華嚴經探玄記 17.35

17.35

Second, the one hundred and ninety headings from "dwelling in Tuṣita has ten matters" downward explain the practice of the complete fruition-functions. These mostly explain the Buddha's functions in terms of manifesting transformations through the eight aspects because these also apply generally to the functions of Samantabhadra and others, rather than being spoken in terms of the actual saṃbhogakāya realm in the pure land. Another interpretation: this is solely the function of a bodhisattva; hence it only demonstrates attaining Buddhahood through the eight aspects, not other kinds of actual realization. Another interpretation: that actual realization of Buddhahood is free from realization and non-realization, and cannot be spoken of; hence it is spoken of in terms of the eight aspects. Therein are six sections: first, the twenty on practices in heaven; second, the twenty from "ten kinds of descending of the spirit" downward, explaining the practices of entering the womb and abiding in the womb; third, the ten from "ten kinds of birth" downward, explaining the practice of leaving the womb; fourth, the forty from "ten kinds of great adornment" downward, explaining the practice of remaining at home and conforming to the worldly; fifth, the sixty from "there are ten kinds of going forth from home" downward, distinguishing the practice of going forth from home and aspiring to the Path; sixth, the forty from "there are ten kinds of awakening to the Tathāgata's powers" downward, explaining the practices of the virtues of the fruition of attaining Buddhahood. Within the first, the first ten are practices in heaven, and the latter ten are practices of manifesting the end [of life there]. Within the first [group], what kind of matters does the bodhisattva bound to one more birth perform when in that heaven? That is, he performs such ten kinds of enterprises. First, it refers to transforming the gods of the desire realm therein; second, transforming the gods of the form realm; third, transforming the beings of the trichiliocosm; fourth, expounding the teaching of descending to be born for those of the same class in the ten directions; fifth, conferring upon those in the same realm in the ten directions teachings and transformations; sixth, expounding the Dharma to subdue Māra; seventh, transforming the gods of desire through the musical sounds of his retinue; eighth, visiting Buddhas to hear the Dharma; ninth, making offerings to many Buddhas; tenth, benefiting beings with multiple bodies. Second, manifesting ten matters at the end of life: having finished what was to be done, when on the verge of descending to be born, he manifests these ten illuminations. The second fascicle of the Mahāyānopāya Sūtra states: "In accordance with his original vows, while dwelling in the Tuṣita heavenly palace, the bodhisattva is able to attain anuttarā samyaksaṃbodhi and turn the dharmacakra; it is not that he cannot. The bodhisattva reflects: 'People of Jambudvīpa cannot reach this Tuṣita heaven to listen to and receive the teachings of the Dharma, whereas the Tuṣita devas can descend to Jambudvīpa to listen to the Dharma. Therefore, the bodhisattva abandons Tuṣita heaven to attain Buddhahood in Jambudvīpa.'" First, the light of the wheels extinguishes suffering, awakening them to make them know; second, the light of the ūrṇā startles and awakens those with karmic affinity from past lives; third, the light of the hands adorns realms, entirely excluding those who are not fit vessels; fourth, the light of the knees awakens the devas, making them prepare offerings and attendance; fifth, the light of the heart awakens the champions; sixth, the light of the body-hairs awakens those who assist in transformation; seventh, the light of the hall shines on places so that the retinue is born together; eighth, the light of the tower shines on the mother, and a pavilion appears inside the womb; ninth, the light of the feet extends lifespan; tenth, the lights from the minor marks respond by manifesting the eight aspects. The rest, concluding with millions and so on, can be known. Second, the twenty from "there are ten matters of descending of the spirit" downward: the first ten explain entering the womb, and the latter ten explain abiding in the womb. Within the first, for what reasons does he enter the womb? For ten matters. First, to transform those of lesser capacity; second, to gather the retinue; third, mindfulness is unconfused; fourth, manifesting wonders to widely benefit; fifth, matching the original vows of beings—meaning that they ought to be transformed within the womb; sixth, conforming to the human species; seventh, being suitable for their faculties to see; eighth, gathering together with those of the same kind; ninth, manifesting wonders through the power of samādhi; tenth, making offerings to the Buddha and hearing the Dharma. Question: