華嚴經探玄記 2

English (machine translation) 2

Language: English

2.1

Expounded by the śramaṇa Fazang of the Western Monastery of the State of Wei

Tenth, explaining according to the text: Now, this sūtra of thirty-six thousand verses has seven locations and eight assemblies—meaning three locations among humans and four locations in the heavens make seven, and reconvening at Universal Light makes eight assemblies. Within these there are thirty-four chapters: the first chapter is the introductory section, and from the 'Chapter on Rocana' downward clarifies the main doctrine. The presence or absence of a transmission section is explained through four meanings: First, taking the two verses following 'The dust-motes of sentient beings' minds...' as the transmission section, because they conclude with praise and exhort faith. Second, because the arrival of the text was incomplete, it lacks a transmission section. Third, because this sūtra is expounded as a Dharma-gate corresponding to the dharmadhātu, it has no transmission section overall. Question: If so, how can it have an introductory section? Answer: Because there is entry gained through seeing and hearing, having a beginning serves as the introduction; because that which is entered is boundless, it lacks an end as a transmission. It is like the cultivated and attained Buddha-fruit, which has a beginning but no end. If it were not so, why would the end of each and every one of the eight assemblies lack a transmission? In the sixteen assemblies of the Great Prajñāpāramitā Sūtra, after each and every assembly there is a distinct transmission. At the end of every assembly in the Mahāsaṃnipāta Sūtra there is also one. This sūtra is not like that; hence we know that its distinct intent signifies something. Fourth, taking the other teachings of the three vehicles and so forth that adapt to capacities with distinctions to benefit sentient beings as the aspect of the benefit of transmission. Furthermore, Dharma Master Da Yuan divided this sūtra into four sections: the first chapter is called the section on the conditions of arising and the purification of capacities; the second, the 'Chapter on Rocana', is called the section on establishing the theme and spurring resolution; the third, from the 'Chapter on the Names' downward to the eighth assembly, is called the section on revealing the path and spurring cultivation; the fourth, the verses spoken by Samantabhadra at the very end, is called the section on entrustment and transmission. Now, examining the lower text further, I divide it comprehensively into five sections: The first chapter is the section on the causes and conditions for the arising of the teaching; the one round of questions and answers in the second, the 'Chapter on Rocana', is called the section on presenting the fruit to encourage delight and generate faith; the one round of questions and answers from the second assembly to the sixth assembly is called the section on cultivating causes to tally with the fruit and generate understanding; the one round of questions and answers in the seventh assembly is called the section on relying upon phenomena to advance cultivation and accomplish practice; the one round of questions and answers in the eighth assembly is called the section on relying upon persons to enter realization and accomplish virtue. The presence or absence of a transmission section has been distinguished as above. These five sections all arise from what precedes to produce what follows; the textual sequence gives rise to one another, and their principles are complete and sufficient; therefore they neither increase nor decrease.

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Regarding the first introductory section, it is divided into two: first, clarifying the introductory section in this world; second, clarifying the introductory section in the inexhaustible worlds of the ten directions. The first contains three parts: first, the initial four characters, which solely verify faith; second, from 'at one time' downward, which applies to both introductions; third, from 'the earth shook' downward, which solely initiates. If applied to what is expounded subsequently, four propositions can be made: either only verifying faith is the beginning, or only initiating is the end, or both belong to the middle, or neither belongs to the subsequent main doctrine. Furthermore, for the initial four characters, the meaning is universal while the text is localized, because the text is at the very head, whereas its meaning extends to all eight assemblies. From 'at one time' downward, the text is universal while the meaning is localized, because the subsequent assemblies all have 'at that time' and so forth, and thus the text is universal; yet here it is localized to the beginning, so its meaning is localized. Moreover, according to the Buddhabhūmi-śāstra, it is divided into five: first, generally revealing what has already been heard; second, the time when the teaching arose; third, revealing the lord of the teaching; fourth, the place where the teaching arose; fifth, the capacities addressed by the teaching. According to the Saddharmapuṇḍarīkopadeśa and so forth, there are six fulfillments: first, faith; second, hearing; third, time; fourth, lord; fifth, place; sixth, assembly.

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Now, in explaining this meaning, I briefly establish four approaches: first, clarifying the reasons for establishing these six meanings; second, distinguishing whether the hearing was direct or indirect; third, determining the person who transmitted the Dharma; fourth, explaining the text.

