華嚴經探玄記 5

English (machine translation) 5

Language: English

5.1

Composed by the Śramaṇa Fazang of the Western Monastery of the State of Wei.

5.2

Chapter 9: The Buddha Ascends to the Peak of Mount Sumeru.

5.3

About to explain this text, the four gates are the same as above.

First, explaining the title has two parts. First, the name of the assembly: in terms of the Dharma, it is named the Assembly of the Ten Abidings; in terms of the place, it is named the Assembly in the Trāyastriṃśa Heaven, which may be understood following the [previous] explanation. Second, the title of the chapter: the Buddha is the master of conversion; movement and stillness are unobstructed for him, and because he advances without going, it is called "ascending." Ascending to what place? It refers to the summit of Mount Sumeru. "Sumeru" is translated here as "Wondrously High Mountain." Because it is formed of the four jewels, it is called "wondrous"—its eastern face is yellow gold, the western white silver, the southern lapis lazuli (vaiḍūrya), and the northern agate; the other mountains are solely gold and thus not wondrous. Because it uniquely surpasses the nine mountains, it is called "high"; it is eighty-four thousand yojanas in height, and its length and breadth are exactly equal. It is also called Mountain of Peaceful Luminescence. "Summit" means the peak of the mountain. In the center of this mountain's summit is the palace of Śakra Indra, and on each of the four sides there are eight terraced mounds, three yojanas away from Śakra's [palace], and in between there is a separate palace city; thirty-two gods assist Śakra Indra, making thirty-three together with Śakra. Now, because [the Buddha] proceeds to Śakra's palace, it is called "the summit." Expressing the Dharma in terms of the place, it shows that the stage of the ten abidings is attained, and because of its non-retrogressing excellence, [he] dwells at the summit of the mountain. Thus the name is established from the three meanings of person, function, and place. Question: Why is it not expounded in the human realm? Answer: In order to reveal that the stages of practice gradually ascend and advance. Moreover, to express that the attainment of the stages is free from defilement, he therefore dwells in heaven. Question: Why not go to the heaven of the Four Heavenly Kings? Answer: There are three meanings: first, because that is a heaven of mixed ghosts and spirits, to show that the Dharma is not inferior, he therefore bypasses it; second, to symbolize the Dharma: since the ten faiths are the stage of retrogression for external ordinary beings, and the ten abidings are the non-retrogression for internal ordinary beings, wishing to express that advancing and retrogressing are vastly different, he therefore surpasses the abode of the Four Heavenly Kings; third, if one has not reached the summit of the mountain, there is still room for advancing and retrogressing, but once on the summit of the mountain, one abides securely without retrogressing; therefore, bypassing the heaven on the mountain's waist, he reaches this summit to express the Dharma.

5.5

Second, the purpose of its placement also has two parts. First, the purpose of the assembly: first, to answer the previous question on the ten abidings; second, previously faith has already been elucidated, and now, to reveal the arising of understanding based on faith, it follows next; third, the previous faith is merely the upāya prior to the stages, and since the upāya is fulfilled, the correct stages are manifested, so it follows next. Second, the purpose of the chapter: the previous chapter analyzed the culmination of faith, and now, about to proceed to the subsequent stages, it therefore comes.

5.6

Third, the central theme and purport also has two parts. First, the theme of the assembly also has two parts: first, in terms of persons, the master of conversion and the assistants in conversion each have essence, characteristics, and function, which should be understood by analogy with the abidings; second, in terms of the Dharma, it refers to the teaching and meaning of the ten abidings. Within the meaning, the equanimous dharmadhātu is the essence, the practice and stages of the ten abidings are the characteristics, and responding to the teaching as signified is the function. Within the teaching, the six determinations are the essence, the differences of the ten abidings are the characteristics, and benefiting receptive capacities is the function. Their mutual identification is unobstructed, which should be contemplated following the above. Second, the theme of the chapter: taking the adornment of the place to invite the Buddha and the Tathāgata's responding to the resonance as the theme.

5.7

Fourth, explaining the text: in this assembly there are six chapters, divided into two: the first two elucidate the introductory rising of upāya, which is the introductory section; the remaining four chapters are the main theme of this assembly.

5.8

Within the former, there are two: the first chapter is the introduction of the Tathāgata responding to resonance, elucidating that the virtues of the fruit are complete; the latter chapter elucidates the introduction of gathering the assembly and praising with light, elucidating that the virtues of the cause are consummate; that is, revealing that within the stage of the ten abidings, the theme of cause and fruit is completely and fully possessed. Within the former, there are three: first, discerning the conditions for conversion; second, from "At that time Śakra Indra..." onwards, adorning faculties and desires; third, from "At that time the World-Honoured One..." onwards, elucidating the harmony of faculties and conditions. Within the first, there are two: first, the essence fuses and pervades the dharmadhātu; second, elucidating the fusion of functions, meaning advancing without moving. Within the first, the initial sentence elucidates the source of the essence's fusion, namely the Buddha's power. Below, it clarifies the characteristics of fusion and pervasion, wherein "in each of the ten directions, one Jambudvīpa..." and so forth refers to what was discerned above in the chapter "Awakening through Light": in each world across the ten directions, up to the ineffable-ineffable empty space and dharmadhātu, there is a Rocana Buddha under the bodhi tree, each preaching the Dharma with an ocean-like assembly of bodhisattvas and with Mañjuśrī up to Bhadraśrī and others. Because the various assembled gatherings do not intermingle, it says, "each thought they were present." Now they simultaneously gather the assemblies, each ascending to the heavens of their own realms without leaving their original places. If speaking of expounding sūtras and bestowing conversions in the Śrāvakayāna, the three vehicles, and so forth, they only discuss being in a certain place, without this one preaching being all preachings. Now, wishing to elucidate the One Vehicle Dharma, the host and companions are completely luminous, so the Dharma is thus. Within this: first, the three realms fuse; second, the circumstantial and direct retributions fuse; third, within direct retribution there is the mutual fusion of the Triratna, meaning expounding various [teachings] is the Jewel of Dharma, the bodhisattvas are the Saṅgha, opposing the Tathāgata; fourth, among the bodhisattvas there is the fusion of the three karmas, meaning manifestation is body, expounding the Dharma is speech, and "each thought" is mind. Question: Why is it necessary to gather these? Answer: Wishing to reveal that host and companions are complete, for whenever a single dharma arises, it necessarily possesses all. Question: Why do they all take the bodhi tree as the origin? Answer: Because it is the initial place of attaining the Dharma, and also because it is the gate of awakening.

