華嚴經探玄記 14.49

English (machine translation) 14.49

Language: English

14.49.1

Third, from "When this samādhi is presently manifest" downward explains the section on receiving the position. Within this there are six [parts]: First, according to what kind of seat: just as when a prince of the world receives his office, he sits upon a jambūnada-gold jewel-throne [borne by] white elephants; the bodhisattva is also like this—when receiving the office of a Buddha, he sits upon the king of seats of a great jewelled lotus flower. Second, according to what kind of body: just as a cakravartin's prince, born of the jewel of the jade maiden and fully endowed with the royal marks, is a body that attains the position; the bodhisattva is also like this, having an extraordinarily sublime form as the body receiving the office. Third, according to what kind of retinue: just as when a cakravartin's prince receives the position, the hundred nobles of civil and military [service] assist him together; the bodhisattva is likewise—when receiving the office of a Buddha, the great bodhisattvas surround him together. Fourth, according to what kind of signs: just as when a prince of the world receives the position, the offices and streets are swept and cleared, silk banners and canopies are hung, and bells and drums resound; the bodhisattva is likewise—when receiving the office of a Buddha, the great earth quakes, the evil destinies cease, and he emits light everywhere illuminating the worlds to adorn and purify them, taking this as the sign. Fifth, according to what kind of source of emergence: just as when a prince of the world receives his office, an edict of pardon is issued from his mouth, grace reaches all under heaven, prisoners obtain release, and gifts from the storehouses are bestowed upon the ministers; the bodhisattva is likewise—he emits light from ten places, causing the evil destinies to be escaped and bodhisattvas to advance in practice. Sixth, according to the position that is attained: just as when a prince of the world receives the position, the father king holds a golden vessel filled with the water of the four oceans in his hand and consecrates the crown of the prince's head, which is termed the consecrated cakravartin; the bodhisattva is likewise—the light of all-knowledge emitted from the white ūrṇā of all the Buddhas of the ten directions enters the crown of the bodhisattva's head, which is termed receiving the position of a Buddha. Of these six passages of the sūtra, the commentator explains the first three passages in one place; the next two are also explained in one place; and the last one is explained separately. In the initial [matter of the] seat, there are ten aspects: 1. "King of flowers" is the master-aspect, because of mastery. 2. "Circumference", etc., is the measure-aspect, because of being vast. 3. "Many jewels", etc., is the superior-aspect, because it is fully endowed with virtues. 4. "Surpassing", etc., is the ground-aspect, because it is the place of arising. 5. "Transcending the world", etc., is the cause-aspect, because it is born from that. 6. "Knowing all", etc., is the accomplishment-aspect, because it is accomplished through empty wisdom, just as worldly lotus flowers are accomplished through planting. 7. "Radiance", etc., is the ultimate-truth aspect; just as worldly lotus flowers cause the mind to grasp and attach, the bodhisattva's flower seat well illuminates the dharmadhātu. That the treatise treats it in terms of illuminating principle and the sūtra treats it in terms of illuminating phenomena can be known. 8. The virtue-aspect: the sūtra lacks this phrase, and because it is similar to the ground-aspect, it is not distinguished; furthermore, this clarifies that the aspect of the resulting fruit produced differs from the previous one. 9. "Vaidūrya", etc., is the essence-aspect, because the stem and so forth are the shapes of its essence. 10. "Immeasurable light", etc., is the adornment-aspect, because virtues and functions are fully equipped. Second, from "At that time" downward clarifies according to what kind of body: the body is extraordinarily sublime and vast, matching the flower seat. Third, from "Instantly" downward clarifies according to what retinue: namely, dwelling on the seat and attaining samādhi, with minds reverent and eyes gazing. Fourth, from "This bodhisattva ascends" downward clarifies according to what kind of signs; there are five signs: first, shaking the earth; second, halting suffering; third, illumination by light; fourth, adorning the realm; fifth, seeing the Buddhas, etc. Fifth, from "Why is that?" downward clarifies according to what source of emergence. Saying "Why is that?" inquires into what precedes and introduces what follows. The treatise says that because of emitting light, this generally explains the source of emergence. Within the text there are three [parts]: first, emitting light from ten places; second, from "At that time" downward, due to the light illuminating everywhere, all the Buddhas and bodhisattvas become aware of it; third, from "Instantly" downward, because of this awareness, the bodhisattvas of lower ranks all come to make offerings. Within the first, these ten radiances are subsumed by the treatise under three: the preceding nine are beneficial activities, namely, the first five benefit ordinary beings; the next two benefit the one vehicle; the last two benefit bodhisattvas. Furthermore, the eighth, ninth, and tenth—these three—are called activities of awakening: the eighth awakens the activities from the initial aspiration up to the ninth bhūmi; the ninth awakens the bodhisattvas of the tenth bhūmi; the tenth awakens all the Buddhas. Furthermore, the eighth and ninth lights are called activities of gathering and subduing: the eighth can gather, being able to cause bodhisattvas up to and including the ninth bhūmi to all come and make offerings; the ninth can subdue, being able to cause the palaces of Māra to be obscured. Within the tenth light from the crown of the head, there are four [parts]: first, illuminating the ten directions; second, forming a light terrace; third, presenting offerings; fourth, entering beneath the feet. The first two can be known. Within presenting offerings there are three: first, revealing the superiority of the offerings; second, directly offering to the Buddhas; third, clarifying the benefit of offering. Regarding "definitely [attaining] the unexcelled path", the treatise has two explanations: saying that it is the meaning of certainty within the bhūmis, this concerns the realization of certainty on the bhūmis; saying "there is also another meaning", etc., concerns the benefit of causing lower ranks to enter right certainty—namely, certainty without negligence means departing from wrong certainty, and a mind decisive in the tasks undertaken means collecting good certainty. Regarding "entering beneath the Buddha's feet", Master Yuan has three explanations: 1. With respect to doctrinal signs, the light from the crown entering the feet reveals profound reverence. 2. In terms of signs revealing reality, the bodhisattva's light of wisdom realizes and enters the Buddha-sphere; entering by advancing from below is called entering beneath the feet, so the treatise calls it being gathered by equal wisdom. 