According to this text above, upon ending life in Tuṣita he immediately enters the womb and so on; why then does the Liang translation of the Mahāyānasaṃgraha state that the nirmāṇakāya spends twenty years in the intermediate state (antarābhava)? Answer: Tripiṭaka Master Paramārtha explains in his Commentary on the Suvarṇaprabhāsa Sūtra: "A master of a separate Nikāya of the Hīnayāna says: 'Because he waited for the parents to finish receiving birth, he spent twenty years in the intermediate state.'" Now it is explained: these are all manifestations responding to the capacities of beings; what is seen differs for each. Second, regarding there being ten subtle destinations, this explains that within the womb he widely encompasses the profound and secret, which is difficult to know; hence it is called subtle. The first manifests his original causal practices; the next eight manifest the eight aspects; the last manifests supernatural powers—all appearing together simultaneously within the womb. Third, regarding there being ten births, when emerging from the right side there are these ten kinds: first, internally free from the darkness of delusion; second, externally emitting great light; third, having no further future [birth], this being the final limit; fourth, being born in accordance with principle; fifth, being born like an illusion; sixth, suddenly manifesting throughout the ten directions; seventh, inner wisdom is complete; eighth, external light and its function; ninth, samādhi and prajñā are perfected; tenth, quaking [the earth] to benefit. Fourth, the forty from "there are ten great adornments" downward explain his practices at home. The first ten explain that before taking steps upon initial birth, he adorns himself with great vows. First, pulling out from the mire of desire; second, opening the wisdom eye; third, obtaining a superior body; fourth, crushing arrogance; fifth, receiving the despondent; sixth, causing great benefit; seventh, seeing the Buddha's powers; eighth, awakening fellow practitioners; ninth, rescuing the weary and exhausted; tenth, touched by the light—all arouse great resolve to adorn themselves. Second, there are ten matters of walking seven steps: first taking steps to pace about, manifesting the appearance of sovereignty. The first shows that he possesses innate power; second, if at home he has the seven treasures of a wheel-turning king, and if leaving home he has the seven noble wealths and treasures; third, fulfilling the original vows of others; fourth, manifesting his own transcendence; fifth, manifesting the demeanor of a great person; sixth, treading on the earth manifests gold; seventh, augmenting others and granting them power; eighth, matching the numbers as symbolic; ninth, demonstrating self-awakening; tenth, declaring himself the most venerable. The bodhisattva in his final body, in order to transform sentient beings, conforms to the number thirty-seven; hence it is neither increased nor decreased. Third, regarding there being ten matters of manifesting the stage of a youth, being young and unstained, he manifests learning to gather sentient beings. The first three correspond to worldly affairs; the next two are constantly free of error; the next three rescue sentient beings through physical appearance and strength; the last two make offerings to Buddhas and receive the Dharma. Fourth, regarding there being ten matters of manifesting dwelling in the central palace, surrounded by court ladies, this reveals that his practice is unstained. First, because fellow practitioners are among the court ladies, as in the cases of the girl Jianhui and others below; second, because unlike the good of the two vehicles who abandon desire, it is said that it is to make evident the bodhisattva's good, as in Mañjuśrī's summer retreat in the palace of the Nāga maiden and so on; third, dwelling therein he can renounce it, in order to transform those attached to pleasures; fourth, conforming to the defiled world; fifth, practicing dhyāna while in desire; sixth and seventh, responding to the original expectation, meaning those to be transformed are here; eighth, making offerings to the Buddha with worldly pleasures; ninth, manifesting the sovereignty of samādhi power; tenth, to protect the Dharma. The above practice at home is finished. Fifth, the sixty headings from "there are ten matters of going forth from home" downward explain the practice of renouncing home and aspiring to the Path. Therein, within the first, which explains going forth from home: the first two make them weary of and abandon defilement; the next two reveal excellence to make them rejoice; the next two make them abandon delusion; the next two manifest the virtue of transcending and sovereign ease; the last two conform the fruition to the cause. Second, regarding there being ten matters of manifesting austerities, this explains demonstrating