5.9

Second, within the fusion of functions: the first sentence is the source of the fusion of functions; next, "without rising..." and so forth correctly clarifies the characteristics of function. Here, regarding "not rising from this and ascending to that," ancient masters had three interpretations. One says: the original Śākyamuni body does not rise from the tree of awakening, and separately arises as an emanation to ascend to heaven. If relying on this interpretation, the body ascending to heaven is a secondary nirmāṇakāya, which, not being deep and wondrous, is feared to contradict the meaning of the text. Another says: not rising is the dharmakāya, and ascending to heaven is the function of emanation. This is feared to be unreasonable; how could the dharmakāya sit at the tree of awakening? Another says: this ascending to heaven is arriving without going, because going is precisely not going, therefore he does not rise; not going is precisely going, therefore he ascends to heaven. Just as coming with the characteristic of not coming is called "well come" (svāgata) and so forth. If relying on this interpretation, it is merely ascending to heaven without the characteristic of ascending, not that there is an unrisen body beneath the tree; thus it is also difficult to apply. Now, interpreting this text, there are briefly eight meanings: First, in terms of the gate of mutual entering of places: because all places are within a single place, therefore this heavenly palace and the like are originally within beneath that king of trees; hence it says "not rising." However, previously this heavenly palace place was not utilized, and now, wishing to utilize it to expound the Dharma, it is said to be "ascending." Furthermore, because they are mutually identical, he does not rise; because the gates are distinct, there is an ascending. Second, in terms of the Buddha: this Buddha body sitting beneath the king of trees pervades all places of the dharmadhātu. Therefore, the Buddha body is originally in that Trāyastriṃśa and other places, hence does not await rising; now, wishing to utilize the Buddha within this gate of Trāyastriṃśa, it is called "ascending"; therefore, if he rose, it would not constitute ascending. Third, in terms of time: because this Buddha body on the seat beneath the tree pervades the prior and posterior limits, equalling all times of the nine and ten periods, therefore when this Buddha sits beneath the tree, when ascending to heaven, when departing, and when reaching the heavenly place, each and every time pervades the dharmadhātu and exhausts the prior and posterior limits; that is, knowing that when sitting beneath the tree, there is eternally no dharma of a time of rising, it says "not rising." When actually going, it is also like this; therefore there is only going and nothing else. None of the moments reach one another, and each gathers the dharmadhātu; such a gate of conditioned arising is unobstructed, constant, and unmixed. Fourth, in terms of the gate of the dharmadhātu: because this ascending and going lacks inherent nature, it encompasses the dharmadhātu of true suchness; since sitting beneath that tree and so forth are also not different from the true, being identical with true suchness, it manifests in the gate of going; being manifest, he ascends without rising. Fifth, in terms of the gate of conditioned arising: sitting is sitting on account of walking, sitting being within walking; walking is walking on account of sitting, walking being within sitting. Therefore, by virtue of sitting within walking, ascending to heaven is precisely not rising; by virtue of walking within sitting, he ascends to heaven without rising. Because walking and sitting are unobstructed, ascending is constantly sitting, and sitting is perpetually ascending. Sixth, in terms of the Buddha's inconceivable virtues: not rising from this seat is precisely walking, is precisely lying down, is precisely standing, is precisely reaching all places, and is precisely performing all actions; none of these are knowable by lower stages. Seventh, in terms of what is expressed: expressing that the practice of the previous stage is fulfilled, thoroughly steadfast, and indestructible, it therefore says "not rising from the previous seat"; yet having the function of responding to capacities, it therefore says "ascending." Eighth, in terms of completing the assembly: the subsequent assembly necessarily possesses the preceding, therefore without abandoning the preceding it completes the subsequent. If it were abandoned, it would destroy conditioned arising; therefore, without rising from the preceding, he ascends to the subsequent.

