華嚴經探玄記 6

English (machine translation) 6

Language: English

6.1

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

6.2

Chapter 15: The Buddha's Sovereign Ascendance to the Palace of the Yāma Heaven

First, explaining the name has two [parts]: First, the name of the assembly: in terms of place, it is called the Assembly in the Yāma Heaven; in terms of Dharma, it is called the Assembly on the Ten Practices, which can be understood by matching the explanation. Second, the chapter title: The Buddha is the leader of transformation; relying on essence to initiate function, his responding to capacities is called 'ascendance.' Where does he respond to [their] stimulus? It is the so-called Yāma. As for Yāma, if fully stated it is Suyāma; 'su' here means 'good,' and 'yāma' here means 'time,' meaning that in this heaven there is no sun or moon by which to know the seasons. Thus the Mahāsaṃnipāta Sūtra states: 'Observing the opening of the red lotus is daytime; the opening of the blue lotus is nighttime.' The Abhidharmakośa-bhāṣya explains the name as the 'Heaven of Singing Delights,' and also calls it the 'Heaven of Abundant Playful Delights.' 'Heaven' has the meaning of purity and luminosity. The beings in this heaven are attached to pleasure and completely unmindful of goodness, but fortunately there is the bodhisattva King of Peacocks and the lord of that heaven named the Heavenly King Muṣilinda, who constantly guide them, either when an actual deva loses a companion and tearfully reports to the king, or when a magically manifested deva falls into the water and terrifies them into feeling disgust. Question: Both before and after, he ascends without departing; they should equally be designated 'sovereign.' Why then does this assembly alone specify 'sovereign'? Answer: Ascending while unmoved, this heaven dwelling in space surpasses the previous earthly abodes; hence it is called 'sovereign.' Because it newly transcends the earthly abodes, unlike Tuṣita, it alone designates this name. Furthermore, in terms of practice penetrating the profound, it surpasses the previous understanding, and so sovereignty is used to represent it. Moreover, because understanding and practice are contiguous, following Trāyastriṃśa he arrives at Yāma; both are internal ordinary beings, unlike the previous faith, and since the retribution is elicited here to signify that practice is free from characteristics, he arrives at this celestial heaven.

6.4

Second, the purpose of its occurrence also has two [parts]: First, the occurrence of the assembly: it occurs because practice is initiated based on understanding, and to answer the previous questions on the ten practices. Second, the occurrence of the chapter: the clarification of the Dharma was the culmination of the abodes in the previous assembly, and the ascendance to heaven is the reason for this assembly; they are in immediate contiguous sequence, and therefore it must occur. Furthermore, when the Dharma is clarified and understanding is profound, functions arise to enter into practice; hence the ascendance to heaven, and so it must occur. This is distinguished in terms of the Dharma.

6.5

Third, regarding the central theme, there are also two [parts]: First, the theme of the assembly: in terms of persons, the leader of transformation and those who assist in transformation; in terms of Dharma, the teachings, phenomena, and the doctrines, each in essence, characteristic, and function blend without obstruction, as should be known following the previous [explanations], differing only in terms of practice. Second, the theme of the chapter: adorning the place to invite the Buddha, and the Tathāgata responding to the stimulus—this is what is clarified here.

