華嚴經探玄記 19

English (machine translation) 19

Language: English

19.1

Narrated by Śramaṇa Fazang of the Western Monastery of the State of Wei

19.2

From here below, the good friends of the ten practices are explained; there are ten people, each corresponding to one stage.

First, within the practice of joy, there are also five sections. First, in raising the Dharma and encouraging practice, the country is named Deliverance because it constantly bestows the wealth of the Dharma upon all. Furthermore, practice can rescue beings, hence it is called "rescue" (jiù); causing them to transcend the world is also called "deliverance" (dù). The monk Supratiṣṭhita: his marks of practice ascend supremely as a monk, symbolizing that the practice of giving is inwardly accomplished and the superior recompense is outwardly manifest, hence he is named Good Manifestation (Shànxiàn). Encouraging him to go and instructing him to ask, etc., can be understood.

19.4

Second, under “At that time,” proceeding to enter according to instruction: first he contemplates the preceding Dharma, and afterward gradually arrives at the subsequent stage. In the former, the first sentence generally contemplates the preceding gate of the universal adornment of prajñā; the eleven sentences below differentiate it: (1) what is realized; (2) what is relied upon; (3) those who are delivered; (4) what is practiced, which is also the naturelessness of conditioned activities; (5) the mind that transcends arising and ceasing in each kṣaṇa; (6) illusory manifestation like light; (7) contemplating the true nature of principle; the next two contemplate words and meaning; the last two contemplate cause and effect. Third, under “In the city,” seeing, revering, and requesting: first, searching and selecting. In the metropolis, etc., searching signifies unattached practice, cultivating in accordance with conditions. Second, under “he saw that bhikṣu,” explaining seeing the superior signs. As for his walking meditation in the forest, this signifies the appearance of leaving the world and also reveals the place of practice. Next, the excellence of the direct reward signifies that his practice accords with the Buddha-fruit, and thus his appearance is identical to a Buddha. The “Bhūmi Chapter” says: “Only one who practices as spoken obtains the noble Dharma”; this is what is meant. Next, under “devās and nāgas,” explaining that superior retinues bring forth diverse offerings. Third, under “At that time,” paying respect and requesting may be known. Fourth, under “He answered,” showing his own dharmadhātu. There are three parts here: first, showing the attainment of Dharma depending on conditions; second, under “Good man,” revealing the karmic function of the Dharma; third, under “I only,” concluding with the name of the Dharma-gate. In the first part there are also three: first, having left home as a youth in recent days: newly entering the stages of practice is called “as a youth”; having just left the house of the ten abodes is called “in recent days.” Second, under “Since I,” explaining the Buddhas he offered to. In the preceding stage there were thirty-six [Ganges sands], and here they gradually increase, hence thirty-eight Ganges [sands]. It also says “since I was born,” which seems like spending that many kalpas in a single lifetime offering to those Buddhas. What does this mean? The explanation states: either his rewarded lifespan is extremely long; or a single lifetime subsumes multiple kalpas, just as a single thought-moment subsumes kalpas, etc.; or entering the Buddha-dharma counts as birth, meaning “since I brought forth this bodhicitta, I have spent that many kalpas offering to that many Buddhas.” Furthermore, the Nirvāṇa [Sūtra speaks of] offering to Buddhas [equal to the sands of] eight Ganges [rivers] subsuming the causal stage, and so on. Third, under “In the presence of those Buddhas,” explaining the perfection of practice and the attainment of Dharma. One sentence is general; second, under “adorned,” in the specific details, three types are indicated: (1) samādhi and vow; (2) praising practice; (3) under “fully endowed,” virtue being complete; third, under “adorned and purified,” explaining the three causes, which may be understood in sequence. In the second part, regarding the eleven sentences on karmic function, each first distinguishes the karmic function and then presents its cause. The first three are the preceding power of the adornment of samādhi and vow; the next one is the preceding power of Samantabhadra's practice; the remaining seven are the preceding power of the bodhisattva's practice and vow. Among them, the first two concern offering to Buddhas and hearing the Dharma, which are the preceding knowledge of bodhi and protecting the dharmacakra, etc.; the next two concern the depth of practice and samādhi; the last three concern the breadth of what is known. Third, concluding with the name: illuminating far and manifesting radiantly is called “lamp light,” and the ten ineffables, etc., are constantly applied without exhaustion, which is called “accordance.” The Indic text is named “the Bodhisattva Liberation of the Unceasing Lamp of Wisdom.”

19.5

Fifth, under “All vajras,” admiring and deferring to superior advancement: this is admiring and deferring within the same category. First, revealing the superiority of clan and birth; second, the superiority of rewarded lifespan: although earlier a single lifetime reached ineffable kalpas, he had not attained immortality, hence he now defers; third, the superiority of the rewarded body, meaning inner wisdom is inexhaustible and outer form is indestructible; fourth, under “Universally observing,” explaining the superiority of karmic function; fifth, under “How could I,” concluding that it is not his own domain. The first Joyous Practice is completed.

