華嚴經探玄記 18

English (machine translation) 18

Language: English

18.1

Composed by the Śramaṇa Fazang of the West Temple in the State of Wei

18.3

Approaching the explanation of this chapter, the four gates are the same as before.

First, explaining the title, has three [parts]: First, the title of the section: broadly relying on good friends and deeply realizing the dharmadhātu, it is therefore named the section on relying on persons to enter realization and accomplish virtue. Second, the title of the assembly: in terms of place, it is called the Assembly in the Multistoried Pavilion of the Jetavana; that is, to signify that this teaching rescues beings and gathers sentient creatures, it is located in Anāthapiṇḍada's park; moreover, to show the mark of compassion re-emerging by relying on fundamental wisdom, it is located in the multistoried pavilion. Third, the title of the chapter: 'entering' is that which enters, meaning awakening-understanding and realization-attainment. 'Dharmadhātu' is that which is entered. 'Dharma' has three senses: first is the sense of holding its own nature; second is the sense of a rule or model; third is the sense of confronting consciousness. 'Dhātu' also has three senses: first is the sense of cause, because the noble path arises relying on it—the Mahāyānasaṃgraha says, "'Dharmadhātu' means being the cause of all pure dharmas"; also the Madhyāntavibhāga says, "Because the noble dharmas have it as their cause, it is called dharmadhātu; the noble dharmas arise relying on this cognitive object; here the sense of cause is the sense of dhātu"; second is the sense of nature, because it is the nature on which all dharmas rely—the text above in this sūtra says, "The eloquence of the dharmadhātu and dharmatā is also like this"; third is the sense of boundary or distinction, because the marks of various conditioned arisings are not confounded. The first [type of compound] is exclusively determinative (tatpuruṣa), the latter one is exclusively descriptive (karmadhāraya), and the middle one admits of both interpretations. Mind and object are designated together, hence it is said: 'Entering the Dharmadhātu'.

18.5

Second, the purpose of its occurrence: first, explaining the occurrence of the section: the preceding manifested relying on dharmas to advance cultivation, while the present distinguishes relying on persons to enter realization; because the meanings are in sequence, it therefore occurs. The occurrence of the assembly and the occurrence of the chapter are also explained in the same way.

18.6

Third, explaining the principal theme and purport: this also is the same for the section, the assembly, and the chapter. Since it explains entering the dharmadhātu, it takes this as its principal theme. Within it, three gates are differentiated: first, in terms of meaning; second, in terms of categories; third, in terms of stages.

18.7

First, regarding the doctrinal meaning, we first explain the entered dharmadhātu. There are five gates of meaning: 1. the conditioned dharmadhātu, 2. the unconditioned dharmadhātu, 3. the dharmadhātu that is both conditioned and unconditioned, 4. the dharmadhātu that is neither conditioned nor unconditioned, and 5. the unhindered dharmadhātu. First, the conditioned dharmadhātu has two gates: 1. The fundamental consciousness (ālaya-vijñāna), capable of holding the seeds of all phenomena, is called the dharmadhātu, as a treatise says, "The realm from beginningless time..." and so forth; this is according to the meaning of cause. 2. The distinct limits of all phenomena across the three times are called the dharmadhātu, as the "Chapter on the Inconceivable" says: "All buddhas know all past dharmadhātus without remainder, know all future dharmadhātus without remainder, know all present dharmadhātus without remainder," and so on. Second, the unconditioned dharmadhātu also has two gates: 1. The gate of inherent purity: because at the stage of an ordinary being its nature is eternally pure; because true emptiness is of one flavor and without differentiation. 2. The gate of freedom from defilement: because its purity is revealed only through antidotes, and it is divided into ten kinds according to the shallowness or depth of practice. Third, that which is both conditioned and unconditioned also has two gates: 1. The gate of conforming to characteristics: namely, the aggregates of feeling, perception, and formations, as well as the five kinds of matter and the eight unconditioned [dharmas]—these sixteen phenomena are known exclusively by the mental consciousness, and among the eighteen dhātus, this is called the dharmadhātu. 2. The gate of non-obstruction: the one-mind dharmadhātu completely contains two aspects: 1. the mind as true suchness, and 2. the mind as arising and ceasing. Although these two gates each universally subsume all phenomena, their two states are eternally unmixed, just like waves subsuming water are not still, yet the water subsuming waves is not moving. Therefore the "Chapter on Transference" says: "From the unconditioned realm the conditioned realm emerges, yet without destroying the unconditioned nature; from the conditioned realm the unconditioned realm emerges, yet without destroying the conditioned nature." Fourth, that which is neither conditioned nor unconditioned also has two gates: 1. The gate of mutual displacement: because conditions are never conditions without principle, it is not conditioned; because principle is never principle without conditions, it is not unconditioned. The essence of phenomena is equal, and mutual displacement completely vanishes. The thirty-ninth fascicle of the Large Prajñāpāramitā Sūtra says: "Subhūti said to the Buddha: 'This phenomenon is equal; is it a conditioned phenomenon or an unconditioned phenomenon?' The Buddha said: 'It is neither a conditioned phenomenon nor an unconditioned phenomenon. Why? Apart from conditioned phenomena, unconditioned phenomena cannot be found; apart from unconditioned phenomena, conditioned phenomena cannot be found. Subhūti, this conditioned nature and unconditioned nature—these two phenomena neither combine nor disperse.'" This is what is meant. 2. The gate of non-abiding: this dharmadhātu is free from characteristics and free from nature, and therefore is neither of these two. Because it is free from characteristics, it is not conditioned; because it is free from nature, it is not unconditioned. Furthermore, because it is the ultimate truth, it is not conditioned; because it is not conventional truth, it is not unconditioned. Furthermore, it is not reachable by the verbal expressions of either, and therefore is neither. The first fascicle of the Saṃdhinirmocana Sūtra says: "All phenomena are, in brief, of two kinds: namely, conditioned and unconditioned. Therein, the conditioned is neither conditioned nor unconditioned; the unconditioned is neither unconditioned nor conditioned"—and so on at length. Fifth, the unhindered dharmadhātu also has two gates: 1. The gate of universal subsumption: because any one of the above four gates immediately subsumes all the rest. Thus, whether Sudhana beholds mountains and seas, or sees halls and towers, all are called entering the dharmadhātu. 2. The gate of perfect interpenetration: because principle interpenetrates phenomena, phenomena in their entirety have no delimitation—a single paramāṇu is not small, for it can contain ten lands; an ocean of lands is not large, for it is concealed within a single dust mote. Because phenomena interpenetrate principle, principle in its entirety is not without differentiation—the one and the many are unobstructed, sometimes called the single dharmadhātu, sometimes called the various dharmadhātus. The "Chapter on Nature Manifestation" says: "Just like the various dharmadhātus, their limits cannot be grasped; all is not all, not seen and unobtainable." This clarifies that the "various" are precisely not the various. The "Chapter on Rocana" says: "Within this Padmagarbha-lokadhātu ocean, in each and every paramāṇu, one sees all dharmadhātus." This clarifies that the "one" is precisely not the one. Therefore, for Sudhana, whether holding hands for a brief moment entails passing through many kalpas, or entering a multistoried tower reveals all the trichiliocosm, all are of this kind. The above five gates and ten meanings generally explain the entered dharmadhātu, and they should be evaluated according to the six characteristics of universal and particular, perfect interpenetration. Second, explaining the entering capacities also has five gates: 1. pure faith, 2. correct understanding, 3. practice, 4. realization, and 5. consummation. These five, within the aforementioned five gates of the entered dharmadhātu, have two applications: 1. Any one entering capacity penetrates all five entered [dharmadhātus], and any one entered [dharmadhātu] penetrates all five entering capacities. 2. These five entering capacities enter, in their respective order, each of the five entered [dharmadhātus]. Furthermore, these above ten gates of the two meanings of mind and object are unobstructed and perfectly interpenetrating, totally forming a single whole. The unhindered dharmadhātu should also be evaluated and subsumed through the six characteristics; contemplate this.

