華嚴經探玄記 4

English (machine translation) 4

Language: English

4.1

Exposited by the monk Fazang of Xisi Monastery in the State of Wei

4.3

This is also analyzed through four gates: first, explaining the title; second, the purpose of its occurrence; third, the central purport; fourth, explaining the text.

In the first there are three: First, regarding the title of the section: From here on, it clarifies the second section, on cultivating causes to tally with the result and generate understanding. That is, from this assembly up to the sixth assembly, it analyzes and explains the perfect causes of the five stages cultivated to achieve the complete result of the ten bodies, causing all bodhisattvas to understand this doctrinal meaning; hence it is taken as the title. Second, regarding the assembly's title: It is called the Assembly in the Universal Light Dharma Hall. However, there are five meanings in its explanation: 1. In terms of events: the Buddha emitted light within the hall that shone universally, so this hall is named Universal Light. Teaching the Dharma within it, it is also named the Dharma Hall; this is a tatpuruṣa compound. 2. In terms of dharma: the ultimate and conventional extending everywhere is called 'universal'; wondrous wisdom shining and penetrating is called 'light'; the profound standard of realm and wisdom is 'dharma'; this universal light is precisely the dharma. Furthermore, signifying the dharma of universal light, this was preached within the hall; it is named as a tatpuruṣa. 'Dharma' is open to both explanations; 'hall' is solely a tatpuruṣa. 3. In terms of the objective realm: 'universal' is the essence and 'light' is the function; 'dharma' encompasses both teaching and meaning. 4. Solely in terms of wisdom: also explained as with the objective realm. 5. In terms of reality: in the unobstructed dharmadhātu, each dust mote and each practice universally manifests in layer upon layer of Indra's net; hence it is called 'universal.' This universality is perfectly luminous and radiant; hence it is further called 'light.' None is not a correct standard; hence it is also called 'dharma.' Thus the Dharma accords with conditions, casting shade to become the hall. These are all karmadhāraya compounds, just as using the three empties as gates, etc., which can be understood by analogy. Furthermore, faith encompassing the six stages is called 'universal'; extinguishing delusion and revealing principle is 'light'; sheltering faculties is 'hall.' Third, regarding the chapter title: The names and titles of the Tathāgata is a tatpuruṣa compound. Or, the Tathāgata is itself the title, because among the ten titles, Tathāgata is one. Therein, 'name' refers to specific names such as Śākyamuni, and 'title' refers to the common titles of all Buddhas, such as the ten titles. Moreover, summoning the essence is 'name', and designating the virtue is 'title'. Furthermore, name and title have no difference, as explained in the text.

4.5

Second, the purpose of its occurrence also has three aspects: First, clarifying the section's occurrence: Since the preceding [section] presented the result to exhort the generation of faithful joy, now the causes capable of attaining that result are clarified to cause the generation of correct understanding; hence it follows next. Second, the assembly's occurrence: Because faith is the very first among the cultivation of causes, it follows next. Furthermore, the previous assembly clarified the objective realm to be believed in, and this assembly analyzes the practice capable of believing; this is the sequence of meaning. Question: How do the three chapters including 'Names and Titles' belong to that which is capable of believing? Answer: In order to accomplish faith, they are analyzed in the same assembly. Question: Did the previous [assembly] not accomplish faith? Answer: Generally, faith is generated based on the objective realm. The objective realm has two meanings: 1. Indicating and presenting the objective dharma to make clear its presence; 2. Gathering it to bring it to the mind so as to accomplish the practice of faith. The previous assembly relied on the first meaning, while here it treats the latter meaning. Furthermore, in the previous assembly the result was broad and the cause brief; following one another, both belonged to the result. In this assembly the cause is broad and the result brief; following one another, both belong to the cause. Question: Both being resultant dharmas, why did the previous assembly clarify the dependent [retribution], while here the direct [retribution] is spoken of? Answer: The dependent retribution is coarse, manifest, and easy to see, so it was analyzed first; the direct retribution is subtle, hidden, and difficult to know, so it is spoken of later. Furthermore, with respect to the Buddha, first a pure land is needed as an abode, and later the direct retribution is analyzed. Moreover, they may also alternate, being acceptable however presented. Question: In clarifying the cultivation of causes, why do both this assembly and the sixth assembly contain resultant dharmas, while the intermediate assemblies in the same sequence have no such instance? Answer: This assembly is the beginning of cultivating causes, yet shares the assembly with the result, and the result is at the beginning of the assembly; the ten bhūmis and so on are the end of completing causes, and also share the assembly with the result, yet the result is at the end of the assembly. These serve to show that one relies on the ocean of the result to give rise to the perfect cause, and when the cause is fulfilled, it harmoniously returns to the perfect result; this is the banner of the grand purpose from beginning to end in the text. Third, the chapter's occurrence has two explanations. One says: The previous chapter clarified the dependent retribution; this clarifies the direct retribution. Within the direct retribution, it does not exceed the three karmas: this chapter clarifies the universal response of bodily karma, for names and titles are established relying on the body; the 'Chapter on the Four Truths' clarifies the Buddha's verbal karma pervading everywhere; the 'Chapter on Awakening through Light' clarifies the Buddha's mental karma awakening universally. The subjugation by the three wheels is entirely the direct retribution; however, bodily karma is the coarsest, so it is analyzed first. The second explanation says: According with the questions and answers below. Furthermore, this chapter clarifies the meaning of the ocean of lands. Since the previous chapter analyzed the ocean of worlds—that is, clarifying that the essence accords with conditions to manifest its resultant characteristics—now it inversely reveals and clarifies its resultant essence by relying on conditions. It analyzes the reality on which characteristics rely, hence it follows next. Each applies to the three realms of existence, which can be seen upon reflection. Furthermore, the previous assembly treated the Padmagarbha, while this treats the Saha realm. There is a deep meaning (and so forth).

