華嚴經探玄記 7

English (machine translation) 7

Language: English

7.1

Expounded by Fazang, śramaṇa of Western Monastery of the State of Wei

7.2

Chapter Nineteen: The Tathāgata Ascending to the Hall of All Jewels in Tuṣita Heaven

7.3

From here below, the Fifth Assembly is clarified; the four gates are the same as above.

In explaining the name, regarding the name of the assembly: in terms of place it is named the Tuṣita Heaven Assembly; in terms of host it is named the Vajradhvaja Assembly; in terms of dharma it is named the Ten Dedications Assembly. Regarding the chapter title: "Tathāgata" clarifies the Buddha's dharmadhātu body; "ascending" is responding to capacities and giving rise to function; "Tuṣita" is the place responded to; these three meanings form the title. Furthermore, responding to this Joyful Contentment Heaven signifies the completion of worldly practice. "All jewels" signifies the subsumption of practices across many gates, precious and mutually adorning.

7.5

Second, the purpose of coming: first, the assembly comes in order to answer the previous questions on the ten dedications. Furthermore, previously understanding and practice were clarified, and now great vows are generated; if vows were not generated, there would be fear of realizing the unconditioned, hence it comes next. Also, it turns the previous understanding and practice toward true realization. Second, the chapter's coming: being about to expound the Dharma, one first distinguishes the place relied upon, hence it is clarified. Furthermore, the previous assembly having ended, this is the beginning of responding to the next, hence this is distinguished first.

7.6

Third, the central purport: first, the assembly's purport, which also has person and dharma, host and companion, teaching and meaning, each with essence, characteristics, and function, which can be understood in accord with the preceding. Furthermore, taking inexhaustible practice dedicated with great vows as this assembly's purport will be analyzed below. The chapter's purport: the heavenly king adorning the vessel-hall that matches the dharmadhātu is the capacity to evoke; the Tathāgata with a body-cloud that pervades the dharmadhātu is the capacity to respond; evoking and responding harmonize without movement, motionless and serene yet manifoldly arising, possessing the virtues of conditioned arising: this is the chapter's purport.

7.7

Fourth, explaining the text: this assembly has three chapters: the first two are the introductory section, and the latter one is the principal teaching. Why is there no subsequent progression? Because subsuming the previous understanding and practice collectively serves as the skillful means for progressing to the bhūmis, and dedication in its own essence is naturally superior progress, therefore there is none. Throughout this sūtra, there are four such instances: (1) at the point where practice is complete and one enters a stage, like when faith is complete in the "Bhadramukha" chapter, collectively serving as the skillful means for entering the abodes; (2) at the point where inferential [practice] is complete and one enters realization, like in this "Dedication Chapter" where the first asaṃkhyeya is completed, collectively serving as the skillful means for entering the bhūmis; (3) at the point where effort is complete and one enters effortless action, like at the beginning of the eighth bhūmi where it collectively subsumes the previous seven bhūmis as skillful means, where the second asaṃkhyeya is completed; (4) at the point where causal stages are fully accomplished, like at the beginning of the tenth bhūmi where it subsumes the previous nine bhūmis as skillful means for entry, subsumed at the point where three asaṃkhyeyas are completed. The rest, being connections between identical stages, have separate skillful means, and thus are not of the same pattern. Regarding the introductory section above, the distinction between the two chapters and two introductions is distinguished as before.

7.8

In the first chapter there are seven: (1) the original assembly manifesting completely; (2) ascending here without moving; (3) the heavenly king adorning the place; (4) welcoming the Buddha and presenting offerings; (5) beholding the Buddha's superior virtues; (6) the heavenly king reverently requesting; (7) accepting the request and accomplishing benefit. The first means that the previous assemblies where the Dharma was expounded—in the ten directions, under the tree of awakening, in Universal Light, Trāyastriṃśa, Yāma, and so forth—have not dispersed at all; ascending here to expound is simultaneous with those. Therefore, horizontally pervading the ten directions and vertically running through the eight assemblies, the Dharma is expounded simultaneously, before and after, without obstruction. The remaining points are as expounded previously.

