華嚴經探玄記 3

English (machine translation) 3

Language: English

3.1

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

From here below is the explanation of the main body of the sūtra. In interpreting this text, there is a fourfold analysis: 1. explaining the title; 2. the reason for its occurrence; 3. the central theme and orientation; 4. interpreting the text.

3.4

First, in explaining the title: regarding 'Rocana,' ancient translations sometimes called it 'fulfillment of the three karmas,' sometimes 'pure fulfillment,' or sometimes 'vast, adorned, and pure.' Now, re-examining the Sanskrit text, it is fully stated as 'Vairocana.' 'Rocana' is translated here as 'luminous illumination'; 'vai' is translated here as 'pervasive,' meaning 'luminous pervasive illumination.' In this, luminosity is of two kinds: 1. light of wisdom; 2. light of the body. The light of wisdom also has two meanings: 1. illuminating phenomena, meaning discerning both the ultimate and conventional; 2. illuminating spiritual capacities, meaning universally responding to all kinds of beings. The light of the body is also of two kinds: 1. constant light, meaning fully luminous and unimpeded; 2. emitted light, meaning using light to startle and awaken. Here, 'pervasive' is also of two kinds: 1. uniformly pervasive, because it universally extends without obstruction; 2. layer upon layer pervasive, like the recurring manifestations in Indra's net. These two perfectly interpenetrate; each pervades with its complete essence, not partially pervading. Therefore, the text below says: 'The Buddha's body fills the dharmadhātus, universally appearing before all sentient beings,' and immeasurable statements such as this, as stated in the text. Here, because body and wisdom are unobstructed, the light of the body is directly the light of wisdom; because the two pervasions are unobstructed, uniform pervasion is directly layer upon layer; because light and pervasion are unobstructed, luminous illumination is directly pervasive illumination. The nature of pervasive illumination opens and awakens; therefore he is called 'Buddha.' This explains that the various matters below, such as the oceans of worlds, are each and every one dependent origination according with the nature: unobstructed, free from darkness, discerning and illuminating is termed 'light'; not failing to universally pervade the dharmadhātu is termed 'pervasive.' This Rocana Buddha is not restricted to the saṃbhogakāya, because he extends across the three kinds of worlds such as the receptacle [world] and possesses the ten bodies. Question: As the text below briefly explains the five oceans and broadly analyzes the worlds, why is it not called the 'Chapter on Worlds,' but instead entitled with the Buddha's name? Answer: Ancient masters explained: 'Because it takes its name from the primary host. Since the host is superior, the master of the land is raised to speak of it.' Now I explain: because the Buddha extends across the three worlds, the lands, etc., below are directly Rocana Buddha, as in the 'land-body' among the ten bodies. Furthermore, because the environment and the living beings are unobstructed, the designation and interpretation refer to each other, the phrasing interweaving. Moreover, because among the five oceans the ocean of buddhas already contains the remaining four oceans, and the others are likewise, since the Buddha is superior, he is singled out as the standard and thus serves as the title; the others are not mentioned.

3.5

Second, the reason for its occurrence: since the introductory section has preceded, next the main body of the sūtra is revealed; because of the logical sequence, it follows next.

3.6

Third, the central theme and orientation has two aspects: 1. in terms of persons; 2. in terms of dharmas. Persons are also of two kinds: 1. the teaching master; 2. the assistants in teaching. Each has essence, marks, and function. Within the master: internal realization of the Dharma wisdom is the essence; seven days of contemplating liberation is the mark; empowered preaching is the function. These three are non-dual, being solely one fruit. Within the assistants in teaching: entering samādhi is the essence; receiving empowerment is the mark; arising to teach is the function. These three are non-dual, being solely one cause. The cause and fruit above interpenetrate and are non-dual, being solely one person. In terms of dharmas, there are also two: 1. in terms of principle and meaning; 2. in terms of the phenomena of the teaching. Each also has the meaning of essence, marks, and function. Within principle: the ocean of nature is the essence; particular virtues are the marks; responding to the teaching is the function. These three are non-dual, being solely one principle and meaning. Within the phenomena of the teaching: within the fundamental lot, the five oceans and ten wisdoms are the essence; the ten worlds and the Padmagarbha realm are the marks; benefiting spiritual capacities is the function. These three are non-dual, forming one phenomenon of the teaching. The teaching and principle above interpenetrate and are non-dual, forming one Dharma. Furthermore, the persons and dharmas above again perfectly interpenetrate and are non-dual, forming one central theme and orientation. These four meanings each have three, forming one dependent origination, mutually identical and unobstructed. Therefore, it is either solely fruit, because all are the Buddha; or solely cause, because all are Samantabhadra. Whether teaching or principle, person or dharma, essence or function, master's essence or even teaching's function—all are completely subsumed; contemplating this by analogy, it can be seen. The themes of all the subsequent assemblies possess this characteristic, differing only according to the Dharma.

3.7

Fourth, within interpreting the text there are two parts: 1. universally discerning the scope of interpretation in sūtras and treatises and the upāyas for generating understanding; 2. specifically interpreting the root text. In the first there are briefly ten kinds of upāyas: 1. interpretation and decisive discernment; 2. standard guidelines for interpreting text; 3. four kinds of siddhāntas; 4. four intentions; 5. four secrets; 6. four principles; 7. five powers; 8. six characteristics; 9. six interpretations; 10. eight cases.