5.10

Second, within adorning faculties and desires, "seeing the Buddha coming from afar" is because, in terms of the Buddha, function arises from essence, and in terms of the receptive capacities, the objective realm appears from the mind. Within this, there are two: first, adorning the seat to symbolize characteristics, wherein there is first a general and then a specific [treatment]. Within the specific, first is circumstantial retribution, and second is direct retribution. Second, from "palms joined" onwards, discerning desire. Third, within the harmony of faculties and conditions, there are also two: first, the benefit of ascending the palace; second, the benefit of ascending the seat. Within the former, there are two: first, responding to resonance; second, accomplishing benefit. Each of these two has two parts, namely this realm and concluding universality. Within benefit, there are two: first, "tranquil..." and so forth shows the benefit of attaining samādhi; second, verses of praise give rise to the benefit of wisdom. Within this, there are two: first, recollecting past practices; second, praising virtues. Within the praises, in reality, all past buddhas have the same essence and fused functions, being naturally non-dual, and all expounded the Dharma of the ten abidings in this palace; yet now, by reverse order, only ten buddhas are mentioned to reveal endlessness and to expound the ten abidings. Kāśyapa is a clan name, translated here as "Drinker of Light." Kanakamuni is translated here as "Golden Sage." Krakucchanda is translated here as "Having Severed What Ought to Be Severed," referring to the afflictions of saṃsāra and the like. Suyaśas (Vipaśyin/Viśvabhū), also named Viśvabhū, is translated here as "All-Victorious" and also as "Universally Manifesting," meaning his body manifests in all places. Śikhin is translated here as "Having a Topknot." Vipaśyin is translated here as "Various Seeing," newly named "Pure Contemplation." Puṣya is translated here as "Flourishing," because of having no deficiency, and is also the name of a constellation. Tiṣya is translated here as "Expounding," meaning constantly preaching the Dharma, and is also named "Light." Padma is translated here as "Red Lotus." Dīpaṃkara is the Buddha Burning Lamp; when this Buddha was first born as a crown prince, all around his body was like a burning lamp, hence he was named Crown Prince Burning Lamp, and when the prince attained Buddhahood, he also established this name. Question: Here, the latter seven buddhas are buddhas of the past Alaṃkārakalpa; how could they expound the Dharma in the Trāyastriṃśa palace of this Bhadrakalpa? Answer: These heavenly palaces and so forth have coarse and subtle aspects; the coarse are burned and destroyed in the previous kalpa, while the subtle are eternally enduring. As the sūtra says: "Devas and humans see the end of the kalpa, while this land of mine is ever tranquil," and so forth. Furthermore, what is expounded in the three vehicles is destroyed, while what is discerned in the One Vehicle is eternally enduring. Second, within the benefit of ascending the seat, there are two: first, this land; second, concluding universality. Within the former, there are two: first, ascending the seat; second, discerning the benefit. Expanding his palace shatters delusions by altering what is ordinarily seen. Being identical with the heavenly abode reveals identity with the principle. The previous ascending of the palace benefited persons, while this ascending of the seat benefits the place, in order to reveal that both circumstantial and direct [retributions] are superior.

5.11

Chapter 10: The Bodhisattvas Gather Like Clouds

5.12

The four gates are the same as above.

5.13

Explaining the title: Bodhisattva is the essence; cloud is the characteristic, because the bodhisattvas contain the rain of Dharma, and their characteristics are closely set together. Gathering is the function. The palace is the place of gathering. Wondrous and Superior has three meanings: first, the assembly of buddhas is wondrous and superior, [so it is] the palace of the wondrous and superior ones; second, because this wondrous and superior Dharma is expounded therein; third, the palace itself is wondrous and superior, because it accords with nature. Speaking verses is verbal karma, meaning that bodhisattvas of the dharmadhātu gather like clouds, each proclaiming the Buddha's virtues with wondrous eloquence; hence it is called the chapter on "Bodhisattvas Gathering Like Clouds and Speaking Verses."

5.14

Second, as for the purpose of its placement: previously it was clarified that the Tathāgata ascended to heaven about to expound the Dharma, and there must be receptive conditions to be covered; therefore it follows next. Furthermore, previously the virtue of the fruit approaching the receptive was elucidated, and now the power of the cause assists conversion; first the host and then the companions, following the sequence of meaning.

5.15

Third, the central theme: gathering the assembly, emitting light, and praising with verses constitute the central theme. The assembly has three categories: first, the assembly that assists transformation, meaning the bodhisattvas of the ten directions who respond like shadows and echoes to the Tathāgata; second, the assembly that symbolizes the Dharma, meaning the various [bodhisattvas named] "-Chief," "-Wisdom," "-Forest," "-Banner," and so forth, each relying on a person to represent the Dharma; third, the assembly appropriate to the capacity, meaning those reached by the teaching, and so forth. This text encompasses all three.

5.16

Fourth, explaining the text, which has three parts: first, gathering the assembly; second, emitting light; third, speaking the verses.

