華嚴經探玄記 11

English (machine translation) 11

Language: English

11.74 — 4 parts

11.1

Expounded by the Śramaṇa Fazang of Xisi in the State of Wei

Fourth, the section on evaluating superiority. In this, the bodhisattva's abiding surpasses the three vehicles. Previously, initial abiding and securely abiding have already stated superiority over the small [vehicle]; why is superiority stated only upon reaching this point? The explanation states: All practices of the bodhisattva surpass these things. Previously it was the superiority of initial abiding and correct abiding; now it is the superiority of the completion of the bhūmi, hence superiority is also distinguished. Just as the stage of vision in the Hinayana does not possess these superior virtues, now this is distinct, thereby demonstrating exceptional superiority. However, these characteristics of superiority are briefly explained in three kinds: vows are vast and distant marks of intent; practices are activities created and cultivated relying on those vows; fruits are the accomplishment of practice corresponding to the stage.

11.3

In the first part, on vows, seven doors are briefly established: first, clarifying the name; second, essential nature; third, differentiation according to cultivation; fourth, differentiation according to practice; fifth, differentiation according to the practice and stage sought; sixth, differentiation of cause and fruit; seventh, explaining the text.

11.4

First, the name: "Vow" (praṇidhāna) has the sense of aspiring and seeking. The Daśabhūmika-śāstra states: "Giving rise to all great vows means seeking the meaning according to the mind." Next is clarifying specific names: in this treatise, it merely explains the text without clarifying the names; ancient masters established names according to the meaning, some of which were fitting and some not. Now, following the Liang Mahāyānasaṃgraha, ten names are fully listed. It states: (1) the vow of offering, wishing to make offerings to excellent conditions, fields of merit, teachers, and Dharma lords; (2) the vow of receiving and upholding, wishing to receive and uphold the superior, wonderful, and correct Dharma; (3) the vow of turning the dharmacakra, wishing to turn the unprecedented dharmacakra in great assemblies; (4) the vow of practice, wishing to practice all correct practices of the bodhisattva according to what is taught; (5) the vow of maturation, wishing to mature the roots of goodness of the three vehicles of sentient beings in this receptacle world; (6) the vow of serving, wishing to go to all buddha-lands, constantly see all buddhas, always obtain the opportunity to revere and serve them, and hear and receive the correct Dharma; (7) the vow of pure lands, wishing to purify one's own land and establish the correct Dharma and sentient beings capable of practicing; (8) the vow of non-separation, wishing in all places of birth never to be separated from all buddhas and bodhisattvas and to obtain harmonious intention and practice; (9) the vow of benefit, wishing at all times to constantly perform acts of benefiting sentient beings without any being in vain; (10) the vow of samyaksaṃbodhi, wishing to attain unsurpassed bodhi together with all sentient beings and constantly perform the work of buddhas. Explanation: Among these ten, the very first, the vow of offering, is restricted to making offerings to buddhas in this sūtra, while the Mahāyānasaṃgraha extends generally to other excellent conditions, teachers, and so forth. The second is identical. Third, in this sūtra it is requesting the turning of the dharmacakra as the foremost of gathering dharmas, not oneself engaging in the activity of turning the dharmacakra. Fourth, regarding the vow of practice, someone says: This is the vow of knowing the minds of sentient beings; this name is incorrect. The text itself explains that it is cultivating bodhisattva practice, hence it is identical to the Mahāyānasaṃgraha. The fifth, maturation, has the meaning of teaching and transforming, which is identical. Sixth, in this sūtra it is named the vow of knowing worlds, directly and clearly knowing the differences of worlds, which differs from the Mahāyānasaṃgraha. Reconciling these two explanations: serving there necessarily involves going to worlds, and knowing worlds here necessarily involves serving buddhas. Alternatively, there is no need to reconcile them; this sūtra is simply taken as definitive, as the ten vows of that treatise originated from this sūtra and there is no text anywhere else. The remaining four vows are completely identical in meaning and can be known.

11.5

Second, concerning the intrinsic nature [of the vows], there are six perspectives. First, according to their essential nature: the ninth fascicle of the Vijñaptimātratāsiddhi-śāstra takes desire, resolute conviction, and faith as their nature, because vows have these three as their intrinsic nature. Second, according to their mental associates: the tenth fascicle of the Liang translation of the Mahāyānasaṃgraha takes pure aspiration as the essence of the vows; they attain purity by relying on prajñā, and they possess aspiration by relying on great compassion. By way of explanation: this comprises five dharmas: (1) purity is faith, (2) 'intention' is joyful aspiration, (3) desire, (4) wisdom, and (5) compassion; the last two are that upon which they rely. Why do they rely on these two? Because vows are of two kinds. The Vijñaptimātratāsiddhi says: 'Vows are of two kinds: the vow to seek bodhi, and the vow to benefit and bring joy to others.' Third, according to that upon which they rely: because these vows are generated in reliance upon subsequent wisdom; as other treatises say, among the ten pāramitās, the latter four are all subsequent wisdom. Fourth, taking the gradual increase of practice as their nature: as the Daśabhūmika-śāstra says, 'Why are they called great vows? Because the radiant roots of goodness become progressively superior, expansive, and broad.' Fifth, according to their retinue: because they pervade all practices. The Vijñaptimātratāsiddhi says: 'If distinguishing the retinue, each has all co-arising merits as its nature.' Sixth, according to the ultimate [attainment]: the tenth fascicle of the Liang Mahāyānasaṃgraha states, 'These ten vows are established only upon ascending to the first bhūmi. Why is this? These vows have tathatā as their essence, and it is on the first bhūmi that one can see tathatā.'