19.6

In the second, Beneficent Practice, first, in presenting the Dharma and exhorting practice: first, the country named Śūna: this means pure, and also good; it is the name of a great river. That is, the country has this river and takes its name from this circumstance. All non-Buddhists and worldly people say: “Bathing in this river completely extinguishes sins and increases merit,” hence it is taken as the name. It signifies the practice of keeping the precepts, abandoning and departing from karmic wrongdoing. The boy named Śakradevendrā: “boy” signifies the purity of precept practice; being sovereign in the precepts, he is named “Lord of the Devās.” Furthermore, according to the Indic text, he should be named “Sovereign of the Faculties,” because the Sanskrit name Indra is here translated as Śakra's name; indriya is here translated as “faculty”; īśvara is here translated as “sovereign,” and also as “lord.” Because the Sanskrit words for Śakra and faculty are close, each is based on one name. Second, exhorting him to go and instructing him to ask.

19.7

Second, under “Then Sudhana,” proceeding to enter according to instruction: first, explaining the arising of superior thoughts; second, paying respect and taking leave; third, arriving together with the assembly.

19.8

Third, seeing, revering, and requesting: first, searching and announcing. “Good City” is also a name for Śūna; the Indic text is named “City of the Good,” and saying “outside the city” signifies the outer defense of precept practice. “Beside the river waters” signifies generating the water of samādhi. The river waters are precisely that river's waters. Second, seeing his activity of playing with sand explains the expedient assembly and arising of the numbers of the three clusters of precepts. Third, paying respect, and fourth, requesting, may be understood.

19.9

Fourth, under “He answered,” showing his own dharmadhātu. There are three parts here: first, presenting the essence of the Dharma-gate; second, under “Good man, based on… I,” explaining the karmic function; third, under “I only,” concluding with its name. In the first, being taught by Mañjuśrī signifies that a wise person can protect the precepts and therefore knows the signs: the ten virtues are auspicious, and the ten non-virtues are inauspicious. Because the signs of the precepts are not one, it is called the “method of reckoning.” The Zhilun says: “The categories of bodhisattva precepts are as numerous as paramāṇus.” Because the principle of karmic cause and effect of good and evil is definite, it is called the “seal method.” Another explains: first, the signs of inauspiciousness mean eliminating and severing [unwholesome acts] in the prātimokṣa precepts; next, reckoning good means constantly cultivating the precepts that embrace good dharmas; last, sealing faculties means rescuing and curing in the precepts that embrace sentient beings. “Consequently obtaining all skillful arts,” etc., means skillfully knowing worldly dharmas and transforming them into supramundane functions. This is the Indic text's “I attained the wisdom of skill in transforming all dharmas.” In the second part, explaining the karmic function, there are two: first, revealing the functions of the two methods of signs and seals, because knowing good and evil through signs and eliminating calamities through seals are discussed together. Second, under “Furthermore,” displaying the skillful power of the method of reckoning. Lakṣa is translated here as ten thousand. Third, concluding his own domain may be understood.

19.10

Fifth, under “All great bodhisattvas,” admiring and deferring to superior advancement: first, generally presenting what is deferred to; afterward, under “How could I,” properly deferring, as it is not his own domain. The second, Beneficent Practice, is completed.

19.11

In the third, Non-Resentful Practice, first, in presenting the Dharma and exhorting practice: the city named Ocean Abode: if explained according to outer appearances, this city sits near the southern ocean. If according to the text below, producing material goods and Dharma, its giving cannot be exhausted, hence it is called “Ocean Abode.” The upāsikā named Sovereign: in terms of practice, patience is free from anger and delusion, hence “Sovereign.” In terms of virtuous function, her actions conform to her will, hence “Sovereign,” which is precisely what is revealed below. The Indic text is named “True, Rich, and Full.” The explanation says: because material wealth and Dharma are completely abundant.

19.12

Second, under “Then Sudhana,” proceeding to seek according to command: first, explaining his attainment of perfuming cultivation; second, paying respect and taking leave; third, yearning and praising virtues has ten pairs, which may be understood.

19.13

Third, seeing, revering, and requesting: first, searching, etc., explains the expedients for entering the Dharma; second, under “Entering,” explaining seeing the direct reward: removing ornaments and wearing plain clothes signifies the mark of patience; third, under “In her palace,” seeing the environmental reward: opening four gates signifies gathering sentient beings through the four means of embracing; fourth, under “Ten thousand women,” seeing the excellence of the retinue, in which their voices and bodily fragrance, with great wisdom, benefit beings; paying homage and requesting.

19.14

Fourth, under “She answered,” properly showing the dharmadhātu, which has three parts: first, presenting the essence of the Dharma-gate; second, under “With one vessel,” distinguishing the karmic function; third, under “I only,” concluding that the Dharma belongs to oneself. In the first, because generating karmic functions is inexhaustible, it is called “inexhaustible store.” Because what is produced to benefit beings possesses superior virtues, it is called “adorned with merit.” In the second, karmic function, there are three: first, explaining the karmic function of the Dharma-gate; second, under “Do you see my…,” causing him to see the identical benefit; third, under “Wait a moment,” presenting immediate verification. In the former there are three: (1) the benefit of giving food, etc., to sentient beings; (2) the benefit of giving to the two vehicles, etc.; (3) the benefit of giving to bodhisattvas. In the first, “food of one vessel,” ancient commentators explained: it is the single-taste suchness upon which superior flows rely. “According to whatever they desire,” etc., means preaching the Dharma in accordance with faculties. “Without increase or decrease” means being inexhaustible in application. Another explanation states: it is simply a single vessel of food, yet it interpenetrates and is identical with the inexhaustible conditioned arising of the dharmadhātu; therefore there is nothing that does not respond to faculties, and no response that does not benefit, and no benefit that does not match the dharmadhātu of its fundamental stage; hence it says “according to desire, without increase or decrease.” In the second, manifesting identical benefits, there are two: first, presenting her own retinue's equality in reward and practice, with twenty-eight sentences: the first ten sentences are named expedient practices of one's own stage; the next four sentences, under “sharing the realm,” are identity in the Dharma cultivated; the fourteen sentences under “identically endowed with the bodhisattva…” are identity in the fulfillment of practices for oneself and others. Second, under “All these bodhisattvas,” revealing the marks of her embracing and perfecting them. Third, under “Good man, wait a moment,” presenting actual events to verify completion. Third, under “I only,” concluding with the name may be understood.

