華嚴經探玄記 16

English (machine translation) 16

Language: English

16.1

Composed by the Śramaṇa Fazang of the Western Monastery in the State of Wei.

16.2

Chapter Thirty: The Merit of the Light of the Minor Marks of the Buddha.

First, explaining the title: "Buddha" indicates the person and expresses virtue; "minor marks" is stated in contrast to the major [marks] to distinguish their essence; "light" refers to giving rise to function based on essence; "merit" refers to the benefit accomplished by function. This, then, reveals virtue based on the person, taking essence and function as the title.

16.4

Second, the reason for its coming: in the preceding chapter, the major marks each have light and all illuminate the dharmadhātu, but they did not reveal the characteristics of the benefit illuminated. Therefore, this present chapter directly clarifies the matters of benefit. Because the major marks are difficult to comprehend, the minor marks are distinguished; the minor marks are also numerous, so only a single mark is discussed; a single mark has benefits spanning many times, so one time is tentatively spoken of; this benefit of one time is again difficult to comprehend, so the Buddha speaks of it himself. Judging by this, the karmic functions of the previous major marks are boundless and boundless, extremely difficult to know. Furthermore, because physical excellences flow forth based on the previous major marks, it follows next.

16.5

Third, the central purport: the central purport clarifies the utilization of the marks and virtues of the Tathāgata. It is briefly treated in two gates: First, determining the delimitation: since the thirty-two marks are adorned by the eighty minor physical excellences, it is known that the marks numbering the dust motes of ten Padmagarbha [worlds] each individually possess physical excellences equal to the number of dust motes. Furthermore, since these major marks are each individually deep and vast, unlike the marks among the thirty-two, it is known that the minor physical excellences are also extremely deep, vast, and immeasurable. Second, distinguishing the karmic functions: as for the eighty minor physical excellences, they merely adorn the physical Buddha and generate pure faith. Now, in clarifying the minor marks here, when the Buddha was a bodhisattva, the function at the lowest position of the wheel of marks and minor physical excellences was that emitting a single light illuminated lands numbering the dust motes of ten worlds, and hell beings were all able to be born in heaven, accomplishing the ten bhūmis, the ten eyes and ears, and so forth. The fragrance of the pores of this deva prince then universally perfumed sentient beings, who also attained the ten bhūmis and became pure white cakravartins. Furthermore, these cakravartins emitted light, again causing immeasurable sentient beings to again attain the ten bhūmis, the ten eyes, and so forth. Thus rolling on until the end of the future, lateral and borderless, all are ineffable. If the bodhisattva's minor marks are already like this, the sovereign utilization of the ocean of the Tathāgata's major marks is ineffable and ineffable.

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Fourth, in explaining the text, there are two parts: first brief, then extensive. The former also has two parts: first explaining the gathering and benefiting through the fruit's function, and later, from "Furthermore, the bodhisattva…" onward, explaining the gathering and benefiting through the cause's function. In the former, why does the Buddha speak it himself? Ancient commentators explained: the preceding "Chapter on Asaṃkhyeyas" explained the culmination of the cause, while this chapter explains the culmination of the fruit; hence only the Buddha speaks it. Another explanation is: to explain that the mark is extremely minute while its function is extremely vast—because this matter is difficult to comprehend, the Buddha speaks it himself. That he addresses Ratnahasta is because [he] is able to collect and take up [the teachings]. The subsidiary minor mark of the "Ocean King" is a minor mark of the subsidiary marks at the edge of the great mark on the area of the wheel markings on the soles of the feet. Because the karmic functions of the other great marks are difficult to comprehend, he explains the function of the lowest wheel mark. Furthermore, because the great mark of the wheel mark is still difficult to comprehend, he explains the subsidiary marks; and because the subsidiary marks are still numerous, he explains just one subsidiary mark, the Ocean King. Because this fruit-function is still difficult to comprehend, he explains the gathering and benefiting [performed] when [the Buddha] was a bodhisattva in Tuṣita. Regarding this causal function, there are two parts: first, causing them to leave suffering, be born in heaven, and accomplish the practice of peace and joy; second, from "having been born in heaven…" onward, causing them not to cling to heavenly pleasures and accomplishing the practice of enriching benefits. This also means that the former is the benefit of the physical light, and the latter is the benefit of the voice from the sky. In the former, as for causing them to purify the ten eyes and so forth: because those sentient beings formerly possessed the seed of hearing and seeing the Dharma of Samantabhadra, and furthermore encountered the touch of Rocana's dharmadhātu light, they attained the benefit of the ten eyes of Samantabhadra. In the second part, the benefit in heaven, first showing that sounds and names are not to be delighted in is in order to keep them from clinging to pleasure. Below, in properly expounding the Dharma, there are four causes and conditions for being born in heaven: first, non-laxity, which is the antidote that feels revulsion toward evil; second, having planted superior good in past lives; third, having once encountered good friends; fourth, the present Buddha's empowerment: by these they were born in heaven. Showing these causes and effects, they should not be lax.