6.6

Fourth, explaining the text: this assembly has four sūtra chapters; the first two are the preface, and the latter two are the main discourse. In the former, there are two: first is the preface of inviting the Buddha, and second is the preface of praising the Buddha. Furthermore, the first is his ascendance to heaven, and the latter is the gathering of bodhisattvas; because the Buddha is the leader of transformation, he comes first, while the bodhisattvas as companions follow after. In addition, the first is the fruit and the latter the cause; the first is that which can transform, and the latter is that which is transformed. In the first outline: One explanation is identical to that explained at the beginning of the previous assembly. Another explanation has seven [points]: (1) the Dharma Kings beneath the bodhi-trees of the ten directions appear simultaneously; (2) the Buddhas of the ten directions each ascend to Yāma; (3) the heavenly kings of the ten directions each adorn thrones to invite the Buddhas; (4) the Buddhas of the ten directions accept the invitation and ascend the palaces; (5) the heavenly kings of the ten directions obtain benefit and praise the Buddhas; (6) the Buddhas of the ten directions simultaneously ascend the lotus thrones; and (7) the jeweled palaces of the ten directions are each vast and extensive. Why are they all distinguished in the same way across the ten directions? Because the dharma-gate of the Perfect Teaching spans and pervades the dharmadhātu; whenever a single dharma arises, all must appear simultaneously. Therefore, when about to speak this Dharma, the principle is not one-sided or restricted, hence causing the endless simultaneous speaking in the ten directions, so that one speaking is all speakings, and so on. Herein there are three tiers of unobstructedness: (1) One is identical to many; therefore, the Buddha beneath one tree is identical to those beneath all trees. (2) Movement is identical to stillness; therefore, the Buddha beneath the tree is identical to the one ascending to heaven. (3) Movement and stillness are one and many; therefore, in all places he ascends to heaven without moving. This is the characteristic of the unobstructed, perfect interpenetration of the ten Buddhas endowed with virtues, which is not distinguished by other traditions; ponder and match this. The first two sections in the text are identical to the explanation of the previous assembly. Regarding the third, adorning and inviting, there are three: first, viewing the superior conditions from afar; second, adorning the throne to manifest the faculties; and third, inviting the Buddha to show desire. In adorning the throne, first is general and then specific. In the previous assembly there were ten thousand, whereas here there are one hundred thousand, signifying the increased characteristic of the stage. Furthermore, the previous palace was not jeweled, whereas here it is adorned with jewels, revealing that practice is precious and endowed with virtues. In the specific, there are twenty-three phrases: the first seven distinguish the adornment of the vessel world; the next seven phrases, 'a hundred thousand devaputras,' reveal the adornment of the sentient-being world; the latter nine phrases, from 'Tathāgatas of the ten directions' downward, are the adornment of the wisdom-and-correct-enlightenment world. Another explanation: the first seven are external phenomenal adornments; the next six are internal retribution adornments; the latter ten are dharma-gate adornments. In the dharma-gate adornments: the first phrase is the causal characteristic; the second is the fruit characteristic; the third is the virtue characteristic; the fourth is the samādhi characteristic; the fifth is the vow characteristic; the sixth is the superior characteristic; the seventh is the dharma characteristic; the eighth is the function characteristic; the ninth is the subtle characteristic; and the tenth is the teaching characteristic. In the third, inviting the Buddha, first it concludes the previous, and then it makes the formal invitation. Fourth, accepting the invitation and ascending the palace reveals that capacity and condition correspond, first clarifying this land and then analogizing to other directions. Fifth, in the heavenly kings obtaining benefit, it also first distinguishes this realm and then analogizes to other directions. In the former, it first attains the benefit of samādhi, and then gives rise to the benefit of wisdom. In wisdom, it first remembers its own roots of goodness, and then praises the past ten Buddhas to show the superiority of the present place. In principle and actuality, all Buddhas of the past have equally spoken the dharmas of the ten practices here; yet now, to signify the gradual increase of the stage characteristics, in relation to the ten Buddhas of the previous assembly, it proceeds forward to cite ten Buddhas such as this Yaśas Buddha to praise them; it is not that the remaining Buddhas, looking backward to Kāśyapa and forward, have not all also equally spoken the dharmas of the ten practices at this place. Sixth, ascending the throne, and seventh, the vast palace, can both be understood following the previous [explanations].

6.7

Chapter 16: Bodhisattvas Speaking Gāthās

6.8

First, explaining the name: the self-nature of the subtle cause, with practices gathered and patterns variegated, the teaching then becomes evident and manifested; hence it is called 'Bodhisattvas Speaking Gāthās.' The remaining meanings, together with the purpose of occurrence and central theme, are all identical to the previous explanations.

6.9

Fourth, explaining the text: the three points of meaning are the same as before. Within the first [part], on the gathering of the assembly, first comes this realm, and later it extends analogously [to other realms]. In the former, first is shown the places from which they come; later, from "Through the spiritual power of the Buddha" onwards, it clarifies the bodhisattvas gathering and arriving. In the former, first, regarding the distance of the measure: this is to show the gradual increase of stages. Formerly it was a hundred, here a hundred thousand, and so forth; the remaining extents are to be understood on the pattern of the above. Second, it properly reveals the marks of the three worlds of their original dwelling places. That the worlds are all named "Wisdom" is because former understanding and wisdom serve as the basis for practice. That the Buddhas are all named "Eye" represents that the mind of practice sees dharmas clearly, and also represents that practicing the various pāramitās guides the world. That the bodhisattvas are all named "Forest" represents that practicing the practices of the dharmadhātu accomplishes the virtues of the dharmadhātu; virtues being lofty is likened to trees, and practices being vast is termed a forest. The ten pāramitās are cultivated luxuriantly together, and the myriad practices spring up densely and subtly; the dharmic metaphor is similar, hence they are named 'Forest'. The remaining text can be understood.

6.10

In the second [part], on emitting light, the toes are the place where the light emerges. But the toes possess the two powers of walking and standing still; the former revealed standing still, while this reveals walking, hence they differ. The rest is the same as the previous explanation.

6.11

In the third [part], on the verse praises, the verses of the ten bodhisattvas comprise ten sections: the first generally recounts the events and principles of this assembly, and the subsequent nine specifically reveal the doctrinal aspects of the Buddha's virtues.