19.15

Fifth, admiring and deferring: first, specifically presenting what is deferred to; second, concluding that it is not her own domain. The third, Non-Resentful Practice, is completed.

19.16

In the fourth, Inexhaustible Practice, first, in presenting the Dharma and exhorting practice: the city named Great Flourishing: because zeal blazes fiercely, it is called so. Furthermore, broadly initiating great giving with wealth and Dharma is why it is named so. “Elder” is as explained before. Being the most supreme among the flavors of the practice of zeal, he is named Amṛta. His virtue of practice surpasses all, signified as a crest.

19.17

Second, under “Then Sudhana,” proceeding to enter according to instruction: first, paying respect and taking leave; second, under “At that time,” recollecting the preceding Dharma; third, under “Gradually,” arriving at the location of the subsequent stage.

19.18

Third, under “Everywhere,” seeing, revering, and requesting: first, searching; second, under “Joyfully seeking,” generating superior desire; third, directly seeing the superior direct and environmental rewards and the superior retinue; fourth, paying respect; fifth, requesting and inquiring about practice.

19.19

Fourth, under “The elder answered,” showing his own dharmadhātu: first, bringing forth the mind. Second, under “Good man, do you see my…,” embracing the retinue through Dharma and causing them to accomplish ten kinds of benefaction, which may be understood. Third, designating his own Dharma-gate: meaning inexhaustible wealth and Dharma stored in empty space, distributed as desired, hence it is taken as the name. Fourth, under “In accordance with what they require,” explaining the karmic function of the Dharma-gate: first, generally presenting the wish-fulfilling benefit to sentient beings from the jewel treasury of merit; second, under “Wait a moment,” presenting events to verify completion: first seeing the assembly gather; next observing empty space raining objects, which is identical to the samādhi of shattering the vessel of empty space, properly attained in the ten practices; afterward conferring the Dharma to cause them to rejoice. Fifth, concluding his own Dharma-gate.

19.20

Fifth, admiring and deferring to superior advancement: first, generally deferring; second, under “Namely,” there are ten specific sentences; third, under “How could I,” concluding that it is not his own domain. The fourth, Inexhaustible Practice, is completed.

19.21

In the fifth, Practice Free from Delusion and Confusion, first, in presenting the Dharma and exhorting practice: the city named Lion Multistoried Pavilion: ten virtues arise layer upon layer, resembling a multistoried pavilion. Heroic figures among Buddhas and bodhisattvas dwell in that stage, hence “lion.” This residence is in that city, and the city takes its name from the residence, hence it is named so. The elder Dharmaratnacūḍa: cūḍa is translated here as topknot; thus one is perfected through the Dharma, with the jewel as the topknot. The Indic text says there is an elder of Dharma named Ratnacūḍa. This reveals the precious and supremely honorable appearance of his samādhi function.

19.22

Second, proceeding to enter according to instruction: first, paying respect and taking leave; second, recollecting the preceding Dharma-gate to perfume, cultivate, and nourish; third, gradually arriving at the subsequent stage; all may be seen in the text.

19.23

Third, under “Searching everywhere,” explaining seeing, revering, and requesting: therein, meeting him upon the road explains that the power of the path accords with conditions, responding immediately upon contacting things.