18.8

Second, the classification of the dharmadhātu also has five gates: namely, the entered, the entering, preservation, extinction, and non-obstruction. First, within the entered, there are also five levels: 1. the dharmadhātu of phenomena, 2. the dharmadhātu of persons, 3. the dharmadhātu where persons and phenomena are mutually interpenetrating, 4. the dharmadhātu where both persons and phenomena are completely obliterated, and 5. the unhindered dharmadhātu. In the first, there are ten: 1. the dharmadhātu of concrete phenomena, namely the ten tiers of dwellings, etc.; 2. the dharmadhātu of principle, namely being calm and clear with one flavor, etc.; 3. the dharmadhātu of the cognitive object, namely the delimitations of the knowable, etc.; 4. the dharmadhātu of practice, namely compassion and wisdom being vast and profound, etc.; 5. the dharmadhātu of essence, namely quiescence, unarisen, etc.; 6. the dharmadhātu of function, namely superior superknowledges and mastery, etc.; 7. the dharmadhātu of conformity, namely the correct practices of the six pāramitās, etc.; 8. the dharmadhātu of discordance, namely the five heats, diverse heterodoxies, etc.; 9. the dharmadhātu of teaching, namely the verbal expressions heard, etc.; 10. the dharmadhātu of meaning, namely the purports and tenets signified, etc. These ten dharmadhātus are of the same dependent origination, unobstructed and fusing together, with the one possessing the all; this can be seen through reflection. Second, the dharmadhātu of persons: by standard of the text below, there are also ten categories: humans and devas, men and women, lay and monastic, non-Buddhists and various spirits, bodhisattvas, and buddhas. All these are divisions of characteristics in dependent origination, intermingled yet unconfused; because Sudhana, having seen them, immediately enters the dharmadhātu, they are called the dharmadhātu of persons. Third, the dharmadhātu where persons and phenomena are mutually interpenetrating: the previous ten persons and ten phenomena are of the same dependent origination; differentiated according to their conceptual aspects, they interpenetrate and subsume each other without duality; this can be seen through reflection. Fourth, the dharmadhātu where both persons and phenomena are completely obliterated: the ocean of equal fruition transcends speech and numbering, and the nature and characteristics of dependent origination are both inexpressible. Fifth, the unhindered dharmadhātu: combining the preceding four propositions, with respect to those preceding persons and phenomena, unity and difference are unobstructed, preservation and extinction are unhindered, freely and perfectly interpenetrating; contemplate this according to principle. Second, explaining the entering capacities also has five levels: 1. body, 2. wisdom, 3. both, 4. obliteration, and 5. perfection. That is, entering the multistoried tower and having it close again is bodily realization; illuminating the boundless principles and phenomena is realization through wisdom; being identical to Samantabhadra in omnipresence is realization through both; body and wisdom being identical so that both vanish is complete obliteration; unity and difference, preservation and extinction being unobstructed and sovereign is perfect interpenetration. Furthermore, the "Chapter on Generating the Mind" says: "Into the profound, true dharmatā, / wondrous wisdom enters in accord; / throughout boundless buddha fields, / it pervades all in a single thought-moment." We note: the first two lines are entering the dharmadhātu through wisdom; the latter two lines are entering the dharmadhātu through the body. Because body and wisdom are unobstructed, wisdom enters principle and the body pervades the lands. The rest can be understood by analogy. Third, the entering and the entered blend together without duality, their boundaries undistinguished; when differentiated according to meaning, their principles remain unconfused. These five entering and entered reciprocally penetrate each other in corresponding order; contemplate and subsume them according to principle. Fourth, entering and entered perfectly interpenetrate, mutually displacing and completely vanishing. Fifth, unity and difference, preservation and extinction are unobstructed and complete. The above explanation according to classification is completed.