6.12

First, Guṇavana: this identifies the specific speaker. Because he is the leader of the assembly, he speaks first. Relying on the Buddha's spiritual power shows that upon which the praise and preaching rely. As for 'universally contemplating the ten directions', there are four intents: first, the Daśabhūmika-śāstra states: 'To show freedom from egotism and freedom from partiality.' Second, to show that the Dharma spoken pervades the ten directions; third, because the transformation of the ten directions is equal; fourth, because this preaching likewise takes place in the Yāma [heavens] of the ten directions, and he speaks only when the assemblies meet simultaneously. The eleven verses are divided into two: the first seven generally bring up the events in the assembly, and the latter four praise the Buddha's sovereign virtue. In the former, the first one praises the event of emitting light in this chapter, which is shown first because it is immediate; the next two praise events in the previous chapter, wherein the first half-verse praises this realm, and the second half-verse extends analogously to the remaining ten directions; the next three praise events in this chapter, universally praising and revealing the places in the ten directions; the next one praises the text 'without leaving the tree of awakening, yet reaching the Yāma [heavens],' and so forth: 'among humans' refers to each Jambudvīpa previously, and 'bodhimaṇḍa' refers to under the Bodhi tree previously. In the latter four, praising the Buddha's virtues: the first praises the depth of the Buddha's virtue and the breadth of his function, each revealed by half a verse. The next two explain the former breadth of function: first, responding to the world while transcending the world, also each revealed by half [a verse]; second, the non-obstruction of the one and the many, with the first half presenting and the second half explaining—this is the manifestation of the single Rocana body, being that which manifests from 'under all the tree kings' onwards; the last explains the former depth of virtue, also with the first half presenting and the second half explaining, as can be understood.

6.13

Second, because he awakens to the benefit of cause and effect, he is named Mativana. The ten verses are divided into two: the first presents the topic, where the first half brings up the difficulty of meeting the Buddha's virtue, showing that encountering it is cause for celebration, and the second half brings up the difficulty of encountering the assembly, showing that encountering them is cause for rejoicing. The 'great beings free from defilement' are the bodhisattvas. In the nine subsequent explanatory [verses], the first explains the reason why the assembly of bodhisattvas is difficult to encounter: the first half reveals the clarity of their own wisdom, and the second half explains the excellence of their benefiting beings. The latter eight explain the reason why the Buddha's virtue is difficult to approach, wherein the first six properly reveal the Buddha's virtue, and the latter two measure it in terms of understanding. In the former, the first clarifies that the Buddha is a lamp dispelling darkness; the second, that the six pāramitās illuminate completely; the third, that his supreme virtue transcends ordinary sentiment; the fourth, that his quiescent function benefits sentient beings; the fifth, that seeing and hearing him yields benefit; the sixth, from 'Causes are profound and fruits are abundant' onwards, clarifies the benefit of knowledge and understanding, wherein the first verse, in relation to offering to the Buddha, measures the benefit of understanding, and the latter verse, in relation to extensive giving, reveals the loss caused by delusion.

6.14

Third, because he awakens to the superior Dharma, he is named Jayavana. The ten verses are divided into two: the first four praise the depth and breadth of the Buddha's light, and the latter six clarify that illuminating the principle reveals the Buddha. In the former, the first two bring up metaphors, and the latter two explain the Dharma. In the former, there are eight lines: the first line is a metaphor for the time the Buddha attains buddhahood; the second is a metaphor for the exhaustion of defilements and hindrances in the Buddha's mind; the third is a metaphor for the Buddha's body emitting pure light, where the sun is a metaphor for the Buddha's body; the fourth is a metaphor for the light shining everywhere; the fifth is a metaphor for the light being vast and manifold; the sixth is a metaphor for not knowing its boundaries; the seventh is a metaphor for even the wise not knowing it; the eighth is a metaphor for 'how much less so the foolish,' and so forth. In the doctrinal explanation below, the first reveals that the light is vast; the latter reveals that the light is extremely profound, because it is identical with the dharmatā. In the six [verses] below, the first three are free from marks, the next one is free from nature, and the latter two resolve doubts. In the former, the first is free from marks of the three times; the second is free from marks of arising and ceasing. The second half-verse clarifies the benefit of contemplation; the subsequent verses are all based on this. The third is free from marks of possessing [anything]. The next one is free from nature: because it is illusory and false depending on conditions, it is therefore without nature, and because it is without nature, there is nothing understood. The next two resolve doubts to reveal non-arising. The doubt asks: 'If dependent origination is without nature, by what cause is there arising?' The explanation states: 'It is due to that which is arisen; that which is arisen is precisely false discrimination, and because false discrimination arises depending on conditions, it is called that which is arisen. It is due to this grasping of false discrimination that arising is said to exist, yet in reality there is no arising.' This is discussed in terms of the imagined nature (parikalpita-svabhāva). Another explanation states: that which is arisen is the effect; because of depending upon this effect, the cause is said to be able to produce the effect. Since the other-dependent nature (paratantra-svabhāva) is without arising, the cause also has nothing upon which to depend, hence it does not arise. This is discussed in terms of the other-dependent nature. Another explanation states: that which is said to 'have arising' clarifies the tathāgatagarbha's meaning of according with conditions. 'Due to that which is arisen' means: because the perfuming capacity perfumes, it therefore accords with conditions. Since the perfuming capacity is empty, the perfumed is unmoving, hence there is also no arising. Because that perfuming capacity is also what is produced by the mind, it is called 'that which is arisen.' This is discussed in terms of the consummate nature (pariniṣpanna-svabhāva). This verse eliminates that which can produce by depending on that which is produced; the subsequent verse analogously can dispel that which is produced, hence it states, 'Contemplating that which is produced is also like this.'