19.24

Fourth, from "At that time, that elder" downward, he imparts his own dharmadhātu. Therein are four [parts]: first, taking by the hand and so forth is the upāya of imparting, which is the preliminary practice; second, viewing all around and so forth is the direct seeing of the dharmadhātu, which is the direct realization; third, asking the causes and conditions of the Dharma, which is the subsequently attained [wisdom]; fourth, from "I only" downward concludes what he himself knows, which is establishing the name. First, taking him by the hand and leading him back represents gathering him into that which is realized. "Just observe my house" directly imparts with the Dharma. Second, from "Sudhana viewed all around" downward is realizing and seeing the dharmadhātu. First is a general viewing. Second, from "His residence was vast and great" downward is the specific viewing. That this residence has ten tiers means ten tiers upward. These characteristics are difficult to determine, so three explanations are briefly made. First, according to an ancient master: the ten tiers are the ten bhūmis. Because the eightfold noble path allows unimpeded roaming and entering, they are made into eight gates; or the four means of embracing and the four immeasurables are also made into eight gates. First, giving food refers to the practice of dāna of the first bhūmi. Second, giving jeweled robes refers to the robes of shame, conscience, and morality of the second bhūmi. Third, giving jeweled adornments refers to the practice of patience of the third bhūmi used to adorn the body. Fourth, giving inner kin refers to the auxiliary practices of the factors of bodhi of the fourth bhūmi. Fifth, compiling the true Dharma and so forth refers to obtaining the treatises on the five sciences and so forth of the fifth bhūmi. Sixth, obtaining the filling with prajñā bodhisattvas and so forth refers to the great wisdom of prajñā becoming manifest in the sixth bhūmi, wherein are three: first, generally displaying the profound wisdom; second, from "namely" downward, specifically displaying ten gates—1. illumination is quiescence, 2. quiescence is illumination, 3. external conditions do not turn it, 4. internal illumination is free from defilement, 5. its essence is firm, 6. its function is broad, 7. it contains superior virtues, 8. seeing the dharmadhātu, 9. many skillful means, 10. according with the capacities of beings, and 11. displaying via metaphor, which is an additional number; third, from "compiling like this" downward concludes the broad and reveals the brief. Seventh, bodhisattvas of the patience of accordance with sound and so forth refers to attaining superior practices amidst existence in the seventh bhūmi, knowing that various doctrinal teachings have no different meanings, completing the patience of accordance with sound. Eighth, constantly abiding bodhisattvas and so forth: herein are two virtues—the eighth bhūmi realizes the dharmadhātu of neither increase nor decrease; "supernormal powers, kṣetras" and so forth refers to being sovereign in the three worlds. "Going to all" and so forth explains receiving and upholding the Buddha's teachings in the ninth bhūmi. Ninth, those in the place of succession and so forth explains the rank of receiving the office in the tenth bhūmi, which is also the rank of equal enlightenment. Tenth, all tathāgatas is the rank of sublime enlightenment. From the initial aspiration and so forth explains gathering the causes to complete the fruit. Second, further explaining these above ten tiers: they are entirely the ranks of these ten practices, beginning from giving food, named the practice of joy, up to the tenth, the filling of tathāgatas, which is the practice of truth, because in one rank all ranks are subsumed. Here there are two layers: first, using the ten practices to subsume earlier the ten abodes, as well as the ten faiths, and subsume later the dedication and the ten bhūmis; second, having used the ten practices to exhaustively subsume all ranks, within its own ten it again uses one rank to subsume all ranks; therefore, within this fifth practice, these ten practices are fully present. Previously, the bhikṣu Sāgaradhvaja was in the rank of the ten abodes, and with the Buddha atop his crown expounded the Dharma, likewise using the gate of the ten abodes to subsume all ranks; now this elder is in the rank of the ten practices, and the residence where he abides likewise uses the gate of the ten practices to subsume all ranks. Thus the meaning of subsuming in both places is equal, only that previously it was expounded by relying on the sixth abode, and here it is distinguished in terms of the fifth practice. Furthermore, previously relying on the Buddha atop the crown while here relying on the residence are both to represent the difference between superior and inferior. Third, it is further explained: altogether not relying on ranks, but rather this bodhisattva approaches capacities with practice; manifesting an abode of superior traces, he therefore speaks of ten to reveal inexhaustibility: the first four bestow through material giving, beginning easily and gradually becoming difficult; the next two gather the giving of Dharma, beginning shallowly and later becoming deep; the next two receive the Dharma, beginning narrowly and later becoming broad; the last two manifest superior virtues, first the cause and later the fruit. In general, these ten ranks all proceed from the coarse to the gradually subtle, as can be known. Furthermore, this elder completely subsumes phenomena such as causes and fruits, practices and ranks, altogether making them his basis; therefore, they are made into a residence. Third, within the subsequently attained [wisdom], the original causes of the Dharma are revealed, wherein first is asking, and later is answering. In the answer, the roots of goodness are dedicated to three places: first, eliminating poverty and suffering, which means that the first four among the ten tiers are its retribution; second, seeing buddhas, bodhisattvas, and so forth, and third, constantly hearing the true Dharma—these two are the retributions from the fifth tier onward. Therefore, obtaining these retributions means seeking these three places through dedication, fulfilling the ten tiers. Fourth, from "I only" downward concludes the names of the Dharma, meaning that the three places sought by past vows accord with and accomplish the fulfilled ten tiers; hence it is named the dharma-gate of fulfilling great vows. The Indic text says: attaining the bodhisattva liberation named the bodhimaṇḍa adorned with unimpeded vows. The explanation says: the residence of ten tiers is named adorning the bodhimaṇḍa. The past vows penetrating the subtle is named unimpeded vows. Thus, adorning this residential place through the power of those unhindered vows is named a bodhimaṇḍa.

19.25

Fifth, within looking up with deference: first, separately distinguishing the ten clauses, all of which say "indestructible" because their virtues are thoroughly fulfilled, because there is no further ascent, and because they are not moved by conditions. From "How could I" downward concludes that it is not his own lot. According to the Sanskrit text, it says: "How could I be able to know their virtues, or be able to speak of their practices?" The explanation says: this means that toward those already accomplished virtues he cannot thoroughly know, and the currently practiced deeds he also cannot speak. The various passages above and below are all the same as this, as should be known. The fifth practice is finished.