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First, among them, establishing these six phrases has six reasons: First, the Buddha's teaching established them. According to the Dà zhìdù lùn, when the Buddha was approaching nirvāṇa, he said to Ānanda: 'You must circulate the twelve divisions of scriptures.' He also said to Upāli: 'You must uphold all the precepts and vinaya.' He said to Aniruddha: 'You have attained the divine eye; always guard the relics and encourage people to make offerings.' He said to the great assembly: 'Whether I remain for a kalpa or decrease by a kalpa, our meeting must also end.' Having spoken, he lay down in the Sala grove with his head to the north, intending to enter nirvāṇa. Ānanda had not yet eliminated the affection of kinship, and his mind sank into an ocean of sorrow. Aniruddha said to Ānanda: 'Although the World-Honoured One is present today, tomorrow he will be gone. You should ask him about essential matters for the future; why do you faint in grief like an ignorant fool?' Ānanda immediately arose and asked: 'I now do not know what matters to inquire about.' Aniruddha instructed him, saying: 'There are four essential matters: First, ask: When the Tathāgata was in the world, he expounded the Dharma in person and all people faithfully accepted it; after the Tathāgata's parinirvāṇa, what words should be placed at the head of all sūtras? Second, ask: When the Tathāgata was in the world, all the monks took the Buddha as their teacher; after the Tathāgata's parinirvāṇa, who shall be their teacher? Third, ask: When the Buddha was in the world, all the monks lived relying on the Buddha; after the Tathāgata's parinirvāṇa, relying on whom shall they live? Fourth, ask: When the Tathāgata was in the world, the Buddha himself disciplined the ill-natured Channa; after the Buddha's parinirvāṇa, how shall we live together with him?' Ānanda questioned him as instructed. The World-Honoured One replied, saying: 'At the head of the sūtras one should place the six phrases such as "Thus [have I heard]". Second: Monks shall all take the prātimokṣa as their teacher. Third: They shall all live relying on the four stations of mindfulness. Fourth: Ill-natured monks shall be disciplined with the brahmadanda.' This means silent expulsion; if his mind becomes softened and submissive, one should expound the Kātyāyana Sūtra for him—translated here as the Sūtra on Abandoning Existence and Non-existence—to crush his conceited mind. Furthermore, as in the Mahākaruṇā Sūtra, Ānanda requested of the Buddha: 'How should the eye of the Dharma be compiled?' The Buddha told Ānanda: 'After my parinirvāṇa, the venerable monks should ask: "Where did the World-Honoured One expound sūtras such as the Great Avadāna?" You should answer: "Thus have I heard: at one time in the land of Magadha, beneath the bodhi tree, having first attained right awakening, he expounded the Dharma..." down to "expounding the Dharma between the twin sala trees."' For the sūtras expounded at over twenty such locations, the Buddha himself repeatedly instructed Ānanda to compile them; therefore these six phrases were established by the Buddha's teaching. Second, these six phrases were established in order to cut off doubts. As Tripiṭaka Master Paramārtha said: 'According to the subtle vinaya, when Ānanda was about to ascend the high seat to compile the Dharma repository, his body became like the Buddha's, fully endowed with the marks and signs; when he descended from the seat, he returned to his original form. Seeing this auspicious sign, the assembly again gave rise to three doubts: First, they suspected that the Buddha, the Great Master, had arisen from nirvāṇa out of compassion to expound the Dharma for the assembly once more. Second, they suspected that a Buddha-sage had come from another direction. Third, they suspected that Ānanda had transformed his body and attained Buddhahood. Now, in order to eliminate these three doubts, the six phrases were established. Therefore Ānanda declared of himself: "Dharma such as this I heard from the Buddha," making it clearly known that it was not the Buddha arising again to speak, nor a Buddha coming from another direction, nor Ānanda himself attaining Buddhahood, but merely that the power of the Dharma caused me to resemble the Buddha.' Third, in order to generate faith in the future. The Dà zhìdù lùn says: 'The placement of time, place, person, and so forth at the beginning of all sūtras is intended to cause them to generate faith.' Fourth, in order to be free from the faults of addition and subtraction. The Buddhabhūmi-śāstra says: 'One should know that stating this "Thus have I heard" is intended to avoid the faults of addition, subtraction, and divergence. That is, [it means] "such Dharma I heard from the Buddha, not indirectly from others," showing that the hearer possessed competence, and that all that was heard is free from the faults of addition, subtraction, and divergence. It is not like an ignorant person who lacks competence, where all that is heard perhaps cannot be free from addition, subtraction, and divergence. When compiling the Dharma, those who transmit the Buddha's teachings speak these words at the outset in accordance with the Tathāgata's teaching, in order to lead sentient beings to revere, faithfully accept, and say: "Such Dharma I heard from the Buddha; its text and meaning are definitive, without any addition or subtraction; therefore, hearers, having properly heard it, should contemplate it in accordance with principle and be encouraged to cultivate and learn it."' Fifth, in order to quell all disputes. If one were to compose it oneself, disputes would arise; therefore this is not done. This is distinguished according to the Dà zhìdù lùn. Sixth, in order to differ from the non-Buddhists. The scriptures and treatises of those non-Buddhists say either that they were obtained when a stone cliff collapsed, or that a bluebird carried them in its beak; therefore they cannot be believed. For this reason, all the details are fully revealed now to clarify that the Dharma is not erroneous, leading people to faithfully accept it.

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Second, clarifying the differences between Ānanda and others hearing directly versus hearing indirectly: According to the Hīnayāna, there are two explanations. One says: Since Ānanda was born on the night the Buddha attained the path and became the Buddha's disciple only at age twenty, the sūtras of those twenty years onward were directly heard, while those prior were heard indirectly. Thus the Dharmacakrapravartana Sūtra says: 'When Ānanda compiled [the teachings], he himself spoke a verse, saying: "When the Buddha first expounded the Dharma, / at that time I did not see it; / thus I heard it through indirect transmission."' The Buddha traveled to Vārāṇasī to turn the wheel of the Dharma of the four noble truths for the assembly of five monks; hence we know that prior to this, it was not directly heard. The second says: All were directly heard. Thus the Sarvāstivāda treatise says: 'When Ānanda became the Buddha's attendant, he requested a vow, saying: "May the Buddha fully expound for me all the sūtras expounded during the twenty years."' The Vinayamātṛkā Śāstra also shares this explanation. Hence we know that all were directly heard. If according to the Mahāyāna, all being directly heard has two meanings: First, the Buddha re-expounded them, as in the Śrīmālādevī Sūtra and so forth, where the Buddha returned to his original location and expounded them again for Ānanda. Also, as in the Mahākaruṇā Sūtra above, the Buddha comprehensively re-expounded them, so they are directly heard. Second, Ānanda constantly heard them. The Mahāparinirvāṇa Sūtra says: 'Ānanda is a man of vast hearing; whether present or absent, he can naturally understand the meanings of permanence and impermanence.' It also says: 'Ānanda attained the samādhi of awakening consciousness; sūtras expounded by the Buddha, whether near or far, he constantly heard.'