18.9

Third, explaining the entering into the dharmadhātu according to stages: by standard of the text below, the broad stages of the entered dharmadhātu are two: namely, cause and fruition. Among the preceding persons and phenomena, there is none that is not subsumed under the buddha-fruition; that is, the mastery of the dharmadhātu manifested by the Tathāgata's lion-stretch samādhi. Furthermore, among the preceding persons and phenomena, there is none that does not belong to and is not subsumed by the causal stage; that is, the dharmas and gates of the dharmadhātu manifested by Mañjuśrī and Samantabhadra. Subdividing this causal stage, there are five: namely, the dharmadhātus of the five stages beginning with faith; they can be understood through their corresponding subsumption. Second, explaining the entering capacities: by standard of the text, there are also two: in relation to the preceding fruition stage, it explains that the bodhisattvas enter the dharmadhātu suddenly; in relation to the preceding causal stage, it metaphorically manifests Sudhana entering the dharmadhātu gradually. Since cause and fruition are unobstructed, the gradual and the sudden are also perfectly interpenetrating; it is merely to lay out the teaching to construct an explanation that these stage distinctions are metaphorically employed.

18.10

Fourth, interpreting the text: in this chapter, there are broadly two parts: first, explaining the root assembly; second, from "At that time, Mañjuśrī, having departed from the Good Dwelling Multistoried Tower..." onwards, explaining the branch assemblies. Also, the former explains the fruition dharmadhātu, and the latter explains the causal dharmadhātu. Again, the former explains entering the dharmadhātu suddenly, and the latter explains entering the dharmadhātu gradually. Again, the former is general, and the latter is particular. Thus root and branches perfectly interpenetrate without obstruction; contemplate this.

18.11

Within the aforementioned root assembly, it is broadly divided into ten sections: 1. the preface section, 2. the request section, 3. the samādhi section, 4. the manifesting the pure land section, 5. the assembling the new congregation section, 6. the bringing forth the inferior to manifest the superior section, 7. the praising virtues in verse section, 8. the Samantabhadra inspiring section, 9. the white curl radiance revealing benefits section, and 10. the Mañjuśrī recounting virtues section.