6.15

Fourth, because he faithfully delights in the profound principle and does not fear evil destinies, he is named Abhayavana. The ten verses are divided into five: the first two clarify the benefit of hearing and believing in the Dharma spoken by this Buddha. First, what is heard is discerned: 'this place' is this Padmagarbha place. It is also the place where this Buddha speaks the Dharma. The upper two lines reveal vastness, the next line discerns according with conditions, and the lower line reveals unchangingness. The latter one verse reveals the benefit of hearing and believing in this Dharma. Second, there are two verses clarifying that hearing the Buddha Dharma of other regions has benefit. First is clarified what is heard: the first half reveals that the place of hearing is vast, the next line that what is heard is profound, and the lower line that what is heard is not forgotten. The latter verse reveals the benefit: the first half repeats what was previously heard, the next line uses it to seek the Buddha, and the lower line clarifies that seeking will certainly attain, hence it says 'ultimate,' and so forth. Third, there are two verses clarifying that hearing and believing in the Dharma of past Buddhas has benefit, each with the first half bringing up what is believed and the second half clarifying the benefit of faith, as can be understood. Fourth, there are two verses on hearing and believing in the Dharma of present Buddhas having benefit, wherein the first line is the one who can believe, the next two lines are the Buddha believed in, and the lower line is the Dharma believed in. The latter verse reveals the benefit, because obtaining the hearing of it is difficult. Another explanation states: the first half of the former verse clarifies believing in the present Buddha, and the second half clarifies the benefit of faith, meaning that through this faith one accomplishes samyaksaṃbuddha, and so forth; the latter verse reveals that the Dharma is superior and difficult to hear. Fifth, there are two verses generally concluding all the Buddha Dharmas above and concluding by exhorting one to practice and learn. Therein, the first verse exhorts upholding and preaching: the first line repeats the above Dharma, the next line exhorts upholding, the next line exhorts preaching, and the lower line praises its superiority to exhort it. The latter verse exhorts upholding and practicing: the first half exhorts practice, since through exhorting practice the two adornments are accomplished; the next line exhorts upholding, which differs from the former in that previously through upholding one was able to preach, while here through upholding one is able to practice; the lower line clarifies the benefit of practice, namely attaining bodhi.

6.16

Fifth, because he is free from discriminations lacking shame, he is named Hrīpatrāpyavana. The ten verses are divided into two: the first nine specifically praise the Buddha and the Dharma, and the latter one concludes both together. In the former, the first one praises the Dharma realized by the Buddha, with the first half on the superiority of the Dharma and the second half on the benefit of faith. The latter eight praise the Buddha's wisdom capable of realization, in two parts: the first one clarifies that the realized Dharma is complete, with the first half clarifying that all Buddhas speak of what they have themselves realized, and the next line clarifying that a single Buddha's wisdom realizes without anything unexhausted, and is therefore inconceivable. The latter seven clarify non-realization as realization, wherein the first one presents the proposition, the first half being non-realization and the second half being realization. In the first half there are five [interpretations]: first, explained in terms of wisdom, this directly realized non-discriminative wisdom does not arise from worldly discriminative wisdom, nor does it arise from delusion, form, and so forth. Therefore the Mahāyānasaṃgraha states: 'This wisdom is neither wisdom nor non-wisdom; being not wisdom means it is not discriminative wisdom, and being not non-wisdom means it is not form.' Here 'not wisdom' refers to delusion. Second, explained in terms of the object, the realized principle-wisdom only serves as a revealing cause, not a generative cause; delusion and non-wisdom are neither generative nor revealing, hence both are said 'not to arise'. Third, explained in terms of the direct conjunction of object and wisdom, because wisdom conforms to the object, it is not wisdom, and because the object conforms to wisdom, it is not non-wisdom. Fourth, explained in terms of quiescence and illumination, because wisdom is identical to quiescence, it is not wisdom, and because it does not lose illumination, it is not non-wisdom. Fifth, explained in terms of transcending duality, because the marks of wisdom are exhausted, it is not wisdom, and because there is no wisdom to depend upon, it is not non-wisdom. In the second half, only such a wisdom of non-wisdom can illuminate dharmas and destroy darkness, hence it serves as realization. In the latter six verses, the first five explain the proposition of the first half, and the latter one explains the proposition of the second half. Among the five, all have the first half bring up a metaphor and the second half join it to the Dharma: the first is the metaphor of the distinction in nature between delusion and wisdom; the second is the metaphor of both together becoming false; the third is the metaphor of the two natures contradicting each other; the fourth is the metaphor of delusion and wisdom being separated in conditions; the fifth is the metaphor of their functions not establishing each other. These five all reveal that the matters of delusion and wisdom are distinct, and neither is real. Delusion and awakening are thus cut off, and the marks of wisdom are exhausted. In the last one, explaining the superior function of wondrous wisdom, the first half brings up a metaphor: agada, here translated as 'good medicine', meaning that it can eliminate all poisons. The second half joins it to the Dharma, as can be understood. In the last one concluding both, the first half concludes the superiority of the Buddha's wisdom, and the second half concludes the superiority of the Dharma above.