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Third, determining the person who transmitted the Dharma: Question: When this sūtra was expounded, the followers of the two vehicles and others were all like the deaf and blind; how could Ānanda claim 'I heard'? Answer: There are two meanings. First, even if it were Ānanda, there is no fault in this. Why? According to the Ajātaśatrukaukṛtyavinodana Sūtra, there are three types of Ānanda: First, Ānanda, translated here as Rejoicing Joy, who upholds the Dharma repository of the śrāvakas, and regarding the upper two vehicles [does so] according to his power and capacity. Second, named Ānandabhadra, translated here as Auspicious Rejoicing Joy, who upholds the Dharma repository of the middle vehicle, and regarding the upper Mahāyāna [does so] according to his power and capacity, while regarding the lower Hīnayāna he can easily uphold it as well. Third, named Ānandasāgara, translated here as Rejoicing Joy Ocean, a bodhisattva who upholds the Dharma repository of the Mahāyāna, while regarding the lower two vehicles he can easily uphold them as well. Based on this sūtra passage, Ānandasāgara is a great bodhisattva who can uphold the great Dharma, so in principle there is also no contradiction. If according to the perfect teaching, all are manifested within the Rocana Buddha's sāgara-mudrā samādhi as these persons transmitting the Dharma and so forth; thus they are none other than the Buddha. Second, saying that it was not transmitted by Ānanda is also without contradiction in principle. Why? The Dà zhìdù lùn says: 'First, the revealed teaching; second, the secret teaching. This Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra is the revealed teaching, and was thus entrusted to Ānanda. Like the Saddharmapuṇḍarīka Sūtra, which is the secret teaching, it was thus entrusted to King of Joy' and so forth. Furthermore, the Mahāparinirvāṇa Sūtra says: 'Sūtras that Ānanda did not hear, Bodhisattva Hirohiro (Vast Expansiveness) shall circulate.' Based on this, it is Bodhisattva Vast Expansiveness who declared 'Thus have I heard'. Moreover, based on the Dà zhìdù lùn, it was Mañjuśrī who declared 'I heard', because that treatise says: 'Mañjuśrī and Ānanda compiled the Mahāyāna repository in another, pure place.' Furthermore, in the Sūtra on Mañjuśrī's Parinirvāṇa, four hundred years after the Buddha's parinirvāṇa Mañjuśrī was still present in the world; hence we know that it was he who transmitted this Dharma.

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Fourth, explaining the text. According to the Dà zhìdù lùn, 'thus' (ru) means conformity; 'this' (shi) means faith, and also endorsement. That is, by endorsing, conforming to, and faithfully accepting it, one says 'thus.' 'Thus' collectively brings up the text and meaning of the entire work, indicating the Dharma that one has heard oneself; therefore it says 'thus.' According to Tripiṭaka Master Chang'er, it is explained in terms of the Triratna: first, in terms of the Buddha, it means 'as what the Buddha taught is what I heard, so what I heard is what the Buddha taught'; second, in terms of the Dharma, 'as what I heard is teaching that conforms to principle, so the teaching that conforms to principle is what I transmit'; third, in terms of the Saṅgha, 'as what I heard is what the bodhisattvas jointly heard, so what the bodhisattvas jointly heard is what I transmit.' According to the Buddhabhūmi-vyākhyāna, the transmitter of the Buddha's teaching says, 'Things such as this, I once heard in the past.' 'Thus' is a collective term applied according to four senses: first, based on analogy; second, based on instruction; third, based on question and answer; fourth, based on assent; as explained extensively in that treatise. As for 'I' therein, it refers to the provisional person of the five aggregates. Broadly speaking, there are four kinds of 'I': first, the true I, meaning the eternity, bliss, self, and purity in tathatā, having tathatā as its nature; second, the autonomous I, meaning the eight autonomous selves and so forth, having wisdom as its nature; third, the provisional I, meaning the provisional person of the five aggregates, taking what appears in vijñapti-mātra as seemingly possessing an overlord as its nature; fourth, the grasped I, taking what is grasped by conceptual discrimination and innately co-arising as its nature. Furthermore, the minds that take an 'I' as their object also have four kinds: first, view, meaning ordinary beings and the like; second, conceit, meaning those in training (śaikṣa); third, residual habit, meaning those beyond training (aśaikṣa); fourth, following worldly convention, meaning the Buddhas. As for the 'I' here, among the former four it generally possesses the first three. In reference to the teachings, among the latter four it is only the one [fourth], or it may also encompass the latter three; this should be considered accordingly. Why not state non-self and instead state 'I'? It is to show direct hearing, for convenience of speech, to conform to worldly convention, and to reveal non-self, all as explained in the Dà zhìdù lùn. Question: Why does the transmitter of the Dharma not state his own name instead of saying 'I'? Answer: Because there is the fault of confusion with identical names. Question: Is 'I' not also general? Answer: Having already stated 'I', it definitely belongs to oneself and distinguishes one from others. Question: Why not say 'heard with the ear'? Answer: Because the whole encompasses the parts. Question: The ear only hears sound; how could it understand? Answer: The ear hears its sound, and the mind understands the text, harmoniously united without duality; thus 'hearing' is spoken of from what is immediate. In the Sarvāstivāda, the sense organ hears; in the Tattvasiddhi, consciousness hears; in the Dà zhìdù lùn, the harmony hears, which is empty and uncreated. The Nirvāṇa Sūtra says: 'Hearing occurs through the harmony of four causes and conditions: first, the ear faculty is undamaged; second, sound is in the perceptible range; third, there is no obstruction in between; fourth, having the desire to hear, one thereby hears.' Therefore, this hearing is hearing without hearing. Furthermore, it possesses ten conditions: first, the fundamental consciousness as the fundamental support; second, the seed of ear-consciousness as the causal condition support; third, the manas as the defiled support; fourth, the mental consciousness as the discriminative support; fifth, ear-consciousness of its own class as the immediately preceding support; sixth, the undamaged ear faculty as the shared-object faculty; seventh, attention desiring to hear; eighth, the presence of an object as the objective condition; ninth, no obstruction in between; tenth, the object being near in a hearable range and unobstructed by other phenomena. Therefore, this hearing, being without intrinsic nature, is hearing without hearing. This should be determined in reference to the teachings. From 'At one time' onwards applies to both prefaces, which are the latter four clauses of the six clauses. Among them, the first three are determined together, namely time, host, and place; the last one is determined separately, namely the assembly of joint hearers. This should also be known as corresponding to the three realms. The former part also has two aspects: first, generally indicating the three characteristics; later, from 'when first realizing perfect enlightenment' onwards, separately explaining the three meanings. Why are there these two approaches? In terms of place, the former generally brings up the defiled and pure, while the latter separately reveals the pure aspect. Moreover, the former resorts to the defiled, and the latter separately determines the pure. Furthermore, because time has beginning and end, place has defilement and purity, and Buddha has shallow and profound, they must be examined again.