11.6

Third, regarding the distinction in terms of cultivation: the first seven are the beginning of cultivation, the next two are the ripening of cultivation, and the final one is the accomplishment of cultivation and the attainment of the fruit. Furthermore, from the moment of initial aspiration prior to the bhūmis, one generates these vows, and upon ascending to the first bhūmi, the cultivation of the vows attains fulfillment, as distinguished in the Liang treatise and others.

11.7

Fourth, regarding the distinction in terms of practice, there are two aspects: the particular and the general. Speaking particularly: the first two are practices for the benefit of oneself; the treatise says, 'The first vow fulfills meritorious practice. The second vow fulfills wisdom practice.' The next five are practices for the benefit of others. Therein, the first refers to 'by means of what body', meaning that the foremost body who gathers the Dharma is able to benefit others. The second refers to 'with what mind', because only a mind engaged in cultivation can gather sentient beings. The third refers to 'which sentient beings', meaning that the four kinds of birth and so forth are those to be transformed. The fourth refers to 'where sentient beings dwell', because one knows the distinctions among worlds. The fifth refers to 'where one's own body dwells so as to be able to transform sentient beings', namely, dwelling in a pure land. The last three have three meanings: first, the initial one is the fulfillment of the benefit of oneself, the next is the fulfillment of the benefit of others, and the final one is the attainment of the fruit of both benefits. Second, all three are the benefit of oneself; the treatise says, 'The latter three vows reveal one's own body.' Third, all three are the benefit of others; the treatise says, 'These three manifest to truly teach and transform sentient beings.' Second, speaking generally: all ten are the benefit of oneself and are equally the benefit of others. Therefore, the treatise below says: 'In evaluating the superiority of the bodhisattva's vows, they surpass the śrāvakas and pratyekabuddhas in two ways: (1) constantly and diligently cultivating limitless practices, and (2) practicing together with all sentient beings.' Explanation: we know this because the former clause is the benefit of oneself and the latter clause is the benefit of others.

11.8

Fifth, regarding the distinction in terms of the practices and stages sought, there are two aspects: the general and the particular. Speaking generally: either all are practices, because they are practices cultivated in reliance on the vows; or all are stages, because their initial generation is prior to the bhūmis and their ultimate accomplishment is above the bhūmis, as in the aforementioned Liang treatise. In the particular distinction, the first seven are practices, as already explained above. The latter three are elucidated in terms of stages. The treatise explains that of the latter three, the first is called 'the superiority assessed by attaining the bhūmis', because this becomes increasingly superior from the first bhūmi up to the ninth bhūmi; the second is 'the superiority assessed by exhausting the bodhisattva bhūmis', which is at the tenth bhūmi, where the stages of a bodhisattva are consummated, hence called 'exhausting the bhūmis'; the third is 'the ultimate [attainment] by exhausting all bhūmis', which is at the Buddha bhūmi, where the fruit of Buddhahood is ultimate and all bhūmis are exhausted.

11.9

Sixth, regarding the distinction in terms of cause and fruit, there are also general and particular aspects. Generally speaking, they are all causes, because they pertain to the causal stage. If so, why does the tenth speak of attaining Buddhahood? The explanation has two meanings: first, this refers to a bodhisattva above the bhūmis manifesting the attainment of Buddhahood in another realm through the power of vows, whereas in principle and reality he is not yet a Buddha; second, generating a vow while on the bhūmis, vowing that he will become a Buddha in the future, yet now he has not yet attained it. Or else it is the fruit, in that generating the vow prior to the bhūmis without fulfillment is the cause, while attaining fulfillment on the bhūmis is the fruit—just as with the practices of the ten pāramitās, which are causes prior to the bhūmis and fruits above the bhūmis, and so forth. In the particular explanation, there are two perspectives: first, following the explicit text, the first nine are causes and the last one is the fruit; second, embracing them comprehensively, the first five constitute causal practice; the sixth, the wisdom of knowing the worlds, is the fruit of the all-inclusive wisdom sought; the seventh is the dependent fruit of the pure land sought; the eighth and ninth are also causes; and the tenth is the direct retribution fruit sought.