18.12

Regarding the first [section], the introductory section, there are three parts: First, "At that time the Buddha was residing..." explains the perfection of the world of the enlightened with right wisdom; "in the city of Śrāvastī..." explains the perfection of the receptacle world; and "together with five hundred..." explains the perfection of the world of sentient beings. The first text is understandable.
In the receptacle [world], there are three aspects: first, the city; second, the park; third, the multi-storied pavilion. The full name of the city is Śrāvastī, which was erroneously abbreviated as Shewei. Here it is translated as "City of the Hearer," meaning that anciently an old ṛṣi lived in this place, and there was also a young ṛṣi named "Hearer," who listened to and received the essentials of the Dharma from the old ṛṣi. After the old [ṛṣi] died, the young one established a walled city in this place, taking his name from that. The park is about three or four li south of the city. Jeta is the prince's name, fully stated as Jeta, translated here as "victorious in battle." Furthermore, one without a father is called orphaned (gū), and one without a son is called solitary (dú); because the elder Sudatta generously gave supplies and provisions [to such people], he was named Anāthapiṇḍada ("provider to the destitute"). However, the elder laid out gold to buy the ground, and the prince donated the trees to complete it together; since the two men jointly established the saṅghārāma, it was named after both of them. The separate pavilion within the park, the place for expounding the Dharma, was named the lecture hall. Its essence lacking nothing anywhere is called "great" (mahā-); its virtues lacking nothing complete is called "adorned" (vyūha-); and because function arises based on essence, it is called a "multi-storied pavilion."
Third, within the assembly, there are also three parts: first, the bodhisattvas; second, the śrāvakas; third, the various deva kings. First, within the bodhisattvas, there are also three parts: first, citing their number; second, listing their names; third, praising their virtues. Within the names, first the two leaders are indicated, because they assist the lord of conversion. There are three meanings in explaining this: First, Samantabhadra corresponds to the gate of the dharmadhātu, which is what is entered; Mañjuśrī corresponds to the gate of prajñā, which is that which enters—signifying their entry into the dharmadhātu. Second, Samantabhadra has mastery in samādhi, while Mañjuśrī has mastery in prajñā. Third, Samantabhadra explains the meaning of vastness, while Mañjuśrī explains the meaning of profundity. As a pair of profundity and vastness, they are therefore indicated as the leaders.
Next, in listing their names, there are one hundred and forty-one great stations; [grouped by] tens, there are fourteen groups of ten. The first ten share the name "Banner" (dhvaja), showing that the virtue of their practice stands out supremely high. The second ten share the name "Dignified Adornment," expressing the two adornments of merit and wisdom. In this group of ten, one is missing; this is a deficient count. The third ten share the name "Treasury" (garbha), showing that their virtues are fully endowed and comprehended. The fourth ten share the name "Eye" (cakṣus), explaining their illumination of the dharmadhātu. In this group of ten, there are two extra; this is an increased count. The fifth ten share the name "Heavenly Crown" (kirīṭa), expressing that pure virtues crown the summit of the mind. The sixth ten share the name "Cūḍā," translated here as "topknot," expressing that their virtues are weighty, venerated, and elevated. The seventh ten share the name "Light" (prabha); among the fourteen stations, "wondrous light" is explained according to two meanings for each, because their physical and wisdom light fully illumines both internal and external. As for the eighth ten sharing the name "Banner," banner has two meanings: the former explained the meaning of standing out uniquely, while this one distinguishes the meaning of subjugation. The ninth ten share the name "Voice" (ghoṣa), explaining that their melodious voices delight capacities. The tenth ten share the name "Superior Virtue" (uttaraśrī), because they surpass the multitude. The eleventh ten share the name "Wondrous Virtue" (mañjuśrī), because their auspiciousness displays excellence. The twelfth ten share the name "King" (rāja), because they possess mastery in the Dharma. In this group of ten, there is one extra; this is also an increased count. As for the thirteenth ten also sharing the name "Voice," voice has two meanings: the former explained the melodious excellence of the voice's substance, while this one shows skillful expression of the wondrous Dharma. In this group of ten, there is one extra, which is also an increased count, as can be known. The fourteenth ten share the name "Awakening" (mati/buddhi), because they examine principle and inspect capacities. In this group of ten, two are missing; this is also a deficient count, as can be known. "Such as these..." concludes the list.
Regarding the ten phrases in praising their virtues, there are two meanings: First, these ten phrases of virtues universally apply to all the bodhisattvas above; each and every one possesses them. Second, they individually praise the virtues of the preceding fifteen stations: namely, the first phrase praises the virtues of the two preceding leaders, because universal practice and universal objects both pervade everything, and those two jointly accomplish these virtues. Second, "holding immeasurable..." praises the two groups of bodhisattvas of the preceding ten Banners and ten Adornments, meaning that the banner of their bodies uniquely stands out, endowed with virtues of dignified adornment, and they are capable of reaching everywhere. Third, "endowed with unimpeded..." praises the two groups of bodhisattvas of the ten Treasuries and ten Eyes, meaning that they are endowed with unimpeded treasuries, and their pure eyes behold the Buddha. Fourth, "reaching immeasurable..." praises the bodhisattvas of the ten Heavenly Crowns and ten Cūḍās, meaning that they adorn their bodies with heavenly crowns and topknots, in forms resembling Brahma kings, reaching the places where all buddhas attain bodhi, beholding the Buddha without rest, and requesting the preaching of the Dharma. Fifth, "immeasurable light of wisdom..." praises the bodhisattvas of the ten Lights and ten Banners, meaning that the light of wisdom universally illumines the profound Dharma, and also subjugates the darkness of delusion. Sixth, "in immeasurable..." praises the bodhisattvas of the ten Voices, meaning that their melodious voices and clear eloquence expound inexhaustibly. Seventh, "ultimate..." praises the bodhisattvas of the ten Superiors and ten Wondrous Virtues, meaning the superior wisdom that is identical to empty space and the wondrous virtues of the most pure realm. Eighth, "having no support..." praises the bodhisattvas of the ten Kings, meaning that without support they manifest form, having mastery as kings, and also manifest kingly bodies. Ninth, "eliminating..." praises the bodhisattvas of the latter ten Voices, meaning that internally they are free of the obstacle of knowables, and skillfully speak to distinguish the realms of sentient beings. Tenth, "wisdom like empty space..." praises the bodhisattvas of the ten Awakenings, meaning that emitting the light of Āgama, they skillfully awaken and illumine.