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Second, in the extensive explanation, there are also two parts: first extensively explaining the former light saving those in the evil destinies; second, extensively explaining the former sound benefiting the heavenly realms. In the former there are also two: first explaining the emission of light; second, explaining the benefit of the illumination. In the former, the "Universal Illumination King Light" is the light within the great mark of the wheel mark. "Therein" means that at that great mark's location, there is this small subsidiary mark of the Ocean King. "One named Pure" eliminates many lights, now mentioning only one. In explaining the benefit of illumination from "Universal Illumination" onward: "according to the realm of sentient beings" refers to the differences in where they abide, and also differences in what they observe. "According to good roots" means according to which vehicle's good roots they planted in the past. "According to intentions" means differences in inclinations, and also differences in desires and aspirations; all accord with their faculties to effect benefit. Surpassing other benefits, it therefore says "up to Avīci and so forth." Because the text below speaks only of that single benefit of illuminating the hells so that they are born in Tuṣita Heaven, it therefore surpasses the rest. Second, in extensively explaining the enriching benefits in heaven, there are six parts: first, resolving doubts occasioned by admonition; second, from "You all should…" onward, properly admonishing them to repay kindness; third, from "Then the devaputras, hearing this sound…" onward, making offerings in accordance with the admonition; fourth, from "Therefore, devaputras…" onward, teaching them to arouse the mind and repent transgressions; fifth, from "When this Dharma was spoken…" onward, obtaining benefit upon hearing the teaching; sixth, from "At that time the devaputras, from each and every pore…" onward, explaining the propagation of the acquired benefits to accomplish inexhaustible practice. In the first there are three: first admonition, next doubt, and later explanation. In the first, "excellent" praises what they attained, clarifying that there is great kindness. Next, revealing where Rocana abides, he admonishes them not to forget this kindness, and thus causes them to mindfully revere him. Second, from "At that time the devaputras…" onward, they properly arouse doubt and wonder. "From what cause" means by what, namely from what cause and condition this sound emerged. Third, from "At that time the sound…" onward, resolving the doubts and revealing the Dharma, wherein there are also three: first general, next particular, and later concluding. The general explanation says that this sound is produced from the virtues of good roots and also has no place from which it comes. Second, from "Devaputras, like me…" onward, the particular explanation contains six approaches: 1. The simile of the sound in the sky being selfless illustrates that the Buddha is free from the two selves. They doubt again: "If there is truly no self, who comes to achieve buddhahood?" 2. Explaining the simile that the heavenly sound comes from nowhere illustrates that the Buddha's superior fruit has no place from which it comes. They doubt again: "Though the Buddha-fruit's realization of the principle may have no coming, the suffering retribution of foolish worldlings must have an essence." 3. From "Just as you all…" onward, the simile that suffering retribution has no foundation illustrates that goodness giving rise to the heavenly sound also has no spatial location. They doubt again: "Though superior retribution and inferior retribution may both lack essence, how could the Buddha-fruit's great function not exist?" 4. From "Just like the Universal Illumination King…" onward, explaining the simile that the fruit's function is non-active illustrates that the heavenly sound arises from samādhi and wisdom, effecting benefit without purposeful action. They doubt again: "If so, why does the benefited heavenly retribution appear?" 5. From "Just as Mount Sumeru…" onward, the simile that heavenly pleasure has no coming illustrates that the heavenly sound should have no spatial direction. They doubt again: "A small benefit may have no coming, but manifold function should entail weariness." 6. From "Devaputras, just as…" onward, the simile that the heavenly sound's vast benefit is without fatigue illustrates that because this heavenly sound accords with the nature, is constantly non-existent, and the benefited sentient beings are also like this, it is therefore without fatigue. Toward sentient beings who cannot be transformed, he does not arouse revulsion; toward sentient beings who are difficult to transform, he does not arouse fatigue; toward sentient beings who are easily transformed, he does not arouse laxity; toward sentient beings who have already been completely transformed, he does not arouse arrogance. The above six kinds are similes and illustrations, and they are also direct expositions of the Dharma. At the very end, he concludes and analyzes. As for Rocana, it is because this is the general admonition of the initial approach. The Defilement-Free Samādhi has two stages: first, regarding the culmination of the cause, as attained by the bodhisattva on the tenth Dharmameghā bhūmi, because of abandoning the subtle defilements of one's own two hindrances; second, regarding the beginning of the fruit, as in this text: about to manifest the attainment of buddhahood while residing in this heaven, he abides in this samādhi, capable of benefiting sentient beings and causing them to be free from defilement. That the two vehicles cannot know this concludes that its function is profound and vast.

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The second major section, from "You all should…" onward, explains the proper admonition based on the preceding. Herein it is divided into four parts: first, explaining the great benefit of repaying kindness and admonishing them to practice. Herein there are Dharma, simile, application, and conclusion—four texts which can be understood. Second, from "Devaputras, if there are sentient beings…" onward, explaining that turning one's back [on kindness] brings harm, and admonishing them to abandon it. Third, from "Devaputras, formerly you…" onward, explaining that having received great kindness in the past, they should now cultivate goodness. Fourth, from "Just as…" onward, showing them the true Dharma to admonish and cause them to train and study, which is also showing that heavenly pleasures are empty to cause them ultimately not to cling. Herein, first adducing the simile of selflessness having function illustrates the meaning that the primary and environmental retributions of heavenly reward seem to exist but are actually non-existent. The implements of the five desires and so forth are the environmental retribution; the five aggregates and so forth explain the primary retribution. Because dependent origination is free of purposeful action, existence is immediately and constantly empty; hence there is neither arising nor ceasing. From "If it is thus…" onward, it concludes the concentration that breaks attachment.