7.9

In the third [part], on adorning the place, there are two [sections]: first, explaining the adornment of the one direction; second, concluding by bringing together the adornment of the ten directions. In the first of these, there are two: first, "remotely seeing the Buddha" explains the seeing of the supreme conditions; second, from "then upon..." downward displays the adornment of the supreme seat. Within that, it first explains generally, and later from "with immeasurable..." downward distinguishes specifically. In the first part, because this seat is constituted by real virtues, it therefore possesses thirteen kinds of perfected marks: first, its own mark, meaning that the jeweled seat is complete in virtue; second, its causal mark, meaning that it is produced by past wholesomeness; third, its indestructible mark, because of the Buddha's protective mindfulness; fourth, its supreme mark, because it is produced by many causes; fifth, its truly pure mark, because it arises from the Buddha's pure dharmas; sixth, its common mark, because sentient beings jointly adorn it and share in its enjoyment; seventh, its mark of possessing virtues; eighth, its mark of being free from faults; ninth, its subtle and marvelous mark, because one never tires of beholding it; tenth, its supramundane mark; eleventh, its unstained mark; twelfth, its commonality mark, meaning that its characteristics are shared in existing in the world, constituted through the aggregation of conditions; thirteenth, its inexhaustible mark, meaning that sentient beings' seeing of it cannot be exhausted; it is also a profoundly deep mark, because it is solely the realm of the Buddha. In the second part, the specific display, the first sentence designates it; second, from "namely..." downward it properly displays it. Within this there are two: first, distinguishing the adornment of the receptacle world; second, from "a million devatās..." downward distinguishing the adornment of the world of sentient beings—here, it also partially has the meaning of the [world of] enlightened wisdom. In the first part, there are also two: first, the adornment of external phenomena; second, from "a million koṭis of spiritual powers" downward, explaining the adornment of internal dharmas. In the first part, there are two: first, the adornment of visible forms; second, from "a million koṭis of heavenly canopies, banners, and all jeweled bells" downward, the adornment of sounds. In the first part, there are four: first, the adornment of miscellaneous phenomena, of which there are fifty-two kinds; second, from "a million koṭis of great ocean moons" downward, the adornment of specific phenomena, among which jewels are of twenty-one kinds, kingly fragrances of seventeen kinds, and clouds and rains of twenty-one kinds; third, from "a million koṭis of heavenly jeweled banners" downward, reiterating the miscellaneous adornments, of which there are twenty-nine kinds; fourth, from "heavenly miscellaneous jeweled robes" downward, reiterating the specific adornments, among which robes and banners are each of ten kinds. In the second part, the adornment of sounds, there are forty-two phrases, divided into two: first, musical sounds are of ten kinds; second, from "wondrous sounds" downward explains the sounds of Dharma. Within this, there are two: first, praising generally the virtues of the Triratna; second, praising specifically the virtues of the bodhisattvas of the ten abodes. In the first of these, there are three: first, ten phrases praising the virtues of the Buddha jewel; second, from "praising all bodhisattvas" downward, four phrases praising the virtues of the Saṃgha jewel of bodhisattvas; third, from "praising the deep Dharma" downward, eight phrases praising the virtues of the Dharma jewel bringing about benefit. Second, specifically praising the virtues of the ten abodes: because this is the primary rank that encompasses causal practices, this can be understood. The external adornment is completed. Second, as for the adornment of internal dharmas: this is also the aforementioned adornment, but now distinguishes that, once adorned, it gives birth to supreme virtues, revealing the seat's virtuous function. Within this, there are thirty-one phrases, divided into three: first, thirteen phrases setting forth the miscellaneous practices of faith, vigor, mindfulness, concentration, wisdom, and so forth—the pure liberation is the inconceivable liberation; second, there are eleven phrases on the practices of the ten pāramitās, among which the final phrase concludes the ten pāramitās, as can be understood; third, from "universally entering..." downward, seven phrases explaining the issuing forth of the great function of the three karmas—this is the three karmas of the lion throne, because environment and sentient beings are unobstructed. The adornment of the receptacle world is completed. In the second part, the adornment of the world of sentient beings, there are also two: first, there are fifty-eight assemblies of external marks of adornment; second, from "emitting the pure vows of bodhisattvas" downward, the adornment of internal dharmas. In the first of these, there are two: first, forty-four display the adornments of the assemblies of humans and devas; second, fourteen distinguish the adornments of the assemblies of bodhisattvas. In the first part: first, fifteen [are] humans, devas, the eight classes, and so forth of the desire realm; second, twenty-nine [are] the devas of the form realm, and so forth. However, other sources explain that within the four dhyānas there are three heavens each; here there are four each because one is general and the other three are specific. That is, within the first dhyāna, the Brahma-retinue Devas; in the second dhyāna, the Light Devas; in the third dhyāna, the Purity Devas; in the fourth dhyāna, the Dense Body Devas—each of these is general, and so it is different. Furthermore, within the fourth dhyāna, the "Slightly Dense Body" is in other sources called the Merit-Loving Deva (Punyaprasava); "Immeasurable Dense Body" is called the Merit-Arising Deva (Puṇyaprasava); "Dense Fruit" is the Fruit-Treasure Deva, also named Abundant Fruit (Bṛhatphala)—because the bodily action of the devas of the fourth dhyāna is severed, with neither inhalation nor exhalation, all are named "dense." Next are the five pure-abode heavens (śuddhāvāsa); later, when it further mentions "a million koṭis of various devas," these should be the devas of the formless realm. Since it does not state their names, it may pervade all of them. In the second part, on the bodhisattva assembly, the first ten reveal virtuous function according to the names of their primary ranks; the last four are spoken under the names of devas. All of the above are the real virtues of the sovereign distinctions of the dharmadhātu within the ocean-seal (sāgara-mudrā), brought about because persons and dharmas are unobstructed, and environment and sentient beings are blended together. Second, as for the internal dharmas: this is also the aforementioned adornment, but here the adornment has already accomplished virtues capable of supreme function. There are twenty phrases on the marks of practice of the Dharma gates, which can be understood. The above adornment of the seat in the one direction is completed. Second, "such worlds..." concludes by extending across the inexhaustible worlds of the ten directions where seats are laid out, as can be understood. The above explanation of the heavenly kings of the ten directions adorning the principal and retinue seats is completed.