Another explanation: these ten phrases are subsumed into five pairs. The first two form a pair: the former is the virtue of practice fully replete within; the latter is multiple bodies pervading outside. The next two form a pair: the former is beholding the Buddha with pure eyes; the latter is beholding without satiety. The next two form a pair: the former is internal wisdom illumining Dharma; the latter is eloquence preaching inexhaustibly. The next two form a pair: the former is internal wisdom being identical to space; the latter is manifesting bodies in universal response. The next two form a pair: the former is internally being free of the obstacle of knowables; the latter is externally propagating the light of wisdom.
Another explanation: among these ten phrases, the first phrase is general, and the remaining nine are specific; none of them fail to reveal the practices of Samantabhadra. First, universality of physical arrival before the Buddha; second, universality of seeing the Buddha everywhere; third, universality of seeing without rest; fourth, universality of wisdom illumining principle; fifth, universality of eloquence over many kalpas; sixth, universality of purity of the wisdom of principle; seventh, universality of manifesting bodies by the wisdom of measure; eighth, universality of severing obstacles; ninth, universality of illumination by light. All can be understood by analogy with this explanation.
Second, in the assembly of śrāvakas, there are also two parts: citing their number and praising their virtues. Regarding the term śrāvaka: the Buddhabhūmi-upadeśa states, "Hearing the speech and voice of the Buddha, they enter the noble path; hence they are called śrāvakas." Furthermore, Yogācārabhūmi fascicle eighty-two states, "Hearing the sound of the correct Dharma from others, and also being able to make others hear the sound of the correct Dharma, they are therefore called śrāvakas." They are "great" because they possess the fourth fruit, and also because they are of the unshakeable lineage; among all śrāvakas they are the most venerable and great, like Śāriputra and others. Furthermore, these [disciples] are all śrāvakas who redirect [their minds] toward the Mahāyāna, and therefore they are called "great." The Buddhabhūmi-upadeśa states, "In truth, those śrāvakas of indeterminate lineage who, having attained the lesser fruit, proceed toward great bodhi, are therefore called 'great.'" It is explained: because they have not yet entered the Samantabhadra dharma of the One Vehicle of the Complete Teaching, they are described in the text below as being like the deaf and blind. As stated above in the "Chapter on Nature Manifestation": "Śrāvakas and pratyekabuddhas do not hear this sūtra." It also says: "If a bodhisattva for a hundred million nayutas of kalpas practices the six pāramitās and plants the roots of goodness of the limbs of enlightenment, yet does not hear this sūtra, or hearing it does not believe, such a one is still a nominal bodhisattva." This is what it refers to. Another explanation: these are all great bodhisattvas manifesting as śrāvakas, as explained in the newly translated section on the Inconceivable Realm of the Avataṃsaka, in order to display the profound excellence of this Dharma, they manifest as though deaf and blind.
Second, the ten phrases in praising their virtues are divided into four parts: The first four phrases concern realizing nirvāṇa and abandoning saṃsāra. Awakening to the true reality refers to the path of seeing. Realizing the limit of reality refers to the path of cultivation. Deeply entering into the nature refers to the path of no-more-learning. Because their realization of principle is fulfilled and they abandon fragmented [birth and death], it says "leaving behind the sea of saṃsāra." Furthermore, because of dreading saṃsāra, it says "leaving behind." Furthermore, because they lack the wisdom of upāya, they realize the limit of reality; because they lack great compassion, they abandon saṃsāra. Next, the two phrases concern abiding in emptiness and severing bonds. First, abiding in emptiness means that this principle of the emptiness of persons is also one of the two emptinesses of the Tathāgata, and is therefore called "the Tathāgata's realm." According only with this portion, it is called "dwelling peacefully." The subsequent phrase means that by abiding in the emptiness of persons, they sever and depart from the delusions of the four abodes—namely, the entangling bondages associated with the nine fetters and ten entanglements. Next, the two phrases concern mastery of supernatural powers. Being untainted by the world, it is said that they "do not cling to anything." Roaming everywhere through supernatural powers, it is said that they "travel through empty space." Fourth, the next two phrases concern doubts being exhausted and faith being firm, meaning they accomplish indestructible faith. Another explanation: these [phrases] all mean having faith in the Buddha's profound and masterly fruit dharma, by which we clearly know they are great bodhisattvas.
Third, among the various devas there are also two parts: citing their number and praising their virtues. The ten phrases in praising their virtues are subsumed into five pairs: The first two form a pair praising the virtues of past causes, meaning they have already made offerings to past buddhas and have long benefited sentient beings. From here on, all praise the virtues of present practices. The next two form a pair praising the virtue of practicing compassion and entering wisdom, meaning compassionate mindfulness without interruption, saving sentient beings and entering wisdom. The next two form a pair praising the virtue of displaying purity while amid defilement, meaning not abandoning defiled sentient beings, bringing forth the true pure Dharma of the Buddha. The next two form a pair praising the virtue of protection, meaning protecting the fruit dharma so that the correct teaching circulates, and maintaining the causal dharma to realize certainty in nature. Furthermore, externally being able to guard those who uphold the Dharma, and internally receiving and upholding the Buddha's true nature Dharma. The last two form a pair praising the virtue of family lineage, meaning being born into the house of the Buddha, carrying out the deeds of seeking the Buddha. The causes of all-knowledge are called "wisdom gates"; because they can lead into the Buddha's wisdom, they are called "gates." The preceding concludes the introductory section.