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Among the former there are three: First, 'At one time': according to the Buddhabhūmi-vyākhyāna, whether one kṣaṇa or multiple continuities, taking only the completion of the teaching and listening, it is therefore collectively and provisionally designated 'one time.' In the Hīnayāna it is real time; in the Mahāyāna it is a provisional designation. If explained separately, in the Liang Mahāyānasaṃgraha 'one time' has three meanings: first, the time of equality, meaning being free from sinking, floating, or inversion; second, the time of harmony, meaning causing hearing, being able to hear, and hearing correctly; third, the time of turning the dharmacakra, meaning preaching correctly and receiving correctly.

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Second, 'Buddha': the meaning of awakening, which has two types, namely original awakening and acquired awakening. Furthermore, the treatise states: 'Like a lotus opening, like awakening from sleep, and so forth.' The former awakens to the knowable, and the latter awakens from afflictions. Or there are three awakenings, meaning self, other, and completion; that is, one who possesses awakening is called an Awakened One. Or he is called bhagavān, which has four meanings, as in the Dà zhìdù lùn: first, possessing virtue, for bhaga means virtue and vān means possessing; second, skillfully distinguishing, for bhaga means distinguishing and vān means skillfully; third, having fame, for bhaga means fame and vān means having; fourth, able to destroy lust, anger, and delusion, for bhaga means able to destroy and vān means lust and the like. Among these four, the first is general, and the latter three are particular. Among the particulars, the first is the virtue of wisdom, the next is the virtue of merit, and the last is the virtue of eradication. Furthermore, the Buddhabhūmi-vyākhyāna explains with six meanings; its verse says: 'Sovereignty, blazing splendor, and dignity; / Renown, auspiciousness, and supreme veneration: / Possessing the distinctions of these six meanings, / He is therefore collectively named bhagavān.' This is extensively explained as in that treatise. Furthermore, Tripiṭaka Master Paramārtha cited the *Tattvasiddhi-śāstra* with ten meanings of explanation, Buddha meaning awakened, supreme, heavenly drum, and so forth. Third, the place: the country is general and the site is specific. The Dà zhìdù lùn says: 'In the country of Magadha, by the Nairañjanā River, in the village of Uruvilvā, he attained anuttarasamyaksaṃbodhi,' and so forth. This is named the Country of Non-Harm, because in this country whoever commits an offense is only banished and punished, without execution. Resorting to this represents the characteristic of the great Dharma's compassionate rescue. Or it is called the Country of Excellent Victory. Or it is said: Magha is the name of a constellation, translated as 'not evil,' governing the twelfth month; dha means place; hence it is named the country of the not-evil place, and also the country of the constellation place. 'Quiescence' (śānti) has four meanings: first, cessation of hindrances, meaning cessation of nature and cessation by antidote; second, realizing the principle of cessation; third, revealing its virtue of cessation, meaning manifesting the Buddha's ten bodies and the dharmas of Samantabhadra and so forth, as the sūtra says: 'Because the great parinirvāṇa can establish the great meaning'; fourth, benefiting beings so as to accomplish cessation; this can be known. 'Bodhimaṇḍa' also has four types: first, the concrete physical site; second, practice, as the sūtra says: 'Giving is the bodhimaṇḍa,' and so forth; third, principle, as the Vimalakīrtinirdeśa Sūtra says: 'All dharmas are the bodhimaṇḍa, because one knows all dharmas are empty,' and so forth; fourth, pervading all dharmas, meaning everything in terms of persons, dharmas, and so forth, applied accordingly, the place where all attain the Way is named bodhimaṇḍa, an interpretation by genitive compound (tatpuruṣa). It is also like a worldly threshing ground, which sifts out the chaff and filth and selects the genuine; here it is also like this: eradicating delusions and accomplishing virtues, also attaining the Way is itself the ground (bodhi-maṇḍa), thus an interpretation by appositional compound (karmadhāraya) accordingly. As for the concrete physical site, as the Abhidharmakośa-bhāṣya says: 'In the center of Jambudvīpa, rising from the diamond ground is the diamond seat (vajrāsana), piercing through the ground of Jambudvīpa and level with its upper surface, where all bodhisattvas cultivate the vajra-samādhi. Why? Because there is no other support that can endure this samādhi.' 'All bodhisattvas' refers to the thousand bodhisattvas of the Bhadrakalpa.