16.9

The third major section, from "Then the devaputras, hearing this sound…" onward, explains the presentation of offerings in accordance with the admonition, wherein there are two parts: first, presenting phenomenal offerings according to marks, also in two: first, presenting offerings in the heavenly palace and not seeing the bodhisattva, they thereupon gave rise to the view of non-existence; later, viewing and seeing Jambudvīpa, about to go and make offerings, they again gave rise to the view of existence. Second, from "Then the heavenly wonderful voice…" onward, revealing equal wisdom, wherein there are four parts: namely Dharma, simile, application, and conclusion. "Not terminating life" causes them to be free from the view of non-existence. "Not being born over there" causes them to be free from the view of existence. Because the essence is truly omnipresent, it is not seen by the eye; yet it can give rise to functions, transforming without missing the proper time. "Abandoning" and so forth concludes the departure from attachments.

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The fourth major section, from "Therefore, devaputras…" onward, properly teaches the method of arousing the mind and repenting transgressions. Herein there are two parts: first, presenting the Dharma to give general instruction; second, question and answer providing particular explanations. In the first part, teaching first to arouse the mind is because this is the root of all practices, the true cause of buddhahood, and the vessel of the true Dharma. Next, teaching them to abide in the pure precepts of the three karmas: comportment is the precepts of body and speech, and purity of mind is the precepts of mental karma. Next, teaching them to repent the four hindrances: karma and retribution are divided into two according to cause and effect; afflictions and views are divided into two according to sharp and dull [faculties]. Because predominant wrong views can sever good roots, they are separately distinguished. Later, with the dharmadhātu and so forth, he teaches the upāya of repentance. This is Samantabhadra's vast repentance and extremely profound repentance; therefore it is said to accord with the dharmadhātu. Second, in the question and answer providing particular explanations from "Then the devaputras…" onward, there is first the question and later the answer. The meaning of the question says: since it is with such three karmas, is it that one recollects the four hindrances to repent facing the Buddha, or how is it? The meaning of the answer: merely contemplate sins as empty, and not only will the hindrances be eradicated, but also on this very basis great practice will be accomplished; hence he teaches them to repent by this approach. In the answer, he first reveals the reasons for the answer's arising, namely the two powers of external conditions and internal causes. Next, in the proper answer there are ten points: 1. Tracing the hindrances as lacking essence, arising solely from inverted views. The sūtra says: "The ocean of all karmic hindrances all arises from false thinking"—this is what it means. 2. The simile that the heavenly sound expounds according to selflessness illustrates that although what karma creates involves cause and effect, it cannot be apprehended. The sūtra says: "If you wish to seek eradication, sit upright and contemplate the true mark"—this is what it means. In the former, generally explaining cause and effect is called "practices according to karmic retribution"; particularly according to the three trainings, it therefore says "according to precepts" and so forth. Joy is wisdom. 3. Those of little merit not hearing and receiving transformation, while [others] hear—this simile illustrates that karma not created is not experienced, and having been created, it must be experienced. 4. The simile that sound is neither arising nor ceasing illustrates that because karma induces retribution it does not cease, and because it is formed through conditions it does not arise. Another explanation is: the nature of karma is precisely non-arising and non-ceasing, yet it does not lose karmic retribution. 5. The simile that the heavenly sound is inexhaustible illustrates that if karma is not repented and eradicated, the experience of retribution is inexhaustible. Another explanation is: karma is immediately empty, having nothing that can be exhausted. 6. The simile that the heavenly sound does not fall into extreme views illustrates that the nature of karma is free from annihilationism and eternalism. 7. The simile that the heavenly sound responds accordingly illustrates that when karma commits good or evil, there is immediately the corresponding retribution of suffering or pleasure. 8. The simile of the mirror containing myriad images illustrates that karma reflects in the fundamental consciousness, yet in truth has no coming or going. 9. The simile of the illusionist dazzling the eyes illustrates that the essence of karma is fundamentally empty by nature, seeming to exist so as to deceive ordinary beings. 10. From "If one knows thus…" onward, it concludes the true repentance.

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The fifth major section, from "When this Dharma was spoken…" onward, explains the attainment of benefit upon hearing the Dharma. Herein there are four parts: 1. other Tuṣita devaputras obtaining the benefit of patience (kṣānti), which corresponds either to the first bhūmi or to the eighth bhūmi; 2. devaputras of the six desire heavens obtaining the benefit of arousing the mind; 3. devīs obtaining benefit—these two are benefits prior to the bhūmis; 4. from "At that time…" onward, benefiting the devaputras who were the primary audience. Because this is Samantabhadra's great skillful method in which the five stages encompass one another, as soon as they emerged from the hells and heard this universal Dharma, they immediately attained the ten bhūmis, making clear that it is different from the gradual teachings of the three vehicles. Herein, first is the benefit of attaining the stage; second, the benefit of accomplishing practice; third, the benefit of superior retribution; fourth, the benefit of eradicating hindrances; fifth, the benefit of seeing the Buddha; sixth, concluding the limits of the benefit. That is to say, although they attained the fulfillment of the cause of the ten bhūmis, to differentiate it from being identical to the fruit, it therefore says that they were "still not yet able to see," and so forth.

