華嚴經探玄記 20

English (machine translation) 20

Language: English

20.1

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

Within [the passage on] the spiritual friend of the seventh ground, the Far-Reaching Ground, first, in raising the Dharma to encourage practice, there are three parts: first, pointing to the subsequent stage; next, versifying the preceding Dharma; third, Sudhana gaining benefit. In the first part, "Flowering Tree Flowers": if discussed in terms of the stage, it is named this because this ground is an abiding of signlessness that possesses active practice and blossoming development; in terms of concrete facts, this goddess resides within pavilions of fragrant trees, hence this name is established. Second, versifying the preceding Dharma is because at the time of departure, she earnestly entrusts it to him so that he may cultivate and study it. Therein are fourteen and a half verses: the first two generally versify the Dharma of object and wisdom; the next eleven verses [versify] making offerings to buddhas and cultivating practice during the kalpa of Stainless Light, wherein the first three raise it in general, the next five specifically versify generating the great mind and so forth before the first buddha, the next three verses clarify cultivating practice and attaining the Dharma before subsequent buddhas as numerous as the dust motes of Sumeru, and the final one and a half verses conclude with cultivating practice and purifying this Dharma through kalpas as numerous as the dust motes of transformed lands. Third, from "At that time, Sudhana" onwards clarifies gaining benefit upon hearing the verses. Therein are two: first, attaining the Dharma in prose, which has six clauses: 1. generally raising the essence of the Dharma, 2. samādhi, 3. dhāraṇī, 4. superknowledges, 5. an ocean of eloquence, 6. the profound Dharma; the latter five are functions. Second, praising the night goddess in verses, wherein fourteen verses are divided into five parts: the first four verses praise the profundity of compassion and wisdom; the next four verses praise the vastness of saving sentient beings; the next two praise abandoning hindrances and embracing virtues; the next three praise the assembly eliminating delusion upon seeing her; the final one praises her function being identical to the fruit of buddhahood.

20.3

Second, in proceeding to enter according to instruction, first is respectfully taking leave, second is recollecting the Dharma, third is going to the subsequent stage; these can be understood.

20.4

Third, in seeing, revering, and requesting, first is seeing the primary and dependent [aspects], host and attendants; second is paying respects; third is requesting; all can be understood.