7.10

In the fourth [part], on welcoming the Buddha and presenting offerings, there are two: first, going forth to welcome and presenting offerings of their own allotment; second, from "the Buddha's spiritual power..." downward, setting forth supreme progress offerings. In the first part, there are two: first, the devas present heavenly offerings, wherein they first rain down ten kinds of offerings, and afterwards emit crowds from their bodies to jointly behold and pay reverence; second, from "incalculable..." downward explains the bodhisattvas presenting supramundane offerings. In the second part, the supreme progress offerings, there are also two: first, the devas present heavenly offerings; second, the bodhisattvas present supramundane offerings. In the first of these, there are four: first, the Buddha's power causes the devas to behold what is rare and rejoice for themselves. Second, from "asaṃkhyeya..." downward, they fill their robes with flowers and so forth, approaching the Buddha to scatter and offer them. Third, from "koṭi nayuta..." downward, they adorn empty space at the place where the Buddha walks. There are ten kinds within this: the first is general, the other nine are specific. In the specific ones, each first gives rise to a supreme mind, and later presents wondrous offerings, as can be understood. Fourth, from "countless koṭis..." downward, they emit offerings from their bodies, offering them to the Buddha on the road, with eight phrases, as can be understood. Second, in the bodhisattvas presenting supramundane offerings, there are three: first, emitting offerings from the mental karma; second, emitting offerings from the bodily karma; third, praising the Buddha through verbal karma. In the first of these, there are two: first, generally displaying the matter of offerings; second, from "all jeweled canopies..." downward, specifically explaining offering to the Buddha. In the first of these, there are two: first, the designation, meaning that being free from the three realms designates the limit of the offerings. Arising from true dharmas designates the cause of the offerings. In the explanation below: first, explaining the limit—because they are free from afflictions, because their compassion is universal, because their wisdom is profound, and because solely the Buddha can know them, they are free from the three realms. Below, explaining the cause: because they arise from four causes, they are named "arising from real dharmas": first, firm faith, which is preparatory wisdom; second, inconceivable wholesomeness, which is fundamentally realized wisdom; third, transformations, which is subsequently attained wisdom; fourth, true dharmas, which is the principle realized. Since they arise from these, they also accord with nature and are equal, and therefore are sealed and confirmed by the seal of the dharma of non-action. Below, distinguishing specifically the nine kinds of offering to the Buddha, each possesses five meanings: first, presenting the matter of offering; second, pervading the dharmadhātu, explaining accord with the true nature; third, using them to offer to the Buddha; fourth, surpassing the heavens to reveal supremacy; fifth, setting forth the cause. Furthermore, the first four are the limits in the general [section] above, and the last one is the cause above. In the offering of the elevated seat, "mind and object are equal to the Buddha" explains that their realization of the principle is identical to the Buddha's. Setting up the seat relying on this makes the seat also identical to the Buddha's realm, because these bodhisattvas are all at the ultimate rank of Samantabhadra, where cause and fruit are equal. The rest may be understood by analogy. In the second part, offerings of bodily karma, eight cloud-offerings are emitted from their bodies, as can be understood. Third, from "immeasurable bodhisattvas..." downward, the offerings of verbal karma, praising the Buddha's dharmakāya's boundless virtues, can be understood.