5.17

The first [part] has two [subdivisions]: first, this world; second, concluding with universal pervading. In the former, there are two: first, showing the places from which they come; second, from "the Buddha's spiritual power" onward, explaining the bodhisattvas gathering and arriving. In the former, there are two: first, explaining the quantity, where previously it was ten and here it is a hundred, because it shows the gradual increase of the stages of practice. The intention here is: taking one hundred Buddha worlds and crushing them into paramāṇus, beyond as many kṣetras as there are such paramāṇus to the east, there is a world named Indra; going east from there past another hundred-paramāṇu kṣetras as above, there is a land named Padmaprabhā; in this way, heading east through ten tiers of worlds, each passing beyond a hundred-paramāṇu worlds. The reason for speaking of ten tiers is to show inexhaustibility. As with the ten worlds in the east, the other nine directions are also like this. The worlds, Buddhas' names, bodhisattvas, and so forth are all identical; thus it says that each and every direction has ten worlds, and so on, listing their names together. This is only in reference to this assembly in one heavenly palace; the other worlds of the ten directions are each like this as well, constituting the boundless assemblies of the dharmadhātu—meaning that one assembly is all assemblies, and so forth, as distinguished in the section on concluding with universal pervading. Second, directly showing the names of the three realms of the original places. That the names of the worlds are miscellaneous represents that the aspects of the Dharma understood are not singular. That the Buddhas are uniformly named "Moon" is the fruition aspect within the stages of abiding (daśanivāsa), having three meanings: first, in terms of essence, it is the meaning of perfection; second, in terms of function, it is the meaning of luminous illumination; third, in terms of virtue, it is the meaning of coolness; further, the first is fundamental [wisdom], the next is subsequent [wisdom], and the last is great compassion, using the moon as an analogy. That the bodhisattvas are uniformly named "Wisdom" is the causal aspect within the stages of abiding, meaning the clear comprehension of the ultimate and conventional truths. That they each cultivate pure conduct with their respective original Buddhas shows that the cause is accomplished based on the fruition, and that they are mutually harmonious. Second, directly gathering and arriving has two [subdivisions]: first, arriving here and paying homage; second, having paid homage, sitting peacefully. All stating "the Buddha's spiritual power" is the cause of their coming and sitting, being assisted and accomplished by the power of the fruition. Pervading the ten directions is the meaning of unobstructed dependent origination.

5.18

Second, in the preface to emitting light, there are six [points]: first, the person emitting the light; second, the place from which the light emerges, meaning that just as one can stand firmly only when one's toes press the ground, this symbolizes that in these ten abidings the stage is achieved and there is no regression, hence called "abiding"; third, the number of lights; fourth, the marks of the light, meaning that because the marks of understanding are brilliantly manifest it is called "wondrous color," which is also its name; fifth, the places illuminated by the light, which are what was analyzed above in the "Chapter on Illumination and Awakening," and are also where the various passages conclude with universal pervading. In the preceding chapter, the Buddha's spiritual power made manifest the various bodies beneath the bodhi tree; now the light illuminates beneath the tree and up in the heavens; sixth, the Tathāgata and the great assembly, and so forth, clarifying that what is illuminated and manifest pervades together as one assembly of the dharmadhātu's perfect radiance. Further, it is known from the phrase "beneath the tree and at the peak of Mount Sumeru."

5.19

Third, in the verse praises, the ten bodhisattvas constitute ten sections: the first one is general, and the latter nine are specific. Because he is the host who preaches the Dharma, he is named Dharmamati (Dharma Wisdom); therefore, he generally recounts the origin and development of this assembly to reveal the Buddha's virtues. The subsequent [bodhisattvas] all praise the differentiated virtues on the basis of this general explanation. Therefore, the general and the specific are unobstructed; there is only the single dharmadhātu-kāya of the Tathāgata, within which it is either principle as phenomena, teaching as meaning, cause as fruition, person as Dharma, or mind as realm, perfectly interpenetrating and sovereign, with the entire essence completely encompassing all. These are precisely the teachings within the ten abidings; the subsequent verses should be understood in accordance with this idea.

5.20

The first [set of] verses is divided into two: first, recounting the events of this assembly; second, three [verses] resolving doubts. In the former, the first two recount the events of the "Chapter on Ascending to the Heavens"; the next three recount the marks of gathering at this place; the next two recount the events concluding with universal pervading, within which it first explains the reason and then reveals its marks. Second, resolving latent doubts. The doubt says: "The Buddha's fruition is sovereign, so a single body can attend all assemblies without obstruction, beyond the reach of thought. A bodhisattva is a person in the causal [stage], limited and deficient; for what reason can they also be all-pervasive like this?" In the resolution, there are three [points]: first, the initial aspiration of mind is deep; second, the cultivation of practice is deep; third, the accomplishment of virtues is deep; therefore, they can pervade like the Buddha.

5.21

Second, Sarvamati (All Wisdom): because he understands that all phenomena are free from marks. The ten verses are divided into five [parts]: the first three explain that the Buddha is not seen through deluded grasping: 1. explaining that lesser bodhisattvas grasping at marks to see the Buddha do not behold the true Dharma; 2. explaining that ordinary beings with deluded defilements do not see the Buddha at all; 3. explaining that although the two vehicles contemplate phenomena, their clinging is not eradicated and they remain attached to provisional nominal phenomena. The next three [verses]: since he is not seen through deluded grasping, who can see him? That is, free from delusion with correct understanding, the Buddha is constantly manifest before one. Within this: 1. seeing the true Buddha; 2. obliterating subject and object, because with nothing to be grasped, there is no one who sees; 3. showing the benefit of contemplation. Third, one verse explains what fault deluded grasping has such that one does not see: namely, due to ignorance and darkness. Fourth, two verses: by what virtue does the true Buddha transcend delusion? Namely, because the dharmadhātu is pure and so forth. Within this, the first verse, in terms of the Buddha, explains the meaning of virtues produced through cultivation being neither arising nor ceasing: the first two lines explain that the virtues of the marks and characteristics are free from the arising and ceasing of the three times, which establishes the thesis. The lower two lines adduce two causes to explain and establish it: one says that because these virtues abide in the root of non-abiding, they are identical to non-abiding; further, it shows that being without inherent nature is called non-abiding; therefore, being neither arising nor ceasing, it is not devoid of virtues. One [interpretation] says that if ignorance is not yet exhausted, it obstructs and separates from suchness, causing the virtues produced through cultivation not to be fully identical to the true, and thus there is arising and ceasing; now, reversing this, initial awakening is identical to original [awakening], so it says "all is pure," and hence there is no arising or ceasing. The latter verse is in terms of phenomena: because seeing dependently arisen phenomena is precisely the Buddha, and because arising from causes and conditions is precisely non-arising, one sees the Buddha of principle. This is the same as the fourth verse's seeing the Buddha through non-arising and non-ceasing. Fifth, the last verse attributes the merit to the root.