16.12

The sixth major section, from 'At that time, from each and every pore of the devaputras' onward, explains the successive penetration and fulfillment of inexhaustible practices. In it there are two parts: first, dharmadhātu offering-paraphernalia issue from their pores to make offerings to the Buddha; second, it reveals the benefits accomplished by these offering-paraphernalia. In the second part there are three points: first, the benefit of the flowers, because they see the buddhas extensively; second, the benefit of the incense, because it extensively extinguishes the afflictive obstacles; third, the benefit of the parasols, because it extensively accomplishes the great practice. Within the benefit of the incense, there are [four parts]: (1) the doctrine, (2) the simile, (3) the application, and (4) the conclusion. Alternatively, explaining these four: the first two concern smelling the incense and attaining joy; the next one concerns the extinction of obstacles; and the last one concerns the accomplishment of good. In the former, 'their bodies and minds are happy' because they are perfumed by the incense of meditative absorption (samādhi). Regarding the extinction of obstacles, concerning 'the five hundred afflictions within and without each of the five sense-objects': although there is a total number of five hundred fetters in the Dharmaguptaka-vinaya, their names are not individually listed. Since they are not found in the sūtras or treatises, past masters of virtue have all offered explanations. One master explained: the root afflictions of sentient beings have ten proclivities (anuśaya); however, each affliction's power also has ten, making one hundred. Calculated, they should be divided into nine grades, but because the superior grades are heavy, they are expanded into three grades, and because the middling and lower are light, they are each one grade, combining to form five grades, which makes five hundred. Arising with regard to internal and external objects, together they make one thousand. These are the fundamental proclivities. Then, taking one's own five sense-objects as internal and others' five sense-objects as external, one thousand for each makes five thousand. Deluded separately regarding the four noble truths, this makes twenty thousand. Combined with the original one thousand, there are twenty-one thousand. Based on the equal distribution of the three poisons, there are thus eighty-four thousand. Another explanation says: taking the ten unwholesome actions as the basis, mutually generating one another, ten for each makes one hundred. Delusion regarding one's own five sense-objects makes five hundred; delusion regarding others' five sense-objects makes five hundred; together they make one thousand. When directly deluded regarding the Dharma gates of the ten truths—namely the four truths, three truths, two truths, and one ultimate truth, or deluded regarding the ten truths such as the spoken truth of sincerity, etc., or deluded regarding the ten virtues—this makes ten thousand. Furthermore, delusion regarding the ten truths differs between emptiness and existence, dividing into twenty thousand; or delusion regarding the ten virtues and two truths is also twenty thousand. Combined with the original one thousand, the total is twenty-one thousand. Based on the equal distribution of the three poisons, there are thus eighty-four thousand gates of defilements. If based on the Bhadrakalpika-sūtra, there is another eighty-four thousand, as explained above regarding the ninth bhūmi. That 'all these afflictions are entirely extinguished' means that the manifest [afflictions], seeds, proclivities, and latencies are all completely ended, because it is a universal extinction, not an individual one. In what stage are they extinguished? Because it pervades the five stages. How are they extinguished? Because they are like empty space, and are originally extinguished. In the third part, the benefits of seeing the parasols, there are three points: first, it explains that because of seeing the parasols of this Dharma gate, one obtains the roots of goodness of a wheel-turning king (cakravartin) equal [in number] to the sands of one Ganges. They are all like the pure white jeweled net, etc.; this refers to wheel-turning kings from the ten-thousand sons onward within the realm-nature, such as King Aiji Shanji and others, not the gold-wheel king of four continents with a thousand sons, etc. It means that the roots of goodness of a pure white jeweled net wheel-turning king equal [in number] to the sands of one Ganges are suddenly accomplished upon merely seeing this parasol for a moment. Second, from 'the bodhisattva mahāsattva' onward, it explains the benefits of transforming beings upon attaining this royal position. In it, first, those transformed are vast and numerous, having doctrine, simile, and application; second, from 'emitting mandāra [rays]' onward, it explains that what is benefited is extraordinary, also having doctrine, simile, and application. Regarding 'attaining the ten bhūmis upon encountering the light': herein there are threefold benefits. First, it explains that the Buddha's light universally illuminates all the devaputras, causing them to attain the ten bhūmis. Second, the incense, flowers, parasols, and so on, issuing from the pores of these devaputras, further benefit sentient beings, causing them to attain the status of wheel-turning kings, which is also the ten bhūmis. Third, the wheel-turning kings emit light to illuminate other sentient beings, likewise causing them to attain the ten bhūmis. These three stages are all equal and suddenly accomplished at the same time, each being of many categories equal to the number of dust motes. Deducing backward from this, it is entirely the power of a single ray of light from a single minor mark of the Tathāgata. Since one ray of light is like this, the other rays of light are also like this. Since one minor mark is like this, the other minor marks are also like this. Since the minor marks are like this, the rest of the ocean of major marks is ineffably ineffable. Such is the meaning of the text; reflect upon it. The statement that 'these sentient beings all previously cultivated goodness' clarifies that they previously had the roots of goodness of hearing and seeing the One Vehicle and cultivating Samantabhadra's practices; thus in the simile, just as one who has attained the first dhyāna while still in the desire realm enjoys the pleasures of that deva [realm] even though their body has not yet changed, so too these sentient beings suddenly attain the ten bhūmis upon encountering this illumination; though their bodies have not yet changed, it causes their own physical eyes to attain universal vision, which is due to the power of the Dharma. This means that 'three asaṃkhyeya [kalpas] can be reached in a single thought-moment', showing that one subsumes all; 'dust-mote kalpas do not exhaust a single stage', showing that all subsume one. Such unobstructed and sovereign freedom regarding speed and slowness belongs to this Perfect Teaching, not to other traditions. Third, from 'thus attaining purity' onward, it explains and reveals the characteristics of the benefits obtained. Since it says that on this very body one attains the ten eyes and so forth, but the extent was not yet known, now, because the physical eye is the coarsest among the ten eyes, it explains its scope; the other eyes are deep and subtle and can be known by analogy. In this there are two parts: first, it explains seeing the vastness of the worlds; next, from 'also in thought-moment after thought-moment' onward, it explains seeing the great number of buddhas. In the former there are four points: first, it explains one tier of vastness, in which it takes all the realms up to where the dust-mote points are exhausted, along with the original dust motes, combining them all into one vast realm; second, question and answer to resolve the difficulty; third, from 'The Buddha said to Precious Hand' onward, it repeatedly multiplies the numbers to reveal [the extent], meaning that taking one such vast realm as above, it again counts to these thousand kotis and so on, and again crushes them into dust motes, each of these dust motes being equal in number to the dust motes of all buddha realms; the bodhisattva takes these dust motes and sows them through eighty cycles, each one generating fruits equal in number to the dust motes of all buddha realms; fourth, from 'the bodhisattva' onward, it concludes with the vision of the physical eye, meaning that such numbers and such vastness are the scope and realm known and seen by this physical eye, clearly showing that this eye is profoundly vast and boundless. The Dà zhìdù lùn says: 'Among the five eyes, the physical eye sees only the things within a trichiliocosm. If it sees outside the great trichiliocosm, then what use is the divine eye?' The explanation is: that is spoken in terms of the gradual teaching of the three vehicles, and thus it is not the same. Second, from 'also in thought-moment after thought-moment' onward, it explains seeing the bodies of the buddhas. It is like the dīpa-gem whose illumination is vast, and furthermore clear and pure. Below it explains the scope of the gem, and because it is also not what other stages see, it is attributed to the wheel-turning king. That such a vast physical eye constitutes the third tier of benefits broadly explains that the wheel-[turning kings] and devaputras above all possess the ten eyes and so forth, which can be known by following this explanation. The Chapter on the Radiance of the Minor Marks is concluded.