19.26

Regarding the good friend of the sixth practice, good manifestation: first, within adducing the Dharma to encourage cultivation, the country named Benefiting Roots (Śūradṛḍha): "country" is the boundary of the objective sphere and rank. Prajñā, being free from inversion and according with principle, is named "real" (śūra); illuminating and giving birth to what follows, it is named "sharp roots" (dṛḍha); this is relying on the place to reveal the sixth practice. "City" protects the outside and guards the inside, which is the function of sublime wisdom. Excluding the narrow and taking the broad, it is called "universal"; entering and roaming through without obstruction, it is again called "gate." "Universal" is the gate, and the "universal gate" is the city; both are karmadhāraya compounds. This is distinguished in terms of the Dharma. Another explanation: the city gathers the retinue and is that toward which many resort; hence it is named Samantamukha (Universal Gate). This is explained in terms of concrete facts. The elder Samantanetra-sugandha: his wisdom illuminates faculties like medicine, universally perfuming sentient beings; hence he is named thus.

19.27

Second, within proceeding to enter according to instruction: 1. taking leave, 2. recollecting, 3. arriving. In the recollection are ten clauses: the first clause generally recollected the former Dharma; the next two clauses explain what was attained due to recollection; the next clause is delighting in seeking without satiation; the next three clauses are accomplishing the faculties and powers of bodhisattva liberation; the next two clauses are practices and vows following the mind; the last clause is attaining the essence and function of wisdom.

19.28

Third, within seeing, paying respects, and applying for instruction: first, seeking to proceed and generating thoughts; second, seeing the superior environments and persons; third, offering respects; fourth, applying for instruction.

19.29

Fourth, within imparting his own dharmadhātu are three [parts]: first, praising the aspiration for bodhi as the upāya for imparting the Dharma; second, from "I know all" downward imparts the karmic function of the dharma-gate; third, from "I only" downward concludes the name and essence of the Dharma. In the karmic function are two: first, curing illness and pervasive transformation, below benefiting sentient beings; second, from "I also well know" downward gives rise to practices through incense, above offering to all buddhas. In the former are four: first, removing their physical suffering; second, giving them physical pleasure; third, from "thereafter expounding for them" downward cures their mental illness; fourth, from "praising" downward directly imparts the great practices. Among these four, the first two jointly bring peace and joy to sentient beings, and are also the upāya of gathering and transforming; the latter two benefit sentient beings, and are also directly imparting the dharmic practices. In the fourth are fourteen clauses: the first three impart the Dharma of the bodhicitta, because it is the root of practice: 1. praising the virtues of the Buddha to make them generate the mind seeking all-knowledge, 2. the mind of great compassion to rescue sentient beings, 3. the pure wisdom of the pāramitās, which is the mind weary of conditioned things and also the mind of broadly cultivating superior practices; from "expounding the great vows" downward, eleven clauses directly impart the practiced dharmas of the ten pāramitā practices, initially bestowing through great vows to embrace beings, up to the final two clauses which reveal the wisdom pāramitā. Second, within giving rise to practices through incense: first, knowing the essence of all incenses; second, burning incense to generate vows; third, according to vows universally perfuming to accomplish great offerings; the text is visible in its place, because in the Sanskrit text he is an incense merchant. Third, within concluding the name and essence: "causing sentient beings to rejoice" is because, as explained before, it benefits and delights sentient beings; "universal gate" is because, as explained before, burning incense universally perfumes and adorns the dharmadhātu; "seeing all buddhas" is those all buddhas who are offered to. The Indic text says: attaining the dharma-gate of the incense-body offering that causes all sentient beings to be joyful and content, universally entering to see buddhas.

19.30

Fifth, within looking up with deference to the superior and progressive portion: the first clause adduces the person; the next clause generally deduces the great benefit; third, from "those who see" downward separately deduces the benefit of seeing. From "How could I" downward concludes that it is not his own lot. The sixth practice is finished.

19.31

Regarding the good friend of the seventh practice, non-attachment: first, within adducing the Dharma to encourage cultivation, the city named Full Banner (Samantamukha / Pūrṇadhvaja): upāya and spheres being complete and surpassing is the meaning of the name. The king named Contentment (Anala): skillful wisdom being complete, sovereign in both adverse and favorable conditions; therefore, using the king again represents this title.

19.32

Second, within proceeding to seek according to instruction: first, taking leave; second, recollecting; third, arriving. In the recollection, the first clause is general recollection; because this non-attachment is the rank of skillfulness, generally subsuming the dharmas of all previous ranks, it says "sequentially recollected" and so forth, which is recollecting his doctrinal teachings; second, from "further made" downward recollected the power of his person; third, from "like this" downward explains attaining superior progress due to contemplation. In the great mind are sixteen clauses: the first nine are the minds of practice proper to his rank; second, from "seeing all buddhas" downward attains the mind of superior progress.