18.13

The second, the chapter on requesting, has three parts: first, the assembly's mental request; second, what is mentally requested; third, mentally requesting manifestation. Question: Given that below the śrāvakas are all like the deaf and blind, why do they join here in having doubts and mental [requests]? Answer: Master Yi explained: "In terms of principle, there is no separation, and therefore they can share the doubt. Because they have not accumulated the great mind, they should not follow in sequence." Another explanation: It indicates that, being together in the Jetavana, they thus share in the mental request. Because the universal eye is not yet opened, they are therefore like the blind, and so forth. Another explanation: In truth, they are bodhisattvas, and thus they share in the thought; their traces appear as śrāvakas, and thus they are like the blind (and so on). In what is requested, there are sixty clauses in total. Ancient masters explained: The first thirty clarify the Buddha's own entry into the dharmadhātu; the latter thirty clarify the Buddha causing others to enter the dharmadhātu. Now it is explained: Among the sixty, the first ten mentally request the fruit dharmas. How is it known that what is requested is the fruit? Because the next ten clarify that lower stages cannot measure it. Since the lower cannot know it, why now wish to request it? The next ten clarify that if one is endowed with the power of causes and conditions, one might also come to know it. Although, endowed with the power, it may be known, it is not yet known whether this assembly has the power to know it or not? The next ten reveal that this assembly is endowed with the capacity of faculties. Although the assembly is equipped as recipients, if there is no Buddha-power, neither could anyone know it. The next ten clarify that the Buddha is endowed with the causes of benefiting others. Although the causes of benefiting others are complete, if there is no manifestation of the fruit-function of benefiting others, there would also be no way to cause them to know. The next ten distinguish using the fruit-function to gather living beings. Since these conditions are complete, they conclude the request, saying: "May [the Buddha] manifest..." and so on. Another explanation: Here, the first thirty clauses mentally request the Dharma; the latter thirty clauses mentally request the virtues. In the former, the first ten directly mentally request the requested fruit dharmas; the next ten clarify that they are deep, profound, and difficult to measure; the last ten clarify that through the meeting of conditions they can be entered. In the first [group of ten]: 1 asks about the unimpeded, non-purposive practice of compassion and wisdom, as explained in the "Chapter on the Nature Manifestation"; 2 asks about the true and conventional being unimpeded, which is known by the Buddha's wisdom, also as explained in the realm of "Nature Manifestation"; 3 the dhāraṇī of boundless mindfulness and wisdom on the Buddha-ground, also as distinguished by the Dhāraṇī-Buddha among the ten Buddhas, and as the ten dhāraṇīs and so forth explained in the "Chapter on the Inconceivable"; 4 the ten powers such as [knowing] what is possible and impossible, and the ten great powers such as the Nārāyaṇa banner, also as in that chapter; 5 the four fearlessnesses and the ten fearlessnesses; 6 the inestimable oceans of samādhis such as the lion's roar and stride; 7 the principle and virtues, along with all buddha-lands, are all what the Tathāgata's body and wisdom abide in, also as explained in the "Chapter on the Inconceivable"; 8 superior virtues—in the questions of the first two assemblies, they were called the Buddha's superior dharmas, which distinguishes them generally, whereas here it specifically reveals the superiority in terms of merit; 9 the marks of the perfection of the three bodies and ten bodies; 10 the interpenetrating illumination of the principle and measure of the four wisdoms and ten wisdoms. There is also a manuscript of the sūtra where here there is an additional clause called "the Tathāgata's dharmas." Perhaps it is superfluous, or perhaps it concludes the above clauses. Moreover, these ten questions are mostly the same as the fruit virtues questioned in the first assembly, because that subsumes the approach, which is fitting to use here. Further, among the ten, the first one is general, and the remaining nine are particular. Among the particular: the first one is the virtue of what is known; the next three are the virtues of wisdom's function; the next one is the virtue of great concentration; the next one is the virtue of what is relied upon; the next one is the virtue of superior merit; the last two are the virtues of body and wisdom, as can be understood. In the second [group of ten], on not being measurable by lower stages: regarding the aforementioned ten kinds of Tathāgata-dharmas, because they are lofty, they cannot be known; because they are vast, they cannot be measured; because they are deep, the bottom cannot be reached; because they are manifold, they cannot be received—these four are not the realm of the wisdom of hearing; because they are profound, they cannot be thought; because they are subtle, they cannot be contemplated—these two are separated from the realm of thinking and cultivation. Because they correspond to the dharmadhātu, they cannot be differentiated. Because one is all, one cannot hear and give rise to causal wisdom. Because one has not realized them, one cannot declare them clearly. Because they transcend speech, they cannot be explained. Furthermore, the first six transcend the three wisdoms, and the latter four transcend the four unhindered knowledges: the unhindered knowledge of dharmas cannot divide them, the unhindered knowledge of meanings cannot unfold them, the unhindered knowledge of phrases cannot declare them, and the unhindered knowledge of eloquence cannot express them. Another explanation: These ten match the preceding ten kinds, showing the profound meaning in sequence, as can be known accordingly. Another explanation: For each one meaning above, there are these ten, and for this one gate, there are also the preceding ten; matching them to form a hundred gates and so forth can be understood accordingly. In the third [group of ten], on being knowable when conditions meet: the first four take the Buddha's power as condition, and the latter six take the power of faculties as cause; only then can it be known. In the first: 1, the Buddha's sustaining power is the Buddha's adhiṣṭhāna-power, like sustaining Bodhisattva Utpalapuṣpa to cause him to know the Buddha's virtues and expound the "Chapter on the Inconceivable," and so forth. 2, the power of mastery is the power of unimpeded turning, like Mañjuśrī turning Śāriputra to cause him to know and expound the profound principle, and so forth. 3, the power of majestic spirit is secretly applying majesty to cause one to know virtues, like causing Kāśyapa to know the Tathāgata's mind, and so forth. 