5.22

Third, Guṇamati (Superior Wisdom): because with the superior eye of pure wisdom he understands the Buddha's profound wisdom, profound wisdom being "superior." The ten verses are divided into five [parts]: the first three adduce the faults of deluded emotional [attachments]: 1. being deluded and confused about the Buddha's profound wisdom; 2. deluded grasping obstructing the marks of the Buddha; 3. being deluded about the skandhas obstructing the dharmakāya. The next two distinguish the benefits of wisdom-understanding. Within this, in the first verse, if in terms of the three vehicles contemplating that phenomena are unreal, one sees the Buddha of principle; in the one vehicle, one sees Rocana's dharmadhātu-kāya permeating principle and phenomena; next, it explains that the transformation of the skandhas into selflessness is the Buddha. The next three [verses] use metaphors to reveal the preceding faults. Within these: 1. having the cause but lacking the conditions, hence failing; 2. having conditions, but because the cause is mixed, failing—meaning mixed with ignorance, the mind is not pure, which is also lacking faithful mind; 3. having conditions but lacking the cause, hence failing. The next one uses a metaphor to reveal the preceding benefits, and the last one attributes the merit to the root.

5.23

Fourth, Puṇyamati (Virtue Wisdom): because merit adorns wisdom. The ten verses are divided into four [parts]: the first four distinguish the faults of delusion: 1. grasping at marks; 2. clinging to views; 3. ignorance; 4. lacking the Dharma-eye. Another explanation: the first two give rise to delusion, and the latter two are delusion regarding phenomena. In the former: 1. clinging to the unreal as real; 2. grasping the inferior as superior; in the latter two: 1. being deluded about one's own mind; 2. being deluded about true emptiness. The next four distinguish the virtues of understanding: 1. seeking the Dharma-eye; 2. the mind being unattached; 3. possessing the pure eye; 4. being free from subjective and objective seeing. In the first two lines, non-seeing is seeing; in the lower two lines, seeing is non-seeing. The next one praises the Buddha for according with the Dharma to gather sentient beings, and the last one attributes merit [to the root].

5.24

Fifth, Vīryamati (Progress Wisdom): because he is free from deluded thinking and indolence. The ten verses are divided into two [parts]: the first one explains the fault of foolishness and delusion; the latter nine explain the attainment of wisdom and awakening. Within this, the first one comprehends both the true and the false, meaning comprehending that the deluded and false are unreal, while true principle is real; the next two abandon the false and return to the true, meaning the first is based on the markless contemplation of what is conceptualized (parikalpita), and the second is based on the non-arising of other-dependent (paratantra); the next three explain the mutual blending of the true and the false, which is the consummate naturelessness (pariniṣpanna), where 1. both are true, 2. both are obliterated, 3. explains the reason they are not both [retained]; the last three show the false exhausted and the true perfected: 1. ineffable, 2. inconceivable, 3. the benefit of contemplation.

5.25

Sixth, Bhadramati (Good Wisdom): because he knows that the Buddha is free from malice, and because he skillfully explains the path of clarity and purity. The ten verses are divided into four [parts]: the first three verses adduce the Buddha's real virtues: 1. the two benefits are consummate and wondrous; 2. accumulated virtues are required before seeing him; 3. being identical to principle, he transcends emotional attachments. The second, four verses, distinguish the Dharma spoken by the Buddha: 1. showing that the Dharma is without exposition; 2. explaining that the exposition of non-exposition is an exposition without end; or also, the preceding verse explains that because there is no exposition, words are exhausted, while this verse explains that exhausting words is also transcended, hence called inexhaustible; 3. explaining the preceding "seeing the Great Renowned One." The first verse explains that in the seeing of non-seeing, sentient beings are the seers, which also does not exist; the latter verse explains that in seeing non-seeing, what is indestructible is: 1. the seeing does not depend on being refuted; 2. seeing the indestructible principle; 3. the essence of seeing is precisely the true. Third, one and a half verses conclude the preceding marks of knowing the Buddha and the benefits of his preaching. Fourth, one and a half verses attribute the merit [to the root].

5.26

Seventh, Jñānamati (Wisdom): because hearing the teaching generates wisdom. The ten verses are divided into four [parts]: the first one distinguishes that he accords with the teaching to generate wisdom, hence establishing his name. The next six explain sentient beings' harm from violating the principle. Within this, the first two arbitrarily conceptualize person and dharma and thus do not see the Buddha—the first person, the second dharma, meaning they do not contemplate the true mark of the body. The latter four explain not seeing the Buddha in terms of stages: the first two are in terms of the stage of ordinary beings, 1. regarding the error of feelings, 2. regarding the correct principle, meaning that because saṃsāra and nirvāṇa are mutually dependent, both are unobtainable, and also because this is the nirvāṇa of the two vehicles; furthermore, the defiled portion is saṃsāra, and the pure portion is nirvāṇa, and being mutually fused, neither is obtainable. The latter two are in terms of the two vehicles: 1. in terms of delusion regarding the teaching, 2. grasping at marks. As when Āmrapālī scolded Śāriputra, saying: "While I am in a quiet room, the Honored One constantly appears before me. You are called an arhat, yet constantly following him, you do not see him." The next one exhorts causing them to accord with principle and accomplish benefits. The next two adduce the Dharma to explain and establish it, meaning: why do those who cling to existence not see the Buddha? The explanation says: phenomena are truly non-existent, because seeking them with Buddha-wisdom they cannot be obtained. Further it says: because he clearly understands that all phenomena of the three times are empty, he is called the Tathāgata; therefore one should know that if one grasps at marks and so forth, one does not see the Buddha.