11.10

Seventh, explaining the text comprises four parts: first, a single sentence concluding the preceding and introducing the subsequent, which is the upāya of generating the vows; second, directly elucidating the ten vows; third, extensively encompassing the retinue; fourth, using the ten exhaustions as an engagement to elucidate inexhaustibility. In the first part, 'generating such a determined mind' refers in the treatise to great upāya and great practice. That is, skillfully generating a great aspiration and setting the goal of what is to be done is called 'great upāya'—this is the vow-mind. Cultivating in reliance on the vow, practice is inevitably accomplished, hence called 'great practice'—this fulfills this vow and practice. Forming a definitive determination in one's mind regarding these two, with no second thought, is called a 'determined mind'. Second, directly elucidating the ten vows, which constitutes ten sections. Within each of the vows, there are three meanings: (1) adducing the deeds to be performed, which is the essence of the practice; (2) generating such great vows, clarifying the arising of the vow directed toward the practice; (3) 'vast and great', etc., elucidating the scope of the vow. In this vow, speaking generally, there are seven kinds of greatness: (1) Greatness of the mind of offering. 'A pure mind' is termed in the treatise 'superior, deep, pure faith', where 'superior' is explained as augmented reverence, 'deep' is explained as dedication toward bodhi, and 'faith' is explained as resolute faith. Here, 'pure mind' possesses these three meanings. Furthermore, being completely unmixed with other thoughts is also called a 'pure mind'. (2) Greatness of the field of merit: meaning that whenever there is a Buddha, one makes offerings to him; hence it says 'without remainder'. As for making offerings of three kinds, some assign them to offerings to the three Buddhas; whether this is acceptable or not may be inferred accordingly. Therein, incense and flowers merely express respect; having no practical utility, they are called 'reverence'. What is the difference between practicing offerings and practicing reverence? Their principle is one, but their practice may be distinguished: what serves and complies is 'offering', while what is devout and looking up in awe is 'reverence'—these are also assigned to the three Buddhas as before. The treatise speaks of the three Buddhas from the perspective of the three vehicles; according to the Distinct Teaching below, there are also ten Buddhas. (3) Greatness of the articles of offering: regarding 'all articles of offering', etc., this has three meanings: first, each article is vast, as the treatise says 'limitless'; second, the varieties are numerous, as the treatise says 'various kinds'; third, all are exquisite and wondrous, as the treatise says 'offerings of increasingly superior items', and so forth. Possessing these three meanings, they are called 'all articles'. The above constitutes the essence of the practice. (4) Greatness of the vow: meaning generating the vow in accordance with the practice, as the sūtra says 'generating such great vows'—this is the arising of the vow. (5) Greatness of encompassing merits: surpassing the roots of goodness of other ordinary persons and Hinayānists, hence it says 'vast and great like the dharmadhātu'. (6) Greatness of the cause: generating a non-impermanent, cherished fruit, the cause being inexhaustible; hence it says 'ultimate like space'. (7) Greatness of time: being able to exhaust the future limit and attain the eternal fruit of nirvāṇa; hence it says 'exhausting the future limit'. (8) Establishing an engagement through personal vows; hence it says 'making offerings throughout all kalpas... without resting'. 'All Buddhas throughout all kalpas' means making offerings all at once. 'Without resting' means constantly making offerings. Question: In many places, offerings to the Triratna are explained; why here are offerings made solely to the Buddha? Answer: In principle and reality, it pervades all of them, but in the text they are reflected implicitly: the first vow makes offerings directed to the Buddha, the second vow protects directed to the Dharma, and the eighth vow aligns directed to the Saṃgha. Furthermore, making offerings has three meanings: (1) offering solely to the Buddha reveals the aspiration of the practice; (2) offering to the Buddha and Saṃgha is to seek the Dharma from them; (3) offering to the Triratna completely encompasses all merits. Now, relying on the first meaning, offerings are made solely to the Buddha.

11.11

In the second vow there are also three parts: first, adducing the practice to be performed. Therein, the sūtra has three clauses, which are explained in two ways: first, in terms of initial cultivation; second, in terms of final accomplishment. In the first, regarding the three clauses: first, protecting the teaching Dharma, meaning taking up, reciting, and so forth the sūtras, etc.—this is the Dharma to be protected; copying, etc., explain the practice of being able to protect and uphold. Other sūtras and treatises explain ten kinds; Asvabhāva's Mahāyānasaṃgraha-bhāṣya states: '1. Copying; 2. Making offerings; 3. Bestowing upon others; 4. Hearing; 5. Opening and reading; 6. Upholding; 7. Expounding; 8. Intoning and reciting; 9. Contemplating; 10. Cultivating.' Here, this treatise mentions six kinds for the time being: the first five are protection through one's own practice, and the last one is protection through transforming others. Second, 'gathering all Buddhas', etc., elucidates gathering and receiving the realization Dharma, meaning realizing the three bodhis, which is upholding through one's own practice; gathering this and transmitting it to others is protecting through transforming others. Third, 'the dharmas taught and transformed by all Buddhas', etc., is the practice Dharma, meaning that all practitioners are those taught and transformed by all Buddhas. When they encounter obstacles and difficulties during their cultivation, one gathers them to abide in the good, causing them to be free from obstacles; one rescues them to abandon evil, causing them to escape difficulties. Furthermore, for obstacles and difficulties that have not yet arisen, one protects them so they do not arise; for obstacles and difficulties that have already arisen, one rescues and delivers them so they are spared. The explanation in terms of the beginning is concluded above. Furthermore, it is called 'the three accomplishments', etc., which is an explanation in terms of final accomplishment: (1) elucidating the accomplishment of the uninterrupted turning of the dharmacakra; (2) the accomplishment of realizing the three samyaksaṃbuddhas. Why does a bodhisattva realize the bodhi of the two vehicles? The explanation has two meanings: first, the two emptinesses realized encompass the emptiness of persons, just as the Śrīmālādevī Sūtra states that gathering the true Dharma completely embraces the worldly and supramundane dharmas of the two vehicles; second, manifesting realization for the sake of beings, as the devī said: 'If sentient beings are to be transformed by the śrāvaka Dharma, I manifest as a śrāvaka,' and so forth, and the Saddharmapuṇḍarīka Sūtra says: 'Knowing that the multitude delight in small dharmas, the bodhisattvas transform into the two vehicles,' etc.—all have this meaning. (3) The accomplishment of practice: from the initial aspiration up to the fulfillment of the cause, hence it says 'truly cultivating'; practice being accomplished, one attains the fruit, hence it says 'samyaksaṃbodhi is accomplished'. The second, generating the vow, and the third, the scope, are both to be understood as explained previously. In the subsequent vows below, these latter two sections will not be explained again, as should be known.