16.13

Chapter 31: The Practices of Samantabhadra Bodhisattva

16.14

First, in explaining the title, we first distinguish the conceptual name. Within the second division on cultivating the cause and matching the fruit to generate understanding, there are two parts: up to this point, the cultivation and generation of cause and fruit have been explained; the following two chapters explain the cultivation and revelation of cause and fruit. This is also that what was above explained the differentiated causes and fruits, while what follows reveals the equal causes and fruits. If considered within the five cycles of cause and fruit, this is the third: revealing the cause and fruit of the intrinsic essence. Second, regarding the chapter title: virtue pervading the dharmadhātu is called 'Universal' (samanta); function according with and accomplishing goodness is called 'Bhadra'; gathering virtues to manifest the person is called 'Bodhisattva'; and creating and cultivating in response to conditions is termed 'Practice'. The practice of Samantabhadra; [from] Samantabhadra, then the practice can be known.

16.15

Second, the rationale for its placement also has two aspects: First, the placement of the division: it gathers the previous differentiated causes and fruits to make them return to equality. That is, it gathers the differentiated causes from the second assembly up to the 'Chapter on the Dwellings of Bodhisattvas' to return them to this perfect cause of Samantabhadra; and the 'Chapter on Nature Manifestation' gathers the differentiated fruits of the three chapters coming from the 'Chapter on the Inconceivable' to return them to equal nature; hence it comes here. Another explanation: above, the differentiated causes and fruits of the three vehicles were explained; below, the causes and fruits of the One Vehicle are explained, showing that they are the basis for the three vehicles above. Furthermore, it traces the previous distinctions back to this fundamental stage, hence it comes here. Furthermore, what was previously explained was cultivation and generation, while what is explained here is cultivation and revelation, hence it comes here. Second, the placement of the chapter: the previous chapter explained the cultivated fruit of the preceding stage; this chapter discerns the clarifying cause of the subsequent stage. Because of the sequence of meaning, it therefore comes here.

16.16

Third, regarding the central theme and aim, there are two: first the theme, then the aim. The theme explains Samantabhadra's practices, which briefly are of ten kinds: (1) penetrating times and kalpas; (2) knowing the worlds; (3) recognizing capacities and faculties; (4) understanding causes and fruits; (5) thoroughly realizing the nature of principle; (6) observing phenomenal marks; (7) constantly dwelling in meditative absorption; (8) constantly giving rise to compassion; (9) manifesting spiritual superknowledges; (10) constantly being in quietude and cessation. Each of these ten above has ten gates. For example, within times and kalpas: (1) the dhāraṇī gate, where within a single thought-moment there are many kalpas, etc.; (2) the mutual identity gate, where the three times are identical to a single thought-moment, etc.; (3) the subtle gate, where many manifest within one, etc.; (4) the Indra's net gate, where they are manifested repeatedly, etc.; (5) the inconceivable liberation gate, where length and brevity are manifested sovereignly according to wisdom, etc.; (6) the single body universal pervasion gate, where the body's pervasion immediately enters the kalpas of the three times, etc.; (7) the single body universal subsumption gate, where the ocean of kalpas of the three times is within a single pore, etc.; (8) the manifest cause gate, where one constantly practices the great practices and vows of a bodhisattva pervading the past and future, etc.; (9) the manifest fruit gate, where one universally manifests the realization of right awakening throughout the three times, etc.; (10) the manifest Dharma gate, where one clouds and rains the preaching of Dharma universally throughout the ocean of kalpas, etc. The first five are sovereignty of mental action; the latter five are sovereignty of bodily and vocal action. Just as there are these ten gates regarding times and kalpas, the other nine also each have ten; following this, one may briefly discern one hundred gates of Samantabhadra's practices; the remaining meanings are fully apparent in the text. Second, regarding the aim: it clarifies that the intention of these universal practices is to correspond to and reveal the fruit and function of nature manifestation. Question: What is the difference between this and nature manifestation? Answer: There are three differences: first, this concerns the cause, while that concerns the fruit; second, this is what gives rise, while that is what is given rise to; third, this encompasses cultivation and generation, while that is solely nature manifestation. The rest is as explained in the 'Chapter on Nature Manifestation'.