20.5

Fourth, from 'replied, saying' onward, she shows her own dharmadhātu. Here there are five parts: 1. revealing the meaning of the dharma; 2. establishing the name of the dharma; 3. clarifying the karmic function; 4. discerning the depth and shallowness of roots; 5. concluding with her own scope. In the first part, there are two: first, clarifying the practice of bringing peace and happiness to sentient beings. Rescuing sentient beings in the night with light means emitting light in the night when the sun has set, etc.; this is the meaning of a night goddess, causing them to escape perilous worldly paths and seek the path to omniscient knowledge. Rescuing sentient beings in difficulties on mountains, etc., explains the meaning of light. Second, from 'Furthermore, son of good family' onward, clarifies the practice of benefiting sentient beings: first, transforming negligent sentient beings to cultivate the practice of contentment; next, bestowing the ten pāramitās to break through the ten obstructions; its explanation fulfilling the practice of joy is understandable. Second, from 'I have already attained' onward, establishes the name of the dharma; this name is established based on the three meanings above. In the Indian text, it is named the Bodhisattva Liberation of the Radiance of Contentment at the Place of Producing Vast Joy. In the third [part], karmic function, there is first a question and then an answer. Because it is the measure of karmic function, it is called a sphere. In the answer, there are two: first, adducing the Buddha-fruit's power and function in benefiting beings to display what she has studied, in which general is first and specific is second, as can be known; second, from 'When I enter this dharma-gate' onward, clarifies knowing the karmic function of the bodhisattva's causal practices to show that she has equally accomplished them; in this, there are two: first, a general display, and second, from 'I know' onward, a specific discernment. In the specific discernment, there are three: first, knowing Rocana Buddha's practice of benefiting beings when he originally produced the mind [for bodhi]; second, knowing his practice of benefiting beings when cultivating the bodhisattva practices; third, universally concluding all that he cultivated. In the first part, there are five: first, clarifying the practice of great compassion in rescuing beings, in which first he sees the suffering of sentient beings, second raises compassion to rescue and gather them, and third concludes with benevolence and compassion; second, from 'Through the dharma of contentment' onward, clarifies the practice of great wisdom in benefiting beings; third, from 'Accomplishing the bodhisattva' onward, accomplishes the practice of spiritual powers to benefit beings; fourth, from 'Through supreme pure dharmas' onward, the practice of adorning lands and expounding the Dharma to benefit beings; fifth, from 'Distinguishing all the future' onward, extensively gathers times and places to cultivate the practice of gathering beings. Second, from 'Son of the Buddha, when Rocana' onward, clarifies the practice of benefiting beings when cultivating the bodhisattva practices, in which there are two: first, seeing sentient beings possessing causes of suffering and fruits of suffering, where the initial part shows the causes of accumulation, and 'always in saṃsāra', etc., are the fruits of suffering; second, giving rise to great compassion, etc., clarifies rescuing them to attain departure and bestowing the causes and fruits of happiness, where the initial part teaches cultivating the causes of the path, and from 'extinguishing unwholesomeness' onward causes them to attain the fruit of cessation. Third, from 'Son of the Buddha, with such' onward, is the conclusion, in which there are two: first, concluding the previous benefit to beings when first producing the mind; second, from 'with such' onward, concluding the benefit to beings when cultivating the bodhisattva practices; both can be known. Fourth, from 'Sudhana said' onward, clarifies the meaning of the depth and shallowness, thick and thin, of the roots of the dharma; in this, there is first a question and then an answer. In the answer, there are two: first, praising its depth as difficult to discern, and promising to speak by receiving [the Buddha's] power; second, from 'In the past' onward, directly reveals the dharma spoken by receiving [the Buddha's] power. In the former, there are also two: first, prose, and second, verses. In the prose, there are three: first, praising the sphere as difficult to discern; not only because it was long ago is it difficult to know, but also because she attained the profound dharma immediately upon producing the mind at that time and fulfilled the Buddha's sphere, it is therefore difficult to know. The difficulties here are: 1. it cannot be known by wisdom from hearing; 2. it cannot be believed by wisdom from thinking; 3. it cannot be entered by wisdom from cultivation—the above pertains to the cessation of the places of mental activity; 4. the path of speech is cut off; 5. it cannot be realized by the wisdom of the two vehicles. If so, could it be that Sudhana also cannot come to know it? Second, from 'Except through the Buddha's spiritual power' onward, clarifies that through conditions it can also be known. The first sentence takes the empowerment of the Buddha's power as the external condition, and relying on good spiritual friends, etc., clarifies the lofty superiority of inner practice as the cause, by which it can then be known. Sudhana is precisely such a person, hence it says 'able.' Needing the Buddha's power to be able to have faith, etc., overturns the difficulty. Third, from 'Why is that?' onward, reproves: for what reason must one rely on the Buddha's power to be able to know? The explanation is: because it is the Buddha's sphere. If so, how can the night goddess speak of it? The explanation is: I also speak relying on the Buddha's power. In the verses, there are twenty-one and a half stanzas, with five parts: first, one stanza adduces the extreme profundity of the sphere, versifying the previous difficulty of speaking, etc.; second, there are four stanzas clarifying those who do not know, versifying the previous point that gods and others cannot know; third, there are fourteen and a half stanzas versifying the previous 'except through the Buddha's spiritual power,' etc., in which the first two versify the previous Buddha's spiritual power and relying on good spiritual