6.17

Sixth, because he diligently contemplates principle and phenomena without conceptual discrimination, he is named Forest of Diligence. The ten verses as a whole praise the Buddha's non-discriminative wisdom of illumination; the first one is general, and the remaining nine are specific. In the former, the meaning that the nature and marks of all phenomena are without differentiation is known only to the Buddha; yet knowing it thoroughly and completely in all details is termed 'knowing with discrimination'; the next line [indicates] knowing comprehensively; the bottom line [indicates] knowing profoundly. In the specific [verses], each first presents a metaphor and then the doctrinal application. The first is the metaphor of the interpenetration of the true and the false: it means that the false arises based on the true, like gold displaying color. The non-dharmas are the false, illustrated by the gold color. Being without an independent substance, they are just the true, hence their nature is without difference. Moreover, the true mind accords with conditions to become dharmas and non-dharmas; the mind's essence is not different, hence the nature is without difference. Therefore the Laṅkāvatāra Sūtra states: 'The tathāgatagarbha serves as the cause of good and non-good.' Furthermore, the Nirvāṇa Sūtra states: 'Accompanying what is non-good, it is named avidyā (ignorance); accompanying good dharmas, it is spoken of as vidyā (clarity). The nature of vidyā and avidyā is not two; the non-dual nature is precisely the real nature.' This is what it means. Moreover, the 'Chapter on the Dharma Gate of Non-Duality' in the Vimalakīrtinirdeśa Sūtra is entirely of this meaning. The second is the metaphor that both are devoid of substantial reality: 'sentient beings' refers to the inner recompense, illustrating dharmas; 'non-sentient beings' refers to the outer vessel world, illustrating non-dharmas. Both lack a fixed nature and neither exists. Another explanation: because sentient beings are identical to non-self, sentient beings are not real; because non-self does not obstruct sentient beings, non-sentient beings are also not real. Principle and phenomena negate each other, so neither is real. A sūtra states: 'To be non-dual in self and non-self is the meaning of non-self.' Furthermore, because sentient beings are identical to the 'non', the mark of 'non' is also transcended; thus neither is real. The doctrinal application can be understood. The third is the metaphor that production is devoid of the mark of cessation: it means that produced dharmas are precisely unproduced, just like being devoid of the mark of cessation. Moreover, the actual mark of this future is precisely non-existent, just as the future lacks the mark of the past. The fourth is the metaphor that cessation is devoid of the mark of production: it means that produced dharmas are precisely unproduced, just like already ceased dharmas. Moreover, past dharmas are precisely devoid of the past, just as they lack the present and future. The fifth is the metaphor that the essence of dharmas is free from grasping: it means that nirvāṇa is free from marks and therefore cannot be grasped. In terms of recompense, where defilements cease is spoken of as with remainder and without remainder, but in reality the principle of cessation has no differentiation. The sixth is the metaphor that the nature is without difference: it means that the number of dharmas is not different, for dharmas are identical to the nature of emptiness. The seventh is the metaphor of becoming different by according with conditions: it means taking the number ten as the base and increasing it to multiple tens; wisdom on this basis generates understandings of hundreds, thousands, and so forth, hence it is said to be differentiated. Yet in those numbers, all are instances of tens, hence it is said that all are the original number. How much more so does that true principle accord with conditions to become different; seeking those different dharmas, they are not different from the one truth. The doctrinal application is omitted. The eighth is the metaphor of the essence being solid and indestructible: it means that although shared with the conditioned, it is eternally clear and calm. The ninth is the metaphor that clinging to difference violates sameness; this can be understood.

6.18

Seventh, comprehending the emptiness of the world is named Forest of Power Accomplishment; the meaning of the verses is to unite defilement and purity into emptiness and reveal praise for the true Buddha. The ten verses are divided into two: the first nine unite the object, and the latter one accomplishes practice. In the former, the first six rely on the nature of dependent arising to reveal non-production, and the latter three rely on the nature of the conceptually grasped to reveal signlessness. In the former, there are two: the first four reveal that worldly dharmas are unproduced, and the latter two analogously reveal the supramundane. In the former, the first two concern the emptiness of persons (pudgala-nairātmya), and the latter two concern the emptiness of dharmas (dharma-nairātmya). In the former, the first verse and a half traces the branches back to the root, and the latter half uses the root to reveal the branches. This means that the mind transforms according to perfuming to produce sentient beings; since the mind is like an illusion and not real, how could the sentient beings that are identical to the mind be real? In the bottom two [verses], the first indicates that because they do not know the falsity of the world, they continue to transmigrate in the empty world; the latter indicates that because they do not know the suffering of the world, they constantly drift in the world of suffering. Here, that the world is neither self-made nor made by another has four levels: first, in terms of non-Buddhists (and so forth). In the bottom two analogously revealing the supramundane, the first presents the topic, meaning that reversing this world is called the supramundane. Since the world is already empty, how could there be a supramundane that could be grasped? Hence it says: 'Both are not real.' The upper half is the real principle, and the lower half is conceptual delusion. In the latter verse explaining this, the first three lines explain and reveal the emptiness of the world; the bottom line indicates that because there is no world to be contrasted with, the supramundane is also not real. Moreover, based on this text, it merely negates the world to name it 'supramundane' without any other distinct indication; therefore it too is empty. In the second, relying on the conceptually grasped being signless, there are also two: the first two concern worldly emptiness, and the latter one analogously concerns the supramundane. In the former, the first one inquires into conceptual feelings, and the latter one reveals the principle. In the former, the first line inquires into essence, the next line inquires into marks, and the lower two lines explain ordinary delusion. In the latter verse, the upper half explains the non-existence of emotional clingings, and the lower half explains the manifestation of the nature of principle. In the latter analogously concerning the supramundane, the Buddha and the Dharma are supramundane, yet both in terms of emotional calculation are entirely non-existent. Below, accomplishing practice is explained: the upper half eliminates the false and sees the true; the lower half explains that the Dharma-Buddha constantly manifests.