19.33

Third, within seeing, paying respects, and applying for instruction are seven [parts]: first, question, answer, and direction. Second, from "seeing that king from afar" downward is seeing the superior environments and persons. Third, witnessing his adverse appearances. Fourth, generating doubt and fear thereby. Fifth, the celestial beings in the sky resolve it for him, wherein are two: first, adducing the former teaching as true so that he does not generate doubt; second, from "the upāya of bodhisattvas" downward explains the subsequent practice as profound and secret so that he may faithfully enter. In the first, it means that the previous good friend instructed you to come here, and that teaching is not false—why cause doubt? Question: Did Sudhana not remember the former teaching himself; why did he generate doubt? Answer: Because he was confronted with the appearance of anger, harming, and obstructing the path, in principle he had to doubt, so that the distinction between the two practices of contravening the path and according with the path within the bodhisattva path could be clearly revealed. If not, the heterodox and the orthodox could not be distinguished. In the Liang Dynasty's Compendium [of the Mahāyāna], under the training in morality, explaining the profound, it says: "A bodhisattva, through such upāya and superior wisdom, practices the ten deeds such as killing living beings without defiled faults, generates measureless merit, and swiftly attains unsurpassed bodhi. Great bodhisattvas are required to be able to practice this; herein are two kinds: 1. actual practice, 2. illusory transformation. As for actual practice: thoroughly knowing that the person before him will definitely commit deeds such as the uninterrupted hell karma, and there being no other upāya to cause him to leave this evil, he can only cut off his life to cause him not to do evil. Moreover, he knows that if this person relinquishes his life, he will definitely be born in a good realm. Furthermore, the bodhisattva reflects to himself: 'If I practice the deed of killing, I will definitely fall into hell and undergo suffering for him. Although he presently undergoes a minor and light suffering, in future lives he will definitely receive pleasant retribution.'" The explanation says: this is the same as what is expounded in the "Morality Chapter" of the Bodhisattvabhūmi in the Yogācārabhūmi. "2. Illusory transformation: as with King Anala and the youth Sudhana, sometimes seeing lovable things and sometimes seeing fearful things, each causing sentient beings to be born in good places." The explanation says: that text cites this sūtra as illusory transformation. Anala is Sanskrit, translated here as Full. "Sometimes seeing lovable things" cites the earlier text of first seeing the environments and persons and giving rise to what is lovable; later seeing the violation of the king's laws and so forth, giving rise to what is fearful—all are for benefiting beings. Second, within explaining that which is done by the bodhisattva as profound and secret: the first two clauses mean skillful wisdom is inconceivable; the latter five clauses mean karmic function is inconceivable, meaning traces contravene while practice accords, which cannot be measured by lower ranks; hence it is stated thus. Sixth, offering respects. Seventh, applying for instruction.

19.34

Fourth, from 'At that time King Anala' downward explains bestowing one's own dharmadhātu, in two parts: First, the upāya of bestowing the Dharma, that is, grasping [Sudhana's] hand and leading him in, etc., gathering his preliminary praxis to make him advance toward true realization. Second, from 'Good man, observe...' downward directly indicates the dharmadhātu to bring about realization and concord, within which are five points: (1) Adducing the fruit to cause entry. (2) From 'See this retribution of mine...' downward indicates the cause to cause cultivation. As for the 'dharma-gate of magical creation,' it states the cause cultivated, meaning that it is named after the fact that the adverse appearances are unreal. The Indian text names it 'samādhi of abiding in illusion.' (3) From 'My...' downward adduces the magical functions. (4) From 'You should know...' downward distinguishes the real practice. (5) Concluding one's own assigned level.

19.35

Fifth, in deferring with respect to the superior advancement, the initial sentence generally defers, meaning that the subsequent eighth position corresponds to the forbearance of the non-arising of dharmas, hence he defers to it; the following nine sentences separately reveal that illusion and so forth are extremely profound; the final sentence concludes that it is not his own lot. The seventh practice ends.

19.36

Under the spiritual friend of the eighth practice of respect: First, in adducing the Dharma to instruct cultivation, the city being named Prabhāsvara ('Good Light') means that he accords with principle to benefit beings, and his karmic function serves as light. The king being named Mahāprabhā ('Great Light') is because the light of his samādhi of great compassion shines upon and benefits the myriad beings, gathering and transforming with mastery, hence he is named after this.

19.37

Second, in proceeding to seek according to instructions, there are three parts, namely respectfully taking leave, mindfully recollecting the previous, and arriving at the subsequent. Within the mindful recollection, he perfumed and cultivated the previous teachings to make them still more superior, meaning that he understood by analogy that all mundane phenomena are illusory, equally entering the dharmadhātu.

19.38

Third, from 'Sudhana made this reflection' downward explains seeing, paying respects, and making requests, in which there are five parts: First, giving rise to superior mindfulness, thinking he would definitely see [the king]. Second, seeing the superior objective reward with ten kinds of adornments: (1) sevenfold tiers of moats; (2) sevenfold tiers of jeweled walls; (3) one billion streets and alleys; (4) an asaṃkhyeya of crowds in the alleys; (5) an asaṃkhyeya of jeweled towers; (6) purely jeweled canopies; (7) covered with jeweled umbrellas; (8) banners and streamers erected; (9) a separate tower where the king resides; (10) Sudhana being undefiled, meaning he understood they were like an illusion, and went to seek the spiritual friend with no divergent thoughts. Third, seeing the superior subjective reward endowed with the marks of a great person, praising his virtues with ten analogies. [Having] twenty-eight [marks] is because he manifested that his causal stage was not yet fulfilled. Fourth, from 'In front of that king's palace...' downward, seeing the host and retinue gathering living beings, first bestowing material necessities and later gathering living beings. Below, ten gates distinguish the intention of giving, lacking one sentence. Fifth, paying respects and making requests, which can be understood.