friends to accomplish roots of goodness; the next one versifies the previous pure and upright mind; the next one versifies the previous pitying of sentient beings, etc.; the next six versify the practices of the six pāramitās and versify the previous uprooting of the tree of afflictions, etc.; the next two and a half versify the previous extinguishing of all defilements to attain universal illumination, etc.; the next two versify attaining the Tathāgata's joy and entering the Buddha's virtues, etc.; fourth, there is one stanza exhorting Sudhana to learn; fifth, there is one stanza on the previous 'I shall speak by receiving power.' Second, in directly speaking of the duration of producing the mind, there are two: first, prose, and second, verses. In the former, there are three: first, clarifying the past great king's initiating practice, which is the original event; second, from 'There was a maiden' onward, clarifies the night goddess's past life cultivating superior practices together [with him]; third, concluding by joining past and present. In the first part, there are five sections: 1. generally adducing the time and place where dust-atom-numbered Buddhas arose; 2. from 'Son of the Buddha, in that ocean of worlds there was a world system' onward, specifically adduces the original place to clarify the wheel-turning king's arising to transform beings; because he was an iron-wheel-turning king, it says 'that Jambudvīpa'; 3. from 'In that great kalpa' onward, clarifies the arising of an evil kalpa. Therein, 'the five turbidities blazed furiously' is a general statement, referring to the kalpa turbidity, view turbidity, affliction turbidity, sentient-being turbidity, and life-span turbidity, fully treated as in the separate chapter. Practicing the ten unwholesome actions, etc., creates the causes of suffering. Dying and entering evil destinies clarifies receiving the fruit of maturation. Shortness of life, etc., clarifies receiving the fruit of uniform outflow. From 'Through various cravings' onward, clarifies the dominant fruit; 4. from 'At that time the people' onward, clarifies the suffering people appealing to the king to seek rescue, serving as the object of great compassion; 5. from 'Then that great king, hearing' onward, facing the object, he aroused his mind, completing the practice of great compassion. In this, there are three: first, his mind attained the dharma of great compassion, referring to 'a million asaṃkhyeyas,' etc.; second, his mouth uttered words of great compassion, referring to 'ten kinds of compassionate words,' etc., because of pitying the ten kinds of suffering of sentient beings: 1. the suffering of hells; 2. the suffering of afflictions; 3. the suffering of old age, sickness, and death; 4. the suffering of fear; 5. the suffering of views and doubt; 6. the suffering of ignorance; 7. the suffering of stinginess and jealousy; 8. the suffering of saṃsāra; 9. the suffering of being born blind; 10. the suffering of hindrances; the ten antidotes can be understood from the text; third, from 'Then that great king' onward, clarifies his physical enactment of the deeds of great compassion, in which there are five: first, issuing an edict to announce universally; second, from 'At that time, east of the city' onward, establishing a great assembly of giving; third, from 'At that time, all in Jambudvīpa' onward, the great assembly gathers universally; fourth, from 'Then the king, having seen' onward, clarifies seeing the beggars appear before him, and the king greatly rejoiced, which is the pleasure of delight, in which there are four: 1. explaining through dharma and weighing; 2. simile; 3. application; 4. from 'Why is that?' onward, explains the reason for the great joy; the text of all these can be understood; fifth, from 'Furthermore, son of the Buddha, then that great king' onward, directly generating superior thoughts to give universally whatever was needed. Second, from 'At that time, in that assembly there was a maiden' onward, clarifies her past-life body cultivating superior practices together. In this, there are six: first, praising the maiden's superior virtue; second, from 'Formed such a thought' onward, following the good spiritual friend to relinquish possessions. Making the same vow and removing her adornments shows turning away from worldly glory and retribution. Placing them before the king and making vows seeks to share the transcendent bodhisattva's great practice; third, from 'Then that great king told this' onward, the king's giving them back to the woman clarifies the bodhisattva's gathering and embracing companions in practice; fourth, the woman speaking verses to praise the king's virtue is to return thanks for kindness; fifty-two verses are divided into two: the first twenty-five verses generally reveal the benefit of the great king's arising in the world, and the latter twenty-seven specifically clarify the forms of benefit in the past life. In the former, there are four: the first six verses clarify the harm when the king had not yet arisen; the next two verses clarify the benefit of the king's arising; the next ten verses show the king's arising in the world reversing loss and turning it into virtue; the next seven verses clarify the benefit of the great king's voiced teachings. Second, from 'The king's father was named Śuddha' onward, twenty-seven verses specifically reveal the past life, in which there are five: the first four verses clarify the end of the previous king's age; the next eight verses clarify the portents of the king's arising; the next three verses clarify the father-king touring the pool; the next five verses clarify the benefit of the prince's birth; the final seven verses clarify the benefit of the king's emergence; fifth, 'at that time,' etc., clarifies that after praising, the maiden performed obeisance; sixth, the king praises the maiden's virtue and confers garments upon her, master and companion sharing common benefit. Third, in concluding by joining past and present, it omits concluding with 'at that time, that maiden was now my very self.' In the second [section], the restated verses, there are ten stanzas: the first two are the divine eye; the next one is the divine ear; the next one is knowledge of others' minds; the next one is knowledge of past lives; the next four extensively know the causes, fruits, and affairs of all Buddhas; the final one concludes with an exhortation to cultivate and study. Fifth, from 'I only' onward, concludes with her own scope, which is understandable.