11.12

In the essence of practice of the third vow, there are four [points]: First, explaining the location where the Dharma is gathered, as the sūtra states, "all worlds," etc. This refers to all the responsive and transformation-body Buddhas who go to the places where they respond to receptivity and attain the Way; thus it is called "all vows." Second, explaining the time of gathering the Dharma, which refers to when the Buddhas there manifest the eight phases. Regarding these eight phases, there are also transformation Buddhas who have them completely and those who do not: as with the Tathāgata Heavenly King (Devendra), who attained the Way in white robes, there was no leaving home; the Buddha Suśānta also knew that upon his appearing in the world there were no sentient beings to be transformed, so he immediately entered nirvāṇa, leaving a transformation Buddha for half a kalpa to save people, which means there was no turning of the dharmacakra; yet if one speaks in terms of the transformation, he can also possess all eight; other Buddhas such as Śākyamuni for the most part also possess them completely. These are all discussed in reference to Sumeru worlds. If one takes tree-shaped and other worlds, they entirely lack the eight phases, because they do not necessarily have Tuṣita Heavens and the like. Furthermore, as for these eight phases, the treatise explains only five phases, because they all abandon the superior to engage the inferior, and therefore require explanation. The other three are not like that, so they are not explained: because dwelling in the womb necessarily entails birth, it does not await explanation; leaving home is superior to the secular, so it is also not explained; turning the Dharma benefits sentient beings and is superior to not preaching, so it is not explained. In explaining birth in Tuṣita, there are two questions and answers: first, taking the higher realm as the question, it is answered by coming from difficult places; second, taking Nirmāṇarati and the like as the question, it is answered by the sentient beings of Tuṣita having respectful minds. The explanation of the remaining phases is as shown in the treatise. Third, bringing about the practice of gathering the Dharma, as the sūtra states, "I at that time," etc. In the treatise's explanation there are two [points]: First, in order to accord with those sentient beings, one personally makes offerings to the Buddha so that others may emulate it; thus it is called an upāya. This brings about the practice of merit and extends across all eight phases. Second, because that Tathāgata has teachings to proclaim, one initiates a request to gather the Dharma; requesting the Dharma is for the sake of sentient beings, so it is called an upāya. This brings about the practice of wisdom and applies solely to the phase of turning the dharmacakra. These two together are called the factors conducive to bodhi. Fourth, clarifying its simultaneous accomplishment: the treatise-sūtra calls it "accomplished at one time in all places, turned at one time." The treatise explains that it is not sequential, so this is called "turning at three times," meaning that it is turned simultaneously three times at all places of attaining Buddhahood; it is also because it is turned through three requests.

11.13

Within the practice of the fourth vow, there are two [parts]: first, directly revealing the practices performed by bodhisattvas; second, stating that they are used to transform beings and make their minds increase and grow. In the former, the treatise subsumes them into four: First, "various kinds" refers to differences in the meanings of practice, within which there are two: first, mundane practices; second, supramundane practices. These two have two [aspects]: if divided by stages, prior to the bhūmis is mundane and above the bhūmis is supramundane; if divided according to the meaning of the bhūmis, doctrinal practice is termed mundane, and realization practice is termed supramundane. Now we adopt the latter meaning. From the first to the sixth [bhūmi], practicing all within a single practice is therefore called vast; second, in the seventh bhūmi, practicing all within all practices is therefore called great; third, from the eighth onward, in every thought-moment spontaneously penetrating deeply into the immeasurable realm of the Buddha is therefore called immeasurable. Supramundane refers to directly realizing true wisdom without departing from attachment to dharmas, and is therefore indestructible. Because it is free from false thoughts, it is non-conceptual. Second, "essence" refers to the pāramitās being the essence of bodhisattva practice. Third, "karmic activities" refers to the deeds cultivated within the various bhūmis, and is therefore called factors conducive to the path. Fourth, "upāya" refers to skillful mutual integration where one subsumes all; it must be manifested through the six characteristics. Why is it that what the treatise calls identical characteristic and distinct characteristic is here called having characteristics and lacking characteristics? Because within distinct types each bears the universal, having it is identity; yet each mutually lacks the other, so lacking it is difference; thus they do not contradict each other. Second, from "all bodhisattvas" onward, it speaks of using the previous four practices to transform people. Therein, "what bodhisattvas practice" reiterates the previous "various kinds." "And the various pāramitās" reiterates the previous "essence." "Original practices" reiterates "karmic activities" and "upāya." From "teaching and transforming" onward, it directly speaks of transforming people to make their minds increase and grow.