4, the power of original vows is the power of the Buddha's past original vows, which thus causes others to know the Buddha's profound virtues. In the lower six: 1, the power of roots of goodness planted in past lives through many births; 2, the power of having drawn close to good friends of the One Vehicle through many births; 3, the power of deeply penetrating pure faith in the present; 4, the power of aspiration and seeking for the supreme, superior Dharma; 5, the power of the great bodhicitta aroused from the true Dharma unmixed with ignorance; 6, the power of a deep mind dedicated to seeking the knowledge of all modes, unmixed with the mind of the two vehicles. Through any one power among these ten, it can be known partially, or two, or three, up to ten kinds, in order to reveal inexhaustibility. In the second thirty clauses, mentally requesting based on virtues: the first ten praise the virtue of the recipients being capable of receiving; the latter twenty praise the virtue of the Buddha being able to explain. In the first: thinking and measuring are many in the mind, hence "various." From thought, desire arises; when desire increases, it is called understanding, which is the decisive seal of superior resolve. Speech arises based on understanding, and regional sounds also differ; the stages of practice in which they abide differ in superiority and inferiority, hence "grounds." As recipients of the Dharma, the faculties are sharp or dull, unripened or ripened, differing in three grades, hence "faculties." Based on faculties, they perform actions, their creation and cultivation differing, hence "expedient actions." The marks of the cognitive objects relied upon are not single, hence "objects." They all rely on the Buddha-fruit as a condition, entering the Dharma through differentiations, whether relying on the Buddha's light or because of the teaching of the Dharma, and so forth. Their delight in hearing what is taught varies in depth, shallowness, breadth, or brevity, each differing in amount, hence "delighting in hearing the Dharma." In the second, praising the Buddha's ability to explain: the first ten mentally contemplate the Buddha's perfection of the causes of expounding; the latter ten mentally contemplate the Buddha's equipment with the fruit virtues of expounding. In the former ten: 1 clarifies the initial vow of generating the bodhicitta in the past; 2 giving rise to practice based on vows, hence "pure pāramitās"; 3 practices fulfilled and entering stages, hence "various bhūmis"; 4 fulfilling practices based on the stages, hence "fulfilling practices"; 5 generally stating that all practices are endowed with the two adornments, hence "bodhisattva adornment"; 6 distinguishing individually that one practice skillfully subsumes all and they mutually adorn one another, hence "expedient adornment"; 7 individually revealing that the practice of self-benefit subsumes the same as before, named "path adornment," the path being causal meaning that reaches through to the fruit; 8 individually clarifying that the practices of benefiting others are skillful in manifold ways, hence "producing an ocean of expedients," the meaning of adornment being the same as before; 9 the two benefits are unimpeded, both fused and ultimate, each subsuming all to accomplish the Samantabhadra practice, hence "mastery adornment"; 10 receiving bodies over many kalpas and constantly cultivating superior practices, hence "ocean of past births," showing that past birth bodies are many, thus like an ocean; cultivating in many bodies, practices are also broad and manifold. In the latter ten, clarifying that the Buddha's fruit of expounding is complete: First, since the cause was perfected previously, what is attained? It is the mastery of bodhi. Second, having attained bodhi, what function does it have? It is turning the wheel of Dharma with mastery. Third, where is it turned? In various pure lands. Fourth, what benefit does turning it bring? It is adorning the realm of living beings. Fifth, what Dharma is turned? The Dharma of the Dharma King. Sixth, with what wisdom is it turned? The wisdom of the path's illumination. Seventh, when the Buddha's wisdom illuminates the Dharma, through what does the capacity awaken? Because he is able to enter the places of living beings with mastery. Eighth, having entered the places of the capacities, what benefit does he bring? Because he acts as a field of merit. Ninth, with what is merit accomplished? By expounding the dakṣiṇā that accomplishes virtue. As for dakṣiṇā, the treatise of Venerable Vasu renders it dānadakṣiṇā, translated here as material giving. The Vinaya says the method of giving is called dakṣiṇā; guiding to benefit others is also called dakṣiṇā. The Record of the Western Regions says: "Correctly spoken as dakṣiṇā, or dākṣiṇī, translated here as right [hand]. Because one uses the right hand to receive what another gives, generating merit for them, it is named accordingly." Here it clarifies that the Buddha gives virtue to living beings, hence "dakṣiṇā of virtue." Tenth, with what does he gather living beings? The three wheels: the bodily karmic wheel of supernatural penetrations, breaking doubt and establishing faith; the verbal karmic wheel of correct instruction, breaking confusion and establishing understanding; the mental karmic wheel of recollection, breaking fetters and establishing practice. The concluding request below can be understood. The chapter on requesting ends. In the third, the chapter on samādhi: Why does he enter it? Because the previous questions prayed for full manifestation, he now enters concentration to manifest the Dharma for them. Why did he enter concentration after gathering the assembly in the previous assemblies, whereas here it comes first? Explanation: Previously it clarified entering the real from the phenomenal; now it distinguishes giving rise to function based on essence. Further, previously causal persons entered concentration, whereas now it is the mastery of the fruit stage, so they are not the same. Why does the Buddha himself enter concentration in this assembly? To show that only the Buddha exhausts the source of the mastery of liberation in the dharmadhātu. In the text there are four parts: 1, the condition for entering concentration; 2, the cause of entering concentration; 3, directly entering concentration; 4, the intention of entering concentration. In the first, knowing their mental thoughts: apprehending the previous doubts and thoughts through the knowledge of others' minds is the condition for entering concentration. Second, using four kinds of great compassion to clarify the causes of entering concentration. Benefiting creatures through entering concentration necessarily takes great compassion as the root, hence taking it as the cause. 1, the body: the body that benefits creatures stands accumulated with compassion, which is the body relied upon by the samādhi. 2, the gate: the Buddha has gates of great wisdom, great concentration, great compassion, and so forth; now, wishing to benefit living beings, he relies solely on the gate of great compassion. Further, it is also opening this compassion-gate to gather the various categories [of beings]. 3, the head: this clarifies that in benefiting creatures, all actions take great compassion as the forerunner, hence it is the head. 4, conforming to expedient dharmas: although compassion is the head, without skillful, expedient compassion-dharmas conforming to creatures' faculties and conditions, there is no way to cause them to enter the dharmadhātu together. These four are also the gradations from the Buddha toward the capacities. Third, directly entering samādhi: clarifies the concentration's karmic function, named after a metaphor. When a lion roars and strides, its senses open wide, its body hair all stands erect, manifesting its majestic power; the marks of its roaring cause other beasts to lose their majesty and cower in hiding, and cause lion cubs to increase their ferocity and grow their bodies. The Buddha now is also like this: 1, he brandishes the body of the great compassion dharmadhātu; 2, opens the sense gates of great compassion; 3, erects the forerunners of hairs of compassion; 4, manifests the majesty responding to capacities, roaring the Dharma-gate of the dharmadhātu, causing the beasts of the two vehicles to hide, cower, be deaf and blind, and causing the bodhisattva Buddha-sons to increase hundreds of thousands of oceans of samādhis and oceans of dhāraṇīs. Because of such resemblance, it is used as a metaphor. Furthermore, the ten kinds of lion's roar and stride in the "Chapter on Transcending the World" are fully discussed here. Fourth, from "causing all..." downwards clarifies the intention of entering concentration: manifesting this pure Dharma of the dharmadhātu to cause the assembly to see and enter it is called delighting in the Dharma. The chapter on samādhi ends.