3.8

First, as for the explanation and resolution: The fifteenth fascicle of the Samuccaya states: 'Explanation and resolution means being able to explain the central tenets of the sūtras and unfold their meaning.' I note: In that text, it is briefly divided into six kinds and expanded into fourteen, exactly as explained there. Now I will briefly bring forth one gateway. The treatise states: 'The gateway that encompasses explanation means that wherein one expounds the causal origins of the sūtras, the sequence of phrased meanings, the implicit intention, and the resolution of objections.' I note: The 'causal origins' reveals the cause for which the teaching arose. The 'sequence of phrased meanings' is the sequence of mutual generation among the text and meaning of the chapters and assemblies. The 'implicit intention' reveals the central tenet and direction of the sūtra. The 'resolution of objections' resolves external difficulties and objections. The rest is as in that treatise; fearing prolixity, I do not state it.

3.9

Second, as for the formal model of textual explanation: The fifth fascicle of the Mahāyānasaṃgraha states: 'If one wishes to compose an explanation of the Mahāyāna Dharma, one should compose that explanation briefly through three marks: first, by explaining dependent origination; second, by explaining the characteristics of dharmas that arise from conditions; and third, by explaining the meaning of the words.' Asvabhāva's commentary states: 'In order to enlighten those who compose explanations regarding the principles of interpretation, it is therefore said that [it is done] briefly through three marks, and so forth.' Vasubandhu's commentary states: 'Through these three marks, according to what is appropriate, one should compose an explanation of all Mahāyāna teachings.' I note: First, by extensively explaining dependent origination of inherent nature as the fundamental basis, which is the mutual dependent origination between the ālayavijñāna and all dharmas. Second, based on the transformed consciousnesses and dharmas generated from this, discerning the principles of the three natures upon them—meaning that upon the dependent [nature] the imagined does not exist while the consummate exists, being simultaneously obtained and unobtained, seen and unseen, and so forth, as extensively explained in the treatise. These two gateways interpret by examining the principle. Third, by explaining the meaning of the words, which means revealing the sense and intention behind the Buddha's words. This has two kinds: first, the locus of virtues, which reveals the twenty-one kinds of extraordinary merits of the Buddha's fruit. Asvabhāva's commentary states: 'Already attained within oneself, fully complete and benefiting [others], it is therefore called virtue.' Second, the locus of meaning, which reveals the thirty-two modes of practice of the bodhisattva. Asvabhāva's commentary states: 'Not yet attained within oneself, conforming to and aspiring toward it, it is therefore called meaning.' Both of these expositions present [the topic] with the initial phrase and explain it with the remaining phrases; this is an interpretation that examines the intention of the speaker.

3.10

Third, as for the four siddhāntas: The first fascicle of the Dà zhìdù lùn states: 'There are four siddhāntas that collectively encompass all twelve divisions of scriptures and eighty-four thousand Dharma stores; all are completely true without mutual contradiction. First, the worldly siddhānta: there are dharmas that exist because of the combination of causes and conditions, without a separate nature. For instance, a cart exists because of the combination of shafts, axles, spokes, rims, and so forth, without a separate cart. A person is also like this: they exist because of the combination of the five aggregates, without a separate person. If there were no worldly siddhānta, then the Buddha being a speaker of truth, why would he say: "With my divine eye I see sentient beings following good and bad karma, dying here and being born there"? You should know that this refers to a person according to the worldly siddhānta, not the ultimate truth siddhānta. Second, the individual siddhānta: observing the mental dispositions of people to teach the Dharma for them, permitting or not permitting with respect to a single dharma. For instance, for one holding the view of annihilationism, he taught mixed karma, whereby they are born in the world in a mixed manner and obtain mixed contact and mixed feeling; whereas for one holding the view of eternalism, he taught that no person obtains contact and no person obtains feeling, and so forth. Third, the antidotal siddhānta: it exists as an antidote, but does not exist in real nature. For instance, sour and salty [tastes] are called medicine for wind disorders, but are not medicine for other disorders. Impurity and the like are also like this with respect to greed and the like, to be understood accordingly. Fourth, the ultimate truth siddhānta: the nature of all dharmas and all distinctions of discourse are entirely equal and of one taste.' The explanation says: Either existence is stated in terms of the worldly and non-existence in terms of the ultimate, as in the first exposition; or existence is in terms of the ultimate and non-existence in terms of the worldly, as in the fourth exposition; or existence is stated for a person of a different capacity and non-existence for another capacity, as in the second exposition; or it is essential for curing this disorder while not so for other disorders, as in the third exposition. In all cases one must attain the original intention, and then the teachings will all have their function; if one conflates them according to the mere words, losing the intention, it turns into slander.