19.39

Fourth, in bestowing his own dharmadhātu, there are five parts: First, showing his own dharma-gate, meaning that compassion is superior and preeminent, free from defilement and complete; it is named after its completeness. Second, from 'I, at...' downward explains the causes and conditions for obtaining the Dharma, meaning he heard this Dharma in the presence of many Buddhas. 'Contemplating' is due to the wisdom of reflection. 'Purifying' is because one's reflection is luminous and pure. 'Cultivating' is due to the wisdom of cultivation. 'Adorning' is due to experiential realization. Third, from 'I, abiding in this...' downward reveals the karmic functions of the dharma-gate, within which are four points: (1) gathering beings through the Dharma, meaning bestowing the Dharma so they obtain benefits such as a compassionate mind; (2) from 'I, with such...' downward, benefiting beings through material goods; (3) differing sights according to practice; (4) from 'Those who, in my past lives...' downward selects and defines the suitable vessels. Fourth, from 'The living beings of this city...' downward explains the power of the samādhi of compassion, in two parts: first, stating that samādhi's function; second, from 'Wait a moment...' downward manifests its function in person, within which he first enters samādhi and later reveals the function, where both sentient beings and insentient things achieve superior benefit. Fifth, concluding his own assigned level.

19.40

Fifth, in deferring with respect to the superior advancement: first, one sentence generally defers to the depth and vastness of compassion's benefit; second, seven sentences reveal the virtues in terms of analogies; third, from 'How could I...' downward concludes that it is not his own lot. The eighth practice ends.

19.41

Under the spiritual friend of the ninth practice of good dharmas: First, in adducing the Dharma to exhort cultivation, the city being named Sthirā ('Stable Abode') means that it tallies with the true Dharma and is not destroyed by conditions, hence it is named after this. The upāsikā being named Acalā ('Immovable') is because when she first generated the mind, she was not moved by the two vehicles or afflictions, hence she was named after this.

19.42

Second, in proceeding to seek according to instructions, there are six points: (1) Paying respects and taking leave. (2) Mindfully recollecting the previous dharma-gate to cultivate and increase it. (3) From 'Reflecting thus...' downward, obtaining benefit through reflection. (4) From 'He further reflected...' downward, mindfully recollecting the function and power of the spiritual friend. (5) From 'Sudhana having such a compassionate mind...' downward, moving [the devas] to praise him through his recollection. The devas that follow the bodhisattva are the deities of his own karmic practices. The devas that are the Tathāgata's emissaries are the deities sent by the Buddha to gather beings. Whenever one cultivates the bodhisattva practices and has established one's stage from that point on, both devas constantly follow that person; seeing Sudhana entering samādhi with deep compassion, they manifested their bodies in samādhi to add praise and comfort. (6) Emerging from samādhi, gradually arriving, etc., which can be understood.

19.43

Third, from 'He inquired...' downward: seeing and paying respects. In making requests, there are four points: First, inquiring to find out the location. Second, from 'At that time Sudhana rejoiced...' downward, seeing the objective reward and obtaining benefit, meaning that being touched by the light he attained samādhi; because it was the palace of the dharma-gate, through the light touching his body, he attained five hundred samādhis. Third, from 'Proceeding forward...' downward, within seeing the benefits of the subjective reward, there are six points: (1) seeing the superiority of her body; (2) superiority of her palace; (3) superiority of the incense adornments; (4) superiority of her retinue; (5) superiority in being free from defilements, having two sentences, first subduing and then eliminating; (6) recapitulating what was seen to praise it as a whole. In the verses, the first half briefly praises the three practices, and the second half adduces analogies to show them as a whole. Fourth, from 'Having praised with verses...' downward, making requests, which can be understood.

19.44

Fourth, from 'At that time that woman...' downward bestows her own dharmadhātu. Within this are five points: First, from 'She replied, saying...' downward praises him as the upāya for bestowing the Dharma; second, from 'I have accomplished...' downward bestows the essence of the dharma-gate; third, from 'She said...' downward distinguishes the causes and conditions for obtaining the Dharma; fourth, from 'When I enter this...' downward reveals the karmic functions of the dharma-gate; fifth, from 'I only know...' downward concludes her own assigned level. Regarding the second, bestowing the essence of the dharma-gate, the 'indestructible dharma-gate' is named after the fact that the great practice cultivated cannot be destroyed by conditions. This is the general heading. The four sentences from 'Practicing and learning' downward explain and establish it: (1) because the practice is firm, it is therefore indestructible; (2) because retention is subtle, meaning the dhāraṇī accords with the nature; (3) because realization is profound, meaning the realization of principle is non-dual; (4) because samādhi is deep, meaning the samādhi that is adorned by being far removed from all forms of existence; therefore it is named the indestructible dharma-gate. Regarding the third, causes and conditions, there are four points: first, inquiring; second, briefly answering to show the difficulty; third, requesting again; fourth, from 'At that time the upāsikā...' downward, answering extensively, within which are six points: (1) adducing seeing the Buddha in the past as the condition for generating the mind, meaning first seeing the Buddha and then giving rise to the thought of seeking; (2) from 'At that time that Tathāgata...' downward, teaching him to generate the ten minds so that they would become indestructible; (3) from 'I at that time...' downward, hearing the Dharma and generating the mind to seek the fruit of buddhahood; (4) from 'When I generated this mind...' downward explains that her mind was firm and free from obstacles; (5) from 'If there are living beings...' downward explains benefiting others and gathering them in; (6) from 'Ever since I first generated the mind...' downward summarizes the fulfillment of her own and others' practice and stages. Regarding the fourth, the karmic functions of the dharma-gate, there are four points: first, adducing the Dharma to declare it in general; second, Sudhana vows to see it; third, entering samādhi to display it, meaning that by the power of samādhi, the world shook in six ways and the Tathāgatas of the eight aspects pervaded the dharmadhātu; fourth, emerging from samādhi to attest, describe, and conclude her own assigned level, which can be understood.