3. Discussing it in terms of reality, when the bodhisattva's own causal practice advances toward the resulting fruit, realizing and entering from below is called entering the Buddha's feet. Second, from "At that time" downward, because the light shines everywhere, all the Buddhas and bodhisattvas are made aware of it. Third, from "Instantly" downward clarifies that, due to their awareness, they are made to act. Within this there are two: first, bodhisattvas of lower bhūmis come here to raise offerings—namely, first making offerings, and afterwards attaining benefit; second, bodhisattvas of the same rank assist with the light of virtue—also first the light enters, and afterwards the benefit is clarified. Indeed, because the bodhisattva inwardly possesses myriad virtues, the sign of the svastika (wan character) appears on the chest. The treatise's explanation can be known. Sixth, from "At that time the Buddhas" downward clarifies according to the position that is attained. Within this there are four: namely, the Dharma, the metaphor, the application, and the conclusion. Within the initial Dharma explanation there are also four: first, emitting light; second, entering the crown of the head; third, attaining benefit; fourth, concluding the position. Within the first, the light has ten activities: 1. Benefiting wisdom, which is beneficial activity. 2. Causal activity. 3. Illuminating and revealing the Buddha's power so as to cause others to be reverent, called reverential activity. 4. Exhorting and advancing, etc., called exhortative activity. 5. [Shaking] the ten directions, etc., called quaking activity. 6. Extinguishing, etc., called halting activity. 7. Subduing activity. 8. Manifesting activity. 9. Rolling up and unfurling activity. 10. Showing supernatural powers, etc., which is transformative activity. Second, entering the crown: the phenomenal light entering the crown is precisely the light of Dharma entering the mind, because of augmenting the position. The treatise calls it the Tathāgata's light. "Those bodhisattvas' reciprocal equal gathering by wisdom" means that the light from the bodhisattva's crown entering the Buddha's feet is because of advancing upward; the Buddha's light entering the bodhisattva's crown is because of gathering from below. Cause and fruit reciprocally unite, hence it says "equal". The physical light is precisely wisdom, hence it says "wisdom".

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Third, the acquisition of benefits is understood. Fourth, within concluding the station: entering the realm of the Buddha means that what is realized is identical; possessing the ten powers means that practice and virtue are identical; falling into the category of Buddhas means that the perfected person is identical. Because one has perfected the virtues of a Buddha, one falls into the category of Buddhas, just as one who has newly left the household, though not yet having received the precepts, already falls into the category of the Saṅgha. The metaphor, the application, and the concluding of the station may all be understood. Fourth, from "abiding on the Cloud of Dharma Bhūmi, he knows in accordance with reality" onward explains the section on the culmination of greatness. Within this there are five: first, greatness of knowledge, based on the meaning of the true knowledge of correct enlightenment; second, greatness of liberation, based on the meaning of the mind's mastery; third, greatness of samādhi, based on the meaning of accomplishing all tasks immediately upon giving rise to the mind; fourth, greatness of dhāraṇī, based on the meaning of benefiting sentient beings in accordance with all worldly realms; fifth, greatness of supernatural powers, based on the meaning of being capable of saving sentient beings. The first two are the benefit of oneself: the first is internal knowledge, and the second is external function. The latter three are the benefit of others: the first is the activation of function through mental karma, the second is based on producing vocal karma, and the third is the transformations of bodily karma. In the first, within the greatness of knowledge there are seven kinds of greatness: first, greatness of the knowledge of origination, knowing the origination through conditions of dharmas and using the power of knowledge to sever doubts. Second, greatness of the knowledge of adaptive transformation, meaning the functions of the knowledge of transformation arise based on the body. Third, greatness of the knowledge of adhiṣṭhāna (empowerment), meaning the activity of transformation is sustained, and its transformative functions are not one; repeating "thus" means that the constant transforming without interruption is called the power of advancing practice. Fourth, knowledge of entering the subtle: this is the gate of subtle mutual containment and establishment; he constantly manifests the attainment of Buddhahood. Among the eight aspects, in one he manifests all, hence it is termed subtle. Based on that adaptive transformation and so forth, it summarizes the preceding three knowledges, calling them non-dual, to reveal the subtle based thereon. First, transformation; second, empowerment; third, origination—combining these three knowledges, one attains Buddhahood based on them, hence it is called "doing", which is precisely the subtle. Fifth, knowledge of secret places: this is the gate where the concealed and revealed are both established in secret. It means that, to protect those of initial aspiration whose faculties are not yet mature, he manifests the coarse and conceals the subtle so that they are not terrified; based on that, it speaks of submerging this subtle knowledge. Sixth, knowledge of entering kalpas: skillfully understanding that the various kalpas mutually penetrate is called the knowledge of entering kalpas. The continuity of time and kalpas is spoken of as life. Flowing and shifting is called saṃskāra. One subsuming all is called empowerment. One entering all is called relinquishment, because abandoning oneself to follow another is called relinquishment. Kalpas shifting according to the mind is called the mastery of intention. Seventh, knowledge of entering the path: knowing that worldly dharmas can serve the function of supramundane antidotes, it is called entering the path. First, regarding the greatness of the knowledge of origination: the various commentaries state that one should know it is the knowledge of origination through causes and conditions. "He furthermore, in accordance with all divisions, defiled, or pure, or ceased"—this is a general explanation. Within it there are six levels: first, or purely defiled, referring to the first five phrases and the origination of wrong views and afflictions; second, or purely pure, referring to the origination of nirvāṇa and the origination of śrāvakas and so forth; third, or purely ceased, referring to the origination of space; fourth, the combination of defiled and pure, referring to consciousness and the formation and disintegration of the conditioned worldly realm; fifth, the combination of pure and ceased, referring to the unconditioned and nirvāṇa; sixth, encompassing defiled, pure, and ceased, referring to the origination of the dharmatā. In the śāstra-sūtra it is called dharmadhātu: the unwholesome dharmadhātu is called defiled, the wholesome dharmadhātu is called pure, and the unconditioned dharmadhātu is called ceased. In the śāstra's separate explanation, saying "in accordance with all the places of the three realms" explains the first three phrases, as can be known. "In accordance with all sentient beings" explains the next two phrases, as can be known. "In accordance with all defiled and pure minds" explains the origination of consciousness, as can be known. "In accordance with all conditioned and unconditioned dharmas, being without knowing and knowing" explains