11.14

Within the practice of the fifth vow, there are two [parts]: first, clarifying the sentient beings to be transformed; second, clarifying the benefit accomplished by the transformation. In the former, the treatise subsumes them into six: First, coarse and subtle, which reveal the differences in the marks of retribution. Among the material realm, the subtle refers to non-conceptual, which is the Heaven of Non-conception (asaṃjñi-deva); it is in the fourth dhyāna, sharing the same location with the Heaven of Vast Fruition (Bṛhatphala). Non-Buddhists take it to be nirvāṇa, cultivate the non-conceptual absorption, and are born in that heaven, obtaining five hundred kalpas of mindless retribution; no disciple of the Buddha is born in that heaven. In the formless realm, the first three immaterial realms are called "not lacking conception," and the fourth immaterial realm is called "lacking coarse conception"; because it lacks coarse conceptions, it is called "lacking coarse conception," not that it lacks subtle conceptions; hence the treatise-sūtra calls it "neither conception nor non-conception." Second, bases of birth, which are that upon which retribution relies. The differences among the four kinds of birth are treated in three gates: 1. explaining universality and restriction; 2. revealing broad and narrow; 3. interpreting the text. In the first, apparitional birth among the five destinies includes two completely, namely hells and gods; the remaining three have it partially, such as at the beginning of a kalpa when humans, animals, and ghosts were all born apparitionally, while at other times it is both universal and specific. Womb birth is in a small portion of three destinies, namely humans, animals, and ghosts, for the rest lack it entirely. Egg birth and moisture birth are in a small portion of two destinies, namely humans and animals, the rest lacking them entirely. Among humans, moisture-born ones include King Mūrdhata and the like; egg-born ones include Mother Viśākhā giving birth to a flesh-egg from which thirty-two sons emerged, and the like. Second, broad and narrow: comparing the four kinds of birth to the five destinies, the four kinds of birth are broader, while the five destinies are narrower. The *Abhidharma-saṃyuktābhidharma-hṛdaya-śāstra* asks, "Do the births subsume the destinies, or do the destinies subsume the births?" The treatise itself explains: "The births subsume the destinies, not the destinies the births. Why? Because there are four births that are not subsumed by the five destinies." The treatise says that the intermediate existence (antarābhava) is apparitional birth, but is not included in the five destinies. These four are called bases in terms of taking birth in reliance upon a locus, as with the other three relying on a womb, relying on an egg, and relying on moisture. What does apparitional birth rely on? The treatise explains: it relies on karma. Do the other three not rely on karma? Explanation: the karma of apparitional birth is superior and does not rely on external conditions; three higher realms are pure, while the desire realm is impure. Fourth, various bodies refers to differences in receiving retribution: that is, suffering in the lower three paths, bliss in the higher heavens, and both suffering and bliss shared among humans and asuras. Fifth, because one's own karma is that upon which taking birth relies, it is called "places of birth." Sixth, taking name-and-form as retribution, which is the essence of one's own retribution. The four aggregates are name, and the material aggregate is form; because form has a visible shape, it is spoken of according to its characteristics; the remaining four are mind and mental factors, which are dark and obscure, indistinguishable without names, so they are spoken of as name. The *Laṅkāvatāra Sūtra* states, "Because the four formless aggregates are proclaimed by names, they are designated as name; this is what is meant by sentient beings." Second, for what purpose are they transformed? There are three: 1. Entering into the teaching with faith, hence it says "teaching and transforming unto completion." 2. Attaining the lesser fruit, hence it says "severing the mundane path." Path has the meaning of cause, which is afflictions and karma; the mundane is the retribution, which is the fruit of suffering. 3. Attaining great bodhi; according to this, there are no followers of the two vehicles who do not all head toward great bodhi.

11.15

In the sixth vow, within the practices sought at first, there are three [aspects]: first, clarifying the forms and kinds of worlds; second, clarifying that the boundaries of the worlds mutually pervade; third, that the number of worlds is manifold and immeasurable throughout the ten directions. In the first, there are two: first, setting forth what is known; later, from "penetrating in accord" onward, seeking that which is able to know. In the former, there are four: First, distinguishing according to breadth and narrowness: a small-thousand [world-system] is narrow, a medium-thousand is intermediate, and a great-thousand is broad. Second, distinguishing according to categories of meaning: first, the categories are manifold and without measure; second, their meanings are difficult to distinguish; third, their essence is indestructible; fourth, their characteristics are immovable; fifth, their phenomena are ineffable. Third, distinguishing between coarse and subtle: the treatise says, "In accordance with whatever world, the consciousness-body—consciousness is the mind, body is matter; because matter and mind are coarse, the world is also coarse; its subtlety is likewise so." Furthermore, as in the *Saddharmapuṇḍarīka Sūtra*, "gods and humans see the kalpa end" is coarse, whereas "this land of mine is ever secure" is subtle. Fourth, distinguishing according to their basis of abiding: "Uprightly abiding" refers to worlds facing upward; "inverted abiding" refers to overturned worlds, like a honeycomb and the like. "Flat and level" means lacking mounds and hills. "Square" means having four sides, like the shape of a bushel; "round" means circular, like the shape of a pearl. Below, it clarifies that which is able to know: in accord with such worlds, entering into them with wisdom and clearly knowing them. Second, real and true characteristics: just as on the marvelous palace of Śakra there is a net of precious pearls, and the celestial pearls are bright and clean, in each pearl appearing all pearls, and likewise for all pearls, without mutual obstruction; worlds are also like this: in one place there are many worlds, and within the dust motes of many worlds there are again many worlds, thus layer upon layer without hindrance or obstruction. "Because they are made by illusory deeds" clarifies this by an alternative metaphor: just as a worldly illusionist performs illusory deeds and functions, causing fire to be seen in the place of water, water in the place of fire, and the great to be seen in the place of the small, all without obstruction; this is also like that, for worlds are truly so, and hence it is called "real and true." This is the domain of the quantitative within knowledge that accords with principle; thus it says, "Only wisdom can know it." Third, immeasurable characteristics: as the previous two characteristics pervade the ten directions, they are called immeasurable distinctions; because they exhaust the limits of the ten directions, it is called "penetrating." Below, it clarifies that which is able to know: "knowing them all directly present" seeks this wisdom because it does not adopt inferential knowledge.