3.11

Fourth, as for the four intentions: The twelfth fascicle of the Samuccaya states: 'Because of these four intentions, in the Vaipulya division, whatever intentions all Tathāgatas have should be resolved accordingly.' Moreover, the thirteenth fascicle of the Mahāyānasūtrālaṃkāra states: 'The Buddhas' exposition of the Dharma does not depart from four intentions.' The fifth fascicle of the Mahāyānasaṃgraha states: 'By this, one resolves the one equal intention of all Buddhas' verbal teachings, as when it is said: "In the past, at that time and in that portion, I myself was named the Samyaksaṃbuddha Vipaśyin."' Asvabhāva's commentary states: 'This means that because all Buddhas are mutually similar through their provisions and the like, he said that [Vipaśyin] was myself; it is not that the ancient Buddha Vipaśyin is the Śākyamuni of today.' In the Laṅkāvatāra it is explained in terms of four meanings: first, identity of letters; second, identity of speech; third, identity of body; and fourth, identity of Dharma; therefore he said he was that [Buddha], whereas in reality he was not that [Buddha]. Second, the intention regarding a different time: as when it is said that if one recites the name of the Tathāgata Prabhūtaratna, one will have already attained determination toward unexcelled, perfect bodhi, and again that merely by making a vow, one will attain rebirth in the Land of Utmost Bliss. Asvabhāva's commentary states: 'This means that in order to encourage the lazy who cannot study the Dharma with diligence, he made this statement. This intention is to nurture their previous roots of goodness, just as in the world it is said that merely from one coin one obtains a thousand.' The Mahāyānasūtrālaṃkāra explains: This is because it is attained at a different time. The explanation says: One will obtain that thousand later, at a different time. Third, the intention regarding a different meaning: as when it is said that if one has already served as many Buddhas as there are sands in the Gaṅgā, only then will one be able to understand the meaning in the Mahāyāna Dharma. Asvabhāva's commentary explains the intention as referring to the Mahāyāna of realization, not the Mahāyāna of the teachings, which is why he made this statement. The Mahāyānasūtrālaṃkāra states: 'As when the Buddha said that all things are without intrinsic nature and without arising.' The explanation says: This is spoken in terms of realizing non-arising. Fourth, the intention regarding the person's inclination: as when he first praises giving for an individual and later turns to disparage it; śīla and a portion of cultivation should also be understood in the same way. Asvabhāva's commentary states: 'First he praises giving for the sake of the stingy, and later he disparages giving for the sake of those fond of giving; the remaining [trainings of] precepts and cultivation are also like this.' The Mahāyānasūtrālaṃkāra states: 'Because they are satisfied with obtaining a small good, he therefore praises and disparages.'

3.12

Fifth, as for the four hidden intentions: The Samuccaya states: 'These four kinds briefly encompass all hidden principles spoken by the Tathāgata in the Mahāyāna.' The Liang [translation of the] Mahāyānasaṃgraha, fascicle six, states: 'What the Tathāgata speaks does not go beyond the four intentions and four reliances; reliance is precisely the hidden [intention].' Asvabhāva's [commentary on the] Mahāyānasaṃgraha, fascicle five, states: 'The four intentions and four hidden intentions: all words of the Buddha should be resolved accordingly.' First, the hidden intention to induce entry: in order to transform sentient beings who fear annihilation, based on worldly conventional principles, he taught in the Śrāvaka vehicle that there are sentient beings who are spontaneously born, and in the Mahāyāna he taught that the mind is permanent, and so forth. This teaching of the existence of persons and dharmas in both the Greater and Lesser Vehicles is entirely a hidden intention. The Mahāyānasūtrālaṃkāra states: 'One should know that in order to teach the śrāvakas to enter into the meaning of the Dharma and cause them to have no fear, he taught that matter and so forth exist.' Second, the hidden intention regarding characteristics: meaning that wherein he speaks of the characteristics of dharmas, revealing the three self-natures. Asvabhāva's commentary states: 'In order to cause them to awaken to and enter into the characteristics of the knowable.' The explanation says: Although this speaks of the characteristics of dharmas, the intention reveals the three non-natures, and therefore it is hidden. Furthermore, the Mahāyānasūtrālaṃkāra states: 'One should know that with respect to the three self-natures such as the imagined, which are without substance, without arising, and naturally pure, he spoke of all dharmas.' The explanation says: Although this speaks of the three natures, the intention reveals the three non-natures, as can be known in corresponding order. Third, the hidden intention regarding the antidote: meaning that wherein he speaks of the eighty-four thousand antidotal practices. The explanation says: Stating existence with respect to non-existence, difference with respect to sameness, and so forth, are all hidden intentions; to counter the obstructions of the sentient beings to be transformed, he spoke of these eighty-four thousand, and so forth. Fourth, the hidden intention regarding transformation: as in the verse: 'Awakening to the unstable as stable, / dwelling well in reversal, / extremely tormented by affliction, / one attains supreme bodhi.' Asvabhāva's commentary states: 'Stubbornness and distraction are called stable. Because it is not this stability, it is called unstable, which is pliant samādhi free from distraction; right within this one generates firm wisdom, awakening to it as stable.' The explanation says: The flowing movement of a distracted mind is explicitly called unstable, but regarding its stubbornness it is secretly called stable; a concentrated mind holding its object is explicitly called stable, but regarding its pliancy it is secretly called unstable. If one takes the explicit sense, generating firm wisdom regarding distraction, one will be far from bodhi; now taking the hidden sense, generating firm wisdom regarding the concentrated mind, one then attains bodhi. Asvabhāva states: 'It means being able to dwell well in the four reversals, knowing that these reversals are definitively unmoving.' The explanation says: If one takes the explicit sense, dwelling within the four reversals of imputing permanence and the like to impermanence and the like, how could one attain bodhi? Now taking the hidden sense, knowing that this permanence and the like are arbitrarily imagined and arisen upon impermanence and the like, definitively knowing this is called skillfully dwelling in reversal; therefore one can attain bodhi. Vasubandhu's commentary also states: 'It means dwelling well in the overturning; regarding impermanence and the like, imputing permanence and the like is called inverted; regarding impermanence and the like, [seeing] impermanence and the like overturns this inversion.' In this sense, overturning what they imputed is called reversal; dwelling in this, one attains bodhi. As for 'extremely tormented by affliction,' Asvabhāva's commentary states: 'Because one is fatigued by vigorous labor for the sake of the sentient beings being transformed.' The explanation says: If one takes the explicit sense, the mental afflictions such as greed and anger that disturb practitioners are called affliction, which would be far from bodhi. Now taking the hidden sense, the practitioner's vigorous exertion and painful labor are also called affliction; thus one attains bodhi. As in the verse: 'Dwelling long in saṃsāra and suffering, / only because of great compassion.' The Liang and Wei [translations of the] Mahāyānasaṃgraha, as well as Vasubandhu's [commentaries on the] Sūtrālaṃkāra, Abhidharmasamuccayabhāṣya, and other treatises, can all be understood by analogy.