20.6

Fifth, in looking up and deferring to superior advancement, there are five clauses: 1. clarifying the breadth of practice; 2. great vows fulfilled; 3. gathering many virtues; 4. practice without obstruction; 5. from 'mastery of dharmas' onward, concludes that it is not her own scope. The Ground of Far-Going is finished.

20.7

Among the spiritual friends of the eighth, the Immovable Bhūmi, within adducing the dharma to exhort cultivation: 'the light of courageous vows guarding sentient beings' is because on this bhūmi the vow pāramitā is predominant, hence it says 'courageous.' Furthermore, according to the Sanskrit text, it has the meaning of vigorous heroism, not the appearance of surging forth. Benefiting sentient beings with this light of courageous vows is called 'guarding,' teaching [Sudhana] to inquire about the eighth bhūmi's practices of purifying Buddha-lands, etc. The rest is explained as before.

20.8

In the second, proceeding according to instruction, there are two: first, taking leave of the previous one; second, proceeding to the latter. Recalling the dharma is omitted.

20.9

In the third, seeing, paying respects, and making requests, there are three: first, seeing; second, paying obeisance; third, observing. Making requests is omitted, because the principle and dharma reside in the person, so having seen him, there are no requests. In the first part, there are two: first, from 'saw where his body resided' onward, reveals the bodily marks, in which there are two: first, 'light universally shining,' etc., generally clarifies that the body's light is profound and vast, meaning it accords with the dharmadhātu of principle and pervades the dharmadhātu of phenomena; from 'all suns and moons' onward, specifically discerns twenty kinds of body-clouds with mastery, in which the first eight are bodies responding to capacities to gather and transform, the second eight from 'approaching the places of Buddhas' onward are bodies responding to dharmas to fulfill practices, and the third four from 'leaving behind blazing' onward are bodies responding to principle with equality. Second, from 'Sudhana saw' onward, is paying obeisance, recollecting, and observing. Third, from 'toward the good spiritual friend' onward, because of observing, he attains superior states of mind: first, general; next, specific; finally, the conclusion. In the specific section, there are ten minds; all first mention the name of the attained mind and then explain the meaning of that mind, which can all be known.