7.11

Fifth, within [the section on] beholding the Buddha's supreme virtues, there are two parts: first, the great assembly beholds the cloud of the Buddha's dharmadhātu-body; second, from "At that time, the Tathāgata" onwards, clarifies the Buddha's intention in manifesting this body-cloud. Within the former there are also two parts: first, seeing the boundless virtues and functions of the dharmadhātu-body; second, from "At that time, the devas saw the Tathāgata's body" onwards, clarifies seeing the inexhaustible, wondrous functions of the light of the Buddha's body. Within the first part, how could this manifested and seen dharmadhātu-body of the Buddha have any limitation? For now, relying on the concluding text below, it is divided into ten gates. Within this there are two parts: first, revealing the virtues of the ten gates; second, from "mindfully contemplating in this manner" onwards, concluding with the names of the ten gates. In the former, distinguishing these ten gates constitutes ten sections; however, looking toward the concluding text below, their sequence is slightly different. From the beginning up to "pure roots of goodness," it leaps forward to explain the tenth gate, Seeing the Buddha Manifest Inconceivable, Sovereign Spiritual Powers. Here, it first cites the perceivers, and then reveals the Buddha's body that is seen. "Immeasurable" directly reveals the unlimited body of the dharmadhātu, revealing that there is nowhere beneath the bodhi-trees of all prior worlds where it is not manifested. "Inconceivable spiritual steps" reveals that without departing from the tree of awakening, he ascends to the heavens, and so forth. In the text there are four [points]: first, wondrous functions benefiting sentient beings; second, from "pervading" onwards, virtue universally benefiting beings; third, from "accomplishing" onwards, profound function inspiring reverence; fourth, from "in accord with what" onwards, responding to capacities and effecting liberation. Second, from "Manifesting the Tathāgata" onwards, it turns back to explain the first gate, The Great Assembly Mindfully Contemplating the Tathāgata in This Manner. Here there are two parts: first, clarifies that the Tathāgata manifests his own supreme virtues—namely, great merit, great wisdom, great samādhi, and the pervasiveness of his essence; second, from "causing all" onwards, broadly benefiting sentient beings. Within this there are three [points]: first, benefiting those prior to the bhūmis; second, from "all are able" onwards, benefiting those above the bhūmis; third, from "all Dharma-clouds" onwards, benefiting them by bringing fruition to completion. Third, from "By means of right awakening" onwards, explains the second gate, Contemplating Right Awakening. Here there are two parts: first, clarifies that self-awakening is completed, namely, first awakening to the realm of conventional truth, and second, from "at the non-retrogressing" onwards, awakening to the realm of ultimate truth; second, from "teaching and transforming all" onwards, clarifies that awakening others is completed. Fourth, from "Manifesting the physical body" onwards, explains the third gate, Entering the Abyss of Wisdom. Here, the physical body is the basis from which wisdom arises. Below, revealing the aspects of wisdom has four [points]: first, the wisdom of contemplating sentient beings; second, from "skillfully understanding" onwards, clarifies the wisdom of knowing the Buddha's ten powers, and so forth; third, from "abiding in all" onwards, the wisdom of knowing Dharma gates; fourth, from "all being able" onwards, clarifies completing the ocean-abyss of wisdom. Fifth, from "The sun of the Tathāgata" onwards, explains the fourth gate, Entering the Ocean of Virtues. Here there are four virtues: 1. the virtue of unobstructed stillness and function, meaning that the sun illuminating capacities never sets, while he constantly abides in the Buddha's tranquil extinction; 2. from "regarding 'I' and 'mine'" onwards, clarifies