6.19

Eighth, illuminating the Buddha's dharmakāya is named Forest of Steadfastness, praising the quiescence of the essence of the Buddha's dharmakāya. The ten verses are divided into two: the first seven reveal the dharma, and the latter three accomplish contemplation. In the former, the first two establish the two headings of subject and object: first, revealing the quiescence of the essence which is praised, meaning that the earth produces grass and trees, yet seeking the seeds of grass and trees within the earth is truly impossible, which illustrates that the Buddha manifests differentiations in response to capacities, but seeking any differentiated intent within the Buddha is impossible; hence below it says: 'The immeasurable bodies are not the Buddha,' and so forth. Later, it reveals that the praising subject is equal; this is evident. In the five below that broadly explain, first three verses explain the emptiness of the aforementioned praising subject: 1. explaining that karma is not existent; 2. using karma to analogize the body, the body is also not existent; 3. using karma and the body to analogize consciousness, consciousness is also not existent. In the two verses below explaining that the aforementioned object of praise is non-existent, they first explain the great function of responding to capacities, and then explain that the essence is not plural. In the three below explaining the benefit of practice: 1. the benefit of realizing and seeing the dharmakāya; 2. breaking marks and returning to truth; 3. realizing reality and departing from marks.

6.20

Ninth, because of contemplating the tathatā of the mind, he is named Forest of the Tathāgata. The ten verses are divided into two: the first six explain the mind creating ordinary beings, and the latter four explain the mind raising up the noble. In the former, the first four verses and a half present metaphors, and the latter half verse is the doctrinal application. In the former, the first two are the metaphor of a painter producing a painting, illustrating false dharmas relying on the true; the next two explain the metaphor of the painting mind producing a painting, illustrating the false relying on the mind; the latter half explains the metaphor of the painter not knowing the painting mind, illustrating the absence of deliberate knowledge in dependent arising. The intended meaning here is that all sentient beings depend on the true dependent arising; the mind of the fundamental consciousness, perfumed by nominal designations, factors of existence (aṅga), view of self, and so forth, manifests the bodies of the six destinies. Dependent arising is fictitious; it does not obstruct nothingness, nor does it destroy existence. Therefore, synthesizing it involves two gates: if one synthesizes conditions to follow the real, differentiated marks are exhausted and there is only the one tathatā; if one subsumes branches back to the root, the different forms of the six destinies only turn according to the mind. Regarding the first, dependent arising is not maintained, because it is the gate of tathatā; regarding the latter, dependent arising is not destroyed, because it is the gate of arising and ceasing. Therefore, maintaining and destroying are not two, but are solely the one dependent arising; the two gates are unobstructed, being solely the one mind. Hence the Awakening of Faith states: 'Relying on the dharma of the one mind, there are two gates: first, the gate of the mind as tathatā; second, the gate of the mind as arising and ceasing. Yet these two gates each universally subsume all dharmas.' This is what it means. Now, in this text, the painting also has two meanings: first, relying on the wall, it is solely flat; second, relying on the painter's skillful mind, it appears to have high and low. The first two verses explain the first gate: the upper half of the first verse illustrates distributing differences according to perfuming; the next line reveals that difference lies in false feelings; the bottom line indicates that marks are exhausted and identical to the true. The four great elements illustrate the true mind. The colored pigments illustrate the fictitious marks of dependent arising. The upper half of the latter verse explains that the true and the false are not identical: the upper line illustrates that what can create is not what is created; the true that subsumes the false is not identical to the false, because its nature is true; the lower line illustrates that what is created is not what can create; the false that relies on the true is not identical to the true, because its nature is fictitious. The lower half explains that the false does not depart from the true: it means that through the fictitious penetrating the true, when the fictitious is exhausted the true appears, hence it says 'not departing.' Therefore they are not apart, not different, and not identical; contemplate this. The next two verses explain the painted image relying on the painting mind, illustrating the latter gate of arising and ceasing: this painter's mind illustrates the transforming mind such as the fundamental consciousness; the painted colors illustrate the recompense transformed by the body of the five aggregates. The upper half explains that subject and object are not identical; the lower half reveals that root and branches do not depart: because the mind is the root and the form is the branch, they are not identical; because the mind transforms into recompense, they do not depart. This explains that the mind can transform into the object; the mind's essence is not the object, and the object transforms from the mind, so the mark of the object is not the mind. Because it transforms from the mind, the object does not depart from the mind; because it can transform into the object, the mind does not depart from the object. Therefore, although they are neither identical nor separate, crucially it is consciousness-only, not object-only. Question: The previous verse only explained that the colors do not depart from the four great elements, and did not explain that the four great elements do not depart from the colors; why is it different from this? Answer: The former explained that the true does not transform into the false, whereas this reveals that the mind transforms into the object; hence they are not the same. The upper half of the latter verse explains the painter's skillful mind, illustrating that the transforming consciousness takes non-abiding as its root, hence it is inconceivable. The lower half reveals the manifested painted colors, illustrating that the transformed marks each manifest from the mind, having no substantial entity that can mutually know one another. The latter half indicates that the painter does not know that these paintings all manifest from the mind, illustrating that sentient beings are deluded about the measure of their own minds. The next verse and a half is the doctrinal application, which can be understood. In the second, explaining the mind raising up the Buddha: 'Just as the mind is, the Buddha is also like this'—taking the ordinary to analogize the Buddha: just as the mind creates the ordinary, producing the Buddha is also like this; both arise from the mind. 'Just as the Buddha is, sentient beings are thus'—taking the Buddha to analogize the ordinary. The lower two lines synthesize to reveal identity, meaning that the mind makes the Buddha, so mind and Buddha are without difference; the mind makes ordinary beings, so mind and ordinary beings are without difference. That which relies and that on which it relies are identical, hence it says 'without difference.' Another explanation: this is the second part, concluding and exhorting practice, where the first verse harmonizes and concludes root and branches. Root and branches have three aspects: 1. only the root, meaning that true principle in terms of the pure nature, original enlightenment, is named Buddha; 2. only the branches, meaning the transformed sentient beings; 3. both, meaning the mind that can transform, because it can transform relying on the true. These three of dependent arising are interfused without obstruction; according with any one, it completely subsumes [the others], and the remaining natures are not different, hence it says 'without difference.' The next verse presents the benefit to exhort cultivation: the upper half explains that the Buddha already knows, presenting the superior to exhort the inferior; the next line exhorts the inferior to be identical to the superior; the bottom line concludes by clarifying the benefit of knowing. The next verse explains that body and mind are neither identical nor separate: in the upper half, body and mind are differentiated in marks, hence not identical; in the lower half, the body manifests relying on the mind, hence not separate. The next verse exhorts cultivation: the upper half presents what is sought; the lower half exhorts relying on the contemplation of principle. It means that entering reality by uniting this mind is precisely the Tathāgata, whereas reversing this is going away. Another explanation: it is also because the mind transforms into the Buddha's marks to manifest.