the origination of the conditioned and unconditioned: that is, the conditioned has mind, hence is called "knowing", and the unconditioned lacks mind, hence is called "without knowing". "In accordance with all places such as space" explains the origination of space, because it is the locus on which worldly realms and so forth depend. "In accordance with all the correct and incorrect dharmas taught" explains the origination of the dharmadhātu: that is, pure dharmas are called correct, defiled are called incorrect, and "and so forth" includes cessation. "In accordance with what is realized and not realized, referring to nirvāṇa" explains the origination of nirvāṇa, because it is what is realized by the noble ones. Below, explaining what is not realized explains wrong views and so forth. Why are they not realized? Because of wrong views. Whose wrong views? Other non-Buddhists and so forth, because they are incapable of realizing it. The explanation of "in accordance with all the formation and disintegration of the vessel world" can be understood. "In accordance with all the distinctions in the origination of the three vehicles" explains śrāvakas and so forth, as should be known. The concluding text can be seen. Second, from "that bodhisattva, with such..." onward explains the knowledge of adaptive transformation. Within it, first it explains individually, and later it concludes generally. In the individual [section] there are ten phrases: the first four explain mastery of transformation in the sentient-being realm. This refers to transforming and manifesting sentient beings and their performed karma, transforming and manifesting poverty and so forth, and displaying wrong views; therefore the śāstra states, "Adaptively transforming to display afflictions, because they act through defiled views." The next phrase is mastery of transformation in the vessel world. The following five phrases are mastery of transformation in the enlightened-knowledge world. Saying "dharmadhātu" is because it is the practice of the Dharma that is taught; transforming and manifesting the dharmas of the three vehicles all possess the meaning of enlightenment. In the conclusion, transforming to create that which possesses mind is called "conceptualized"; transforming and manifesting inanimate things is called "non-conceptualized". Another explanation: manifesting transformations through conscious intention is called conceptualized; manifesting transformations effortlessly is called non-conceptualized. This text speaks in terms of the first meaning, because this is the effortless station of the Cloud of Dharma. Third, from "that bodhisattva..." onward explains the knowledge of empowerment (adhiṣṭhāna). Within it there are ten: first, the initial Buddha, Dharma, and Saṅgha are empowerment of the objective realm, meaning that constantly transforming without interruption is called the empowerment of the Buddha's power; Dharma and Saṅgha are also like this (the sūtra lacks the empowerment of the Saṅgha); the remaining eight phrases are empowerment of practice. The first two are empowerment of contrary practice, like the Brahmin Jayoṣmāyana below, who supported the myriad practices with the five heats and the mountain of blades—this is the empowerment of karma. Such as retaining afflictions to assist in accomplishing correct practice is called the empowerment of afflictions. The next five phrases are empowerment of concordant practice: accumulating practices over a long time is called empowerment of time; initiating practices due to vows is called empowerment of vows; enabling practices to arise due to past roots of goodness is called empowerment of past lives; initiating practice based on practice is called empowerment of practice; practicing through three asaṃkhyeyas is called empowerment of kalpas; being able to initiate practice based on the retribution of life is called empowerment of lifespan. The next phrase is the empowerment of the fruit. The śāstra states, "Among them, the empowerment of knowledge is because of the knowledge of all knowledges (sarvajñajñāna), since this knowledge can accomplish all tasks." The upper phrase explains knowledge, and the lower phrase explains empowerment, as can be known. Fourth, from "that bodhisattva, abiding in this..." onward explains the knowledge of entering the subtle, meaning knowing that the Buddha's transformative functions are subtle and sovereign. Within this, "practicing" refers to the deeds performed below, in the middle in Tuṣita Heaven, and above. The sūtra lacks the lion's stretch; the rest of the text can be known by following the explanation. Fifth, from "furthermore, the Buddhas..." onward explains the knowledge of secret places, meaning knowing the secret meanings and so forth manifested by the Buddha. Within this, the first three karmas can be understood; next is calculating whether the time for sentient beings to receive transformation is timely or untimely;

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Next, there are those who have long since attained buddhahood yet are manifested as receiving prophecies, or [the Buddha] seeing a white pigeon and prophesying that it will become a buddha: such cases are called the secret of conferring prophecies. Using affectionate speech with Rāhula while scolding Devadatta is the secret of gathering in and subduing sentient beings. The principle in truth is the One Vehicle, yet provisionally three or five are taught: this is called the secret of the distinction among the various vehicles. Below, regarding what is known, it means knowing the faculties as immature or ripe, knowing earlier and later karma, and knowing adverse and favorable practices, all alike attaining bodhi. Sixth, from "this bodhisattva" onward explains the wisdom of entering kalpas. The treatise states: "'Entering' herein means that through the equal liberation, all kalpas mutually enter one another." That is, because the teachings of inconceivable liberation are equal and uniform throughout the sea of all kalpas, they cause all kalpas mutually to enter one another. The rest of the text is the same as explained in the "Chapter on Arousing the Aspiration" and so forth above. Seventh, from "this bodhisattva" onward explains the wisdom of entering paths. Within this, the sūtra text lacks the initial wisdom of entering the path of ordinary beings. The treatise says "relying on the bhūmi of ordinary beings," which interprets this phrase. "Relying on the practice of conceit" explains the wisdom of subtle dust (paramāṇu), meaning that by distinguishing material form through subtle dust, one is made to leave behind conceit. The words "relying on faith to be born in heaven" explain the wisdom of lands, meaning that wisdom manifests pure lands that surpass what those beings believe in. The words "relying on vitarka and vicāra" explain the wisdom regarding the bodies and minds of sentient beings, meaning that afflicted and disordered minds are collectively called vitarka and vicāra. Below there are six phrases on the gathering and dispersing of transformation, meaning knowing the destinations of those to be transformed, practicing the Buddha path, and showing that adverse and favorable actions are difficult to fathom; possessing the three vehicles is also understandable. The concluding text is obvious. Second, from "this bodhisattva-mahāsattva" onward explains the greatness of liberation. Therein, it first distinguishes [the types] individually and later concludes generally. Among the individual [types] there are ten: First, inconceivable liberation relies