the virtue of great practice free from defilement; 3. from "among the great assembly" onwards, clarifies the virtue of great wisdom free from attachment; 4. from "with great compassion" onwards, clarifies the virtue of gathering and transforming with great compassion. Here, it first cites the transformative deeds; from "skillfully discerning all" onwards, it clarifies the intention of transformation, meaning discerning for sentient beings the practices of bodhisattva wisdom, faith, and so forth, causing them to accomplish right awakening, which then manifests the Buddha's heart of great loving-kindness, revealing the Buddha's compassion. Were it not so, how could they abide within the Buddha's heart of loving-kindness? Sixth, from "The Buddha's body is immeasurable" onwards, explains the seventh gate, Correctly Knowing the Tathāgata. Here, it first distinguishes the Buddha's physical and verbal karmas; second, from "regarding the past and future" onwards, clarifies the Buddha's mental karma. Here there are two parts: first, illuminating the three periods to gather sentient beings; second, from "universally in" onwards, pervading the ten directions to transform beings. Seventh, from "The moon of the Buddha's wisdom" onwards, explains the fifth gate, Wisdom Reaching Space. A subsequent text says: "The bodhisattva's cooling moon / wanders through ultimate space." Here it reveals that the moon of the Buddha wanders in space. Here there are two parts: first, clarifies unobstructed wisdom illuminating emptiness—first illuminating the real, then from "mind of wisdom" onwards, illuminating the conventional, and finally, from "all worlds" onwards, converging the conventional to reveal the real; second, from "adapting to sentient beings" onwards, wisdom benefiting beings without attachment. Here there are three [points]: 1. manifesting the body to bring benefit, with "clearly understanding" onwards clarifying non-attachment; 2. from "complying with" onwards, the benefit of uprooting suffering and separating from defilement, with "never" onwards indicating non-attachment; 3. from "correctly contemplating" onwards, the benefit of bringing about good, with "eternally separated" onwards indicating non-attachment. Eighth, from "Emitting nets of light" onwards, explains the eighth gate, Contemplating the Pure Karmic Marks and Characteristics of the Tathāgata. Here there are two parts: first, the Buddha's light radiates and manifests; second, from "causing the entire assembly" onwards, clarifies that the assembly follows the light and sees the Buddha's pure karmic marks and characteristics throughout the ten directions. Here there are two parts: first, seeing the Buddha's own marks and karma, meaning first seeing the marks and characteristics the Buddha manifests in the lands of the ten directions, and then from "the bodhisattva's practices" onwards, seeing the Buddha's pure karma, namely, first seeing the pure karma of benefiting oneself, and from "skillfully discerning" onwards, the pure karma of benefiting others; second, from "accomplishing" onwards, seeing the Buddha's capacity to bring about the marks and characteristics of others, namely, first the ability to accomplish, and then from "all are caused to accomplish" onwards, that which is accomplished. Ninth, from "Sovereign Dharma King" onwards, turns back to explain the sixth gate, Knowing the Field of Merit for Sentient Beings. Here there are two parts: first, general presentation; second, specific presentation. In the general, it first radiates and manifests the supreme marks of the Tathāgata as a field of merit; then it explains and reveals the supreme meaning, as it is supreme because it arises in dependence on wisdom and conditions. In the specific, it reveals ten kinds of virtues of the Tathāgata as a worldly field of merit: 1. the virtue of his physical body and wisdom pervading the world; 2. from "unobstructed heavenly silk bands" onwards, the virtue of supreme merit descending to capacities—these two are