18.14

Part Four, on manifesting the pure land, has three sections: first, manifesting the perfection of the vessel world; second, the perfection of the world of those of correct awakening through wisdom; third, the perfection of the world of sentient beings. Within the first, there are two: first, explaining this Jetavana's manifestation of an adorned pure land; and second, analogously concluding that the ten directions likewise manifest pure lands. Within the former, there are also two: first, directly displaying the adornments; and second, revealing their causes. Within the former, there are three: first, the adornments of the multistoried pavilion; second, the adornments of the grove; third, the adornments of empty space. Master Guangtong says: 'Adorning space symbolizes unconditioned dependent origination; adorning the grove symbolizes conditioned dependent origination; and adorning the pavilion displays the dependent origination of the essential substance itself.' Within the first, there are two: first, the vastness of the place is boundless. That it suddenly became vast and broad means that by putting forward the provisional, the ultimate is revealed, and by dispelling delusions, the Dharma is disclosed. Second, directly displaying the adornments. Herein there are ten kinds: 1. the golden ground; 2. from 'all mani jewels' downward, explaining the laying out of jewels upon the ground; 3. from 'lapis lazuli' downward, explaining the pillars of the pavilion; 4. from 'Jambū[nada gold]' downward, directly explaining the composition of the pavilion; 5. from 'mani jewels' downward, the placement of nets upon the pavilion; 6. erecting jeweled banners; 7. suspending pennants and canopies; 8. emitting light that illuminates the dharmadhātu; 9. various jewels adorning the exterior; 10. stairways on the four sides allowing ascent and descent. Second, regarding adorning the grove, the Buddha's spiritual power is the cause. That it was suddenly vast and so forth displays the vastness of the place. From 'manifold jewels' downward, there are also ten kinds of adornments: 1. a general clause; 2. spreading jewels upon the ground; 3. jeweled walls; 4. jeweled trees; 5. fragrant rivers; 6. many multistoried pavilions; 7. illumination by light; 8. jeweled adornment of the ground; 9. emission of exquisite fragrance; 10. erecting jeweled banners, of which there are seventeen kinds. Third, adorning empty space also has ten kinds: 1. palaces of heavenly jewels; 2. incense trees; 3. Sumeru mountains; 4. jeweled music; 5. jeweled trees; 6. jeweled thrones; 7. jeweled statues; 8. pearl nets; 9. pavilions; 10. music of liberation. Second, in revealing the causes of the adornments, there are two: first, inquiring, namely as to why there are these inconceivable adornments. Second, explaining, in which there are ten clauses: 1. Because they are generated from the tathāgata's inconceivable roots of goodness—this concerns the cause. 2. Because they are the untainted dharmas of the Buddha fruition—this concerns the essence of the fruition. Below, the functions of the fruition are explained. 3. Generally bringing up the spiritual power. 4. Specifically bringing up the physical superknowledges. Clauses 5 and 6 explain the unimpeded, subtle, and mutual interpenetration of body and land. Clauses 7 and 8 manifest past buddhas illuminating present lands. Clauses 9 and 10 reveal the Buddha manifesting lands. All the adornments mentioned above are the essence and function of such a Buddha fruition, not something that can be known by other stages; therefore, they are all called 'inconceivable'. This concludes the discussion of the Jetavana of this one direction. Second, in the analogical conclusion: 'like this Jeta Grove,' etc., brings up this place. 'All dharmadhātus' analogously extends to all the dharmadhātu, which likewise manifest lands like this. This place, in accordance with the coarse, was built by Sudatta; however, based on the subtle, it accords with and pervades the dharmadhātu, encompasses the ten directions, and exhausts the three times. Because the all-pervading does not obstruct the localized, Sudatta newly built it; because the coarse is not different from the subtle, what was built is subtle and pervades the dharmadhātu. Just as [the Buddha] is ever-present on Vulture Peak and manifests by pressing down his foot, all are of this class. Second, 'the tathāgatas filled [the grove],' etc., explains the perfection of the world of those of correct awakening through wisdom. In each of these manifested lands there was a tathāgata, and they all came to this place, filling the Jetavana. Third, within the world of sentient beings, there are two: first, the filling by bodhisattvas; second, raining down ten kinds of clouds of offerings. This concludes the part on manifesting the pure land.

First 14 of 110 passages. Read on

Linked texts (1)

華嚴經探玄記 — Classical Chinese