on the realm of supernatural penetrations, meaning transformative mastery is difficult to measure. Second, unobstructedness means being able to reach immeasurable worlds because vow-wisdom is unobstructed; this is swift mastery. Third, pure practice: the treatise-sūtra calls it pure wisdom. The pure practice that is known has roughly three gates: (1) knowing the worldly and world-transcending, distinguished by stage; (2) knowing the trainee and non-trainee, distinguished by cause and effect; (3) knowing the śrāvakas and so forth, distinguished according to persons. This is mastery of the known. The first two are penetrations, and this one is wisdom. Fourth, the illumination of the universal gate means transforming matters according to intention, that is, according to the minds of sentient beings, universally manifesting one's own body in all portals of forms and images, like Avalokiteśvara and others; this is called universal-gate mastery. Fifth, tathāgatagarbha is the dharāṇī of phenomena (dharma-dhāraṇī), meaning the known tathatā, which accumulates the Tathāgata's virtues as numerous as the sands of the Ganges; it is called the dhāraṇī-dharma of the tathāgatagarbha. Sixth, following the unobstructed wheel means being able to crush the intentions of others without retreating. Seventh, entering the three times means maintaining the kalpas of the three times according to one's will; this is the wisdom of entering kalpas. Eighth, the treasury of the dharmatā is the wisdom of the gathering of causes and conditions of all dharmas in all aspects; this is the same as the wisdom of gathering above. Ninth, the liberation of illumination means the light does not leave the body yet can shine universally. Tenth, superior progress relies on knowing the minds of sentient beings in immeasurable worlds at one and the same time. The general conclusion is understandable. Next is the greatness of samādhi, next the greatness of dhāraṇī, and last the greatness of supernatural penetrations—all can be understood. The section on the culmination of greatness is completed. The fifth major section, from "this bodhisattva achieves" onward, explains the section on explaining the name. Therein are three: (1) being able to receive the cloud-rain of the Buddhas' preaching of the Dharma is named the Cloud of Dharma Bhūmi (dharmameghā-bhūmi); (2) from "from the power of vows" onward, being able to pour down the rain of Dharma to extinguish the dust and flames of afflictions of sentient beings is named the Cloud of Dharma Bhūmi; (3) from "furthermore, sons of the Buddha" onward, being able to pour down the rain of Dharma to produce the good roots of beings is named the Cloud of Dharma Bhūmi. In the first, if named according to what is received, it should be called the Rain of Dharma Bhūmi; if named according to the capacity to receive, it should be called the Ocean of Dharma Bhūmi. But here, naming it according to the locus that receives the Dharma, it is called the Cloud of Dharma Bhūmi. Therefore, the treatise explains that first, the cloud and Dharma are similar because they cover everywhere. In this bhūmi, hearing the Dharma is similar, because this Dharma heard is broad and covers everywhere; therefore it is called a cloud, being similar to the Dharma. As for the statement that the body is like space covering everywhere, it clarifies the body that is capable of hearing the Dharma, meaning the locus that receives the cloud is only space. Thus it is said that the body capable of receiving the Dharma is like space. If according to what is correlated: the Buddha's body is like a cloud, and the teaching of the Dharma is like rain. Then what is received is like rain, and the one capable of receiving is like the ocean. If correlated to the taught Dharma covering everywhere like a cloud, then what is received is like a cloud, and the one capable of receiving is like space. The second, extinguishing dust, and the third, delivering sentient beings, are clear in the treatise and understandable. In the first, it first generally clarifies the accomplishment of mindfulness power, because it explains the meaning of receiving and holding closely, meaning listening to, receiving, and holding [the Dharma] close to the Buddha. Second, from "capable in a single thought" onward, it specifically clarifies receiving the Dharma. Therein are three: first, listening to and receiving many dharmas from a single Buddha; second, from "like the great ocean" onward, listening to and receiving the true Dharma from many Buddhas; third, questions and answers clarifying the scope of the previous two types. In the first of these, there are the doctrine, the metaphor, and the application. In the treatise's explanation, it first generally explains that because many are taught, it explains the immeasurable dharma-illuminations in the doctrine. Second, entering the Tathāgata's subtle and secret locus explains the subtle and secret rain of Dharma in the application. Third, swiftly explains being able to receive in the span of a single thought. Because hearing in this bhūmi is superior, one can receive many dharmas. Although what is received is much, if it were coarse, shallow, and easily understood teachings, receiving them would not be remarkable; hence it also says that although the secret dharmas are many, if one had to amass time before receiving them, it would also not be difficult. Now it clarifies that in a single thought one swiftly can retain them, and therefore it is superior. The treatise says: from "therein, immeasurable" onward, it specifically explains the previous three: the first two are the dharmas heard, and the last is the virtue of being able to hear. First it explains the dharmas heard, meaning nature and creation; thus they are divided into two aspects: what is known by the three wisdoms is called the self-nature of dharmas, while teaching and giving to sentient beings is called creation. In specifically explaining nature: great dharma-illumination is gathered and received by the wisdom of hearing and thinking; great dharma-radiance is gathered and received by the wisdom of cultivation. The sūtra lacks this phrase. How does it make the great rain of Dharma? Like a great cloud bestowing the rain of Dharma on others. Below it explains the ability to hear: giving rise to faith is called receiving; accepting the teaching is called capability—this is holding the text. Grasping the meaning is called thinking—this is holding the meaning. Not losing is called retaining, which runs through both previous positions. The sūtra briefly omits the two phrases on capability and thinking. In the second, explaining the Dharma received from many Buddhas, the great ocean also has four meanings, whose characteristics are obvious and understandable. In the third, distinguishing the scope through questions and answers, there is first a question and then an answer. In the answer there are also two: first, assessing and revealing that what is heard is vast and numerous, revealing the first section above; second, from "just as at a single Buddha's place" onward, analogously revealing many Buddhas, revealing the second section above. In the former, the statement "dharma-treasuries of the three times" is explained by the treatise as three kinds of treasuries of affairs in the dharmadhātu, namely illumination, radiance, and rain being the three kinds; accumulated in the dharmadhātu, they are called treasuries. In the second explanation of the name, it initially draws upon clouds, thunder, and so forth to reveal the bodhisattva's virtue of being able to transform.