4.6

Third, explaining the central thesis and purpose, also has three [parts]: First, explaining the central thesis of the section: throughout up to the sixth assembly, it is uniformly a single sequence of questions and answers; thus they must be explained together. It consists of two rounds of cause and effect: first the characteristics, and later the essence; the former is the dependent arising of cause and effect, and the latter is the reality of principle. Second, regarding the assembly, there are also two [aspects]: namely, persons and dharmas. As for persons, there are also two: namely, that which is believed and that which can believe. Within that which is believed: the internal realization of the ocean of lands by the host of transformation is the essence; the seven days of contemplation are the characteristic. Furthermore, conforming to its image is the characteristic; the empowered preaching is the function; and manifesting supernormal powers and radiance of light are also the functions. Within the assistants to transformation: Mañjuśrī has the wonderful wisdom within faith as the essence, auspicious supreme virtue as the characteristic, and being omnipresent in all places as the characteristic; what is preached to benefit beings is the function, referring to preaching gāthās and the like. Second, within that which can believe, there are also two: first, regarding the cause, realizing purity is the essence, possessing virtues is the characteristic, and extraordinary meritorious activities are the function, all as stated in the "Chapter on Bhadraśrī", examine and extract it (and so forth); second, regarding the fruit, the inexhaustible dharmadhātu revealed within faith is the essence, the supreme virtues of the ten bodies are the characteristic, and responding to capacities to transform and benefit is the function, also as stated in the "[Chapter on] Bhadraśrī". As for dharmas, there are also two: first, regarding the objective realm, the equal ocean of lands within faith is the essence; speaking of the ten according to capacities and supreme virtues is the characteristic; and being in accord with practice and teaching is the function; second, regarding practice, internal realization of the practice of faith is the essence, interpenetrating and subsuming the various stages is the characteristic, and attaining Buddhahood to benefit sentient beings is the function. Question: It is not yet known, which stage's Buddha is this Rocana Buddha? Answer: If preaching the Dharma of faith, he is the Buddha within faith; the other stages are likewise, reflect upon this. Third, regarding the chapter, there are also two: (1) regarding characteristics, taking the Tathāgata's body and names universally responding and broadly benefiting the multitude of sentient beings as the central thesis; (2) regarding reality, taking the ocean of lands of the ten Buddhas as the central thesis.

4.7

Fourth, in explaining the text: within this single sequence of questions and answers belonging to the section on cultivating the cause, according with the fruit, and generating understanding, the major divisions are three: first, the introductory section; second, the request section; third, the preaching section. Here, the introductory [section] also extends continuously through to the sixth assembly; the request and preaching are likewise.

4.8

The first has three [parts]: first, adducing where the Buddha was located to explain the vessel-world; second, from "well-awakened wisdom" onward, praising the Buddha's virtues to explain the world of enlightened wisdom; third, from "together with ten Buddha-lands" onward, praising the bodhisattvas' virtues to explain the world of sentient beings.

4.9

In the first, it is traditionally said: the Hall of Universal Light is about three li southeast of the bodhi tree, inside a bend of the Nairañjanā River. When the Buddha first attained enlightenment, the nāgas saw the Buddha sitting exposed beneath the tree, and thereupon constructed this Dharma hall for the Buddha, truly because nāgas mostly make offerings by providing shelter and covering. Moreover, because the hall is close to the tree, it is adduced together with the site [of awakening]. Furthermore, relying on this sūtra, the bodhi tree is taken as the root, and other places are all not apart from this. In addition, the "first attaining [enlightenment]" here is explained with respect to the Dharma of faith. The Padmagarbha is the opening of the practice of faith, departing from defilement and gathering virtues, inferred in terms of dharmas. Furthermore, in the Mahāsaṃnipāta Sūtra, because bodhisattvas attained the lotus dhāraṇī, wherever they preach the Dharma there is always a lotus seat. The remaining meanings are all identical to the previous explanation.

4.10

Second, from "well-awakened wisdom" onward explains the excellence of the world of enlightened wisdom. In it there are ten phrases, identical in text to the first ten phrases among the twenty-one supreme virtues of the saṃbhogakāya in the Mahāyānasaṃgraha, which are completely present in all twenty-one phrases at the beginning of the seventh assembly below. Now, relying on the Mahāyānasaṃgraha and the Buddhabhūmi-vyākhyāna, these ten phrases are explained. The first is general, and the remaining nine are specific. In the general [phrase], "well-awakened wisdom" is called "samyaksaṃbodhi" in that [treatise]; that is, possessing the subsequent nine virtues is called "well-awakened"; conforming to principle and departing from error is called "correct" (samyak) and "good"; illuminating and investigating is called "awakened" and "wisdom". Among the specific [phrases]: first, "without dual thoughts" is the virtue of being consistently unobstructed, meaning departing from the two obscurations and being different from ordinary beings and the Hinayāna. Furthermore, with respect to distant times, places, and other objects, there is no dual manifestation of knowing and not knowing; therefore, due to having no dual thoughts, it is called "well-awakened wisdom". Second, "thoroughly comprehending the dharmatā" is called in the treatise "entering into signless dharmas"; this is the virtue of being able to enter non-duality, also called the virtue of upāya for taming and transforming: namely, being able oneself to enter pure tathatā free from the characteristics of existence and non-existence, and also causing others to enter it. Third, "dwelling in that wherein Buddhas dwell" is the virtue of contemplating those to be tamed and transformed, meaning dwelling in great compassion and constantly contemplating the world; moreover, it is the virtue of spontaneous, effortless benefiting of sentient beings without rest; furthermore, it is securely dwelling in the holy, divine, and brahma abidings. Fourth, "equal to the Tathāgatas" means obtaining the virtue of activities similar to all Buddhas: within the dharmakāya, the basis, intention, and activities are without difference—that is, the three dharmas of principle, wisdom, and benefiting beings are without difference. Fifth, "reaching the unobstructed destiny" is the virtue of forever severing what is to be countered, meaning cultivating the path that counteracts the two obscurations to accomplishment and direct presence, having arrived at the destiny that is the basis for liberation from all obscurations. Sixth, "possessing non-retrogressing dharmas" is the virtue of subduing non-Buddhists, meaning that having realized and taught the Dharma, they cannot overturn it, subduing them and displaying one's own correct path and Dharma. Seventh, "unbroken realm" is the virtue of subduing the enmity of māras, meaning that adverse and favorable middle realms cannot obstruct the mind; although in the world, one is not defiled by the eight dharmas; because worldly realms disturb the mind and obstruct goodness, they are called māras, and this subdues them. Eighth, "dwelling in the inconceivable" is the virtue of establishing the teaching, meaning that the supreme teaching preached transcends all realms of discursive thought. Ninth, "equally comprehending the three times" is the virtue of prophesying the three times, meaning that prophesying past and future are both like the present, clearly without difference; hence it is called "equally comprehending". Possessing these nine specific [virtues] completes the first, general phrase. Sameness, difference, formation, and destruction can be seen by considering them accordingly.