5.27

Eighth, Satyamati (True Wisdom): because he sees the true principle of the dharmakāya; further, wisdom being identical to principle is called True Wisdom. The ten verses are divided into two [parts]: the first two praise the Buddha's name and virtues: 1. presenting, 2. explaining; the latter eight explain the Buddha's virtues of meaning. Within this, there are two: the first three harmonize the realm of the two truths known by the Buddha to form the contemplation of the dharmakāya: 1. presenting, meaning that because the false has no union, the conventional is equal to the ultimate; 2. explaining, seeking the mark of union across the three times and failing to find it; 3. accomplishing the benefit of contemplation. The next five harmonize the Buddha's realm and wisdom to form practice cutting off subject and object. Within this, there are four: 1. adducing realm and wisdom; 2. obliterating subject and object, meaning that realm and wisdom being one is impermissible, and being two is also impermissible. Experiencing suchness and reflecting back, there is no wisdom outside of suchness, hence no awakening; nor is there any phenomenon outside of wisdom that can be grasped, hence nothing to be awakened to; this is what the Buddha cultivates, so there is neither one nor two. This has three meanings: 1. in terms of the realm, the ultimate and conventional are neither one nor two; 2. in terms of wisdom, the empty illumination is neither one nor two; 3. in terms of realm and wisdom, they are neither one nor two—as can be known by following the explanation. 3. Explaining neither one nor two, because realm and wisdom have no union. Further, the upper half establishes the thesis, and the lower explains that because a single phenomenon lacks its own reliance, it constitutes the many; being one is also like this—both being without inherent nature, how could there be a union of conditions? Furthermore, the nature of the storehouse relies on conditions so that the one becomes the many; the various phenomena rely on the storehouse so that the many become the one; mutually lacking inherent nature, each lacks any reliance, and lacking reliance, how could there be a union of conditions? Because essence and function are both obliterated, it says that the agent and that which is done are both non-existent. 4. From "if one can" onward, explaining the benefits of completing the contemplation: two lines present it, and four lines explain it, meaning that this unobtainable place is what the Buddha relies upon; within this, subject and object are cut off, hence it says "without reliance and without awakening."

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Ninth, "Unsurpassed Wisdom": because wisdom is free from the marks of being "surpassed." The ten verses are divided into three: first, one [verse] explains his own name; next, eight display the virtues of the Buddha. Therein, the first six distinguish the virtues of the Buddha's internal realization: first, the object is free from coarse and subtle cultivation—the virtue produced [by cultivation] is coarse, so due to emptiness he does not fashion it; the true principle is subtle, being originally present, so he does not seek it; second, it is free from number and non-number—these two treat the object; third, it is free from illuminating and non-illuminating—this treats wisdom; fourth, one verse and a half are free from reliance and non-reliance; fifth, one verse and a half are free from the marks of oneness and dualness—the above treat the interpenetration of both object and wisdom. The subsequent two display the virtues of the Buddha's external conversion [of beings]: first, he teaches them to abide in phenomena without any abiding; second, they come to see the true body without any seeing. The last one attributes the merit.

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Tenth, "Firm Wisdom": because he knows that the Buddha's grace is indestructible. The ten verses are divided into three: the first six bring up the depth of the Buddha's grace; the next three rejoice in his own having encountered it; the last one concludes with praise for its inexhaustibility. In the former, the first line marks the grace, and the remainder explain and manifest the aspects of the grace: first, appearing for the sake of beings; second, seeing the profound suffering of beings; third, explaining that only the Buddha rescues from suffering; fourth, that the Buddha also bestows bliss; fifth, that the Buddha's assembly can do so as well; sixth, obtaining benefit through seeing and hearing. In the second, rejoicing in the encounter, there are three: first, rejoicing in his own benefit; second, the assembly sharing the benefit; third, repeatedly rejoicing in the benefit of seeing wisdom, which also concludes what he himself has explained. The last one generally concludes the explanations of the above nine persons.