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From “having first attained equal and right awakening” onward is the second section, which discriminates in detail the preceding three meanings: first, discriminating the time; second, the place; and third, the master. Concerning the time, we shall set forth five headings for now: 1. Determining its scope; 2. Enfolding what comes before and after; 3. Revealing distinctions; 4. Expressing the Dharma; 5. Explaining the root text. First, concerning determining its scope: Bodhiruci says, “Among the eight assemblies of the Avataṃsaka, the first five assemblies were preached during the first seven days after the Buddha's attainment of the Way, and from the sixth assembly onward was preached during the second seven days, because the beginning of the Daśabhūmika Sūtra says ‘during the second seven days.’” Furthermore, some say: the eighth assembly was preached at a later time, because in that text there are the five hundred śrāvakas such as Śāriputra, all of whom were converted at a later time. Such judgments are probably not in accord with the text, because during the first seven days [the Buddha] definitely did not preach the Dharma. The Commentary on the Ten Bhūmis says, “Why was it not preached during the first seven days? Because he was contemplating the practices of causes and conditions.” Since it says “contemplating,” we clearly know that he was not preaching the Dharma. Even if someone were to salvage this by saying, “He merely did not preach the ten bhūmis, not that he did not preach other teachings,” then one could not speak of “contemplating.” Later the commentary also explains, “It was to manifest his own joy in the Dharma, therefore he did not preach.” Thus we know that during the first seven days he definitely did not preach. Furthermore, the eighth assembly was also not at a later time; how could half of a single sūtra be preached first, other sūtras preached in the middle, and then this one resumed afterward? Would you have the Buddha lack the power of dhāraṇī so that he could not preach all dharmas in a single instant of thought? The Jetavana and Śāriputra are both instances of the mutual interpenetration of the nine time-periods. A later passage says, “All kalpas of the past are placed into the future and present; all kalpas of the future are turned back and placed into the past world.” It also says, “In a single instant of thought he establishes all Buddha-works of the three times,” and so on at length. Passages such as these appear everywhere; how could the Śāriputra and Jetavana utilized here not be of this kind? Therefore, we know that this sūtra was definitely preached during the second seven days. Second, concerning enfolding what comes before and after, there are three tiers: 1. At the time of these second seven days, the eight assemblies are directly enfolded and preached simultaneously. If so, why do the assemblies have a before and after? Answer: Like a seal impression: when reading, there is before and after, but the impression on the paper is simultaneous. Question: If so, how can repeated assemblies be established? Answer: The repetitions are also simultaneous, because they are unobstructed, like the mutual interpenetration of lamplights. Other matters such as remaining motionless while ascending to the heavens can be understood by following this explanation. 2. Directly at this time, the immeasurable kalpas before and after are each completely enfolded without exception, because this is the time of inconceivable liberation. 3. Enfolding layer upon layer of immeasurable thoughts and kalpas, just as Indra's net repeatedly enfolds and gathers them together. Third, concerning revealing distinctions: According to the Lalitavistara, during the second seven days in the Deer Park he turned the four truths in three turnings for those five persons; this is the Hīnayāna. According to the Guhyakādhipati-nirdeśa, during the second seven days when he turned the wheel of Dharma in the Deer Park for an immeasurable great assembly, there were those who attained the path of arhats, pratyekabuddhas, bodhisattvas, and so forth; this is the Three Vehicles. According to this sūtra, during the second seven days beneath the king of trees, he turned the inexhaustible wheel of Dharma for the ocean-like assembly of bodhisattvas, making it clear that this is the One Vehicle. That the above three are simultaneous expresses, in terms of the Dharma, that root and branch are simultaneous; and reveals, in terms of persons, that capacities and responses differ. According to the Lotus Sūtra, it was three seven-day periods. The Dharmaguptaka Vinaya says six seven-day periods. The Xingqi xing jing says seven seven-day periods. According to the Mahīśāsaka Vinaya, it was eight seven-day periods. The Dà zhìdù lùn says fifty-seven days. The Shi'er you jing says it was only preached after one full year. All of these are differences in the capacities of the branch teachings; what is suitable to be heard differs in each case, which is why they are not uniform. The capacities of the root teaching are definitive, therefore it is only the second seven days. Fourth, concerning expressing the Dharma, the Commentary on the Ten Bhūmis says, “The comparative assessment of time, place, and so forth reveals superiority. Because this Dharma is superior, it is preached in the primordial time and in a superior place.” Here there are three meanings: 1. This sūtra takes the primordial time to express the superiority of the root Dharma. 2. The branch teachings are also identical, expressing that the branch does not depart from the root. 3. Revealing that the root is not the branch, because the time of the branch is unfixed while the time of the root is fixed. The time is definitively the second seven days, and there are no other differing views. Fifth, concerning explaining the text: “Having first attained equal and right awakening” is intended to reveal the meaning of the initial beginning. However, there are two aspects: 1. The first seven days are the beginning in the present world; 2. The second seven days are the beginning of preaching the Dharma. Here, seven days have elapsed since attaining equal and right awakening, hence it is said: “having first attained equal and right awakening.” Overall there are five meanings: 1. In terms of the Hīnayāna, the physical-body Buddha under this tree, through the thirty-four minds, first attained equal and right awakening, identical to all arhats, an actual attainment and not a transformation. 2. In terms of the Mahāyāna, the nirmāṇakāya of the eight aspects was manifested, first attaining equal and right awakening here. 3. In terms of the saṃbhogakāya, the practices of the ten bhūmis being fulfilled, following the uninterrupted path the fruit appears perfectly luminous; this is called first attaining equal and right awakening. 4. In terms of the dharmakāya, it refers to newly attaining the revelatory cause and its first perfect manifestation; hence it is called “first attaining.” The above Mahāyāna views all lack a beginning before the beginning. 5. In terms of the ten Buddhas, it means that throughout all the boundless worlds of Indra's net, in thought-moment after thought-moment he is in each case freshly attaining buddhahood, complete with master and retinue, exhausting the three worlds; therefore this directly and completely enfolds the beginnings of immeasurable kalpas before and after. Here, it is properly only the fifth, which concurrently enfolds the preceding four, as can be known accordingly. Because these five tiers are not separated from one another, they enfold the upāyas.