4.11

Third, in explaining the world of sentient beings, there are two [parts]: first, determining the persons; later, praising their real virtues. In the first there are four [distinctions]: (1) distinguishing the many from the few, meaning as many as the paramāṇus of ten Buddha-lands; (2) distinguishing the great from the small, meaning great bodhisattvas; (3) distinguishing the final from the initial, meaning bound to one last birth; (4) distinguishing the new from the old, meaning assembling together from other directions. However, regarding these four positions, looking from the former to the latter, they are progressively extraordinary, all of which can be known accordingly. In the third, "one birth" has three meanings: (1) in terms of human beings; (2) in terms of the heavens; (3) in terms of the body of descent and birth—these are in terms of the characteristics of transformation. If in terms of real retribution, among the four kinds of transformed retribution, only the very last position without birth and death still remains; hence it is called "one birth". The intention of this sūtra is explained in terms of the former meaning. Second, within praising virtues, the text has eight phrases, and the meanings have seven pairs: The first two phrases are a pair of medicine and disease, meaning the first phrase thoroughly understands their capacities and lineages, and the second phrase deeply realizes the dharmadhātu that is transmitted. Second, "constantly well contemplating", etc., explains the pair of defilement and purity: as in the Mahāyānasaṃgraha, the parikalpita defiled aspect on the paratantra is called saṃsāra, and the pariniṣpanna pure aspect is called nirvāṇa; the two aspects being not different is called the single paratantra. If one sees one aspect, the nature of the other aspect is not different. Therefore the sūtra says: "The Tathāgata sees neither saṃsāra nor nirvāṇa." Furthermore, the Madhyamakaśāstra says: "Between the world and nirvāṇa there is not the slightest difference." This is called the non-obstruction of defilement and purity. Interpenetrating the four phrases: either taking the root to follow the branch as only the worldly; or reversing this as only nirvāṇa; or mutually interpenetrating and dual-manifesting; or mutually eclipsing and both vanishing—skillfully contemplating this principle is called "well contemplating", and constantly contemplating without rest is called "constantly contemplating". Third is the pair of cause and effect, meaning the various distinctions in the fruition of retribution and karmic cause of sentient beings; clearly understanding that these are all established relying on the mental activities of the consciousnesses of sentient beings. Fourth is the pair of teaching and meaning, meaning that meaning is the meaning of all phenomena signified, and flavor is the teaching of all phenomena as signifier, namely the padakāya and vyañjanakāya. Fifth is the pair of bondage and liberation, meaning that contemplating that the characteristics of that world are identical to emptiness is called departing from worldly dharmas, without waiting to destroy the world. Sixth is the pair of principle and phenomena, meaning that dharmas arisen from conditions are called conditioned, and the true principle of naturelessness is called unconditioned. Unifying conditions as identical to the real without destroying dependent arising is called completely distinguishing the unconditioned; obliterating principle as solely phenomena without losing principle is called completely distinguishing the conditioned. A lower text says: "Issuing the unconditioned realm within the conditioned realm, yet also not destroying the conditioned realm." The unconditioned is likewise; it can be considered accordingly. Seventh is the pair of the three times, meaning knowing that the three presents each subsume the past and future and mutually identify and enter; this constitutes the ten times. Mi is like 'none'. Guan means 'penetrating'. In these three times there is nothing that is not thoroughly penetrated. The introductory section above is concluded.