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Second, "in a single thought-moment," etc., clarifies that the time of transformation is brief. "Above," etc., clarifies that the places of transformation are vast. The rest shows the superiority of the transformative benefits. Furthermore, the wind, clouds, rain, and so forth should be understood as in the treatise. Third, in explaining the name, the eight phases are manifested and accomplished, gradually nurturing the goodness of living beings, as is evident from the text. Sixth, from "The bodhisattva dwelling on this ground..." onward clarifies the section on the supreme and surpassable aspects of supernatural power. The treatise opens six categories: First, "based on the internal": supernatural powers rely on internal virtues; this has four aspects, which are the five great things in the previous section on the ultimate extent of greatness, since the greatness of knowledge and the greatness of dhāraṇī are combined in the explanation, making four. Because those are all virtuous functions of this ground, they are explained together here. Second, "based on the external": the karmic functions of supernatural powers arise in reliance on external objects. Third, "own-characteristic": the function of transformation is the characteristic of supernatural powers. The above two gates share one sūtra passage, but are opened into two gates in terms of their meaning. Fourth, "performing sustaining": continuously functioning without interruption. Fifth, "causing joy": severing the doubts and afflictions of the assembly. Sixth, "great excellence": surpassing the preceding grounds. Concerning the second, "based on the external": external things such as the earth are the worlds shaken, being the dependent reward. Furthermore, there are external things such as the bodies of oneself and others, which are the bodies manifested later, namely the primary reward. Why are the bodies and so on spoken of as external? Explanation: because in contrast to the earlier greatness of liberation, etc., which are internal virtues, these bodies and so on are spoken of as external things. Third, "own-characteristic" also has two kinds: first, transforming external things and so on, where the lands and other bodies are both called external, etc. Second, manifesting and transforming one's own body, etc. These two also subsume this section of the text. First, transforming external things has three aspects: first, transforming briefly or extensively within the same category; second, transforming distinct phenomena between defiled and pure; third, an atom containing a world, etc., which is masterly transformation. Second, from within a single atom manifesting all Buddhas is the mastery over what is done by manifesting and transforming one's own body, etc. Fourth, from "or in a single thought-moment..." onward clarifies performing sustaining. Here there are ten: 1. body and speech making offerings and praises; 2. the eight phases responding to capacities; 3. the body manifesting the three times; 4. containing kṣetras within the body—the following text shows Vajragarbha using this gate to cut off the assembly's doubts; 5. emitting wind from the pores; 6. oceanic flowers manifesting Buddhas; 7. bodily light shining universally; 8. breathing from the mouth shaking the earth; 9. extensively manifesting the three disasters; 10. body and lands mutually becoming one another. The conclusion from "O sons of the Buddha..." onward is understandable. Fifth, from "At that time..." onward clarifies causing joy; causing joy is because of severing doubts. This has two kinds: first, manifesting one's own supernatural power to sever the assembly's doubts; second, from "conforming to the Tathāgata's body, speech, and mind..." onward clarifies preaching all Dharmas to sever the assembly's doubts. The former also has two: the first question and answer reveals that the supernatural power is supreme, causing the assembly to rejoice. The latter question and answer clarifies that the supernatural power is surpassable, causing the assembly to rejoice. The former also has two: first a question, then an answer. The former also has two: first the great assembly generates doubt, meaning they cite the Buddha to doubt the bodhisattva, not that they doubt the Buddha; afterward, Vimukticandra captures the doubt and makes the entreaty. Vajragarbha's answer has four parts: 1. entering samādhi to sever doubt; 2. revealing the name of the samādhi; 3. the bounds of the karmic function; 4. analogously revealing the vast quantity. In the first part, there are also four: 1. the Master of the Dharma enters samādhi; 2. the assembly sees him enter the body; 3. seeing the Buddha within the body; 4. retracting the functions back to the origin. In the second, revealing the name, there is first a question, then an answer. Since its name was already revealed when entering samādhi before, why is it asked again? Explanation: At that time, the Master of the Dharma silently entered samādhi, and the later compilers took it and placed it there. Since it was not revealed at the time, it is therefore asked here. The answer says "the essential nature of the Buddha-lands": by entering this samādhi, one can manifest Buddha-lands; hence this samādhi is called their essential nature. Third, from "asking..." onward clarifies the bounds of the karmic function. Here are two: first a question, then an answer. In the answer, not only does he manifest a single Buddha-kṣetra as before, his power can even manifest more than dust motes, etc. Fourth, from "A bodhisattva on the Cloud of Dharma..." onward clarifies the analogous vast multiplicity. Here are three: first, the vast multiplicity of what is attained, meaning what is attained on this ground is not merely one or two, hence it says "attaining such immeasurable..." and so on. Second, from "therefore..." onward clarifies that the karmic function is hard to fathom: in it, first, the three karmas are hard to fathom; the supernatural power is the previous greatness of supernatural powers; next, observing the three times is the knowledge of the three masteries; next, samādhi is the previous greatness of samādhi; next, the power of knowledge is the previous greatness of knowledge; next, sporting in liberations is the greatness of liberation; transformations, etc., are the transformations of external things, etc., as is understandable. Third, the summary conclusion of vast multiplicity from "O sons of the Buddha..." onward is understandable. Second, from "Vimukticandra said..." onward clarifies that in contrast to the Buddha, this is shown to be surpassable. Here there is first a question, then an answer. In the question, he raises the bodhisattva to doubt that the Buddha is not superior; the phrasing of the question is the same as above. The intent of the doubt is different, which should be understood by checking the answer. In the direct answer below, there are three: First, he rebukes the question as a whole. Just as one four-continent world is already small compared to the realms of the ten directions, if one were further to take a bean's amount of soil from the four-continent world, that would be the smallest of the small. This four-continent world is already vast compared to the bean-sized soil, yet those realms of the ten directions are far vaster still compared to the four-continent world, being the greatest of the great. Merely using the small to doubt the vast is already impermissible; how much more so wishing to compare the smallest of the small to the greatest of the great—it is utterly impermissible; hence he says, "What you ask, I consider to be like this." "The Tathāgata's immeasurable..." and so forth concludes the rebuke with a counter-question. Second, from "O sons of the Buddha..." onward, he reveals it through facts. Namely, among the virtues of the ten grounds, what has been spoken of before is like a bean's amount of soil, while what has not been spoken of is like the soil of a four-continent world. The Tathāgata's virtues are compared to the soil of the realms of the ten directions; if the virtues of the grounds that have been spoken cannot even be compared to those not yet spoken, how could they be compared to the virtues of the Buddha fruit? Third, from "I will now speak..." onward cites the Buddha to confirm that the virtues of the ground are immeasurable. The virtues of the ground are immeasurable, yet they fall short of the Buddha. Because this meaning is hard to believe, he cites the Buddha as proof. From "Just as in the ten directions..." onward directly reveals that the bodhisattva's virtues are inferior to the Buddha's, as is understandable. Second, from "O sons of the Buddha, when this bodhisattva accords with such wisdom and conforms to the Tathāgata..." onward directly refers to the fruits of malleability, adopting retribution, vows and knowledge, and so on. In the fruit of malleability, there are four: 1. clarifying the practice of malleability; 2. from "The bodhisattva dwelling on this ground..." onward clarifies the purity of instructive knowledge; 3. from "The Buddhas of the ten directions teach the three times..." onward clarifies obtaining mastery in the Dharma; 4. from "This is called..." onward concludes the characteristics of the ground. Among these four, the first two sections are called in the treatise "preaching the Dharma to cause joy," while the remaining ones and the latter two fruits are all called the section on great excellence. In the former, the first practice of malleability contains the three: doctrine, metaphor, and application, as is understandable. In the second, the purity of instructive knowledge, doctrine, metaphor, and application are also understandable. In the sixth, great excellence, first, the three times, etc., are called excellence in supernatural power. Second, in adopting retribution, attaining samādhis equal to the dust motes of ten ineffable hundreds of thousands of worlds, etc., is called excellence in calculation.

14.49.5

These two kinds of activities surpass all previous bhūmis; hence it is called 'greatly supreme'. Within the former [section], the first five clauses distinguish [the aspects] separately, and the subsequent one clause summarizes the five. In the Śāstra they are subsumed into three: the first two are each one [category], and the later three form one [category]; thus they make three. First, knowledge of the three times is the practice of severing doubts: because penetrating the three times constitutes the supramundane path, it is named the meaning of the path, as should be understood. Second, knowledge of the dharmadhātu is the practice of swift supernatural powers, because one hears the secret Dharma of the Tathāgata expounded. Third, the three clauses below are called equally performing auxiliary practices, which refers to conferring benefit on sentient beings through equanimity in teaching. 'Knowledge of all worlds' means performing the equanimity of purifying buddha lands for the sake of transforming sentient beings. Second, 'universally illuminating', and so forth, means performing the equanimity of illumination of Dharma, which is transformation through the wisdom of teaching. Third, 'great compassion', and so forth, means performing the equanimity of samyaksaṃbodhi, which is transformation through realized wisdom. Below 'To summarize', it concludes. The rest of the text can be known. In the seventh major section, below 'The sequence of these ten bhūmis of the bodhisattva', the section on the reflections of the bhūmis is explained. Within it there are four: namely the lake, mountains, ocean, and jewel. They illustrate four merits: the first three are merits of transmission (āgama), and the last one is merit of realization. Within the former, the lake illustrates the merit of cultivation, which is the practice of undertaking cultivation in the various bhūmis; second, the mountains illustrate the merit of preeminent supremacy, which is virtue accomplished in reliance on cultivation, where the station of virtue rises loftily; third, the ocean illustrates the merit of the great fruit that is difficult to cross yet can be crossed, which is the virtue produced by cultivation that can reach the great fruit—'crossing' being equivalent to reaching; fourth, the jewel illustrates the merit of transforming to the utmost and being firm, meaning advancing from the first bhūmi to the Dharma Cloud, hence called 'transforming'; when the station reaches the ultimate and hindrances are eliminated, it is called 'transforming to the utmost'; and when the realization of principle reaches the ultimate, it is called 'firm'. Within the first, the merit of cultivation, there are the doctrinal statement, simile, and application. In the doctrinal statement, beginning from Joyous and ending at the Dharma Cloud is called 'sequential practice'. Because the cause accomplishes the great fruit, it is called 'tending toward omniscience'. In the simile, Anavatapta is translated here as 'Lake Without Afflictive