20.10

Fourth, from "At that time, Sudhana with single mind" onward, explains the direct realization of the dharmadhātu. There are four parts to this: first, realizing the essence of the Dharma; second, revealing the name and meaning of the Dharma; third, discerning the depth of the roots of the Dharma; fourth, concluding with the fundamental stage of the Dharma. In the first part, there are three: first, obtaining the shared dharmas; second, obtaining the straightforward mind; third, gāthās praising virtues. In the first of these, there are three: first, observing this devatā. His body obtaining [dharmas] as numerous as dust motes, etc., is a general presentation. If considered in terms of one's own stage, these are shared attainments of bodhisattvas of the ultimate stages, and are therefore called shared dharmas; if considered in terms of superior advancement, they are dharmas attained in common with all tathāgatas, and are therefore called shared dharmas. Looked at from the stages below, they are all unshared. Dharma Master Yan says: "Generally discussing the shared dharmas of bodhisattvas, there are four: first, non-duality of person and dharmas, shared with the entire dharmadhātu; second, non-duality of cause and effect, shared with all buddhas; third, non-duality of self and other, shared with all bodhisattvas; fourth, non-duality of defilement and purity, shared with all sentient beings." Second, from "namely" onward, eighty-four kinds are separately enumerated; in each one, the name is first marked and the meaning is explained afterward, all of which can be known from the text. Third, from "having obtained such" onward is the conclusion. Second, from "At that time, Sudhana having entered such" onward, explains that on the basis of these shared dharmas he further obtained an infinite straightforward mind, which can be understood. Third, the ten gāthās in the praise in verse are divided into two: the first three praise the preceding dharmas, and the remaining seven request subsequent practices. In the first part, the first one praises the ten minds that arose, marking the initial mind to subsume those that follow; the next one praises the shared dharmas obtained; the last one praises the straightforward mind obtained. Second, from "I only pray" onward, requests the subsequent practices: the first three request the bestowal of the Dharma, the next three request the bestowal of practices, and the last one concludes with profound gratitude. Second, from "At that time, Sudhana having spoken the gāthās" onward, reveals the name and meaning of the Dharma; the question comes first, followed by the answer. Here there is also a question about the thick and deep nature of the Dharma's roots, with three questions in total: first, asking about the name and meaning; second, asking how long ago the aspiration was aroused; third, asking in how much time buddhahood will be attained. In the answer, the last question is not answered, so there are only two answers. In the first answer regarding the name and meaning: first, as for the name, the body adapts to manifestations and wisdom skillfully enlightens, causing sentient beings to increase in goodness, hence it is called "Nurturing." Second, from "I entered this" onward, revealing the meaning and function, has four parts: first, explaining the meaning of enlightenment, meaning that comprehending the equality of dharmas is correct realization. Second, from "understanding all" onward, relying on realization to manifest function, explains the meaning of adapting to manifestations, within which there are three: first, infinite manifestation of forms is the general phrase, meaning what the Mahāyānasaṃgraha and other texts call the "dharmadhātu as the basis of mastery over realms," which corresponds to this bhūmi. Second, from "namely" onward, there are separately one hundred kinds of forms, though checking the text shows two lines are missing. Third, manifesting such in every thought-moment, etc., is the general conclusion, since this refers to what the Treatise on the Arousal of Faith calls the eighth bhūmi as the "bhūmi of mastery over forms." Third, from "either seeing or recollecting" onward, extinguishing unwholesome dharmas and establishing wholesome dharmas according to the capacities [of beings], explains the meaning of nurturing wholesome roots. Fourth, from "Son of the Buddha, when I abide" onward, concludes with the vastness of the dharmamukha's karmic function. Third, from "As you have asked" onward, explains the thick depth of the Dharma's roots. Within this, there are two: first, praising the depth and consenting to explain; second, directly explaining what is to be explained. In the first part, there are three: first, restating the question and consenting to explain. Second, from "bodhisattvas fulfill" onward, praises and reveals its extreme depth, wherein five metaphors are used to reveal the profound meaning: first, the metaphor of the sun's nature being free of darkness, which illustrates that the bodhisattva's wisdom is without delusion and can destroy delusion; second, the metaphor of sunlight shining everywhere, which illustrates the meaning of the bodhisattva being tranquil yet constantly functioning; third, the metaphor of an empty boat ferrying beings across, which illustrates the meaning of the bodhisattva gathering beings while non-abiding; fourth, the metaphor of the nature of space being unobstructed, which illustrates the meaning of the bodhisattva benefiting beings without effort; fifth, the metaphor of apparitions lacking physical form, which illustrates the meaning of the bodhisattva functioning yet remaining constantly tranquil. Third, from "Son of the Buddha, the bodhisattva's wisdom" onward, concludes with consenting to explain by receiving [the Buddha's] power. Second, from "In the past" onward, directly explains what is to be explained, which has two parts: first prose, then verse. In the first part, there are three: first, explains making offerings to buddhas and cultivating practices in the Kalpa of Wholesome Light; second, explains making offerings to buddhas and cultivating practices in the Kalpa of Sunlight; third, concludes with making offerings to buddhas and cultivating practices during kalpas as numerous as dust motes. In the first part, there are two: first, explains cultivating practices and obtaining the Dharma under the initial buddha; second, being reborn and encountering the other buddhas. In the first part, there are fourteen sections: 1. an ancient buddha appears in the world; 2. people of old commit evil; 3. the buddha correctly guides them; 4. the king's power punishes them; 5. the crown prince compassionately rescues them; 6. the ministers deliberate and sentence them to death; 7. he requests to substitute his own life for the prisoners; 8. the king is enraged and orders his execution; 9. the mother pleads with the king to investigate; 10. the crown prince resolutely rescues them; 11. substituting himself in prison and releasing the prisoners; 12. the king permits the cultivation of merit; 13. directly arranging the assembly; 14. the buddha rescues the prince, within which there are eight: 1. the people of the state have gathered; 2. the assembly of buddhas arrives like clouds; 3. seeing the buddha's majestic light; 4. paying homage and making requests; 5. expounding the Dharma and benefiting the assembly; 6. the crown prince obtains the Dharma; 7. connecting the past with the present. Among them are four persons: 1. the crown prince; 2. the evil minister; 3. the prisoners; 4. the great king. 8. leaving home and obtaining the Dharma. Second, from "I at that time" onward, explains being reborn and encountering the other buddhas, briefly citing eight buddhas and concluding with a total of ten thousand. Second, from "Next, there was further" onward, explains making offerings to buddhas and cultivating practices in the Kalpa of Sunlight. In this, there are three: first, generally citing the number; second, separately listing the ten buddhas and the ten rebirths taken; third, from "taking birth throughout all destinies" onward, summarizes obtaining the Dharma under each of sixty billion buddhas. Third, from "Just as in one kalpa" onward, summarizes cultivating practices and cultivating this dharmamukha while offering to buddhas across kalpas as numerous as dust motes. Second, the thirty-six gāthās in the repeated verse are divided into nine: the first one praises consenting to explain by receiving [the Buddha's] power; the next six praise the arising of a buddha in the ancient world and the evil deeds of people of old; the next seven praise the prince compassionately saving them and substituting his own life; the next five praise the initial buddha preaching the Dharma, conferring benefit, and the attainment of the Dharma; the next one concludes with the ten thousand buddhas; the next one concludes with the kalpas as numerous as dust motes, etc.; the next four conclude the gathering and attainment of the Dharma; the next eight praise the dharmamukha's karmic function; the last three praise benefiting beings over a long time. The subsequent conclusion of his own stage and humble deferral to superior advancement may both be understood. The Stage of Immovability (Acalā-bhūmi) is concluded.