4.12

Second is the section on requesting. Here, it broadly requests the text of the subsequent five assemblies; within it there are three parts: first, requesting in thought; second, asking questions in thought; and third, appearing in thought. Within the questions, Dharma Masters such as Yufan divide them into one hundred and twenty-four questions, namely: the first ten questions are on the practice of the dharmakāya's own essence; the middle one hundred questions are on the practices of developing cultivation of the saṃbhogakāya; and the final fourteen questions are on the practice of equanimity of the upāyakāya. Furthermore, if one combines the middle ninety questions into nine questions, there are forty-three questions in all. Master Guangtong combines the rejoicing mind and so on into one question, making thirty-four questions: the first ten questions ask about the Buddhadharma of the past limit, the next ten questions ask about the Buddhadharma of the intermediate limit, and the final fourteen questions ask about the Buddhadharma of the future limit, which are answered in the sixth assembly below. Relying now on this interpretation, they are divided overall into three: the first ten questions ask about the fruit upon which the cause relies; the next ten questions ask about the cause engendered by the fruit; and the final fourteen questions ask about the fruit attained by the cause. The Mahāyānasaṃgraha says: 'There is nothing that does not flow forth from this dharmakāya, and nothing that does not return to realize this dharmakāya.' This seeks to clarify that the cause, relying on the fruit, is accomplished and can in turn attain the fruit; the fruit can extend down to the cause and in turn becomes what is accomplished by the cause. Cause and fruit mutually accomplish one another, and dependent origination is devoid of intrinsic nature. Because it lacks intrinsic nature, it is identical to the true dharmadhātu's absence of nature; [its being] identical to the essence does not obstruct dependent origination, and therefore the true dharmadhātu does not destroy cause and fruit. The profound meaning of the real principle of cause, fruit, and dependent origination is established based on this. Furthermore, regarding the first ten questions, they are answered together within the first three chapters of this assembly. If divided specifically, the 'Four Truths' chapter answers the single question on preaching the Dharma; the 'Light of Enlightenment' chapter answers the two questions on power and right enlightenment; and this chapter answers the remaining questions. Answering them together accords with the text; the three chapters beginning with 'Elucidating Difficulties' have their own separate questions below, and because faith does not constitute an [abiding] stage, there is no anticipatory question about the ten faiths, unlike the ten abodes and so forth. Regarding these first ten questions, there are two interpretations: First, they are questions regarding the two fruits of dependent and primary [retribution], namely: the first generally asks about the dependent retribution of the pure land; the second generally asks about the primary retribution of the dharmakāya; the third asks about the adornments of the land; the fourth asks about what is realized by the dharmakāya; the fifth asks about the land's freedom from defilement; the sixth asks about preaching the Dharma after realization; the seventh asks about the essence of the aforementioned land; the eighth asks about the light-wheel of the primary retribution; the ninth asks about the land arising in response to conditions; and the tenth asks about matters such as the eight phases of manifesting right and equal enlightenment. Second, they are questions solely regarding the ocean of lands, because according to the subsequent text and the Yingluo jing, this assembly clarifies the meaning of the ocean of lands. Among the ten, the first five clarify the land's complete endowment with manifold virtues, and the latter five clarify the land's full endowment of essence and function. Furthermore, the first is general and the remaining nine are specific. Among the specific ones, the land has nine meanings: 1. The meaning of distinctive abode, namely the red lotus and so on, as explained in the Mahāyānasaṃgraha. 2. The meaning of complete endowment with virtues, namely that principle, practice, phenomena, and so forth each have their embellishments. 3. The meaning of holding the standard, namely that the lands' dharmas, inferences, realizations, and attainments differ. 4. The meaning of freedom from defilement, namely the purity of intrinsic nature, marks, functions, and so on. 5. The meaning of establishing the teaching, namely revealing the lands through words, such as speaking of world-systems and so forth. 6. The meaning of own-essence, namely that principle, wisdom, consciousness, and phenomena all have essence. 7. The meaning of wondrous function, namely subjugation by majestic radiance and so on. 8. The meaning of dependent origination, namely that in accordance with the capacities of sentient beings, Buddha lands arise; furthermore, [Buddhas] cause causal practices to arise in accordance with the lands; furthermore, because Buddhas appear in accordance with the lands, it is also called 'arising', which accords with the Dousha jing; furthermore, as causes and conditions are fulfilled, the lands come to arise, as in worlds possessing full causes and conditions of arising, and so forth. 