Heat', because this nāga king is free from the three kinds of suffering, such as scorching sand. Regarding 'issuing four rivers': the Śrīmālādevī Sūtra speaks of eight rivers, and the Āgamas speak of twenty rivers; each has its reason. Speaking of four rivers is based on the primary source: this lake is atop Mount Gandhamādana; on the eastern face, the mouth of a golden elephant issues the Gaṅgā River; on the southern face, the mouth of a silver bull issues the Sindhu River; on the western face, the mouth of a lapis lazuli horse issues the Sītā River; and on the northern face, the mouth of a crystal lion issues the Vakṣu River. These four rivers each emerge from the lake, and after forty li, each divides into four rivers, encircling the lake once, and then flow into the great ocean in their respective directions. Therefore, together with the original four, there are twenty rivers, whose names are fully listed in the Vibhāṣā. The Tathāgata appeared in the world to the east of that mountain; therefore, the five rivers on the eastern face are all seen by people, so they are generally taken as a simile. The other three original rivers have great renown; although people have not seen them, there is none who has not heard of them, so they are also taken as a simile. Together with the former, they make eight. The other rivers are of lesser renown and people may not have heard of them; hence they are not discussed. 'Filling the four continents' does not mean that the four rivers each flow to one continent; this refers generally to the single Jambudvīpa. Why then is it called the four continents? Explanation: this is a case where the words are general but the meaning is specific. Because this Jambudvīpa is subsumed as one continent among the four continents, it generally speaks of the four continents while meaning Jambudvīpa. As in the concluding summaries of assemblies above, where it is said 'Just as in these four continents, so it is in the ten directions', these are all of this category. In the application: the four means of embracing, benefiting others, corresponds to the four rivers filling [the lands]. Being inexhaustible, reaching omniscience, and augmenting the accomplishment of the benefit of oneself to attain great bodhi, corresponds to entering the great ocean. In the Śāstra, 'cultivating in reliance on the power of original vows' explains the water of good roots and great vows flowing forth from the bodhicitta. Here it merely says 'bodhisattva', who must possess bodhicitta without needing to be stated. 'Performing practices that benefit others through the four means of embracing' explains the four means of embracing fulfilling [the wishes of] sentient beings. 'One's own good', and so forth, explains the benefit of oneself, as can be known. Second, in the mountain simile for the merit of preeminent supremacy, there are four parts: 1. generally presenting the principle; 2. listing the names of the mountains; 3. manifesting the things within the mountains; 4. applying the principle. In the first part: the statement that the ten bhūmis have distinctions based on the Buddha's wisdom means taking the Buddha's wisdom as the sustaining cause to generate the distinct characteristics of the ten bhūmis, just as relying on the earth's predominant sustaining power there are ten mountain kings. The Śāstra says: 'Because in reliance on omniscience, one practices the ten bhūmis with predominance.' In listing the names: Mount Harīra is named because Khadira wood is produced on this mountain. Khadira is translated here as 'bitter whip wood'. Yugaṃdhara is translated here as 'Dual-Holding Mountain'. Nemiṃdhara is translated here as 'Rim-Holding Mountain'. Cakra[vāḍa] is translated here as 'Encircling Mountain'. The rest of the names can be known. Third, below 'Like the Snowy Mountains', it manifests the things within the mountains to illustrate the ten bhūmis. Within this: 1. illustrates the wondrous medicine of the noble wisdom of the first bhūmi; 2. illustrates the fragrance of morality of the second bhūmi; 3. illustrates the wondrous jewels of dhyāna meditation of the third bhūmi; the fourth bhūmi's supramundane nature resembles an immortal (ṛṣi); 5. uses yakṣas to illustrate the skillfulness and mastery of the fifth bhūmi; 6. uses fruit to illustrate the contemplation of the aggregation of conditioned arising of the sixth bhūmi, and that the śrāvaka fruit is not exhausted means that because the sixth bhūmi surpasses the realm of the śrāvakas, it is said to have no end; 7. the nāga illustrates the seventh bhūmi, also because it surpasses the pratyekabuddhas and can expound their path; 8. mastery of mind refers to the Guhyaka spirits, called the host of masters, illustrating the ten masteries and so forth in the eighth bhūmi; 9. the asuras illustrate the marks of skillful gathering of sentient beings and great power in the ninth bhūmi; 10. the devas illustrate the fulfillment of the tenth bhūmi. Furthermore, the Śāstra explains: 'Here, the purely pristine jewel mountains illustrate the eight bhūmis being disgust-bhūmis. Because of being well purified' means that among the ten mountains, the initial Snowy Mountains and Gandhamādana are excluded because they are mountains of earth and rock; the remaining eight are all mountains of gold and jewels, hence called 'purely pristine jewels'. Illustrating the latter eight bhūmis as 'disgust-bhūmis' refers to the third bhūmi, which turns away from afflictions through pure dhyāna, being purely pristine like jewels. 'Well purified' refers to the fourth bhūmi and above, because through their being outflow-free they sever afflictions, being purely pristine like jewels. Below the statement 'Furthermore, the various mountains', it explains all the things within the mountains, meaning that immortals and so forth are counted as sentient beings, while medicine, jewels, and so forth are not counted as sentient beings. Within this: 1. medicine and so forth can sustain internal retributions, called objects of enjoyment. That is, medicine can eliminate illness, which is called 'counteracting increase and decrease'. Fragrance and fruit sustain the body, which is called 'nourishing things'. 2. Jewels do not sustain the body, but can only be accumulated to eliminate poverty; hence they are called 'guarding and protecting' and so forth. The statement 'relying on the Snowy Mountains', and so forth, specifies their locations, meaning the first, the third, and the sixth; these four are what non-sentient things rely upon.