11.16

In the seven meanings of a pure land within the seventh vow, the sūtra omits sovereign purity, because it is not very different from having the same essence. Among the six, the first three explain purity according to characteristics; the next one reveals purity with reference to persons; the last two set forth the cause to reveal the fruit. In the former, the first is purity of essence; the next is purity of characteristics; the last is purity of function. Within essence, "having the same essence" has two meanings: first, they equally take dharmatā as their essence, and therefore merge and mutually enter without obstruction; second, the one takes the many as its essence, and the many take the one as their essence, hence it is called having the same essence. Therefore, the treatise-sūtra lacks the word "enter," clarifying that because they are identical, it does not speak of entering. Question: How is this different from the previous Indra's net? Answer: The previous was the ocean of worlds, which in terms of dependent origination extends to both defiled and pure, mutually manifesting each other; this is the ocean of lands, which, spoken in terms of true reality, the one has originally been the many, and the many have fundamentally been the one, nor is it a matter of mutual intermingling and the like. Second, adorned with complete virtues has three: 1. adornment of supernatural powers, meaning mastery in divine transformations, either where great and small accommodate each other, or being able to produce transformations to proclaim the Dharma; 2. adornment of radiance, constantly emitting light to illuminate and dispel darkness, shattering fundamental ignorance; 3. adornment of precious marks, gathered from manifold jewels, possessing superior virtues. Having these three in brief, it is therefore said, "immeasurably adorned." Third, purity of enjoyment refers to enjoying this land: 1. causing the accomplishment of the virtue of severance, because afflictions are eternally exhausted, it says "free from all defilements"; 2. causing the accomplishment of the virtue of practice, because pure and wondrous practices are accomplished, it says "fully endowed with purity." Fourth, purity of the sentient beings dwelling there: all the great bodhisattvas are endowed with superior wisdom and fill that land, hence it is called pure. Fifth, pure land of causes; causes are of two kinds: 1. generative cause, which means cultivating causes such as generosity and precepts to obtain the fruit of a pure land in the future, as taught in the *Vimalakīrti Sūtra*; 2. reliant cause, which is also of two kinds: first, taking the mirror-like wisdom and pure consciousness as the reliance of the land; second, taking subsequent wisdom and pervasive penetrative insight as the reliance, as in the tenth bhūmi below where entering the samādhi of the essential nature of the Buddha lands manifests the pure land. Now relying on this meaning, it therefore says "constantly having," etc. Sixth, purity of the fruit. The fruit has two kinds: 1. fruit produced by causes; 2. fruit of manifestation, which refers to the sovereign fruit-virtues manifesting in response to conditions. Now relying on this meaning, it therefore says "according with the minds of sentient beings," etc.

11.17

In the eighth vow, within the practices sought, there are twelve clauses: the first is general, the next ten are specific, and the last one is a conclusion. In the general clause, not minding other vehicles explains having the same mind and the same practice; that is to say, this vow is shared with all bodhisattvas. Having the same mind means seeing the principle in the same way; vowing to share the same practice means being identical in learning and practice. Within the former [ten specific clauses], the first five concern identity in undertaking practices, and the latter five concern identity in virtuous functions. Within the first five, the first three are practices of one's own level, and the latter two are practices of superior progression. Within the first three, the first is practice of merit, and the latter two are practices of wisdom. Within the practices of wisdom, the first is directly realizing wisdom, and the latter is subsequent wisdom. Alternatively explained: these three clauses in order are simply identity in the three trainings of morality, concentration, and wisdom. The first, initiating practice and cultivating together, is called "gathering good roots together"; having no discord in feelings is called "being free from resentment and jealousy." Second, because the true thusness realized with all bodhisattvas has one and the same flavor, it is called "one and the same realm"; because the wisdom-mind capable of realizing it is also not distinct, it is called "concordant." That which the treatise calls "dwelling in tranquility" is identity in what is realized; "equanimous contemplation" is identity in that which realizes. Third, using subsequent wisdom, those bodhisattvas assemble to explain and discuss the Buddha's teachings; hence it says "never separated from one another." In the subsequent two of superior progression, the fourth is practice for the benefit of others: if there are sentient beings who can be transformed only by means of a buddha-body, one is able to manifest becoming a buddha in accord with their minds; hence it says "in accordance with their [minds]," and so on. The fifth is practice for the benefit of oneself, which has two meanings: first, understanding that the buddha-fruit does not depend on instruction by others, hence it says "within one's own mind," and so on; second, understanding and knowing that the buddha-realm, bodhi, superknowledges, insights, and other dharmas are all merely one's own mind and do not exist outside the mind, wherein spiritual powers are the external function and wisdom-power is the internal illumination. From this point down, the virtuous functions are explained. The sixth explains the essence of superknowledge, meaning that spiritual superknowledges advance upward without regress, and what is done accords with one's wish and is accomplished, which is called "always attaining spiritual superknowledges as one wishes." The lower four explain the functions of superknowledge, which the treatise states gets its name from karmic operations of superknowledge. Among them, the first three are the superknowledge of psychic power, and the latter one is the superknowledge of dharma-wisdom. The seventh is one body roaming through many lands; the eighth is manifesting multiple bodies in multiple places; the ninth is obtaining bodies born together according to species; the tenth is accomplishing real wisdom. From "penetrating deep, inconceivable dharmas" onward, fulfilling the bodhisattva practices is the general conclusion.