9. The meaning of manifested enlightenment, namely that in the oceans of lands they manifest the attainment of the correct path, because dependent and primary [retribution] are unobstructed. The remaining meanings may be understood by reference to the answers below. Next, the ten questions regarding the cause are answered from 'Ascending Mount Sumeru' down to 'Abodes of Bodhisattvas'. The first nine questions concern one's own practice in terms of the stages; the questions below 'rejoicing [mind]' concern the practice of transforming beings in accordance with conditions. In the first part, concerning the ten treasuries: why are they questioned after dedication, yet answered below before dedication? Because the treasury has two meanings: first, the meaning of producing, hence it comes after dedication, as it produces the realizing wisdom of those above the bhūmis; second, the meaning of gathering and subsuming, hence it comes before dedication, as it gathers and subsumes the manifold practices to bring about dedication. Because of these two meanings, the two places mutually elucidate each other, and so they do not contradict. The ten vows are answered within the first bhūmi. The ten absorptions are answered in the 'Ten Forbearances' chapter. Because the contemplating mind taking in principle is forbearance, and stopping the mind from distraction is absorption, and the non-obstruction of stopping and contemplating is solely the one mind, the two places each elucidate one meaning. For all bodhisattvas, in conditioning the true and conventional objects, there are two aspects: first, non-perversion; second, non-distraction, fully as explained in the Liang Treatise. The ten sovereignties are answered in the 'Ten Clarities' chapter; because their functions are clear and distinct, two names are established. This is also because in another translation, the Pusa benye jing, they are also called the 'ten clarities' in its questions. In the Dousha jing they are called the 'ten flying dharmas'. Furthermore, for the ten summits, no distinct answer is found; an ancient master took the Fanwang jing to harmonize them here, saying this was an omission or error, but this is perhaps difficult to rely upon. Now examining that sūtra's preaching of the Dharma in eleven places, six places are the same as this: it says that in the Heaven of Delighting in Transformations, the ten dhyāna absorptions were preached; in the first dhyāna, the ten adamantine minds were preached; in the second dhyāna, the ten vows were preached; in the third dhyāna, the ten forbearances were preached; and in the fourth dhyāna, in Maheśvara's palace, the mind-ground Dharma-gate was preached; it does not speak of re-convening at Universal Light or in the upper chambers of the Jetavana. Furthermore, these questions and those have similarities and differences, hence it is difficult to adopt. Some say there is an answer in the 'Inconceivable' chapter. However, since the 'Inconceivable' and other chapters already answer the subsequent questions on the fruit, they cannot belong here. Furthermore, the 'Asaṃkhyeya' chapter clarifies the ten great numbers, the ultimate limits of numbers at the end of the causal stages, and thus could also be called the 'ten summits'. However, at the beginning of that chapter there are separate questions of its own, so it is also difficult to assign them here. In the 'Lifespan' chapter, the ten tiers of Buddha lands reach up to the ultimate end, the Buddha land of Bhadraśrī being the utmost limit, and therefore it is called 'summit'; yet there are ten tiers, so calling them 'ten summits' would also do no harm. Since there are no separate questions at the beginning of that chapter, it can serve as the answer. Here, the question is posed by looking toward what is exalted and lofty below; the subsequent text answers in terms of continuity at that very place. Furthermore, wherever there is a separate question in the subsequent text of this sūtra, there is no question posed here; if there is no question below but there is an exposition, then it is an answer to this question. Therefore, this must be understood. Below 'mind of rejoicing', it elucidates questions regarding the bodhisattva's practices arising in accordance with conditions, which are answered by the 'Abodes of Bodhisattvas' chapter, because that text explains that bodhisattvas, in accordance with capacities, universally respond in various places and give rise to superior practices. Here, the question is posed in terms of the practices that can abide; below, the answer is given in terms of the abodes of those practices. Deciding according to this, the correspondence between questions and answers concerning the Buddhadharma of the intermediate limit is also extremely clear. Below, in explaining transforming others in accordance with conditions: first, seeing another's slight good, one's mind rejoices; second, transforming sentient beings so that they perpetuate the Buddha seed, namely planting the Buddha seed in the field of sentient beings, and so forth. These two are the mind of transforming others. Below, it clarifies the practice of transforming others, namely: how is it uninterrupted? By rescuing and liberating. Where does one rescue? From within afflictions and false thoughts. How does one rescue? By knowing their faculties and conducts. With what does one rescue? By understanding the medicine of the Dharma. How is the rescue and liberation accomplished? Namely, by causing them to abandon the defilement of origination, transcend suffering and difficulties, resolve doubts regarding the path, and realize the cessation of craving; as the four lines in sequence should be understood. The fourteen questions concerning the future limit are answered generally from the 'Inconceivable' chapter to the 'Samantabhadra' chapter. Among them, 'superior dharmas' are the superior dharmas of bodhi, identical to the text above. 'Immovable' means being without effort. The remaining meanings are mostly the same as the explanations in the previous assembly.