3.13

Sixth, as for the four kinds of principles: Fascicle eleven of the Samuccaya states: 'In connection with discerning and examining the teachings such as sūtras, one should explain the principles of dharmas. There are four principles: first, the principle of dependence; second, the principle of function; third, the principle of demonstration; and fourth, the principle of dharmatā.' I note: Dependence has two [aspects]: first, dependent origination in conventional truth necessarily arises in mutual dependence, and through this it extends through both defilement and purity; second, the principle of ultimate truth depends upon revealing causes to be disclosed, and this is solely in terms of purity. Second, function also has two: first, all dependently arisen dharmas each have their karmic function; second, the tathatā-dharmadhātu has functions such as support and maintenance. Third, demonstration also has two: first, establishment through inference; second, establishment through direct perception. Fourth, dharmatā also has two: first, whether Buddhas exist or do not exist, the nature of all dependently arisen dharmas arises from conditions; second, the tathatā-dharmadhātu is by its nature self-equal.

3.14

Seventh, the five powers: The Viśeṣacintābrahma-paripṛcchā Sūtra, fascicle two, states: "If a person can penetrate and accord with the letters, speech, sentences, and phrases spoken by the Tathāgata, not opposing and not resisting them, harmonizing them into oneness, following their meaning and principle rather than following the sentences, phrases, and spoken expressions, and skillfully knows the signs to which the spoken expressions correspond, knowing with what speech the Tathāgata expounds the Dharma, with what adaptation [to suitability] he expounds the Dharma, with what upāya he expounds the Dharma, with what Dharma-gate he expounds the Dharma, and with what great compassion he expounds the Dharma—Brahmā, if a bodhisattva can know that the Tathāgata expounds the Dharma with these five powers, this bodhisattva is capable of performing the Buddha's work." Note: The sūtra below extensively explains them in sequence. First, regarding speech: the Tathāgata expounds the phenomena of the three times, defiled and pure phenomena, worldly and world-transcending phenomena, flowing and non-flowing phenomena, and so on; such speech is like the speech of an illusory person, because it lacks determinacy. Up to saying that the expounding is like empty space, because there is no arising or ceasing; one should know that this speech is without anything spoken, up to saying that this is named the speech of the Tathāgata. Second, regarding adaptation to suitability: the Tathāgata sometimes speaks of defiled phenomena as pure, because the nature of defiled phenomena cannot be obtained; sometimes he speaks of pure phenomena as defiled, because [beings] greedily attach to pure phenomena. Up to saying that saṃsāra is nirvāṇa, because there is no receding and no arising; nirvāṇa is saṃsāra, because of greedy attachment. True words are false, because a view of speech arises; false words are true words, for the sake of people with overweening pride. Because the Tathāgata adapts to suitability, he sometimes says of himself, 'I am one who speaks of the extreme of permanence,' up to extensive explanations. Third, regarding upāya: the Tathāgata truly does not apprehend a self, a person, a sentient being, or a living soul, nor does he apprehend giving, nor does he apprehend stinginess, and so on, yet through upāya he praises giving for sentient beings, saying that it attains great wealth, and so on, up to extensive explanations. Fourth, regarding the Dharma-gate: the six sense faculties and other phenomena are all gates of liberation, because being empty and devoid of a self-possessor, their nature is of itself thus; this is even so for letters and words. Fifth, regarding great compassion: the Buddha, with thirty-two kinds of great compassion, [considers that] all phenomena are selfless, yet sentient beings do not believe and do not understand; the Tathāgata arouses great compassion regarding this, up to extensive explanations. Note: Among the above five kinds: the first is in terms of the one who is able to speak, because he speaks through non-speaking speech. The second is in terms of what is spoken, namely distinguishing right and wrong as phenomena follow delusion or awakening. The third is in terms of the capacities that are addressed, because through skillful means he speaks of existence where there is none. The fourth is in terms of the intrinsic essence of phenomena, because being originally empty of themselves, they are gates of liberation. The fifth is in terms of the mind of the one who is able to speak, because he gives rise to the teaching out of pity for the delusion of living beings.

3.15

Eighth, the six characteristics: The Daśabhūmika-śāstra, fascicle one, states: "All ten phrases spoken have six kinds of characteristic-gates: 1. universal characteristic; 2. particular characteristic; 3. identity characteristic; 4. difference characteristic; 5. integrating characteristic; 6. disintegrating characteristic." The complete explanation is as given below in the 'Chapter on the Ten Bhūmis'.