conformity with non-Buddhist paths to crush all wrong views. First, there are sentient beings of Hīnayāna capacity who think: 'The bodhisattva was born in a royal palace; without having undergone austerities to discipline his spirit, how could he attain the Path?' Therefore he manifests this to transform them. Second, the wrong views of non-Buddhists take self-starvation as the Path. The bodhisattva manifests starving for six years without attaining the Path, and only after eating milk-rice porridge does he awaken to bodhi; therefore he refutes their mistaken view. Third, transforming those with the wrong view that there is no karmic retribution, as stated in the second fascicle of the Mahāyānopāya Sūtra: 'Formerly, in the time of Kāśyapa Buddha, in order to transform five non-Buddhists to obtain the endurance of the non-arising of dharmas, the Buddha had to scold Kāśyapa Buddha for the sake of the five people, saying: "Bald-headed man of the Path! How could a bald person attain bodhi?" In truth, he uttered these words by observing emptiness through prajñā, and manifested this karma so that the retribution was received without failure. Practicing austerities for six years made other sentient beings faithfully know: "Even a bodhisattva bound to one more birth has such retribution for karmic deeds done through upāya, how much more so for us?"' and so forth in detail. Fourth, conforming to the five defilements: beings of the five defilements all have grave sins, and anxiety covers their minds so that they cannot attain liberation. To remove their anxiety, he manifests this karmic retribution to make them think: 'If a bodhisattva slandering a Buddha still attained liberation, how much more so for us?' and then they repent and remove them. It is also as that sūtra explains. Fifth, urging on the indolent. Sixth, causing them to seek the Dharma. Seventh, causing them to abandon attachment to self-pleasure. Eighth, revealing superiority: demonstrating that these austerities are not the correct [path] to contrast and reveal the superior practice of the bodhisattva. Ninth, urging on the future. Tenth, waiting for faculties to mature. Third, regarding there being ten matters of proceeding to the bodhimanda, this explains abandoning the heterodox to approach the orthodox, and is also the completion of the cause approaching the fruition. Therein, the first two manifest the place; the next two manifest the body; the next two adorn the place; the next two see Buddhas and enter samādhi; the last two are cherishing offerings and contemplating the Buddha—all occurring during the journey proceeding toward the bodhimanda. Fourth, regarding there being ten matters of sitting on the bodhimanda, he dwells here to receive the Path. The first four manifest marks with respect to the place. The next three manifest marks with respect to the three karmas. The last three are marks of perfecting virtues: first, perfecting the vajropama-samādhi; second, receiving the seat where past Buddhas sat, whereas other sūtras mention receiving the kusa grass to sit on; third, receiving those sentient beings who ought to be transformed. Fifth, regarding there being ten kinds of wondrous features, when the great fruit is about to arrive, wondrous signs first appear; hence the name. The first two are Buddhas' empowerment and praise; the next two are beings taking refuge; the next two are attaining samādhi and dhāraṇī; the next two are complete with superknowledges and wisdom, which also means making offerings to Buddhas above and discerning vessels of transformation below; the last two explain the essence and function of bodily karma: first, essence; second, function. Sixth, regarding there being ten kinds of subduing Māra, facing the demonic adversaries, it manifests the solitary excellence of the banner of victory; hence it is stated. According to the second fascicle of the Upāya Sūtra: 'If not summoned by the Buddha's power, those evil demons could not approach the Buddha. Because this is the most supreme in the desire realm, if the supreme is subdued, the rest will all submit. Pāpīyān's four armies covered thirty-six yojanas, surrounding the bodhi tree wishing to cause hindrance. The bodhisattva, abiding in compassion and wisdom, pointed his finger to the earth; all were scattered and destroyed, and eighty-four thousand in the eight classes of the assembly gave rise to the thought of anuttarā samyaksaṃbodhi.' It is extensive as explained there. This transforms the retinue of Māra. The devas originally saw the sovereign ease of the Demon King and thought he surpassed the Buddha; to resolve their doubt, it is called subduing. Fourth, demonstrating subjugation to enter the Path. Fifth, revealing the power of his own virtues. Sixth, giving rise to faith in others. Seventh and eighth, serving as a model for the future: when cultivating practice one cannot avoid demonic hindrances and