20.11

In the spiritual friend of the ninth stage, the Bhūmi of Good Intelligence (Sādhumatī-bhūmi), she cites the Dharma to encourage practice: first, pointing out the place: this garden is more than twenty li east of the city of Kapilavastu, which is the place where Māyā gave birth to the crown prince. As for "Luminī" (Lumbinī), there is no standard transliteration; translated according to its meaning, it is said to mean "fully endowed with superb and wonderful things such as flowers and fruits." Second, indicating the person: as for the name Forest Devatā of Perfect Wondrous Virtue, it means that she possesses good and wondrous virtue within and made a vow to protect this forest, hence she was named after it. The Indian manuscript states: "There was a Lumbinī goddess named Wondrous Perfect Radiance of Superior Delight." Third, regarding the instruction to question: because it is the place where the Buddha was born, he was instructed to ask about being born into the family of the buddhas, and so forth.

20.12

Second, within approaching and entering according to the teaching, there are also three: first, respectfully taking leave; second, recollecting the Dharma; third, arriving at the forest and searching.

20.13

Third, from "seeing her seated" onward, explains seeing, paying respect, and making a request: first, seeing; second, paying respect; third, requesting, which can be understood.

20.14

Fourth, from "replied" onward, she imparts her own dharmadhātu. Within this, a fivefold analysis is made: 1. revealing the meaning of the teaching; 2. establishing the name of the teaching; 3. clarifying its karmic functions; 4. analyzing the roots of the teaching; 5. concluding her own allotted portion. The first part has two sections: prose and verses. In the prose there are four points: first, generally indicating and praising virtues; second, listing the ten names; third, explaining the ten meanings; fourth, concluding with praise of the benefits. In the first point there are three: first, generally praising the ability to practice and be born into the Tathāgata's family; second, from "in thought after thought" onward, separately revealing the cultivation of practices that establish deeds; third, from "equipped with" onward, clarifying the completion of practices leading toward the fruition. As for the second point, listing the ten names, various masters have explained them by coordinating them with the ten bhūmis and explaining each separately. Now we explain them generally: 1. the vow to make offerings to the Buddhas; 2. the branch of the mind of awakening, named "branch" because all other practices are born relying on the bodhicitta; 3. observing quiescence; 4. purifying the straightforward mind; 5. wisdom shining universally; 6. being born into the Buddha family; 7. the power of the Buddha's light; 8. penetrating the Buddha's wisdom; 9. adorning the dharmadhātu; 10. diligently reaching the Buddha. Because practicing these ten practices causes all bodhisattvas to attain birth in the Buddha family. In the third point, taking up the names and explaining them individually, the ten kinds constitute ten sections, each having three aspects: indication, explanation, and conclusion. The first is clear. In the second, there are ten kinds of bodhicitta, all of which have the indicating of names and explaining of meanings. "Branch" means distinction, as there are ten kinds; it also means cause, serving as the basis for the other practices. In the third, there are nine kinds of minds. How do they differ from the previous ten minds? The previous were the fundamental mind of practice, whereas these are the actively operating mind, thereby generating birth into the Buddha family. In the fourth, ten phrases are also used to explain and establish the straightforward mind: namely, straightforwardly heading toward the Dharma and maintaining a resolute, unmoving mind, thereby giving birth to the Buddha family. In the fifth, ten practices are also used to explain and establish universal illumination. The first six are clear. The "unobstructed eye" is upāya; "deeply entering" and so forth are the power of vows; "the wise" and so forth are the perfection of wisdom (prajñāpāramitā); through these ten practices illuminating universally, the Buddha family is attained. In the sixth, ten phrases are also used to explain birth into the Tathāgata's family: 1. being born following the Buddha's teachings and realizing profound Dharma gates; 2. sharing the Buddha's great vows; 3. identity of practice; 4. identity of essence; 5. identity of turning away and toward; 6. identity of cultivating good; 7. identity of dwelling in the Dharma; 8. attaining the Buddha's samādhi; 9. gathering in sentient beings; 10. hearing and upholding the Dharma. In the seventh, nine phrases are used to explain and reveal the power of the Buddha's radiance: knowing all dharmas to be like illusions and so forth, thus perfecting the power of phantom-like spiritual penetrating brightness, and sharing the power of the Buddha's radiance to roam everywhere throughout the ten directions. In the eighth, ten phrases are also used to explain the distinguishing of sarvajña (all-knowledge): 1. general contemplation; 2. from "through immeasurable kalpas" onward, separately revealing the fruit-wisdom of discrimination and the spheres known by wisdom, which can all be distinguished and understood. In the ninth, there are also ten phrases explaining the ornamentation of the dharmadhātu: adorning the buddha-fields, adorning with nirmāṇakāyas, adorning by arousing practice, adorning by gathering in sentient beings, and so forth, all of which may be understood accordingly. In the tenth, there are also ten phrases explaining courageous vigor reaching the Buddha: 1. general; 2. from "all worlds" onward, separately revealing what is known by the wisdom of the Buddhas of the three times, as well as manifesting the attainment of complete awakening to teach and transform sentient beings. In the fourth point, from "dwelling in these dharmas" onward, the benefits are concluded and established. Therein, it first reveals the completion of the ten kinds of beneficial practices, and then from "through all dharmas" onward, concludes with birth into the Tathāgata's family according with appropriate attainment of Buddhahood. In the second part, the repeating verses have ten verses, which sequentially praise each of the dharmas of receiving birth; the text is clear and understandable. From "the bodhisattva possessing these" onward is the conclusion. Second, from "I have accomplished" onward clarifies establishing the name. Stating "sovereignty over immeasurable spheres" clarifies that the bodhisattva manifests birth for the sake of beings, hence it is called sovereignty; the wondrous portents are not singular, hence called immeasurable spheres. The Indian text states: "I have accomplished the bodhisattva liberation named 'sovereign manifestation of receiving birth by all bodhisattvas, upheld through immeasurable kalpas.'" Third, from "Sudhana addressed" onward clarifies the sphere of the Dharma gate, first asking and then answering. In the answer there are three points: first, clarifying that there are ten auspicious responses at the descent; second, clarifying that there are ten radiances at the time of birth; third, clarifying that there are ten sovereignties in receiving birth. In the first point there are three: first, the heavenly deity herself reveals her original vow to be born here; second, the ten auspicious signs manifested when the bodhisattva descends to be born; third, from "when these signs appear" onward, seeing the omens and knowing the bodhisattva's birth. Second, from "Son of the Buddha, Lady Māyā came out from Kapilavastu" onward clarifies that there are ten radiances at the time of birth, comprising stating the number, listing the names, and a general summary, which can be understood. Third, from "Māyā at this plakṣa tree" onward clarifies receiving birth. Within this there are four: 1. general indication; 2. specific exposition. Plakṣa (bìlìchā) is fully called patīkṣa (bōcìchā), translated in meaning as the "lofty and visible tree". In some places it is named the aśoka tree, here translated as the "sorrowless tree". It is also called the aśvattha tree, here translated as the "tree without vines", around which circumambulating three times can extinguish sins and obstacles; this is the bodhi tree, not the tree of the birthplace. It is also named the pippala tree, here translated as the bì tree; it also exists in Lingnan, and this class [of trees] can be understood. The ten sovereignties are: 1. the eight classes gather like clouds, their light shining and putting an end to suffering; 2. her womb accommodates the trichiliocosm, and sits universally in a hundred million [worlds]; 3. her pores manifest the Buddha's past practices and dharmas; 4. her pores manifest the Buddha's past deeds; 5. her pores manifest the Buddha's past bodily forms and colors; 6. her pores manifest the Buddha's past original givings; 7. from within her body emerge the Buddha's original deeds of adorning the lands; 8. from her body emerge palaces of the eight classes filling the grove; 9. from her body emerge bodhisattvas praising Rocana; 10. from the vajra earth-wheel a great lotus emerges to receive the bodhisattva. Third, from "when Māyā gave birth" onward reveals the characteristics. Within this there are five: 1. brilliant and distinct, like the sun appearing in the sky; 2. magnificent in awesome radiance, like the light of thunder and lightning; 3. manifesting bodies in response to capacities, like clouds rising from mountains; 4. manifesting the destruction of ignorance, like a lamp in the dark; 5. though born, not being born, because its function is constantly quiescent. Fourth, from "I, in a single thought" onward clarifies the night-deity concluding the limit of receiving birth known to herself. Fourth, from "At that time, Sudhana" onward clarifies that the root of the Dharma is deep and profound, first asking and then answering. In the answer there are two: first prose, then verses. In the former there are ten points: 1. the arising of ancient Buddhas; 2. becoming the mother of past Buddhas; 3. grasping the tree to give birth to the Buddha; 4. handing him over to the wet-nurse; 5. the wet-nurse attaining samādhi; 6. attaining this Dharma gate; 7. tying together ancient and modern; 8. extensively seeing the receiving of birth; 9. knowing the fundamental great vows; 10. making offerings to Buddhas and upholding the Dharma. In the second part, the twenty-three and a half verses are divided into four: first, one verse admonishing to listen and promising to speak; second, eight and a half verses clarifying the arousing of the mind and attainment of the Dharma under the initial Buddha; third, from "I, in a hundred million lands" onward, thirteen verses clarifying making offerings to still more Buddhas and purifying, cultivating, increasing, and expanding; fourth, the final single verse concluding with praise of the inexhaustible. Below, concluding her own allotted portion and referring him onward to advance are both understandable. The Good Wisdom bhūmi is concluded.