11.18

In the ninth vow, within the practices sought, there are two parts: first, explaining the bodhisattva practice of non-retrogressing wheel-practice; second, from "body and speech" onward, explaining the bodhisattva practice of non-vacuous action. In the first part, the three wheels of body and so forth are that upon which the arising of practice relies; hence they are called vehicles. Because the fulfillment of practice is inevitable, they are called non-retrogressing. In the second, non-vacuous action, there are also two parts: first, performing actions; second, bringing benefit. In the first part, there are also two: first, one clause generally explaining that the three karmas are not vacuous; second, from "sentient beings" onward, specifically showing non-vacuity. First, it explains that what is performed by bodily karma is definitely not vacuous, meaning causing those who see it to unfailingly attain the Dharma; hence it says "sentient beings who see [me]," and so on. Second, it explains that what is performed by verbal karma is definitely not vacuous, meaning that speech proclaims true teachings and causes beings to generate genuine wisdom; hence it says "hearing my voice," and so on. Third, it explains that mental karma is not vacuous: because the internal mind possesses virtues, it causes beings to be mindful upon seeing, their minds rejoicing as they enter the Dharma, abandoning delusion, and eliminating hindrances. In the second, bringing benefit, there are two: first, like the king of medicinal trees completely curing all sufferings, not merely healing illness; hence the treatise says "counteracting various sufferings." Second, like a wish-fulfilling jewel curing mostly poverty and sickness while also extending to the rest; the sūtra omits this clause. The words "in order to attain such" are a general conclusion of what is sought, as can be known.

11.19

In the tenth vow, within the practices sought, there are eight clauses: the first clause explains the bodhi that is accomplished, and the latter seven reveal the functions of bodhi. In the first, "in all worlds" means flat, full, and pervading all worlds throughout the space of the ten directions, the dharmadhātu, and so forth. This also includes tree-shaped [worlds] and the like, not only Sumeru worlds; in such places, one presently attains bodhi. Below, in explaining the performing of operations, the first is the operation of showing true enlightenment, meaning "on a single hair-tip," and so forth: the previous part generally spoke of all worlds, while here it specifically distinguishes manifesting the eight aspects of achieving true enlightenment on each and every single hair-tip within each and every world. The treatise-sūtra calls it "the path of ordinary people"; the treatise explains this as Jambudvīpa, speaking provisionally with respect to the three vehicles in terms of Mount Sumeru worlds. If based on the One Vehicle, it then encompasses tree-shapes and the like, as well as hair-tips and so forth, because in all of them there are sentient beings who can be transformed; hence it says "on a single hair-tip, down to manifesting great parinirvāṇa." Second is the operation of expounding the true reality: in accordance with the minds of those sentient beings who can be transformed, one manifests buddha-bodies by the power of superknowledges and expounds the true Dharma by the power of wisdom; hence it says "manifesting all tathāgatas, down to attaining the Buddha Way." Third is the operation of realizing and instructing: "contemplating the selflessness of dharmas" means being free from the two kinds of self; "naturally pure nirvāṇa" is the true nature that is revealed. Showing such a Dharma is done out of the desire to cause sentient beings to give rise to faith and understanding regarding this Dharma. Furthermore, it causes sentient beings to know that the Tathāgata has realized this Dharma, so his words must be trustworthy; hence it says "knowing that all dharmas are like the marks of nirvāṇa." Fourth is the operation of expounding the Dharma in various ways: regarding "different understandings from a single voice," there are two explanations: first, in terms of reality, speaking in terms of the real it is one, but the responses to capacities are different, just as a single true body manifests differences in response to beings; second, in terms of response, there are further two aspects: (1) in terms of species, perhaps manifesting a single voice of the devas for an assembly of devas, it can cause other species each to attain understanding separately; it is likewise for humans, and so it is for all other species; hence the sūtra says, "Expounding the Dharma with a single voice, sentient beings each attain understanding according to their kind"; (2) in terms of teachings, perhaps speaking a single sound of giving for sentient beings, it also causes other persons to understand morality, concentration, and so on; all are like this; hence the sūtra says, "Expounding the Dharma with a single voice, sentient beings each understand according to their capacity." In accordance with capacities there are different understandings, and each attains benefit; hence it says "with a single voice, down to rejoicing." Fifth is the operation of not interrupting the buddha-lineage: the practices undertaken by bodhisattvas are called the buddha-lineage; attaining buddhahood and constantly arousing them is called uninterrupted; hence it says "manifesting great parinirvāṇa without interrupting the practices undertaken by bodhisattvas." Sixth is the operation of re-establishing the dharmacakra: causing the Dharma to dwell long after the Great Sage's extinction, showing the ground of buddha-wisdom, principle, practice, fruit, dharmas, sūtras, and so forth, displaying their doctrinal teachings without losing the correct standards. Making them abide and be maintained as originally is called "re-establishing"; hence it says "showing sentient beings, down to falsehoods." Seventh is the operation of sovereign mastery: "with great wisdom" refers to the superknowledge of dharma-wisdom; "sovereign mastery of spiritual powers" refers to the superknowledge of psychic power; "producing transformations" is the superknowledge of illusion. Because of transforming external phenomena, it says "pervading the dharmadhātu," which is a general conclusion that the above three all pervade the dharmadhātu. Furthermore, through dharma-wisdom illuminating principle, one does not abide in the worldly; through the other two according with phenomena, one does not abide in nirvāṇa; taking all three together is called non-abiding. Above, the specific explanation of the ten vows is concluded.