should not be negligent. Ninth, revealing that defilements are inferior and virtues are superior. Tenth, conforming to the conditions of the defiled world. Sixth, the forty headings from 'there are ten kinds of awakening to the Tathāgata's powers' downward explain attaining Buddhahood to gather and transform [beings]. Therein, the first ten are attaining Buddhahood; the next twenty are turning the dharmacakra; the last ten are entering nirvāṇa. Within the first, awakening to the Tathāgata's powers corresponds to severing hindrances on the path of uninterrupted action (ānantarya-mārga) through the previous subduing of Māra, and here corresponds to realizing the fruit on the path of liberation (vimukti-mārga). Within the first, Māra is the evil condition, and defilements are the evil cause; these two are the hindrances to be abandoned. The ultimate practice is the perfection of the path of remedy. The next two are attaining sovereignty in samādhi. The next two are the perfection of the two virtues: first, self-virtue is complete; second, transforming virtue is fulfilled. The next three are complete in the three karmas. The last two are being identical to all Buddhas: first, identical in the three karmas; second, identical in the ten powers; therefore it is concluded with the name 'Tathāgata', not 'bodhisattva'. Second, regarding there being ten turnings of the dharmacakra, once great awakening is perfected and the time when capacities have matured arrives, it is reasonable to open the gate of nectar and confer the true Dharma. Other sūtras have Brahmā's request at this point. Therein, the first ten explain the dharmacakra that is turned, and the latter ten reveal the causes capable of turning it. As for the first [group], in the dharmacakra of the Hīnayāna and so on, under the four truths there are each four practices—vision, knowledge, illumination, and awakening; now these ten practices are to reveal inexhaustibility. Furthermore, since those four practices are under the truths, now these are also under the ten truths, each having ten practices to form a hundred-practice dharmacakra, all as distinguished in the previous chapter on the dharmacakra. Therein, the first three can be known; these are all the dharmas that are turned, not that the turner possesses these; fourth, the unimpeded dharma conforming to and entering the Buddha fruit; fifth, the dharma of compassionate mind universally covering all; sixth, the dharma of teaching is not empty; seventh, the dharma revealing past causes; eighth, revealing that the sound of teaching reaches all places; ninth, speaking through all times; tenth, the turning encompassing all dharmas. Third, regarding 'depending on the ten pure white dharmas' and so on, this reveals that the cause capable of turning is the Buddha's uncontaminated, pure dharmadhātu, hence called 'pure white'; by this it is turned into the minds of sentient beings to become the seeds of hearing and perfuming. Producing the markless: based on these seeds, markless noble wisdom is produced. Definitely not in vain: because there is no other cause. As stated in the Mahāyānasaṃgraha: 'The perfuming of extensive hearing arises from the outflow of the purest dharmadhātu, and uncontaminated manifestations appear.' This is this meaning. First, through the power of the Buddha's past vast vows, he causes this Dharma to enter the minds of sentient beings to produce the markless, definitely not in vain, and the rest are likewise; second, being upheld by the great compassion of past lives; third, not abandoning sentient beings in the present; fourth, expounding the Dharma in accordance with faculties; fifth, not missing the proper time; sixth, not causing weariness, nor being insufficient; seventh, wisdom knowing the three times; the last three are the superior three karmas. Fourth, regarding there being ten meanings of manifesting the Mahāparinirvāṇa, when the conditions for transformation are finished, resting the function and returning to the real is called manifesting the Mahāparinirvāṇa. The first two reveal the faults of conditioned phenomena; the next two reveal the virtues of nirvāṇa; fifth, causing them to seek the dharmakāya; sixth, impermanence is certain; seventh, clarifying that love inevitably entails separation, revealing lack of sovereignty; eighth, generally citing that the three realms are all unstable; the last two reveal the essence and characteristics of nirvāṇa: first, essence; second, characteristics. From 'Disciples of the Buddha, all Tathāgatas' downward, it summarizes that the transformative protocols of the Buddhas of the three times are uniform. The above one hundred and ninety phrases conclude the explanation of the practices in the sixth, ultimate stage. The above comprehensive differentiation of the six stages of the two thousand practices concludes the fifth major section, the Division Expounded by Samantabhadra.