2.12

From “its ground was diamond” onward is the second part, discriminating in detail the place. Within it we also establish five headings: 1. Determining the place; 2. Discerning enfolding and entering; 3. Revealing distinctions; 4. Expressing the Dharma; 5. Explaining the root text. First, concerning determining the place: Question: Is the place where this sūtra was preached a pure land, or is it a defiled realm? If so, what would be the error? Both have faults. Why? If it is a pure land, why does the text above say “the kingdom of Magadha,” and the text below further say “such four continents and Jambudvīpa”? From this we must know it is not a pure land. If it is a defiled land, why does the text below say “this ocean of worlds of the Padmagarbha shook in six ways and eighteen aspects”? Clearly we know this sūtra was not preached in a defiled land. With such contradiction, how can it be definitively designated? Answer: Relying simply on this sūtra, the two lands, defiled and pure, interpenetrate and enfold each other; there are four propositions: Either it is solely Sahā, following the branch from the root; or it is solely Padmagarbha, following the root from the branch. These two are discerned as above. Or both appear, because based on Padmagarbha there are the defiled and pure marks and parts of Sahā, the branch depending on the root. As the text below says: “the Sahā world within the Padmagarbha realm”—this is what it means. Or both defiled and pure are extinguished, because with regard to the ocean of fruit it is ineffable. Combining the above four headings into a single land, melting together without obstruction, any way it is stated is permissible. In the second part, discerning enfolding and entering, first, explaining the melting and enfolding, there are also three tiers: 1. Beneath this tree of awakening directly enfolds the eight assemblies among humans and in the heavens; therefore they all say they “do not depart from here.” 2. Enfolding the ten directions: there are no other kṣetras that do not entirely remain under this king of trees. 3. Enfolding the layered kṣetras within hair-tips, paramāṇus, and so on, boundless like Indra's net, because they are all enfolded by this Padmagarbha-lokadhātu. Second, harmonious entering also has three tiers, namely melting this tree of awakening into the places enfolded by the preceding three tiers. Third, concerning revealing distinctions: There are three kinds of places where the Buddha preached sūtras: 1. Solely the preaching places of the nirmāṇakāya in the sixteen great kingdoms within the realm; this applies to the Hīnayāna and Three Vehicle teachings. 2. Solely the preaching places of the saṃbhogakāya Buddha in the eighteen-fold perfected enjoyment lands among the wonderful pure lands outside the realm, as in the Buddhabhūmi Sūtra and so forth. These wonderful pure lands are not included in the three realms and yet do not depart from them, because they are omnipresent; this applies to the preaching of the Three Vehicles and One Vehicle. 3. The preaching places of the ten Buddhas in the inexhaustible Padmagarbha-lokadhātu of Indra's net where defiled and pure are perfectly interpenetrated, where receptacle and sentient beings are completely merged and complete with the three worlds; this is solely the preaching place of the Separate Teaching One Vehicle. What is discerned here at present is properly only the latter one, which concurrently enfolds the preceding two, because root and branch are not separated from each other. Fourth, concerning expressing the Dharma: relying on this superior place expresses the superiority of the Dharma. The Commentary on the Ten Bhūmis says, “Because this Dharma is superior, it is preached in a superior place.” Here there are three tiers: 1. Because he attained bodhi beneath this tree, preaching without rising from here clearly expresses that what is preached is just as what was attained, not altering or changing according to different capacities, as in the preaching in the Deer Park and so forth. 2. Relying on the perfectly interpenetrated Padmagarbha-lokadhātu expresses that what is preached is completely fulfilled, extraordinarily superior, and the nature is opened and unfolded. 3. Relying on this place of the multi-layered Indra's net expresses that what is preached is also multi-layered and inexhaustible, like the inconceivable liberation and so on. The remaining meanings are as explained below in the chapter on worlds. Fifth, concerning explaining the root text: within the text there are three parts: 1. Explaining the ground of the bodhimaṇḍa; 2. Above the ground there is the bodhi tree; 3. Beneath the tree there is the lion throne. Here, the ground is the underlying basis for practices, the tree is the establishment of the virtues of practice, and the throne is the enfolding and benefiting of the functions of practice; like the nature of conditioned arising, each fully melts and enfolds so that no dharma is not exhausted. However, each of these three stages is distinguished in the text through ten headings.