6.21

Tenth, knowing that the Buddha's essence and function are deep and vast, he is named Forest of Wisdom. The ten verses are divided into three: first, three praise the Buddha's dharmakāya as free from marks; next, one explains that one who can praise the Buddha attains great merit; finally, six praise the Buddha's responsive manifestation of form and sound. In the first [part], the first [verse] explains freedom from the marks of the six sense-objects: the first line is free from the three sense-objects of scent, taste, and tangibles, hence it says 'inapprehensible'; the next line is free from the sense-object of visible form; the next line is free from the sense-object of sound; the bottom line is free from the sense-object of mental phenomena. The next [verse] is free from the marks of being limited and immeasurable: 'immeasurable' is many, and 'limited' is few; both are false reckonings and equally inapprehensible. The next [verse] is free from the marks of speech, which has two meanings: first, it means that speaking when one should not speak—such as at the eight inauspicious times—brings no benefit to oneself or others. Second, not knowing that the dharmakāya is not a sphere of speech, yet claiming to explain it to others according to words, one falls into the four slanders of existence and non-existence and so forth, thereby deceiving oneself and others, as in the five faults of grasping meaning according to sound described below. The preceding two verses explain that in the dharmakāya the places of mental activity cease; this verse explains that the path of words is cut off, and hence it is inconceivable. The second single verse explains the merit attained by praising the Buddha, which can be understood. The third [part] praises the Buddha's virtues of responsive manifestation; its six verses are divided into two: the first three explain the marks of the Buddha's body, meaning that having no body he manifests a body, yet the body is itself without body; the latter three explain the marks of the Buddha's speech, meaning that having no sound he manifests sound, yet the sound is itself without sound. In the former [three], the first is the simile of what is manifested not being real, meaning that just as a wish-fulfilling jewel, when reflected upon by yellow cloth, turns yellow. This has two meanings: first, the jewel is not yellow yet manifests yellow; second, the yellow that is manifested is not real yellow. The Buddha's body is also like this: it manifests as it reflects the capacity [of beings]. The two meanings correspond to the simile, hence the lower line answers, 'The Buddha is also like this,' which should be known as explained at length in the Jñānālaṃkāra Sūtra. The second is the simile of the manifesting agent being free from being seen, meaning that form is manifested depending on space, yet space cannot be seen; this illustrates that the Buddha manifests form in response to capacities, yet the Buddha is not form and cannot be seen. The next one adduces the phenomenon to match [the simile], referring to the Buddha-ground. Great wisdom has two meanings: first, the meaning of being perfectly luminous, which was revealed by the preceding simile; second, the meaning of being free from marks, which was revealed by the latter simile. Both entail manifesting form in response to capacities while not being form, hence it says 'none can behold it.' In accordance with this passage, it is evident that the self-enjoyment body lacks coarse virtues such as visible form. The Buddhabhūmi-upadeśa [states] (and so on). In the second [part], which explains the Buddha's spoken sounds, the first [verse] explains that it is neither sound nor non-sound, each half-verse revealing one [aspect]; because one accords with the signifier to realize the real, it says that apart from sound one cannot know it. The next [verse] praises the profound and encourages study: the benefit of adorning the unsurpassed path by heading toward the real, and the benefit of distancing oneself from all delusions by relinquishing the false. The final [verse] explains that it is neither speaking nor non-speaking, each revealed by a half-verse, which can be understood. It is also evident that on the Buddha-ground there is no speaking, and that speaking resides in responsive conditions.