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Fourth, regarding the explanation of the text: of the latter two chapters, first this chapter clarifies the complete cause of Samantabhadra, and the subsequent chapter reveals the fulfilled fruit of nature manifestation. Within this chapter there are two parts: the prose and the verses. Within the prose there are also two parts: the primary exposition and the auspicious verification. Within the primary exposition there are also two parts: first, prefacing the cause of what is spoken; second, directly revealing what is spoken. Another explanation: it can also be divided into three. First, presenting the abridged to reveal the extensive, which explains and establishes the meaning of 'universal' (samanta). Second, from 'If a bodhisattva gives rise to a single [thought of] anger' onward, presenting evil to reveal good—which is also presenting rigidity to reveal gentleness—explaining and establishing the meaning of 'virtue' (bhadra). Third, from 'Sons of the Buddha, therefore' onward, analyzing the sixty gates of practice, explaining and establishing the meaning of 'practice' (caryā); therefore it is named 'Samantabhadra's Practice'. Within the first part, there are two: first, generally indicating the slight exposition; second, from 'Why is this?' onward, explaining the cause of the slight [exposition]. In the former, 'as previously spoken', etc., has two meanings in its explanation: First, in terms of the proximate, it is as spoken previously in the 'Chapter on the Minor Marks', causing all devaputras to accomplish Samantabhadra's practice; this is a minute, slight exposition. Because it accommodates the ignorant sentient beings to be transformed whose afflictive karma creates heavy obstacles causing them to fall into the evil destinies, it reveals the functions of the minor marks; thus it is so. If it were in terms of sentient beings with light obstacles and wisdom, analyzing the karmic function of the major marks, it would be vast and ineffable of ineffables. Second, in terms of the distant, namely among the five cycles of cause and effect, the previous second cycle is a minute, slight exposition. Because its gradual causes of the five previous stages and the differentiated fruits of the three virtues—although within all their gates there is also the meaning of Samantabhadra's perfect interpenetration, unlike the three vehicles—nevertheless, their gate-marks and hierarchical gradations are identical to those of the three vehicles; accommodating capacities and conforming to illness, they do not exhaust the source of phenomena; thus it is called a minute, slight exposition. The two chapters below clarify Samantabhadra's cause and fruit, following the dharmatā and not conforming to defiled capacities to divide gradations; thus it is called a vast exposition. The purport of the text is like this. In the explanation, first there is an inquiry, and then the explanation. In the explanation, first it explains generally. 'All Tathāgatas' means that with regard to such slight expositions that conform to illness and adapt to capacities, all Buddhas of the three times are entirely the same in this way. Second, in the specific explanation, although the afflictive defilements of the sentient beings conformed to are numerous, ten kinds are briefly shown: first, ignorance; second, the entanglements; third, grasping at what belongs to self; fourth, clinging to the view of self; fifth, the four inversions; sixth, wrong views; seventh, arbitrary reckonings; eighth, bondage of desires—these above fully constitute the causes of suffering; ninth, fully possessing the fruits of suffering; tenth, being far removed from the path of deliverance. Third, from 'For the sake of such' onward is the conclusion. Since it is for the sake of such thoroughly bound sentient beings, when the Tathāgata appears in the world and expounds the Dharma, how could he completely exhaust the dharmatā? Second, in clarifying Samantabhadra's practice, it first clarifies that what is remedied is vast, having hundreds of thousands of obstacles, and afterward reveals that the remedies are vast, having sixty practices. In the former there are three, namely the indication, the explanation, and the conclusion. In the indication, although all afflictions universally obstruct all noble paths, nevertheless anger specifically and directly obstructs the bodhisattva's great compassion in gathering beings; therefore anger is specifically highlighted to serve as an example for the remaining afflictions. Another explanation: because the obstacle of anger is the gravest, it is specifically spoken of. In the *Vinayaviniścaya Sūtra*, it says that a bodhisattva would rather give rise to hundreds of thousands of thoughts of greed than give rise to a single [thought of] anger, because nothing exceeds this in violating and harming great compassion. The *Bodhisattvabhūmi-śīla Sūtra* also speaks identically to this. In the explanation, the statement 'hundreds of thousands', etc., is a general presentation. From 'What are they?' onward, it specifically analyzes the hundred gates, within which it relies on stages to divide into five: first, obstructing the practices of the ten faiths; second, from 'not taking pleasure in the Buddha-Dharma' onward, clarifying the obstruction of the practices of the ten abodes; third, from 'the bodhisattva's purified sense faculties' onward, obstructing the ten practices; fourth, from 'slandering the Buddha-Dharma' onward, obstructing the great vow-practices of the ten dedications; fifth, from 'not taking pleasure in dwelling together with bodhisattvas' onward, obstructing the practices of true realization