20.15

Regarding the spiritual friend of the tenth bhūmi, the Cloud of Dharma: within this, first adducing the Dharma to encourage cultivation, the name of the city is as explained before. Gopā (Guyi) was translated by ancient translators as "Luminous Woman". Furthermore, examining various Sanskrit texts, it is sometimes named Kyōbi (Gopī?), translated here as "concealed", meaning protected by parents at home so that others are not allowed to see her, etc. Or she is named Gopā, translated here as "guardian of the great earth". When the Buddha was the crown prince, he had three consorts: Gopā was the first, Yaśodharā the second, and Manodharā the third. Furthermore, Gopā is the precious woman of the king, here symbolizing that the signs of ultimate loving-kindness and compassion at the causal stage are prominently manifest, hence the first is taken. Moreover, because the realization of the Dharma is already complete, the joy and delight in the Dharma is the meaning of "wife".

20.16

In the second part, approaching and entering in accordance with instruction: 1. respectful leave-taking; 2. minding the Dharma; 3. arriving behind.

20.17

In the third part, seeing, paying respect, and applying to request, there are three: first, seeking by expedients; second, seeing her supreme retribution; third, paying respect and requesting instruction. In the first part there are four: first, the heavenly hosts welcoming and praising; second, Sudhana confirming and narrating; third, the heavenly hosts making offerings and praising; fourth, ascending the hall to search. In the first part there are two: first, welcoming; second, from "addressed... saying" onward, praising this deity who guards the hall. In the praise there are four: first, praising practice as consummate; second, from "I observe" onward, praising vigor attaining the fruit; third, from "I observe" onward, praising vigor attaining the Dharma; fourth, from "why" onward, explaining and establishing, which can be understood. Second, in the section confirming and narrating from "Sudhana replied" onward, there are two: first, one phrase confirming what they said; second, from "wishing to cause" onward, narrating what he himself does. Within this there are four: first, giving rise to the practice of great loving-kindness toward evil sentient beings, with doctrine, analogy, and combination, which can be understood; second, giving rise to the practice of great sympathetic joy toward sentient beings who cultivate good; third, from "why" onward, explaining the reasons; fourth, from "if there are bodhisattvas" onward, concluding the benefits of the practice, wherein are sixteen phrases, all having indication and explanation, which can be understood. From "heavenly deity" onward is the general conclusion, which can be understood. Third, from "when Sudhana was about to ascend" onward clarifies the heavenly hosts making offerings and praising: first, offering by scattering [flowers over] his body; second, verses praising his virtue, ten verses divided into four: the first three praise practices benefiting beings; the next one, the practice of seeking friends; the next three, unobstructed practice; the last three, courageous practice. Fourth, from "at that time" onward, ascending the hall to search, which can be understood. Second, from "immediately saw" onward clarifies seeing the supreme retribution. Within this, 1. seeing the direct retribution; 2. seeing the retinue; 3. revealing the retinue's virtue of shared practice, wherein are ten phrases: 1. identity of fundamental practice; 2. identity of the four means of embracing; 3. identity of great compassion; 4. identity of great loving-kindness; 5. identity of great wisdom; 6. identity of non-retrogression; 7. identity of fulfillment of practice; 8. identity of freedom from hindrances; 9. identity of universal practice; 10. identity of fruition. Third, in paying respect and requesting instruction, all inquire about the unimpeded practices, both transverse and direct, of compassion, wisdom, and so forth, comprising nine phrases: 1. being in defilement without being tainted; 2. attaining the principle without clinging to realization; 3. attaining the fruit while abiding in the cause; 4. being transcendent yet constantly entering; 5. abiding in the absolute while manifesting phenomena; 6. being wordless while manifesting speech; 7. knowing emptiness while gathering and transforming; 8. knowing quiescence while constantly offering; 9. knowing the ultimate while practicing the conventional.