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Chapter 11: The Ten Abodes

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First, explaining the title: "Bodhisattva" is the person; "ten abodes" is the teaching (dharma). It is called "abode" because one attains non-retrogression in stage. The teaching of the abodes should be complete, and following [the principle] ten are spoken, which is an explanation retaining the number (saṃkhyā-tatpuruṣa). Furthermore, these teachings of the abodes are possessed by the bodhisattva, which is a bahuvrīhi compound. Furthermore, the abodes of the bodhisattva is a genitive tatpuruṣa compound. Furthermore, the bodhisattva is the abodes, which is a karmadhāraya compound. Question: Previously, for the outer ordinary beings, the "Chapter of the Worthy Leader" was titled solely in terms of the person; later, for the sagely stages of the "Ten Bhūmis", it is titled solely in terms of the teaching. Why is it that here among the inner ordinary beings, the three stages of worthies, person and teaching are designated jointly? Answer: Because the previous stages were not yet accomplished, they were designated in terms of person and teaching; the stages of the three worthies are inferior, so person and teaching are mentioned jointly; the sagely stages are prominent, so they are titled solely in terms of the teaching. This is also the aspect of gradual increase in pedagogical establishment. Question: Since they are equally joint designations of person and teaching, why do the ten practices and the ten dedications bring up specific names of persons, whereas here a general name is presented? Answer: Within the stages of worthies there are three, namely lower, middle, and upper. This corresponds to the lower grade, and being inferior, a general name is presented; the ten practices are the next, the middle worthies, so although a specific name is presented, it is slightly altered according to the meaning, being named "Flower Accumulation" and so forth; dedication is the upper worthies and superior, so it matches the original specific designation, being named "Vajradhvaja's Dedication".

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Second, the rationale for sequence: since the meaning of the preface has already been made manifest, the main teaching ought to be revealed; therefore it follows next.

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Third, the central theme and orientation: the teaching of the ten abodes is the central theme; attaining the fruit by relying on this is the orientation. The remaining points are as explained in the basic section.

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Fourth, explaining the text: within the main teaching there are four chapters, divided into two: the first three chapters are the practices and virtues of the stage itself; the latter one chapter is the superior advancement towards what follows. The first three chapters therein constitute three sections: the first chapter explains the stages; the next chapter explains the practices; the latter chapter praises the virtues. Furthermore, the first is understanding, the next is practice, and the latter reveals virtue, identical to the above three chapters including "Clarifying Difficulties". Question: Why was there no separate superior advancement towards what follows in the previous assembly, while there is one here? Answer: Because here the stages are accomplished, and they are superior to the previous. Furthermore, previously the faiths had no stages, being altogether upāyas for advancing toward the abodes; now here the stages are accomplished, therefore there is separately an upāya for advancing to what follows. Question: If so, why is there no superior advancement after the "Chapter on Dedication"? Answer: Because the worldly stages are completed, it is not needed. Furthermore, it comprehensively gathers the preceding stages to serve as the upāya for realizing the bhūmis.

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Within this chapter there are seven parts: 1. the part on samādhi; 2. the part on empowerment; 3. the part on rising [from samādhi]; 4. the basic part; 5. the part on preaching; 6. the part on confirmation; 7. the part on verses.

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In the first [part], why he enters samādhi has six reasons: 1. because this samādhi is the essence of the teaching; 2. to show that without realization it is not spoken; 3. to show that this teaching is not an object of conceptual deliberation; 4. to examine the faculties and assess the medicine; 5. in order to receive the Buddha's empowerment; 6. in order to show that all buddhas preach the same. In the text there are four: 1. distinguishing the person who enters samādhi. Why did Dharma Wisdom enter it? Because he is the head of the assembly; if others entered it, it would disrupt the assembly's taming; and to show that the ten abodes can be spoken by Dharma Wisdom. 2. Showing that it is not by his own power. 3. Clarifying the samādhi attained: to distinguish it from the buddha-fruit it says "bodhisattva"; because the contemplative understanding is skillful it says "upāya", which is the teaching of the abodes. Because the upāyas have many modes it says "immeasurable", which refers to the ten kinds. 4. Taking the teaching into the mind, hence it says "correct attainment" (samāpatti).