4.13

In the third section, the exposition portion, it generally answers the earlier questions throughout the subsequent five assemblies. It is divided into three parts: first, within this assembly, it answers the first ten questions concerning the Buddha-Dharma of the past limit; second, from the third assembly downward, it answers [the questions concerning] the Buddha-Dharma of the intermediate limit; third, from the "Inconceivable Chapter" downward, it answers [the questions concerning] the Buddha-Dharma of the final limit. In the first part there are two: first, gathering the assembly to reveal perfection; second, directly teaching in response to conditions. In the former there are two: first, explaining that which gathers; second, explaining that which is gathered. In the first there are two meanings: first, looking back to the preceding, it is an answer to the questions; second, looking forward to the following, it is the gathering of the assembly. Within the former meaning, knowing the thoughts in their minds is understanding what was questioned; it also brings forth the capacity of the mental receptacle that receives the Dharma. Immediately manifesting divine power according to those images is answering by manifesting images, fulfilling their capacity. That is, just as what was pondered—the aforementioned one hundred and twenty-four questions, as well as the Dharma gates expounded from below up to the sixth assembly to answer these questions—all are completely and clearly manifested in their images all at once within the Tathāgata's dharmadhātu-body. Therefore, though extending through the later five assemblies, it is not prolonged; though manifested all at once in one body, it is also not abbreviated. Furthermore, that the six stages are distinct yet not different, and that they are perfectly interpenetrating and mutually entering yet not undermined, is truly due to this. Causing the assembly to behold this so as to moisten their empty bosoms is indeed the answer, because their thought said, "We pray you will manifest it for us," and so now he manifests it. As a later sūtra text says: "Within the pure dharmakāya, there is no image that does not appear." Moreover, "image" has the meaning of being formed from the gathering of conditions without obstruction: through the mental capacity of the faculties stamping upon the Buddha's body, this image is formed; and through the Buddha's body responding to the faculties, this image is manifested. Each has the two meanings of emptiness and existence, as well as the meanings of possessing efficacy and lacking efficacy; it is the non-discriminative meaning of the four propositions perfectly subsuming each other—reflect upon this. Moreover, using the function of responding to faculties to manifest images and to move and gather is his supernatural power. Second, as for gathering the assembly, the World-Honoured One brings forth and gathers the multitude. Knowing the thoughts in their minds identifies the reason for gathering the assembly. According to their images explains that it accords with the Dharma and matches the capacities. Manifesting supernatural power directly explains the summoning of the assembly to gather. Furthermore, manifesting divine power in accordance with the images described causes the bodhisattvas of other directions to see this light of supernatural power, know that a certain Dharma is to be preached, and come to gather here; it also causes this assembly to see this image of the Buddha, know that the Dharma they asked about will certainly be preached, and abide in joy. How is this known? Because the Tathāgata's bodily light has two kinds: first, esoteric and therefore difficult to know; second, manifest and therefore made known. Among that which is made known, in accordance with whatever Dharma is about to be preached, the light of the Buddha's body first manifests that image, causing the assembly, upon seeing it, to know that a certain Dharma will be preached. As when expounding the Prajñāpāramitā (consult the Dà zhìdù lùn), or when expounding the Saddharmapuṇḍarīka Sūtra (and so forth); hence it says, "He manifested supernatural powers according to their images." In the second part, that which is gathered, within the ten directions, each single direction has three worlds, as is knowable. Furthermore, each has eight meanings: 1. distance; 2. stating the name of the land; 3. designating the Buddha's title; 4. the host bodhisattva; 5. gathering the retinue; 6. coming here to pay homage; 7. magically creating seats; 8. sitting according to their original directions. That the worlds share the name "Rūpa" (Form) signifies that the dharmalakṣaṇas of the stage of faith are coarse and prominent. That the Buddhas share the name "Jñāna" (Wisdom) signifies that the very initial acquired enlightenment within faith arises from fundamental enlightenment. That the bodhisattvas share the name "Śrī" (Leader/Foremost) signifies that faith is the beginning of the cause. As for the name and meaning of Mañjuśrī, five meanings are briefly stated: 1. He is named Mañjuśrī, or called Śirī, or Mañjuśrī; it is translated as Jingshou ("Revered Leader"), or Pushou ("Universal Leader"), or Rushou ("Gentle Leader"), or Miaode ("Wondrous Virtue"), or Miaojixiang ("Wondrous Auspiciousness"). Here the ten bodhisattvas, according to the Sanskrit text, are all named Śrī; in the Dousha jing they are likewise all named Śrī. Furthermore, in Sanskrit, a head is called śiras, and auspicious virtue and so on are also śrī; hence the translations differ. 2. As for his origin, if according to the Sūtra on the Parinirvāṇa of Mañjuśrī, he was born in this land into a brāhmaṇa family, and four hundred years after the Buddha's nirvāṇa, he had already entered nirvāṇa at the peak of Mount Gandhamādana. If according to this sūtra, he is a bodhisattva of the eastern direction, currently at Mount Qingliang. The Jidiaoyin jing also says: "Ten thousand Buddha worlds to the east of here, there is a land named Baowang, whose Buddha is named Baoxiang; he is a bodhisattva of that land." 3. Explaining master and disciple: according to the Fangbo jing, he was formerly the teacher of Śākyamuni. This sūtra says: "He is the mother of all Buddhas of the three times, and the teacher of all bodhisattvas." 4. Explaining his stage: if in terms of the cause, he is a bodhisattva of the tenth bhūmi, because he constantly abides in the Śūraṅgama Samādhi. If in terms of the fruition, according to the Śūraṅgama Sūtra, he attained buddhahood in the Pingdeng world of the southern direction, titled Longzhong ("Dragon Lineage"). 5. Explaining his virtuous functions: according to the Ruhuansanmei jing, the arena of subduing Māra and so forth is his power of taming sentient beings. According to the Xianbaozang jing, [enduring] Mahākāśyapa's expulsion and so forth is his superior supernatural power. Ascertaining from emptiness, his dialectical challenges are insurmountable—this is the power of his wisdom; this is in terms of the three vehicles. As below in the "Chapter on Enlightenment through Light," "all places" and so forth represents the One Vehicle. That all the bodhisattvas of the various directions bow their heads and faces to the Buddha's feet: the meaning of paying homage to the Buddha is briefly treated in three sections: 1. the number of homages; 2. the etiquette of reverence; 3. explaining the attainment of fruition. In the first, the homage of the three karmas has two meanings: first, because there are three places of homage; second, to reveal that the Buddha possesses the divine eye, divine ear, and knowledge of others' minds. Second, the etiquette of reverence has seven kinds, as in the Kongmu (and so forth). Third, the attainment of fruition has two: first, attaining five fruitions in the proximate (and so forth); second, attaining the Buddha fruition in the distance, as expounded in the "Chapter on the Worthy Foremost" (and so forth). As for sitting according to their directions: according to fascicle twelve of the Dà zhìdù lùn, non-Buddhists of other teachings sit because they slight the Buddha; white-robed laypeople sit because they are like guests; all five assemblies stand because their bodies and minds belong to the Buddha. In the case of great arhats whose task is already done, they are permitted to sit; the remaining three fruitions are not allowed to sit, because the great task is not yet accomplished. It is like a king having important ministers who sit, while the rest all stand. Now, because these are all great bodhisattvas, they sit.

4.14

In the second part, directly teaching in response to conditions, there are two divisions: first, the initial three chapters directly and generally answer the earlier questions; second, the subsequent three chapters raise specific questions and give specific answers as debates arise from treatises. Another interpretation: the first three are the conditions that can generate practice; the subsequent three are the characteristics of the generated practice. Yet another interpretation: the former are the objective realms of fruition that are perceived; the latter are the causal practices that can perceive them. Because this practice of faith is an upāya for the abodes and has no separate stage of its own, there was initially no question.

4.15

Within the first three chapters, there are five parts: 1. praising the assembly as rare; 2. repeating the questions and stating the general thesis; 3. investigating the thesis to reveal the essence; 4. investigating the essence to distinguish the characteristics; 5. investigating the characteristics to explain the functions.

4.16

In the first part, why is it that the Buddha was questioned, but Mañjuśrī answers? Because [his wisdom] is identical to the Buddha's wisdom; because his auspicious, wondrous wisdom penetrates the sea of lands; and because it increases the leaping joy in the hearts of all the bodhisattvas. Why does he not enter samādhi? Because faith has no distinct stage. Did the previous assembly have a stage? Because it was the fruit-virtue, which is profound and subtle. Are there no fruit-dharmas here? Because they serve to accomplish the causes, and generally possess broad causes. Praising it as rare is briefly due to two meanings: first, because this single assembly is identical to assemblies in all places throughout empty space and the dharmadhātu; second, because this is itself a Dharma gate; both are as expounded in the "Chapter on Enlightenment through Light."