20.18

Fourth, from "At that time, Gopā…" onwards, in revealing her own dharmadhātu, there are two parts: first, praising the inquiry and granting permission to speak; second, properly revealing her own Dharma, in which five gates of analysis are made: (1) the principle of the Dharma, (2) the name of the Dharma, (3) the function of the Dharma, (4) the root of the Dharma, and (5) the position of the Dharma. Within the first, there are two parts: first, the prose; second, the verses. Within the former, there are also two parts: first, ten dharmas revealing the practice of Indra, containing a general statement, distinct analyses, and a conclusion, as can be known; second, diligently cultivating the ten dharmas and meeting good spiritual friends, which likewise has an introduction, explanation, and conclusion, as can be known. Second, in the verses, there are thirteen gāthās: the first two versify the preceding reliance on good spiritual friends; the next nine versify the remaining nine practices; the final two conclude with praise of the practice and function. Second, from "I have already…" onwards, establishing the name of the Dharma refers to using superior wisdom to observe and distinguish the profound and vast samādhis of all bodhisattvas. The Indian text says: "achieving the bodhisattva liberation called 'contemplating the realm of the ocean of samādhis of all bodhisattvas'." Third, from "Sudhana said…" onwards, in explaining the function of the Dharma, there is first the question and then the answer. Within the answer, there are three parts: first, knowing the realms within this Sahā world; second, knowing the realms within the worlds of the ten directions; third, from "Rocana…" onwards, explaining the reason why she is able to know. Within the first, there are four points: first, knowing the good, evil, wrong, and right of sentient beings; second, from "In those kalpas…" onwards, knowing the causes and effects of the Buddhas; third, knowing the retinues of the two vehicles; fourth, from "knowing those bodhisattvas of the retinue…" onwards, explaining her knowledge of the assemblies of bodhisattvas and their practices and stages, which is also knowing the ocean of bodhisattva samādhis, having various clauses, as can be known. Second, from "Just like this Sahā…" onwards, knowing the worlds of the ten directions, each being ten times ten worlds, is because they are inexhaustible. Third, from "Rocana…" onwards, in explaining the reason why she is able to know, there is a statement, an interrogation, and an explanation, all of which can be known. Fourth, from "Sudhana said…" onwards, in revealing the root of the Dharma, there is first the question and then the answer. Within the answer, there are four points: (1) explaining her cultivation and hearing of the Dharma under the initial Buddha; (2) furthermore encountering sixty hundred-thousand koṭis of nayutas of Buddhas, cultivating and making offerings; (3) obtaining this Dharma gate from the final Buddha; (4) subsequently cultivating and refining this Dharma over kalpas numerous as dust particles. Within the first section, the prose is divided into fifteen sections: (1) the royal capital of an ancient world; (2) the prince's karmic reward; (3) the jewel maiden's dignity and beauty; (4) the prince's seeking her in marriage; (5) from "At that time, in that park…" onwards, explaining the Buddha's arising and the maiden's dream; (6) the devas urging them to go to the Buddha; (7) the maiden seeking the prince, where ten gāthās are divided into two: the first three recount her own virtues as worthy of being a companion in practice; the latter seven gāthās praise the prince's virtues and request him to accept her; (8) the prince questioning the maiden, speaking eleven gāthās divided into two: the first four reveal his freedom from faults; the latter seven urge the accomplishment of superior practice; (9) the maiden's mother replying in verse that the maiden possesses superior virtue and praying he accept her, having twenty-four gāthās divided into six: the first two generally describe the maiden's causes; the next six describe the maiden's birthplace; the next five state she is endowed with superior forms and sounds; the next four state her wisdom and virtue surpass others; the next two state her freedom from worldly troubles; the final five state she is endowed with transcendent practice; (10) the prince replying to the mother that if she can refrain from obstructing the path, he will accept her, wherein first the prose has nine clauses: [1] generating the aspiration and accumulating virtue, [2] purely cultivating the practices of the pāramitās, [3] making offerings to the Buddhas and protecting the Dharma, [4] adorning and purifying the buddha-lands, [5] benefiting and bringing joy to sentient beings, [6] cultivating and fulfilling the bhūmis, [7] practicing dāna, [8] going forth from the household life, [9] you must not obstruct me; second, in the verses, there are seven and a half stanzas: the first stanza versifies the first practice, the next one skips ahead to versify the sixth, the next one versifies the second, the next one versifies the fourth, the next one versifies the fifth, the next half returns to versify the third, the next one versifies the seventh, and the final stanza versifies the eighth and ninth, as can be known; (11) from "At that time the maiden answered…" onwards, complying with the command and sharing the same aspiration, praying only to be accepted, having fourteen gāthās divided into three: the first three state her yearning mind is steadfast; the next six express the wish to share in his superior practices; the latter five speak of the Buddha and urge going to him; (12) the prince hearing of the Buddha, rejoicing, and bestowing jewels; (13) the maiden's mother having her wish fulfilled and praising the maiden's virtue again, where ten gāthās are divided into four: the first three praise her virtue as equal to the prince's, the next three praise the superiority of her bodily karma, the next one praises the superiority of her verbal karma, and the latter three praise the superiority of her mental karma; (14) from "At that time the prince…" onwards, going together to the Buddha, wherein there are three points: first, seeing the Buddha's superior marks; second, paying homage and making offerings; third, hearing the sūtra and gaining benefit; (15) returning and reporting to the father king, wherein there are eight points: first, generally announcing the Buddha's arising; second, asking and answering about what was heard; third, the king rejoicing and speaking; fourth, relinquishing the throne and going to the Buddha; fifth, hearing the Dharma and obtaining benefit; sixth, going forth and obtaining the Dharma; seventh, the prince succeeding to the throne and propagating his Buddhadharma; eighth, concluding by identifying the past and present, wherein: [1] identifying the prince, [2] identifying the father king, [3] identifying the maiden's mother, [4] identifying the retinue, and [5] identifying the maiden's body. In the second, from "After that Buddha passed into extinction…" onwards, furthermore encountering sixty hundred-thousand koṭis of nayutas of Buddhas, forty Buddha names are briefly listed in the text, all of whom were revered and provided for. In the third, from "Her final Buddha…" onwards, explaining the causes and conditions for obtaining the Dharma from the final Buddha. In the fourth, from "After I obtained this Dharma gate…" onwards, furthermore encountering dust-particle-numbered Buddhas over dust-particle-numbered kalpas thereafter and cultivating and refining this Dharma. Within this, there are four points: first, making offerings to many Buddhas, yet practice was not yet complete; second, from "Child of the Buddha…" onwards, hearing many Buddhas' Dharmas, yet not having reached Samantabhadra; third, from "Why is that?" onwards, explaining why she was not yet Samantabhadra; fourth, as for "Why is that?", it repeatedly reprimands, saying: since she is not yet able to know Samantabhadra's practice, how can she know the realm equal to the Buddhas? The explanation: because within his pores she sees them in every thought-moment, etc. This reveals that she is only able to see what he manifests, but cannot perform the deeds he manifests. Within this, there are three points: first, seeing the vessel world and the world of correct awakening of wisdom; second, from "Furthermore…" onwards, seeing the world of sentient beings; third, from "I, within each of the bodhisattva's…" onwards, generally concluding what was seen. Below, concluding her own share and deferring to superior progress can both be known. The Dharmameghā-bhūmi is finished. Up to here, there are forty-one persons in total, concluding the first major section on 'entrusting to stages and the characteristics of cultivation'.

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華嚴經探玄記 — Classical Chinese