3.16

Ninth, the six compound analyses (ṣaṭsamāsāḥ): also called the six combined analyses. 1. The dependent-on-the-principal compound (tatpuruṣa): also called dependent-on-a-servant (upasarjana); that is, looking between two phenomena, one provisionally relies on that principal to establish this name. As in saying 'eye-consciousness' (cakṣur-vijñāna): the eye is not the consciousness; because it is the consciousness dependent on the eye, it is called 'eye-consciousness'. If analyzed separately, 'eye' has the meaning of being capable of seeing, and 'consciousness' has the meaning of discerning; here they are explained together, hence it is called a combined analysis. If a single phenomenon constitutes a name, it is not subsumed under the six compound analyses. 2. The appositional compound (karmadhāraya): also called the co-referential compound; that is, adducing its karmic function to reveal its intrinsic essence. As in saying 'storehouse consciousness' (ālaya-vijñāna): 'storehouse' is the karmic function and 'consciousness' is its essence; because the storehouse is itself the consciousness, one sustains the function to explain the essence; it is not that distinct essences depend on one another. Since they are not two phenomena, why is it called a combined analysis? Because essence and function are not separate, it is called combined. 3. The possessive compound (bahuvrīhi): also called having-much-wealth; that is, establishing its name from the thing possessed. As in saying 'Buddha-land' (buddha-kṣetra): the land is what the Buddha possesses, hence it is called 'Buddha-land'. 4. The copulative compound (dvandva): that is, when within a single phrase there are multiple nouns each separately signifying a referent, as when a verse speaks of 'the Buddha, Dharma, and Saṅgha', and so on. It is not like tatpuruṣa or karmadhāraya, where although there are multiple words, they jointly denote a single referent. 5. The proximate compound (tatpuruṣa by proximity/avyayībhāva-variant): that is, establishing its name from that to which it is close. As in the contemplation of the four stations of mindfulness (smṛty-upasthāna): their essence is actually wisdom, but because it is proximate to mindfulness, it is called 'station of mindfulness'. 6. The numeral-bearing compound (dvigu): that is, revealing the meaning by means of a number. As in speaking of the 'ten bhūmis' and so on, all revealing distinct meanings through number. Question: Do these six compound analyses exhaust all phenomena? Answer: Generally, how phenomena acquire names broadly falls under five paradigms: 1. Acquiring a name through separation and combination, like these six compound analyses. 2. Establishing a name directly for a single phenomenon's own essence, such as 'faith' and the like; this is in terms of direct designation. 3. Receiving a designation from the absence of another, such as 'ignorance' (avidyā); this is in terms of apophatic designation. 4. Acquiring a name through metaphor and analogy, such as 'Avataṃsaka' (Flower Adornment); manifesting the name from a metaphor. 5. Establishing a title through mutual comparison, such as 'Mahāyāna' (Great Vehicle) establishing its name by comparison to the small [vehicle]. Therefore, the six compound analyses only concern the first gate. If one appends the latter four explanations to the former six, they make ten analyses in total, summarily encompassing the differences in how phenomena acquire names.

3.17

Tenth, the eight cases (vibhakti): according to the conventions of the Western Country, if one wishes to study and read internal and external classics, one must understand the method of the eight case inflections of grammatical science (śabda-vidyā); if one is not clearly aware of this, one will definitely not know the scope of the text and meaning. 1. puruṣaḥ (nominative): this is the case of direct indication, like when a man chops a tree, pointing out and speaking of that man. 2. puruṣam (accusative): this is the case of the object of action, like the chopped tree that is acted upon. 3. puruṣeṇa (instrumental): this is the case of the instrument that is able to act, like chopping by means of an axe. 4. puruṣāya (dative): this is the case of the beneficiary/purpose, like chopping for the sake of a man. 5. puruṣāt (ablative): this is the case of the cause/source, like building a house on account of a man. 6. puruṣasya (genitive): this is the case of belonging/possession, like a servant belonging to a master. 7. puruṣe (locative): this is the case of the locus, like a guest depending on a host. Fascicle two of the Yogācārabhūmi calls the above seven kinds the 'seven exemplary patterns', because they are the great models from which understanding arises. In the eight inflections of grammar, he puruṣa (vocative) is added, which is the case of calling or addressing. However, these eight cases have three genders: 1. masculine, 2. feminine, and 3. neither masculine nor feminine [neuter]. The above has been explained provisionally in terms of the masculine gender, because in Sanskrit a man is called puruṣa. Furthermore, each of these eight cases has three numbers, namely: singular, dual, and plural, which makes twenty-four forms. Just as there are twenty-four for addressing a man, the feminine and neuter cases each likewise have twenty-four, yielding seventy-two cases in total. Designating phenomena with these can be inferred accordingly. However, this land mostly lacks such grammatical paradigms.

3.18

Second, explaining the text: this chapter has two divisions: first, the division of the assembly's doubts and requests; second, from 'At that time the World-Honoured One' downward, the division of the Tathāgata's manifest response.

3.19

The former is divided into two: first, clarifying the inquiries at the various assemblies; second, explaining this text. Within the former, four gates are made.

3.20

1. Clarifying their presence or absence: Among the eight assemblies, the first two and the last two have [questions], while the other assemblies all lack them. Why is this so? Because the first assembly marks the fruit to initiate the cause. As for the question: the beginning of the second assembly inquires in order to trace the cause to reach the fruit; however, because the causal stages involve ascent and descent, they are lodged across five assemblies to answer them, whereas because the fruition stage is without difference, it is answered within its own assembly. However, as for further questions occurring within the various chapters amidst the five assemblies, all of these are to reveal the distinctions within the Dharma expounded in that particular assembly, with questions and answers following the exposition; they are not distinct inquiries about the marks of the major stages. In the seventh assembly, there is a question because cause and fruition have matured to purity, meaning that cultivation of practice is unobstructed and the six stages are suddenly accomplished, so it is answered within its own assembly. In the eighth assembly, there is a question because cause and fruition accord with nature, meaning that entering the dharmadhātu together is devoid of distinction, so it is also answered within its own assembly.

3.21

2. Differences in the Dharma inquired about: The first and eighth assemblies have cause solely within the fruit division, differing only in that which is believed versus that which transforms beings. The second and seventh assemblies have fruit solely within the cause division, differing only in stages versus practices.