4.17

Second, repeating the questions: within this, "the Buddha's appearance" repeats the earlier seventh and eighth questions. "Anuttara-bodhi" repeats the earlier "demonstrating the attainment of samyaksaṃbuddha," or "the Buddha's appearance" repeats "demonstrating the attainment of samyaksaṃbuddha," while the seventh and eighth questions are abbreviated and not repeated. "Anuttara-bodhi" is a general conclusion; the remaining phrases are identical to the preceding and can be known. In the general thesis, the initial phrase "inconceivable" runs through all the phrases; hence it concludes by saying, "all are inconceivable." "Inconceivable": the main idea here is that within the single-flavor dharmadhātu, the meaning is divided into two: first, the sea of lands that can accord; second, the conditions of the faculties that are accorded with. These two are non-dual, interpenetrating, and unobstructed. If one reduces conditions to the essence, then in its immediate characteristics it is perfectly interpenetrating, with nothing distinct that can be distinguished, beyond the reach of verbal explanation. If one reduces the essence to conditions, it again prints and forms diverse dependent origination. In terms of this diverse dependent origination, it inversely reveals that the essence of the land is exceedingly wondrous and difficult to conceive—this is its meaning. Due to this meaning, the sense of "inconceivable" has three kinds: 1. using the signifier of conditions to inversely reveal the meaning of the land's essence transcending conditions; here, the words reside within conditions, but the intention abides outside conditions; hence it is called inconceivable. 2. Since the land is revealed in terms of conditions, because of the dust-mote calculations of dependent origination, the land's essence is stamped by conditions into distinctions; this explains the land's non-distinct distinction, distinct yet non-distinct; hence it is inconceivable. 3. Conditions have no separate conditions, because the essence is identical to conditions; therefore, diverse dependent origination is itself the profound sea of lands. This means that the principle is extremely near yet difficult to recognize; hence it is inconceivable (reflect upon this).

4.18

In the third part, investigating the thesis to reveal the essence, first it investigates the thesis, saying: "How is it known to be inconceivable?" Then it reveals the essence, saying: "Because the Dharmas of all Buddhas are coextensive with the dharmadhātu in accordance with those to be transformed; because the two gates are mutually harmonious; and because they are boundless." This is a brief explanation in terms of the essence.

4.19

In the fourth part, investigating the essence to distinguish the characteristics, first it investigates the essence, saying: "How is it known that the distinctions are boundless? Because they are coextensive with the dharmadhātu." Then it distinguishes the characteristics, saying: Not to mention the worlds exhausting empty space in the ten directions, just in terms of this one Sahā world, ten kinds are briefly distinguished to reveal the inexhaustible. The other boundless worlds should be known by analogy to this. These "various bodies" and so forth have been interpreted by some masters as the Buddha's bodies and so on; thus below, distinguishing that their names are different is interpreted as various names. Now, carefully examining this text and taking the Dousha jing as a standard, these are sentient beings to be transformed, not the Buddha who can transform. Because this sentence is long, being Sanskrit syntax, it should say: teaching and transforming all sentient beings of various bodies and so on down to different kinds forms one sentence, and what they see is also different forms a separate sentence; then the meaning can be understood. Only because the Buddha-land is impartial, with nothing distinct that can be distinguished, does it draw upon the distinctions of the sentient beings to be transformed to distinguish the characteristics of the sea of lands. Among the ten phrases: 1. generally raising the differences of bodies of the five aggregates; 2. the differences in establishing names based on bodies; 3. bodies being in all places; 4. according with various places, there are various shapes and colors, namely white, black, and so forth; 5. according to having bodies, lifespans have length and shortness; 6. consciousness being able to apprehend various realms, or the limits attained through practice and realization; 7. the essence of realms entering sense faculties, or wisdom being able to enter phenomena, or the entry gates of awakening being different; 8. briefly only six faculties, broadly twenty-two faculties, or the five faculties such as faith, or sharp, dull, immature, mature, and so forth, as expounded below in the section on the sea of faculties in the ninth dedication; 9. the distinctions of the various destinies, or the four modes of birth and five destinies, such as the dense forest of modes of birth; 10. different karmas and distinct retributions, such as the dense forest of karmic actions. According to the Sanskrit text and the Dousha jing, each and every one of these phrases has the word "various"; it is only omitted here for brevity; therefore it concludes by saying "sentient beings of various differences." "What they see is also different": not only are the distinctions of their karmic retributions, dependencies, and primaries boundless, but the views and expectations cherished in their minds are also each different. In the Dousha [jing], it is called each hearing the Buddha's voice. Furthermore, the first nine phrases distinguish retributions, the tenth clarifies karma, and this reveals the distinctions of views. Moreover, explaining these distinctions and limits of sentient beings as the characteristics of the sea of lands has three interpretations, as distinguished above under "inconceivable" in the thesis; one may reflect upon and apply them here.