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In the second, the part on empowerment, there are three: first, generally distinguishing the empowering [buddhas]; second, revealing the purpose of the empowerment; third, directly clarifying the characteristics of the empowerment. In the first there are six: first, revealing the distance of the empowering buddhas' locations; second, the number of the empowering buddhas. The treatise says: "Why do many buddhas empower? To reveal that deep reverence is increased toward the teaching and the Dharma master. Furthermore, to reveal that all buddhas preach the same, and therefore he receives the divine power of all buddhas." Dharma Wisdom's preaching here is the preaching of all buddhas. This applies to both causal and fruition teachings. Third, revealing that the buddhas have the same name has four reasons: 1. to show that the teaching attained is not different; 2. when that bodhisattva hears that the tathāgatas have the same name as himself, it increases his joyful leap; 3. to reveal that cause and effect are identical within the abodes; 4. whenever buddhas act as the empowerers in this gate of the abodes, they all appear under the name Dharma Wisdom, due to the power of the teaching, due to dharmatā. Fourth, praising the attainment of this samādhi: "actually able to" is an expression of rare excellence, showing that it is rare to be able to enter this samādhi. Question: Why do the buddhas praise the entry into this samādhi amidst the great assembly? Answer: Because Dharma Wisdom entered this samādhi silently, and lest the assembly not know what he entered and have no thirst or yearning in their minds so that he could not preach for them, therefore the buddhas bring up the name of the samādhi and praise it before the assembly, giving rise to the assembly's desire and joy. Fifth, from "Good son" down, clarifying what the attainment of samādhi relies upon: that is, those buddhas themselves say that by the power of their own empowerment, they caused him to attain this samādhi. Sixth, from "Moreover, Rocana" down, those buddhas themselves explain the reason for performing the empowerment; there are three clauses: 1. by the power of Rocana's original vow, he causes us to perform the empowerment. According to the explanation in the Daśabhūmika-śāstra, in the past Rocana once saw a Rocana Buddha empower a Dharma Wisdom Bodhisattva to preach the teaching of the ten abodes, and at that time the empowering buddhas all shared the name Dharma Wisdom; he then made a vow: "May it be that when I become a buddha, the same event will occur." Now it is accomplished according to the original [vow], which is why they empower him. 2. It is also Rocana's present divine power inducing the shared empowerment. 3. Dharma Wisdom's own wholesome roots are mature, capable of preaching the Dharma to benefit the assembly, which upwardly induces the buddhas, so they jointly empower him. The responsive power of the great assembly's capacity is omitted here; it is fully present in later assembly locations. Furthermore, Rocana's past vow shows that the roots of the teaching are deep, meaning that he has cultivated this teaching of the abodes since long ago, intending to expound it for the sake of receptive capacities at this time. The divine power directly reveals the present transmission. The above are the power of the primary transformer; the last one is the auxiliary transforming power, revealing that cause and fruition are fully interpenetrated, and the host and companions are jointly distinguished to accomplish the work of transformation. In the second, revealing the purpose of the empowerment, the first clause is general, the next nine are specific, and the last one concludes; sameness, difference, formation, and destruction may be inferred accordingly. Among the specific: 1. increasing the true wisdom of the originally existent Buddha-nature, causing him to advance toward the buddha-fruit and become irreversible—this treats wisdom; 2. opening up and understanding the true principle of the dharmadhātu enmeshed [in defilements], causing it to become manifest—this treats the object; furthermore, opening, demonstrating, explaining, and interpreting the principle of the dharmadhātu; 3. analyzing the dispositions and categories of sentient beings, causing one to distinguish the differences in the stages of the ten abodes and so forth; furthermore, knowing the differences of the five dispositions—this treats subsequent wisdom; furthermore, the realm of sentient beings is itself the tathāgatagarbha, and analyzing it is for the sake of the revealing cause (vyaktā-hetu); furthermore, it is because of explaining; furthermore, where there is one sentient being, there are all sentient beings and all dharma gates, and so forth; 4. in terms of the One Vehicle, it is the nature of eradication, eradicating the three obstacles, four obstacles, proclivities, latencies, and so forth; in the three vehicles, it removes the non-Buddhist self-grasping and the black obstacles of the conscious mind—this treats the virtue of severance; 5. the obstacles of ignorance being exhausted, wisdom merges with the true object, hence it says "entering the unimpeded realm"; furthermore, entering the realm of Indra, hence it says "unimpeded"—this treats superior advancement into the fruit-realm; 6. skillfully entering the fruition wisdom, mutually subsuming dhāraṇī—this treats entering the fruition wisdom, that is, entering the secret wisdom; 7. clearly illuminating the ultimate and conventional—this treats the function of wisdom; 8. knowing that sentient beings' faculties have many modes of being immature and mature, and knowing they are identical to suchness, and knowing that one faculty is all faculties, like the ocean of faculties, desires, and natures; 9. preaching the Dharma according to faculties, upholding the faculty-nature so it is not lost or erroneous, and upholding practice without loss, upholding meaning without dissipation, and upholding the Dharma without extinction, and so forth. The conclusion means: preaching what Dharma extensively accomplishes these matters? Namely, the bodhisattva's ten abodes. In the third, the characteristics of empowerment, there is empowerment of the three karmas: empowerment of speech encourages preaching to increase eloquence; empowerment of mind secretly protects to benefit wisdom; empowerment of body pats the crown of the head to increase majesty. Why is the empowerment of speech first? Because it follows naturally from the preceding words. Next, in the empowerment of mind, there are two: first, empowerment; second, explanation. In the empowerment there are ten clauses: the first is general, meaning causing him to preach the Dharma in the great assembly without impediment, which is unimpeded understanding; the nine clauses specifically reveal being unimpeded; sameness, difference, formation, and destruction may be inferred accordingly: 1. unimpeded because of non-abiding and non-attachment, which is unattached eloquence; 2. uninterrupted when speaking, meaning not forgetting names and meanings, which is spontaneous eloquence, speaking without waiting for sequence, words being uninterrupted, and so forth; 3. when speaking, not mixed with ignorance, because of not contravening the correct principle; 4. because the principle preached is definitive, and also because rival doctrines cannot refute it; 5. because of being well purified and faultless, meaning not seeking fame and other evils; 6. because of being able to preach in accord with all phenomena, and also penetrating all meanings; 7. because of transcending lower stages, and also because others cannot surpass him; 8. because of preaching without weariness, and also being free from arrogance; 9. because words do not regress or fail, and also because words do not regress from principle, and also because he does not yield or retreat. Below explains the reason for exclusively empowering him. Since the buddhas have power and compassion, why do they only empower Dharma Wisdom and not others? The explanation has two causes: 1. because of the power of attaining the samādhi; 2. because of dharmatā. It is like water flowing, which by dharmatā heads downward; now here it is also like this: wherever there is a person, principle, or number capable of preaching the ten abodes, the divine power of the buddhas flows and gathers within them; hence this is said. Regarding the bodily empowerment of patting the crown: it increases his majesty, causes him to awaken from samādhi, and comforts him to induce preaching. Furthermore, those buddhas do not come here, nor are their hands long, yet they pat this crown; furthermore, the hands of the buddhas all completely pat his crown without obstructing one another—this is the inconceivable phenomenon of the dependent origination of the dharmadhātu.

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華嚴經探玄記 — Classical Chinese