3.22

3. Differences in the persons who are able to inquire: The first and eighth each possess both the shared and distinct assemblies inquiring together, because the Dharma inquired about is what the assembly collectively relies on. The second is asked solely by the co-born assembly, because in the stage that is entered, the co-born is superior. The seventh is asked by only one person, because the practices cultivated are accomplished individually.

3.23

4. The protocol of requesting: There are two aspects: first, in terms of speech versus thought; second, in terms of general versus specific. Regarding the former, generally speaking, requests are of two kinds: 1. request by speech, 2. request by thought. Answers are also of two kinds: 1. answer by spoken word, 2. answer by manifesting signs. These two kinds of questions and answers, taken in sequence and crisscrossed, form four alternatives, as can be known. To accomplish the three wisdoms, there are these two patterns. The first two assemblies and the eighth have requests solely by thought. The answers encompass both: the Buddha answers by manifesting signs, and the bodhisattvas answer by words, because facing the Buddha, raising a request does not wait upon speech, showing that the Buddha's wisdom perceives the doubt and his physical signs manifest the response with complete mastery. The seventh has requests solely by words and answers by words, because for the Dharma of practice, explanation through words is clear and evident; furthermore, the inquiry is raised facing Samantabhadra, and Samantabhadra in turn responds. Second, regarding general versus specific: the first assembly and the eighth have specific questions and general answers; the second and seventh have specific questions and specific answers, as can all be known.

3.24

Second, concerning the explanation of the text, there are two parts: first the prose, and later the verses that reiterate it. As for the difference between these two, there are broadly ten examples: First, according to sharp and dull [faculties]: dull faculties not having yet awakened, it is reiterated in verse for them. Second, according to earlier and later: for those arriving later who have not heard it, it is reiterated in verse. Third, according to raw and mature: mature individuals awaken immediately upon direct exposition; the raw kind understand only through skillful adaptation, hence it is reiterated in verse. Fourth, according to text and substance: some appreciate substance, so it is directly indicated in prose; some delight in text, so it is presented in the beauty of verse. Fifth, according to the two types of retention: the treatise states, "Prose expounds in an extensive manner, so that by generating correct understanding, retention of meaning is accomplished; verses summarize and encapsulate, so that being easy to accept and maintain, retention of text is accomplished." Sixth, according to supportive enhancement: using verses to further support and illuminate the prose so that the meaning becomes evident. The above apply to reiterative verses across various texts. Seventh, according to completing perfection: because the verses also reveal what is lacking in the prose, bringing the meaning previously expounded to completion. This is like the verses in the chapter "Merit of the Aspiration for Enlightenment", etc. Eighth, according to essence and characteristics: direct exposition in prose follows the gate of characteristics, which pertains to the shared teaching and the three vehicles; skillful elucidation in verse approaches the perfect interpenetration of the essence, which pertains to the distinct teaching. This is like the verses in the chapter "Ten Practices", etc. Ninth, according to general and specific: prose points to specifics, while the reiterative verses encompass generally, as seen in the verse passages on "Worlds" and so forth in this chapter. Tenth, according to mind and speech: prose directly reveals the dharmas contemplated in the mind, while verses proclaim them so as to bring the request to completion; this applies solely to this text. Furthermore, there is another explanation: whenever a Buddha preaches the Dharma, it is dharmatā that there are two aspects: direct exposition in sūtra, which must be accompanied by geya reiterative verses. The reiterative verses in the various chapters below should all be understood by analogy with these ten examples.

Within this prose section there are three parts: First, identifying those who can ask: those of identical origin and those of different origin both abide in the dharmadhātu, hence it says "all". Because verbal expression makes matters manifest and does not reveal the extraordinary, whereas contemplation in the mind enters the Dharma to reveal what is profound and subtle, it says "contemplated". Second, clarifying the Dharma that is requested. Third, concluding the request from "we only pray" onward.

Regarding what is requested, an ancient commentary states: There are twenty-three phrases here, divided into two: the first twenty-one phrases ask about fruition dharmas, and the last two phrases ask about causal practices. In the former, based on the five oceans in the response below, this text is divided into five: the first twelve phrases ask about the ocean of Buddhas; the next three phrases, according to their names, ask about three oceans; the last six phrases, based on what follows, should correspond to the ocean of faculties, desires, and natures. Merely because faculties and desires differ, the conditions to be influenced vary: here the conditions are raised to reveal the faculties, while the text below raises the faculties to reveal the conditions, showing this reciprocal relation. Now to explain further: there are thirty-five phrases here, divided into two: the first thirty phrases ask about fruition dharmas, and the five phrases after "all bodhisattvas" ask about causal practices.

Within the former, there are three parts: the first ten phrases ask about the virtue of the Buddha's inner virtue being replete; second, the ten phrases from "manifesting bodhi" onward ask about the virtue of the Buddha's outer characteristics being manifest; third, the ten phrases from "the ocean of worlds" onward ask about the virtue of transformative function being universally pervasive.

Within the first part, the first phrase is general, and the remaining nine are specific. In this, which three characters pervade the thirty-five phrases? The three characters "all the various" (一切諸) apply to the preceding thirty phrases. This should be known regarding the questions on fruition.

Why does this sūtra first ask about the Buddha's fruition dharmas? It is because they serve as an emblem, as the central purport, as the root, to reveal virtue, to generate faith, and to provide guidance. The sūtra title at the beginning containing "Buddha-Avataṃsaka" has its meaning stored herein.