14.49.6

Below, in explaining the numbers of sentient beings, six kinds of hardships are remedied: first, the fields of merit with five superknowledges are made offerings to, which generates wealth, thereby remedying the hardship of poverty; second, the yakṣas majestically restrain their retinues not to harm people, thereby remedying the hardship of death; third, the nāgas send down timely rain, thereby remedying the hardship of peril; fourth, the vajradhara-warriors subdue evil people, thereby remedying the hardship of intractability; fifth, the asuras chant mantras with power to tame their retinues so that they do not commit killing, which is called remedying evil karma; sixth, the celestial sovereign Śakra and others upon the summit of Mount Sumeru are called sovereign. The four kings on the flank of Mount Sumeru are called the Four Heavenly Kings; they are able to counteract the asura enemies. Below, in explaining the meaning of inexhaustibility within the gathering, it means that because the affairs explained above can produce all things, it says they are gathered within it. "Progressing in accordance without cessation and without rest" explains the meaning of inexhaustibility: sequential continuity is called "progressing in accordance"; because it is never severed, it is called "without cessation"; because it is not temporarily absent, it is called "without rest." Below, in explaining how mountains are named on the basis of the ocean, it means that because of the ocean, mountains obtain loftiness and supremacy, and because of mountains, the ocean obtains depth and vastness. The earlier explanation relied on the earth, while the present explanation relies on the ocean; because those ten mountains rely on these two locations, they are cited alternately. Below, in explaining how the doctrine matches the metaphor, it means that the Buddha's wisdom is like an ocean, upon which the manifestation of the loftiness and depth of the ten bhūmis arises; therefore it is said that cause and effect mutually manifest. That is to say, beneath each and every mountain there is a great ocean, and within each and every bhūmi there is a buddha-bhūmi: this is the meaning in the Perfect Teaching. In the other teachings, one must go through the ten bhūmis before finally reaching the buddha-bhūmi; this can be reflected upon accordingly. The third part, the ten characteristics of the great ocean, clarifies the merit of the great fruit of that which is difficult to cross and able to cross. Within this, there are first the metaphors and then the application, each having general and specific [aspects]. In the general, saying "indestructible" means that these ten characteristics share the same great ocean and cannot be altered or supplanted; hence it is called "indestructible." The dharmas of the bhūmis are also like this: they share the same buddha-wisdom, yet conceptually divide into ten bhūmis, because they cannot be altered or supplanted. The treatise says: "Because cause and effect correspond to each other, the ten bhūmis are like a great ocean. Being difficult to cross yet able to cross, one obtains the fruit of great bodhi." Below, in explaining the specific [aspects], the ten are subsumed into eight: because the sixth and seventh make one, and the ninth and tenth are also like this, they make eight. The first three can be known. Fourth, the merit of "protecting": "protecting" is called renunciation, because it renounces all other differentiated characteristics. Another explanation: "protecting" is having the same single taste, which is never lost. Saying "unfathomable/inexhaustible": because the sixth is deep and the seventh is broad, the waters are without exhaustion. Saying "the merit of protecting the world": the tide does not exceed its boundary and does not unjustly harm beings. This is an analogy for the ninth bhūmi preaching the Dharma according to capacity, receiving water without satiety and able to take in the hundred rivers, not letting remaining waters damage the world. The remaining Cloud of Dharma bhūmi receives the rain of the Buddha's Dharma to benefit the world. The rest of the application of the doctrine to the metaphor can be known from the text. The fourth part, the ten features of the precious jewel, illustrates the merit of transforming to the end and being firm. Within this there is also first the metaphor and then the application, each having general and specific [aspects]. In the treatise, first explaining in the general that it surpasses ten jewels can be known. "Taken because it emerges": this is the first line in the sūtra, meaning that because it emerges from the ocean, it is taken and put to use. Emitting light is the ninth, and manifestation is the tenth; skipping the middle and citing the end, it therefore says "and so forth." Subsuming the ten into eight is because the sixth, seventh, and eighth are combined. Among these eight, the first and last two lines reveal the doctrine based on the metaphor, while the rest merely explain the metaphor. First, emerging from the ocean benefits beings, hence it is called merit. "By good observation": reveals the doctrine, meaning that the noble wisdom of the first bhūmi emerges from the ocean of afflictions and observes well. Second, its substance and color are distinct. Third, its roundness is pleasing. Fourth, defilements are completely exhausted; fifth, its radiant color is fresh and bright; sixth, adorned with extraordinary marks: these are called initiating practice; the combined explanation of the three lines can be known. Seventh, emitting light is called supernatural power. Eighth, showering jewels according to the king's [wish], hence without sparing or begrudging. Below, revealing the doctrine: with one's own roots of goodness, one shares the same treasury of goodness with all sentient beings, which corresponds to bestowing precious objects upon sentient beings. Surpassing the ten noble ones and so forth can all be known from the text. The section on the reflections of the bhūmis is concluded. Eighth, from "O sons of the Buddha, this bodhisattva" below, clarifies the section on the benefits of the bhūmis. Within this there are three: first, revealing the benefits of the Dharma; second, concluding its reach to the ten directions; third, confirmation from other directions. If based on the text of the treatise, there are further: fourth, the Tathāgata's rejoicing in accord; fifth, concluding the culmination of the preaching beneath the Buddha. Here we rely on this sūtra. In the first part there are two: first, the merit of generating faith; second, raining flowers and so forth, which is the merit of making offerings. In the first of these there are two: first, generally citing the difficulty of hearing; second, question and answer revealing the benefits. In the answer there are also two: first, directly revealing, that is, citing the Buddha to categorize the Dharma, and citing the Dharma as difficult to hear. Second, from "Why is this?" below, explains and establishes it: because those who generate the bodhimind and practice the bodhisattva path are vessels for this Dharma, only then is hearing spoken of; therefore, this hearing must be identical with that Dharma, accomplishing vast benefits. Shaking the earth is the merit of generating faith, representing the meaning of arising through conditions. Explaining the eighteen marks and so forth, as well as for the sake of the four kinds of sentient beings, are all as explained previously in the first assembly. The rest, concluding its reach and confirmation, are all the same as the previous assemblies and can be known.

Linked texts (1)

華嚴經探玄記 — Classical Chinese