seeing the superior characteristics there are twenty phrases. In the second, gathering by the fruit, first there is the direct augmentation and gathering; second, obtaining the benefits has three parts: first, praising the virtues of the sūtra; second, receiving and upholding it; third, from 'even if' onward, calculating and comparing the virtues. In the text on deferring upward, first there is the general, next the reproof, and third the specific and extensive analysis, which can be understood.

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大方廣佛華嚴經搜玄分齊通智方軌 — Classical Chinese