19.45

Fifth, from 'All great bodhisattvas...' downward, in deferring with respect to the superior advancement, there are three parts: First, one sentence generally defers; second, from 'Like the garuḍa...' downward praises the depth using analogies; third, from 'How could I...' downward concludes that it is not her own lot. The ninth practice ends.

19.46

Under the spiritual friend of the tenth practice of reality: First, in adducing the Dharma to exhort cultivation, the country being named Anabhilāpya ('Inexpressible') is because what is contemplated is profound and subtle. The city being named Saṃtoṣa ('Contentment') is because prajñā exhausts characteristics. There was a renounced non-Buddhist named Following All Living Beings (Sarva-jagad-anuvartin), who through skillful wisdom accords with capacities and employs upāya to turn contrary to the way. The Indian text says the non-Buddhist was named 'Constantly Practicing Everywhere' (Sarvatraga).

19.47

Second, in proceeding to seek according to instructions, there are also three parts, namely taking leave, mindfully recollecting, and arriving. Within the mindful recollection are ten sentences: the first sentence recollected the person; the next two sentences recollected the Dharma; the next two sentences recollected past generation of the mind, etc.; the next four sentences recollected his firm practice and showed his karmic function; the last, 'his cultivation, etc.,' recollected his cultivating samādhi to illuminate principle. In gradually arriving, entering the city at sunset signifies the culmination of the stage of practice.

19.48

Third, from 'Everywhere...' downward explains seeing, paying respects, and making requests. Within this are four parts: First, inquiring and seeking. Second, from 'In the middle of the night...' downward, seeing his objective reward, meaning it signifies the light of Dharma on which he relies, which dispels the darkness of the two extremes. Third, from 'At that time Sudhana...' downward, seeing his subjective reward. The break of dawn is because obstacles are exhausted and the stage becomes manifest. Ascending the mountain is because he attained concord with the stage. Seeing the non-Buddhist is because of realizing the dharmadhātu of persons. The ten thousand Brahmās, etc., is because host and retinue are fully complete. Fourth, paying respects and making requests, which can be understood.

19.49

Fourth, from 'He answered, saying...' downward bestows his own dharmadhātu. Within this are four parts: First, praising the generation of the mind; second, from 'I have already abided...' downward shows the essence and virtues of his own dharma-gate; third, from 'With impartiality...' downward reveals the karmic functions of the Dharma; fourth, from 'I only...' downward concludes his own assigned level. In the first, 'reaching everywhere' explains the fulfillment of the ten practices, and that the tenth pāramitā of jñāna knows universally. There are two meanings: (1) relying on samādhi to generate wisdom that universally illuminates the dharmadhātu; (2) relying on samādhi to generate supernormal powers that reach everywhere. The following two sentences explain these two meanings, which should be understood respectively. In the third, the karmic functions, there are also two parts: first, explaining the function of universally contemplating wisdom; second, the unconditioned function of supernormal powers. In the former are three points: first, adducing the light of impartial wisdom; second, from 'Contemplating...' downward, illuminating the differences among capacities; third, from 'With wondrous wisdom...' downward, expounding the Dharma to benefit them. From 'Furthermore...' downward, the second, the unconditioned supernormal powers, has two points: (1) capacities cannot measure them; (2) by analogy revealing the ten directions. The various kinds of wisdom are mental karma; physical images and sounds are bodily and vocal karma. As for 'likewise,' there are two meanings: (1) explaining that the physical forms manifested by his unconditioned supernatural foot-power likewise pervade the ten directions just like his skillful wisdom's function, hence it says 'likewise'; (2) using Contentment City to analogize Jambudvīpa, Jambudvīpa to analogize the trichiliocosm, and the trichiliocosm to analogize the worlds of the ten directions, hence it says 'likewise.' This both concludes the wisdom and supernormal powers, with the three karmas fully complete.

19.50

Fifth, from 'All great bodhisattvas...' downward, in deferring with respect to the superior advancement, there are ten sentences: The first, 'bodies equal in number to living beings,' shows that the supernatural foot-power of reaching everywhere surpasses his own; the next sentence, the samādhi relied upon surpasses [his own]; the next two sentences, the supernormal powers generated surpass [his own]; the remaining sentences, the wisdom generated surpasses [his own]. From 'How could I...' downward concludes that it is not his own lot. The tenth practice ends.

19.51

Below is the fourth major division with ten spiritual friends, explaining the virtues of the ten dedications of merit.

19.52

First, the country of Amṛtarasa, etc., explains the first dedication of merit: rescuing and protecting living beings while being free from the characteristics of living beings. Within this, the five meanings are the same as before. In the first, adducing the Dharma to exhort cultivation, Amṛtarasa ('Taste of Nectar') refers to the superior taste of the skillful means of rescuing living beings. The householder (śreṣṭhin) is as before. Because his virtuous characteristics are pure and superior, he is named Utpala ('Blue Lotus'); because he skillfully knows all perfumes, he is also named Fragrance (Gandha); named from his marks and wisdom, he is called Utpalagandha ('Blue Lotus Fragrance').

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華嚴經探玄記 — Classical Chinese