6.22

Chapter 17: The Ten Practices of the Bodhisattva Guṇapuṣpasamuccaya (Cluster of Merit Flowers)

6.23

First, as for explaining the name: the benefiting and moistening essence of the ten pāramitās is called 'merit'; having the efficacy of adorning and inducing [the fruit] is like flowers bearing fruit, and the interweaving of manifold practices is like a 'flower cluster.' Furthermore, 'merit' is the essence of the practices, 'flower' is the function of the practices, 'cluster' is the mark of the practices, and 'bodhisattva' is the person; having those virtues, it is an appositional compound (bahuvrīhi). This is an alternative name for Guṇavana (Forest of Merit), similar to the 'Vajradhvaja Pariṇāmanā Chapter' below. 'Ten practices' refers to the factors of the stage, so it is named by including a number. The ten practices of a bodhisattva are also designated by the dependent genitive (tatpuruṣa), with person and Dharma titling the chapter.

6.24

Second, as for the purpose of its occurrence: since the preceding introductory section has already been manifested, the main doctrine should now be revealed. Furthermore, since the preceding assembly has already gathered, the next step is the actual expounding and conferral; therefore it occurs next.

6.25

Third, as for the doctrinal purport, there are three [aspects]: first, explaining it according to the method of lodging the stages within the three vehicles; second, explaining the method of distinct practices; third, the method of the stages of Samantabhadra's practice in the One Vehicle. In the first, the various sacred teachings explain many approaches scattered throughout, which can be gathered into ten: 1. Within the two pāramitās of cause and fruit, this is the stage of the causal pāramitā. 2. Among the seven asaṃkhyeyas, it is subsumed under the second asaṃkhyeya of vigorous practice among the three prior to the bhūmis. 3. Among the four practices prior to the bhūmis, it accomplishes the practice of the samādhi that shatters the vessel of space. 4. Among the revealing causes (vyañjaka-hetu) of the four virtues of the dharmakāya, it accomplishes the seed of the revealing cause for the virtue of bliss. 5. Among the four kinds of persons of upāya prior to the bhūmis, it is the third, the person of the ten practices. All the above are as explained in the Liang translation of the Mahāyānasaṃgraha and so forth. 6. Among the six wisdoms, it is the second stage of reflective wisdom (cintā-mayī). 7. Among the six patiences, it is the patience of practice. 8. Among the six gotras, it is subsumed under the gotra of nature (gotra-bhūmi). All the above are as explained in the Benye jing and so forth. 9. Among the three dhāraṇīs, it is subsumed under the dhāraṇī of practical upāya, as explained in the Yogācārabhūmi and the Bodhisattvabhūmi. 10. Among the removal of the four hindrances prior to the bhūmis, it is the third: subduing and removing the śrāvaka's fear of suffering, enabling the attainment of the retribution of a silver-wheel-turning king who rules over three continents. Second, explaining its distinct practices: the second stage of the gotra of nature in the Renwang jing has ten minds, namely contemplating the body, feeling, mind, and dharmas, along with impurity, suffering, impermanence, and non-self; the three roots of wholesomeness, namely giving, benevolence, and wisdom; and the three applications of mindfulness, namely patience regarding past causes, patience regarding present causes and fruits, and patience regarding future fruits. It has already transcended notions of self, person, knower, seer, sentient being, and so forth, and cannot be destroyed by the inverted notions of non-Buddhists. The Benye jing is also the same. Furthermore, practices are of two kinds: first, general, referring to the ten practices of faith and so forth; second, distinct, referring to these ten pāramitās; here it explains the distinct, not the general. Within the distinct there are again two: first, causal; second, fruitional; here it explains the causal pāramitās. All of these lodge the Dharma to reveal the practices according to the teaching of the three vehicles. Third, explaining Samantabhadra's practice according to the Perfect Teaching: these ten practices fully subsume all the practices in the preceding and succeeding stages without exception; therefore, when this stage reaches fulfillment, it arrives at the ultimate stage. As it is said upon the completion of the tenth practice: 'Entering the unimpeded liberation of the Tathāgata accomplished through mastery of the Indra's net dharmadhātu, becoming a hero among men, roaring the great lion's roar, and turning the unimpeded dharmacakra as a dharmacakra king,' and so forth. Explanation: This refers to a bodhisattva in the ultimate [reach of practice], who is still not a Buddha, because the fruitional division is properly ineffable.

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華嚴經探玄記 — Classical Chinese