of the ten bhūmis. The myriad practices of a bodhisattva do not exceed the five stages; giving rise to a single thought of anger suddenly obstructs them all. Furthermore, because the dharmadhātu that is obstructed is multiple and layered like Indra's net, it causes that which can obstruct to be equally inexhaustible like what is obstructed; therefore, giving rise to a single [thought of] anger forms hundreds of thousands of obstacles; in principle, they are truly inexhaustible. In the conclusion, there are both a conclusion and an explanation, which can be understood. Second, in analyzing and explaining Samantabhadra's remedial practices, it first directly reveals them, and afterward concludes with an exhortation. In the former there are six stages, each arising from the preceding. In the first, 'Sons of the Buddha, therefore' is because the previous single [thought of] anger forms hundreds of thousands of obstacles of wrong dharmas; hence it exhorts them to cultivate the ten kinds of correct dharmas in order to overturn them. However, these ten dharmas not only overturn the previous erroneous anger, but also cause one swiftly to attain bodhi. The ten phrases in the direct analysis are subsumed into five pairs: the first two are in terms of persons: first, not abandoning those below; second, not being arrogant toward those above. The next two are in terms of phenomena: first, not slandering the teaching; second, not being deluded about concrete events. The next two are in terms of mental practice: first, delighting in practice; second, a firm mind. The next two are in terms of cause and effect: first, the wisdom of the fruit; second, the eloquence of the cause. The latter two are in terms of compassion and vows: first, compassion; second, vows. Second, regarding purification: first, based on the previous correct dharmas, it clarifies that practice is accomplished and freed from defilement; hence it says 'purification'. Among the ten there are also five pairs: the first three are purified regarding the teaching-dharma: first, faith; second, seeking; third, protecting. The next two are purified regarding the principle-dharma: first, vast; second, extremely profound. The next two are purified regarding the teaching-method: first, understanding the capacity; second, increasing good. The next two are purified regarding time and kalpas: first, non-attachment; second, contemplation. The final one concludes by establishing the nature. Third, regarding correct wisdom: because of being freed from defilement and obstacles, it causes wisdom to be clear and pure; hence it says 'correct wisdom'. These ten are also five pairs: the first two are wisdom that understands those to be transformed; the next two are wisdom that knows the teaching-method; the next two are wisdom that knows retention and eloquence; the next two are wisdom that possesses body and speech; the latter two are wisdom that illuminates the dependent and primary [retributions]. Fourth, regarding skillful compliance and entry: because one has attained correct wisdom, one can turn around what is known to mutually comply and enter; hence it is so. These ten are also five pairs: the first two are the non-obstruction of body and land. The next two are the non-obstruction of time and phenomena. The next three are the non-obstruction of faculties and objects: 'All āyatanas' are the objects. Another explanation: the 'entry of wisdom' is what is known; 'non-faculties' is true principle, and is also objects. The next two are the non-obstruction of words and marks. The final one is the non-obstruction of the three times. Fifth, regarding the straightforward mind: because turning around is unimpeded, it causes one to correctly proceed toward the real; hence it says 'straightforward mind'. These ten are also five pairs: the first two are being mindful of capacities and establishing teachings; the next two are abiding in deep and vast dharmas; the next two are abiding in the dharmas of teaching and meaning; the next two are abiding in the dharmas of practice; the latter two are abiding in the dharmas of the fruit; all are correctly directing the mind toward them, hence called 'straightforward mind'. The *Treatise on the Awakening of Faith* says, 'The straightforward mind is because of correctly contemplating the dharma of Suchness.' Sixth, regarding skillful means: relying on the previous straightforwardness, one gives rise to these skillful means. The first three give rise to speech based on realization: first, illuminating deep principle; second, bringing forth supreme wisdom—which is also revealing the nature of principle; third, skillfully setting forth words. The next two realize the real and comprehend the conventional: distinguishing specific marks is the dharma of conventional truth. The latter five are unimpeded entry into phenomena, within which the first four are entry into phenomena, namely: first, entry into the dharma of principle; second, entry into the dharma of the fruit; third, entry into the dharma of practice, meaning that skillful practice can cause the one to enter the all; fourth, entry into the dharma of teaching, meaning through many gates of skillfulness. The last one is because one is unimpeded and unswerving in what was entered above. Second, from 'Sons of the Buddha, therefore' onward is the conclusion and exhortation: first, exhorting them to listen and receive; from 'Why is this?' onward, explaining to reveal its essential superiority. Because Samantabhadra's practice necessarily causes the one to gather the all, therefore with little effort one swiftly attains bodhi. This 'expedient' is exertion. The primary exposition is finished.