Regarding the "Buddha-bhūmi", the first fascicle of the *Buddhabhūmi-upadeśa* states: "The pure dharmadhātu and its sublime knowledge, enjoying unified one-taste activities and so forth, are what the Buddha relies upon, practices, and gathers; therefore it is named the Buddha-bhūmi." The explanation says: it takes the pure dharmadhātu as what is relied upon, sublime knowledge as what is practiced, and the remaining virtues and so forth as what is gathered; its essence is non-obstruction between true principle and sublime knowledge. According to the *Mahāyāna-samāna-jñāna-sūtra*, the Buddha has ten bhūmis that cannot be practiced by any bodhisattva or [follower of the] two vehicles. What are the ten? The first is named the Bhūmi of Profound, Hard-to-Know Matrix-Illuminating Wisdom-Virtue, up to the tenth, the Bhūmi of the Ocean-Matrix of Vairocana's Wisdom, as fully explained below in the section on the ten bhūmis.

Second, the "Buddha's realm": the nine below are all developed out of the Buddha-bhūmi, hence they are specific phrases. It means that the unfolding of the pure dharmadhātu is the realm realized by the Buddha, or it generally raises what is known, pervading both the ultimate and the conventional. Below, the chapter "Nature Manifestation" states: "All sentient beings are the realm of the Tathāgata," up to the tenth, "The realm of non-realm is the realm of the Tathāgata." Furthermore, it is also a bounded realm, so in the chapter "Clarifying Difficulties", in explaining the ten kinds of Buddha-realms, it states: "The Tathāgata's profound realm is equal in measure to empty space," and so on. Another explanation encompasses both the known realm and the bounded realm: below, in the chapter "Inconceivable", the Buddha has ten kinds of incomparable, inconceivable realms, and so forth. One should consult the texts of these three places below for a complete discernment here.

Third, the "Buddha's sustainment" has four meanings: 1. Because the pure dharmadhātu upholds all virtues; 2. Because the great perfect mirror wisdom and the corresponding pure consciousness are each able to uphold all virtues; 3. Because within subsequent wisdom, the great dhāraṇī gates gather and uphold the boundless ocean of all dharmas; 4. Because among the ten Buddhas, it accords with the Sustaining Buddha. Moreover, below in the tenth bhūmi there are ten sustainments, such as the sustainment of the Buddha's power, and in the chapter "Leaving the World" there are also ten sustainments, from the first, the Buddha's sustainment, to the tenth, the wisdom sustainment. In both of these texts, the first phrase serves as the general, gathering the specifics into the general, all being named the Buddha's sustainment. Furthermore, as below in the chapter "Inconceivable", the Buddha has ten kinds of wisdoms of arising and sustaining, and so forth; all of these should be fully consulted and discerned.

Fourth, based on the verse text below, the phrase here following is the "Buddha's unexcelled wisdom"; this is to be known as the ten wisdoms below, and so forth.

Fifth, the "Buddha's practice": this is the practice of great compassion gathering sentient beings, and also the practice of great wisdom engaging in activity. These are all actions without acting, accomplishing affairs without deliberation. In the chapter "Nature Manifestation", unobstructed practice, suchness practice, and so on, are the Tathāgata's practice. These are virtues distinct from the two vehicles.

Sixth, the "Buddha's powers" has two meanings: 1. Because he is not subjugated by others; 2. Because he can crush the host of Māra. Specifically, there are ten, namely the powers of knowing what is possible and impossible, and so forth. There are also ten kinds as in the chapter "Inconceivable": supreme power, great power, immeasurable power, up to the tenth, the dharma wherein the Buddha abides, [which is] the great power of the Nārāyaṇa banner, and so forth.

Seventh, the "Buddha's fearlessnesses": what is spoken is without timidity, hence called fearlessness. This is the virtue of subduing non-Buddhists; there are four or ten, as expounded in the chapter "Leaving the World". The above clarifies the virtue of great wisdom.

Eighth, the "Buddha's samādhis": these refer to oceans of samādhis as numerous as paramāṇus, such as the lion's roar, which are summarized into ten, as expounded in the chapter "Inconceivable". This clarifies the virtue of great concentration.

Ninth, the "Buddha's masteries": relying on concentration, inexhaustible supernormal faculties are initiated, and because what is done is without obstruction, it is called mastery. In the chapter "Inconceivable", the Buddha has ten kinds of correct dharmas of mastery, and in "Leaving the World" there are ten masteries, etc., all of which can be known. This clarifies the virtue of supernormal faculties.

Tenth, the "Buddha's supreme dharmas": extraordinary virtues surpass other virtues, hence called supreme dharmas. There are also ten kinds, as expounded in the chapter "Inconceivable". This clarifies the virtue of great merit. The above ten phrases concluding the clarification of the repletion of inner virtue.

Within the second [section on] the manifestation of outer characteristics, first, "manifesting bodhi" means manifesting the attainment of great bodhi in response to capacities, as expounded in the passage on attaining bodhi in the chapter "Nature Manifestation". It is also expounded in the chapter "Inconceivable"; both should be known. This is the general phrase. The nine below are specific, because the six sense faculties and three karmic actions are all characteristics of attaining bodhi. Below in the chapters "Inconceivable" and "Leaving the World", each of these nine gates is discerned and expounded through ten gates, as should be known from those texts. The Buddha's radiance is bodily action; the rest can all be known by analogy. The above clarifies the manifestation of outer characteristics.

Within the third [section of] ten phrases on the transformative function being universally pervasive, first, the "ocean of worlds" is the place of transformative function, pervading both defiled and pure lands. It is included in the ten Buddha-lands body, and is summarized as ten kinds, as expounded below in this chapter.

Second, the "ocean of sentient beings" refers to the capacities to be transformed, pervading the coarse, subtle, empty, and existent, and is also subsumed under the ten bodies. Furthermore, as in the chapter "Leaving the World", the ten kinds of entering sentient beings and so forth should be known.