4.20

Fifth, within investigating the marks to discern the function: first, investigating the marks states: "That the differences in the capacities that are adapted to should be so is acceptable, but how can the differences in that which adapts to them be seen?" Explaining the function states: "Reflected and manifested according to different capacities, the approaches to the Buddha's teaching are numerous, difficult to expound in full." Regarding the differences, three [points] are discussed: first, the function of the body and names applying universally; second, the function of the spoken teachings pervading everywhere; third, the function of the wheel of light shining exhaustively. All [three] serve as a model for what follows. Furthermore, they can be divided into two: first, the Buddha; second, the Dharma. Within the Buddha there are also two: first, the body; second, the names. The Dharma also has two: first, the real; second, the provisional. Among these, the differences in the Buddha's body and the real teaching are difficult to clarify and are explained together in the chapter "Awakening through Light"; the differences in the Buddha's names and the provisional teaching are easy to discern, and these two chapters discuss them separately. Another explanation: in these first two chapters, Mañjuśrī raises the principle to answer, replying to the previous question; in the latter chapter, the Tathāgata raises concrete phenomena to answer, explaining and confirming the previous principle. Therefore, within the preceding two chapters, the two dharmas of names and teachings are distinguished. Since these differences are as asked above, the differences in the meanings of buddha-fields and so forth are difficult to conceive. The intention that they are equal to the dharmadhātu lies in this, and thus serves as a comprehensive answer. Within the first, explaining the differences of names, there are two: first, revealing the differences of names; second, from "These are all..." downward, explaining the reason for the differences. The former has two: first, the investigation; second, the explanation. Within the explanation there are three: first, discerning this realm; second, the realms of the ten directions; third, exhausting the entire dharmadhātu. Question: Are the names here exclusively the names of Rocana Buddha, or do they apply commonly to other buddhas? Answer: If considered from the perspective of the three vehicles, exclusively within this realm the hundred billion ten-thousands are the names of Śākyamuni, and the other realms of the ten directions are the names of other buddhas. If considered from the perspective of the one vehicle, throughout the entire dharmadhātu all are names of Rocana. Question: If so, why does the text above state that the buddhas of the ten directions expound the Dharma, knowing the mental actions of those [beings] and so forth? Answer: All are the places converted by this Buddha; therefore there are no separate buddhas. Furthermore, they are manifested within Śākyamuni's sāgara-mudrā; therefore there are no separate buddhas. Another explanation: just as the names of one buddha pervade the ten directions, so each of the remaining buddhas of the ten directions likewise pervades the ten directions. Furthermore, beings of three-vehicle capacity, within each of the four continents, merely hear the buddha-name of their respective place, and do not necessarily know the buddha-names of other places. Beings of one-vehicle capacity receive all names at once simultaneously, so that with names responding to all capacities, a single capacity is able to receive them, because this is the capacity of Samantabhadra, and one capacity is identical to all capacities. Furthermore, regarding these names: if based on the Hīnayāna, they are real names; in the initial teaching of the three vehicles, they are names that are identical to nominal designation and identical to emptiness; in the final teaching, these names are identical to equality and identical to tathatā, as the sūtra states, "The nature of names is detached; this is called liberation"; in the sudden teaching, all are cut off, and names and namelessness are both transcended; in the round teaching, both are also transcended, yet without obstructing names. Now, one name is identical to all names, all names enter into one name, yet without destroying and without obstructing, completely encompassing the entire dharmadhātu; these are Indra's-net names. Question: Concerning this great-thousand realm, according to other sūtras and treatises, inside the Great Iron Enclosure Mountains it lies flat and completely contains one hundred billion four continents, and above and below there cannot be further four continents. If there were both above and below, then each four continents would have above and below, and so there should be three hundred billion. Why is it still said that there are only one hundred billion? Answer: In the real locations of the Hīnayāna, the principle admits of no alteration. In the three vehicles, although they are identical to emptiness, tathatā, and so forth, they do not obstruct concrete phenomena, and therefore do not destroy the original phenomena. In this one vehicle, phenomena are unobstructed, interpenetrating and altering freely. Therefore, the locations clarified here are perfectly interpenetrating according to the teaching, corresponding to the number ten to reveal the inexhaustible. This single Sahā realm has two kinds of interpenetration: first, taking the place of expounding the Dharma as the center, to establish host and retinue, it harmonizes those one hundred billion so that they have above and below, making them complete; hence there are not three hundred billion. Second, even if a single four continents at the easternmost edge near the Enclosure Mountains is taken as the host expounding the Dharma, that is itself the center, interpenetrating those remaining four continents, so that it still has the complete retinue of the ten directions; because all four continents are retinues with respect to others, and hosts with respect to themselves. In this way, the Enclosure Mountains also shift and alter according to this interpenetration. The principle of interpenetration in the other realms of the ten directions and so forth should be understood accordingly. This is according to the one-vehicle teaching; according to the three vehicles, it cannot be like this, as stated in other sūtras and treatises. "Sahā" is translated here as "endurance." The Karuṇāpuṇḍarīka Sūtra states: "The beings within it have faults such as greed, anger, and delusion; the Brahmā king endures them, hence it is so named." The Fangbo jing [states similarly] (and so on). "Subhūti" is translated here as "Good and Real." "Hani": this is said by some to mean "renunciation," or by others to mean "arising and ceasing"; the original word is difficult to determine. "Bhagavat" has six meanings (and so on). "Inavana": this is translated as "King's Grove," meaning that when the Buddha was the crown prince, he was born in this grove, hence this name was established. In the second part, explaining the reason for the differences, there are three: first, mentioning the capacities; second, applying conversion; third, the intent of conversion. Within the first there are two meanings: first, saying that these names pervade the dharmadhātu still only refers provisionally to beings who have affinities with the Buddha and can be converted as having these differences, not meaning all beings; second, saying: how did these capacities come to have affinities with the Buddha? It means that when the Buddha cultivated for many kalpas in the past, they saw him, heard him, rejoiced in accord, and so forth, and thus had affinities (there are further adverse and favorable affinities, and so forth, as recorded in a separate note). Within the second, applying conversion, there are five clauses: the first clause generally explains the skill-in-means of gathering and converting through the three wheels; second, the upāya of vocal karma; third, the upāya of bodily karma; fourth, the upāya of mental karma; fifth, applying conversion in accordance with capacities. Another explanation: the first clause is manifesting bodily deportment to gather sentient beings, hence it says "various upāyas"; second is the vocal karma of the Brahmā voice and so forth; third is the Dharma expounded, meaning expounding karmic retribution and so forth for humans and devas, and expounding the provisional path for the two vehicles and so forth, which is the four noble truths. Third, the intent of conversion means that the intent of expounding the teachings of humans, devas, the two vehicles, and so forth in accordance [with their capacities] is that he wishes to lead them to know the Tathāgata's Dharma.

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華嚴經探玄記 — Classical Chinese