16.18

Second, regarding the evoked verification, there are two parts: first, evoking auspicious signs; second, verification. Each of these two has two parts, namely: this land, and universal conclusion. In the first, evoking [signs], there are three: first, the cause, namely the Buddha's power and the Dharma's power; second, shaking the earth; third, raining down offerings. Question: This assembly was spoken in the Paranimmitavasavatti Heaven; for what reason does the universal conclusion state that it was like this four-continent world where the Buddha sat in the bodhimanda? Answer: Because the foot of the Bodhi tree is the origin, the conclusion returns to it. Furthermore, although he ascended to heaven, he did not depart from the tree of awakening. If so, why are the previous ten bhūmis and the like entirely unlike this? Answer: The previous were in terms of the shared teaching, universally concluding both the heavenly palace and that tree of awakening, speaking of the origin and branch together; this is in terms of the distinct teaching, gathering the branch back to the origin, relying solely on the bodhimanda. The intention lies here; the 'Chapter on Nature Manifestation' below and others all share this explanation. In the second, verification, there are also three: first, the two powers as the cause, which are the same as before; second, the number of persons who arrived; third, from 'speaking such words' onward, praise, narration, verification, and the universal conclusion, etc., all of which can be understood.

16.19

Second, the gāthās contain two parts: first the prologue to their intent, and second the verses proper. In the former there are two: first showing the characteristics, meaning that the two powers—of self and other—are the cause. Contemplating the ten directions is the scope of establishing the teaching. Contemplating the dharmadhātu reveals the depth and breadth of the doctrinal principles. Second, from "wishing to explain" onward sets forth the intent, meaning that in order to state these ten kinds of intentions, these verses are spoken: (1) explaining the causal practices, (2) showing the resultant virtues, (3) speaking of the great vows, (4) the times and places where practices arise, (5) manifesting the Buddha when faculties mature, (6) conferring the Dharma according with capacities, (7) the benefits of what is taught, (8) cultivating causes to attain the result, (9) the result manifesting pure bodies, and (10) verbal karma providing awakening. These ten meanings are all fully revealed in the verses below. In the verses proper there are one hundred and twenty-one verses, divided into two: the first twenty-two verses reveal the scope of the teaching, and the remaining ninety-nine verses properly discern the characteristics of Samantabhadra's practice. These do not simply reiterate the preceding prose, but interweave with the preceding text to together reveal Samantabhadra's practice and function, meaning the former is concise and this is extensive, the former is essence and this is function. Some masters have also matched them to the preceding prose; but since the texts do not correspond, we know their intents differ and one should not force an alignment. In the former part there are four: first, two verses admonish the assembly to listen and promise to speak; second, eight verses from "all kalpas" onward explain this bodhisattva's vast vowed practices under past Buddhas; third, eleven verses from "in a single bhadrakalpa" onward explain cultivating the practices of the three wheels under present and future Buddhas, wherein the first seven cite present and future Buddhas and the latter four concern completing the pure practice of the three wheels; fourth, one verse from "practitioners" onward concludes the scope of the exposition. Next, the second part properly revealing the characteristics of Samantabhadra's practice also has two: first, sixty-nine verses explain the practice of great wisdom of one's own virtues; second, thirty verses from "saving measureless sentient beings" onward explain the practice of great compassion in transforming others externally. The former explains Samantabhadra's ten kinds of practices of great wisdom: (1) the first seven verses explain the practice of great wisdom in skillfully entering Indra's net; (2) seventeen verses from "deeply entering the subtle" onward explain the practice of wisdom deeply entering the subtle details of times and places (and so forth); (3) five verses from "worlds and tathāgatas" onward explain the practice of discerning the secret essentials of the minds of the Buddhas of the three times—that is, the names of worlds and the names of Buddhas. These are the coarsest, yet they cannot be fully spoken even in many kalpas; how much less the realm known within the Buddha's mind, namely the true and sublime dharmadhātu and so forth! Yet this bodhisattva can also understand it and accomplish Samantabhadra's practice of great wisdom; (4) four verses from "thus in future ages" onward discern the activities of gathering and transforming in the future; (5) four verses from "presently in the ten directions" onward penetrate the practices of the present Buddhas' realms; (6) five verses from "the bodhisattva fully brings forth" onward explain the practices of transforming through the functions of the six faculties; (7) ten verses from "deeply entering the cognitive realm" onward explain the practice of mastery over the vessel world; (8) six verses from "the bodhisattva knows all dharmas" onward explain the practice of mastery over the world of enlightened wisdom; (9) five verses from "the pure dharmakāya" onward explain the practice of the dharmakāya that is neither body nor non-body; (10) six verses from "like a master of illusion" onward explain the practice of the pure mind that is neither measurable nor immeasurable. The above concludes the wisdom practices of one's own virtues. In the second part on the practices of great compassion in transforming others externally, there are also ten practices: (1) the first six verses concern the practice of transforming beings to cause them to generate bodhi; (2) two verses from "the Tathāgata's pure body" onward praise the practice of the present Buddhas gathering sentient beings; (3) one verse concerns the practice of distributing the relics of past Buddhas; (4) one verse concerns the practice of knowing the virtues of future Buddhas; (5) four verses from "thus in the three times" onward explain the practice of deeply entering the dharmacakra; (6) five verses from "measureless and boundless minds" onward discern the practice regarding the defilement and purity of the minds and capacities of beings; (7) three verses from "all sentient beings" onward discern the practice of the dependent origination of beings' karmic retributions; (8) five verses from "such faculties" onward penetrate the practice of the unhindered nature of faculties and objects; (9) one verse concerns the practice of knowing the five kinds of teaching the Dharma; (10) the final two verses explain the practice of mastery over the mutual identity of the characteristics of the three times.

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華嚴經探玄記 — Classical Chinese