2.13

First, within the explanation of the site's ground, there are the indication, the explanation, and the conclusion. Within the indication, "its ground was adamantine" indicates the substance of its ground, meaning that its substance is completely unyielding. A later passage states: "The thick ground of vajra cannot be destroyed"; this is what it means. "Equipped with adornment and purity" indicates the virtues of its ground, meaning that its marks are completely adorned; that is, as the later passage says, "Beneath the ground of the Padmagarbha-lokadhātu, it fully incorporates wind-wheels, fragrant oceans, lotus kings, and so forth to constitute its adornment and purity. Above the ground, there are fully present marvelous jewels, radiance, fragrant rivers, and networks of trees." Thus, because the pure virtues above and below are fully complete, it says "equipped". Here, defilements completely eliminated is called "purity", and virtues completely fulfilled is called "adornment". Second, within the separate explanations, there are ten phrases revealing ten kinds of adornment and purity: first, adornment and purity of precious flowers; second, adornment and purity of precious wheels; third, adornment and purity of marvelous forms; fourth, adornment and purity of banners and so forth; fifth, adornment and purity of fragrant garlands; sixth, adornment and purity of precious nets; seventh, adornment and purity of raining jewels; eighth, adornment and purity of flower trees; ninth, adornment and purity of the Buddha's power; tenth, adornment and purity of the extraordinary. Being equipped with these ten kinds, it therefore says "equipped with adornment and purity". First, regarding the adornment and purity of precious flowers, the various manifold flowers of diverse jewels possess four meanings: first, the meaning of exquisite fineness; second, the meaning of blooming; third, the meaning of bearing fruit; fourth, the meaning of adornment and purity. A later passage states: "Precious flowers completely cover all the ground, and are all able to nurture the Buddha's virtues." Second, regarding the adornment and purity of precious wheels, these precious wheels are fully equipped with five meanings: first, the meaning of perfection, because they are free from deficiency; second, the meaning of gathering virtues, because spokes, rims, and so forth are complete; third, the meaning of revolving, because they move from here to there; fourth, the meaning of crushing delusion, like pulverizing and so on; fifth, the meaning of subduing, like the wheel-jewel of a holy wheel-turning king. Moreover, "precious" has the meaning of being precious and rare. A later passage states: "Precious flowers form marvelous colors, adorning the wheels of radiance, filling all the dharmadhātus, reaching everywhere throughout the ten directions." Third, regarding the adornment and purity of the marks of form, these marvelous forms possess four meanings: first, the meaning of being clearly distinct, because they are equipped with shapes and visible colors; second, the meaning of being identical to emptiness, because they are established by containing vacuity; third, the meaning of possessing virtue, because one gathers all; fourth, the meaning of having utility, because sentient beings who see or hear them obtain supreme benefit. These types have many varieties, hence it says "immeasurable"; there are none that do not mutually ornament, hence it says "adornment". This vessel ocean is both deep and vast, storing virtues, containing everything, and bestowing boundless moistening and benefit, hence it says "like an ocean". The ten characteristics of the great ocean should be distinguished here; the name "world-ocean" in the later text is established from this. Fourth, regarding the adornment and purity of banners and so forth, banners, flags, canopies, and lights have distinct meanings among the four. A banner has two meanings: first, towering high; second, subduing, like Śakra's banner. A flag has two meanings: first, a standard or emblem; second, according with conditions. A canopy also has two meanings: first, displaying excellence; second, sheltering and shading. Light also has two meanings: first, dispelling darkness; second, illuminating and manifesting. A later passage states: "Within the precious banners there is radiance, adorned with hanging precious streamers and flags." Fifth, regarding the adornment and purity of fragrant garlands, marvelous fragrance has the meaning of rich scent; marvelous flowers have the meaning of blooming; marvelous garlands have the meaning of being strung together. These three things are spread all around to constitute an offering. Furthermore, flowers of marvelous fragrance are strung into garlands, hanging around the four sides of the banners to constitute adornment. A later passage states: "Suspending various flower-garlands as adornment." Sixth, regarding the adornment and purity of precious nets, a net is an adornment that veils and gleams. A later passage states: "Precious wheels and openwork nets completely cover it above." According to the *Sūtra Praising the Pure Land*, the seven jewels are: first, gold; second, silver; third, *vaiḍūrya*; fourth, *sphaṭika*; fifth, red pearls; sixth, *aśmagarbha*; seventh, *musāragalva*. Seventh, regarding the adornment and purity of raining jewels, the jewels rained down are broad and numerous, and there are none that do not serve the utility of Dharma gates; hence it says "unrestricted"—that is, manifesting bodies to expound the Dharma is what this means. Eighth, regarding the adornment and purity of precious trees, this has the meaning of establishing manifold virtues. A later passage states: "Clouds of pure precious trees serve as adornment, universally able to illuminate all bodies." Thus radiance denotes luxuriant splendor. Ninth, regarding the adornment and purity of the Buddha's power, "through the Buddha's supernatural power" adduces their cause; "causing these and so forth" distinguishes what is accomplished: first, causing the substance to be vast; second, the marks to be adorned; third, the function to illuminate. A later passage states: "All world-oceans have immeasurable adorned precious wheels, arising from the boundless color and supernatural power of the Tathāgata." Tenth, regarding the adornment and purity of the extraordinary, according to the *Dà zhìdù lùn*, there are three kinds of jewels: first, human jewels, such as the jewel-gems of a wheel-turning king, which are able to rain down objects for use; second, heavenly jewels, meaning those possessed by the devas, which are all fit for being commanded; third, bodhisattva jewels, which are fit for expounding the Dharma and delivering people. Now, these bodhisattva jewels are already extraordinary compared to the previous human and heavenly ones, not to mention the jewels born of the inexhaustible roots of goodness possessed by the Tathāgata, which are all exceedingly extraordinary, because they are both Dharma gates and concrete jewel-objects. The final sentence is a general conclusion. Because roots of goodness are limitless, the decorative adornments produced are also limitless; hence it says "an awakening site adorned with immeasurable roots of goodness." Furthermore, it is also because these roots of goodness are themselves utilized as adornments, just as a later passage states: "Adorning the precious seat with clouds of hundreds of myriads of koṭis of pāramitās and clouds of roots of goodness, and so forth." Here too it is the same. Regarding "immeasurable", a later passage states: "Rocana Buddha's past practices caused the ocean of Buddha-lands to be exceedingly pure, immeasurable, countless, and boundless, turning unrestrictedly in all those places." The remaining meanings will be extensively clarified in later chapters. Here also there are the six characteristics of totality, distinction, identity, difference, integration, and disintegration, which can be applied accordingly. The site's ground is finished.