11.20

Third, explaining the inclusion of retinue. Within these ten vows, each and every one embraces hundreds of thousands of myriads of asaṃkhyeyas of great vows; hence it says "sons of the Buddha, down to asaṃkhyeyas of great vows."

11.21

Fourth, revealing the inexhaustibility of the vows, which has three parts: first, citing the inexhaustibility of the ten dharmas; second, using the vows to reverse the condition: only if they were exhaustible would my vows be exhaustible; third, using the vows to accord with identity: because they are inexhaustible, the vows are also inexhaustible. Regarding these ten dharmas, three gates are briefly established: first, distinguishing according to phenomena: each of these ten dharmas is inexhaustible, and the vows are revealed in correspondence to them, as is self-evident in the text; second, distinguishing between extensive and brief: the first nine are extensive and dispersed, while the last one briefly subsumes them; namely, sentient beings, worlds, the realm of space, and mental objects—these four are worldly evolutions; the dharmadhātu, nirvāṇa, and the arising of wisdom—these three are dharma evolutions; the Buddha's appearance in the world and the Buddha's wisdom—these two are wisdom evolutions. Another explanation: mental objects are also subsumed under wisdom, because they are defiled wisdom; therefore the treatise says, "Briefly speaking of three kinds of triple evolutions, displaying three in each." Therefore, the tenth clause briefly subsumes the previous nine. Third, distinguishing general and specific according to the treatise: the first clause is general, because it is for transforming sentient beings that sentient beings are the general; subsuming the other nine matters within sentient beings has an extremely profound meaning, which should be understood by inference based on the unobstructed conditioned origination of the One Vehicle. In the specific: (1) Where do sentient beings dwell? In worlds. (2) What do worlds rely upon? The realm of space. (3) By what Dharma are they transformed? The dharmadhātu. (4) In accordance with their capacity, where are the transformed sentient beings placed? Causing them to attain nirvāṇa. (5) Also causing them to attain great bodhi; hence it says "the Buddha's appearance in the world." The Buddha's appearance in the world means attaining bodhi far removed from the world; it does not mean that the Buddha responding to the world is called "appearance," because the treatise explains it as the place where those transformed are established. (6) By what upāya are they skillfully transformed? The Buddha's wisdom. (7) How do they accord with the mental capacities of beings? Mental objects. (8) Again, by what Dharma are they transformed? The dharmas that are the objective sphere of the Buddha's wisdom, which is the principle of true nature; this is called the arising of wisdom because wisdom arises reliant on this. Now, for this treatise master, the characteristics of the other two gates are obvious according to the text and do not require separate explanation. Because this meaning of mutual inclusion of general and specific and perfect interpenetration is concealed in the text, it is now specifically revealed. The evaluation of the vows is concluded.

11.22

Second, within the evaluation of practice, there are two parts: first, explaining that the great vows perfumed the mind, making the mind pliable, smooth, and capable of initiating practice; second, from "being thus, one becomes one of faith" onward, gathering practice to accomplish the person and directly revealing what is cultivated. In the first part, there are two: first, definitively making vows repeats the previous great vows in order to perfume the mind; second, from "then one attains" onward directly reveals that the great vows perfuming the mind bring benefits. Among the ten minds, the first clause is general, and the remaining nine are specific. In the general, "beneficial" means increasing and augmenting; "peaceful" means according with principle. Furthermore, that obstacles cannot shake it is "peaceful"; causing practice to grow is "beneficial." In the specific: (1) "pliant," because its nature is wholesome; (2) "subdued," because it is free from evil; (3) "quiescent," because it is undisturbed; (4) "non-negligent," because mindfulness is not lost; (5) "extinguished," because defilements do not arise; (6) "straightforward mind," because it directly faces true reality; (7) "harmonious and moistening," because it rescues and protects sentient beings; (8) "free from anger," because it does not abandon sentient beings; (9) "unclouded," because it is not mixed with other minds. From here onward, the aspects of the practices accomplished are directly revealed. Regarding these ten practices, seven gates are briefly established: 1. revealing their names; 2. discerning their essence; 3. clarifying the locus of their accomplishment; 4. distinguishing their characteristics with respect to mental activities; 5. distinguishing them with respect to the two benefits; 6. explaining their sequence; 7. explaining the text.

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華嚴經探玄記 — Classical Chinese

華嚴經探玄記 11

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