Third, the "ocean of dharmadhātu upāya" has four meanings: 1. The dharmadhātu of principle, which is the realm upon which the aforementioned sentient beings and worlds rely; 2. The dharmadhātu of defiled phenomena, namely the aggregates, realms, and dharmas of those sentient beings to be transformed; 3. The dharmadhātu free from defilement, namely the purest dharmas attained by the Buddha; 4. The dharmadhātu of pure function, namely the skillfulness used by the Buddha to gather sentient beings, hence called upāya. As in the chapter "Inconceivable", it should be known that the Buddha has ten kinds of boundless and limitless dharmadhātus, and so forth.

Fourth, based on the verses below, this text lacks the ocean of taming. The ocean of taming is what is to be tamed, and is subsumed under the ocean of faculties, desires, and natures. It is simply that the authors of the verses and the prose reciprocally preserve or omit it.

Fifth, the "ocean of Buddhas": the Buddhas who can transform are not one, [being vast] like an ocean, meaning they turn the dharmacakra everywhere in all places.

Sixth, the "ocean of pāramitās" has two meanings: 1. The dharmas of practice expounded by the Buddha to bestow upon the various capacities; 2. The practices performed by those who are transformed, which is the benefit accomplished by transformation, namely the ten pāramitās, and so forth.

Seventh, the "ocean of dharma-gates" also has two meanings: 1. The teaching dharmas established by the Buddha for them to access; 2. The dharmas entered by those who are transformed when their practice is perfected and they realize principle; these also are ten, as expounded in the chapter "Inconceivable".

Eighth, the "ocean of nirmāṇakāyas": different capacities have distinct responses, and the manifested forms are manifold, as in "clouds of nirmāṇakāyas issuing from every pore", and Rocana Buddha pervading the ten directions, manifesting all adorned nirmāṇa-bodies, and the ten kinds of transformations in the chapter "Leaving the World".

Ninth, the "ocean of Buddha names": in accordance with the capacities that ought to hear them, the names are not one, as in the chapter "Names", where each world has a hundred billion, and so forth.

Tenth, the "ocean of the Buddha's lifespan": in response to capacities it is long or short, with myriad variations of waxing and waning, broadly having ten positions, as expounded in the chapter "Lifespan". The above concludes the questions on fruition.

3.25

Second, within the five phrases of questions on cause: the first phrase is general, and the four phrases below are specific. 1. Clarifying the ten abidings, such as the abiding of the initial generation of the mind; 2. This is the practice of the ten pāramitās within the ten practices; 3. Vows: these are the great vows of the ten dedications; 4. The matrix of wisdom: taking wisdom as their nature within the ten bhūmis, containing and accumulating it, as seen below in the chapter "Bhūmis" where bodhisattvas are similarly named "Matrix" and so forth.

3.26

In the third [part], concluding the request: "Only wish [that you, with your great] compassion..." clarifies that the Buddha has the cause for speaking without weariness. "Skillful means" shows that the Buddha speaks skillfully so that it is easy to understand. Out of compassion one brings forth the resolve; through skillful means [others] attain understanding. In the second part, the verses, in order to display what is extraordinary, [the Buddha] does not speak with an ordinary mouth, showing the non-obstruction of vessel and sentient beings; hence, speaking from within the offering-implements is simply speaking from the realms below. The nine verses are divided into two: first, three praising virtues to make the request; later, six adducing dharmas to make the request. Within the former, the first two praise the Buddha to make the request, showing the possession of the causes for speaking; the last one praises the assembly to make the request, showing the possession of the conditions for speaking. Within the former [of these], the first one displays the perfection of the Buddha's own virtues: the first half explains that, causes having been exhausted, past [practice] actualizes the result effortless[ly]; the latter half [explains that], functions exhausting the future limits, [the Buddha] responds universally without discursive thought. "Cloud" means: because it sprinkles the rain of Dharma, because it moistens the capacities of beings, and because it is itself without a basis. The second [verse] clarifies the completeness of outward transformation: namely, the first half causes evil to be extinguished and good to arise; the latter half causes beings to leave suffering and attain bliss. Furthermore, the first causes them to attain nirvāṇa; the latter causes them to attain bodhi. Second, in clarifying the request praising the assembly from "immeasurable" onward: "single-minded" means that the mind is without divergent thoughts. "Joining palms" means that the body is free of arrogance and indolence. "Contemplating the Supreme One" means keeping one's mindfulness fixed upon the Buddha. The lower half generally adduces what was contemplated, wishing that the Buddha expound and open it up. In the second [part], adducing dharmas to make the request, there are three divisions: the first three verses adduce the preceding first ten phrases; therein, within the first verse there are six phrases: (1) bhūmi, (2) object, (3) upholding, (4) wisdom, (5) power, and (6) fearlessness; the lower line concludes the request. In the next verse there are three phrases: (1) samādhi, (2) practice, and (3) mastery, which is spiritual power. The lower line requests the exposition. The latter verse versifies the supreme Dharma, which can also be known as the manifestation of bodhi and so forth. The second [section of] one verse versifies the second [group of] ten phrases; since the three karmas are not separated from the six sense bases, they are versified together. The third [section of] two verses versifies the third [group of] ten phrases: within the first verse there are five oceans; in the latter verse there are two oceans, and the remaining three oceans as well as the questions on the causes are subsumed in general; hence it says "immeasurable, boundless," and so forth. The lower line concludes the request.

First 26 of 89 passages. Read on

Linked texts (1)

華嚴經探玄記 — Classical Chinese