2.14

Second, within the bodhi tree, there are also ten phrases. The first is a general phrase. "Bodhi tree" has three explanations: namely, the tatpuruṣa compound of proximity, the dependent tatpuruṣa compound, and the karmadhāraya compound. Because in the Perfect Teaching the environment and the individual are unobstructed, and the person and the Dharma are identical, obtaining bodhi is the tree itself. It towers above the six deva realms and shines brightly throughout the ten directions, hence it is called "extraordinary". This is the general phrase. Below, with nine phrases, it separately reveals the extraordinary: first, the trunk is extraordinary, meaning that the tree's body has the sense of luminous purity and solidity, hence it says "pure lapis lazuli and so forth". Second, the branches are extraordinary, meaning that the boughs and twigs of the tree signify skillful upāya's differentiation according with capacities, hence it says "precious branches and so forth". Third, the leaves are extraordinary, meaning that the leaves at the tips of the boughs and twigs signify shading capacities and bringing forth benefit, hence it says "precious leaves and so forth". Dense (pronounced in the level tone) clouds means dense and jagged; furthermore, layered (pronounced in the rising tone) clouds means overcast and floating. Fourth, the flowers are extraordinary, which signifies the ornate adornment of manifold practices—that is, the practices brought forth by benefit; hence it says "variegated colors and so forth". Fifth, the fruit is extraordinary, which signifies the ripening and realization of the fruit through completed practices. "Wish-fulfilling" means, first, like the intention of the one who transforms, saving equally; second, like the intention of those transformed, obtaining whatever they seek. *Maṇi* is the general name for gem-jewels; restricting the general to select the particular, it therefore says "wish-fulfilling maṇi". Furthermore, these preceding five phrases constitute the substance of a single tree: namely, the pure dharmadhātu is like the ground; manifesting the Buddha's body is like the ground growing the tree; differing perceptions according to capacities are like the tree dividing into branches; there being none whose seeing does not benefit is like the leaves providing shade; practices being completed through benefit is like the tree's flowers blooming; fulfilling practice and obtaining the fruit is like the tree bearing fruit. This is explained in terms of initiating transformation, gathering sentient beings, and manifesting the Buddha tree. Another explanation: the fundamental consciousness is like the ground; the bodhisattva lineage within consciousness is like the seed of the tree; generating the bodhicitta is like sprouting the tree's shoot; augmenting and cultivating correct practice is like nurturing the body of the tree; cultivating according to the stages is like the tree dividing into branches. This is explained in terms of one's own practice. Providing shade to benefit others is like the shade of the tree's leaves; the mutual embellishment of the two practices of self and others is like the flowers; causes being rounded out and the fruit manifesting is like the tree bearing fruit. This is explained in terms of the sequence of cultivation to complete the Buddha tree. These preceding five phrases clarify that the tree's substance gathers manifold virtues. Below are four phrases clarifying the marvelous function and unhindered mastery of this bodhi tree. Namely, the sixth phrase reveals that the radiance is extraordinary, meaning that the function of radiance reaches everywhere. Seventh, the miraculous manifestation is extraordinary, meaning that wherever it reaches, it manifests and performs Buddha-deeds; because it is boundless, it cannot be exhausted, which refers to all places; because it never ceases, it cannot be ended, which refers to all times. Eighth, the Dharma is extraordinary, meaning what Buddha-deeds are performed in all places: universally manifesting the teachings of the Mahāyāna bodhisattva path, because it is the radiance of the Āgama [teachings] that is able to manifest the Dharma. Moreover, these preceding three phrases, in their respective order, are gathered under the three karmas of body, mind, and speech. Ninth, the Buddha's power is extraordinary, meaning that empowered by the Buddha's power, it emits sounds praising virtues. If the tree itself did not emit sounds praising virtues, people of the world would have no way of knowing the supreme virtues of the Tathāgata. The totality and distinction of the six characteristics within these ten phrases can be understood accordingly. The bodhi tree is finished.

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華嚴經探玄記 — Classical Chinese