the essence of the field; appearing as a field, its meaning of generating merit resides in the world, hence both are said to be "worldly." From here below, it clarifies benefiting beings and fulfilling virtues, revealing the supreme function of the field: 3. from "Unexcelled Guide" onwards, clarifies the Guide's virtue of skillful guidance—the vehicle of fearlessness is the place where the Guide traverses; 4. from "All worlds" onwards, clarifies the King of Physicians' virtue of skillful healing—first curing the obstacles of afflictions, next from "skillfully able" onwards, causing separation from painful retribution, and then from "in accord with their" onwards, causing separation from bad karma; 5. from "Manifesting a Buddha's body in accord with what is appropriate" onwards, the virtue of manifesting a body in accord with needs to increase good; 6. from "All sentient beings" onwards, the virtue of awakening the confused and pacifying the fearful; 7. from "The Tathāgata is most supreme" onwards, the Wisdom King's virtue of illuminating and instructing; 8. from "Immeasurable virtues" onwards, the virtue of causes being complete and fruits pure—here the first phrase indicates the fruit, and from "karmic practices" onwards reveals the completeness of causes, meaning that the karmic practices cultivated in the world during the causal stage can only induce and show worldly retributions, but when wisdom reaches the other shore and buddhahood is attained, all previous practices are made pure because they transcend defilement; 9. from "Able to fulfill" onwards, the virtue of fulfilling worldly vows; 10. from "Showing the world" onwards, the virtue of being a friend to the world. Therefore the Buddha is called a supreme field of merit. Tenth, from "The light is pure" onwards, turns back to explain the ninth gate, Correctly Knowing the Dharmakāya Universally Illuminating the Ten Directions. Here there are seven [points]: 1. illuminating and eliminating obstacles to practice, citing the first among the six defilements; 2. from "causing all" onwards, purifying their practices and vows; 3. from "equally contemplating" onwards, the virtue of destroying defilement and giving rise to purity—in "equally contemplating" and so forth, the Buddha's wisdom universally illuminates; "giving rise to pure karma" causes the cultivation of antidotes; "subduing māras" destroys conditions of defilement; "extinguishing afflictions" eliminates causes of defilement; "generating power" is the accomplished virtue, referring to the ten powers; 4. from "All worlds" onwards, destroying delusion and conferring wisdom—the previous destroyed the four entrenchments, while this extinguishes fundamental ignorance; first destroying delusion, and from "giving the Dharma" onwards, conferring wisdom; 5. from "The Tathāgata's wisdom" onwards, causing separation from enmity and the fulfillment of vows; 6. from "Most supreme" onwards, serving as a condition to generate goodness—first generally, and from "cultivating a little" onwards, specifically, meaning that because the Buddha's field is supreme, cultivating a little offering brings great virtue, placing sentient beings on the ground of inexhaustible wisdom—therefore great virtue reveals that the aforementioned fruit and retribution are immeasurable, while the ground of wisdom reveals that the aforementioned is complete and pure; 7. the virtue of joy removing difficulties, meaning that goodness arises from the mind, and when the mind sees the Buddha and gives rise to joy, within the joyful mind goodness arises vastly, and therefore the three bad destinies and eight difficulties are eliminated. The specific discernment of the ten gates above is concluded. From here below, the second part generally concludes with their names. Since these virtues of the Buddha are perfectly interpenetrating, unobstructed, and identical to the single body of the dharmadhātu, these concluding designations all have general and specific senses. "Mindfully contemplating the Tathāgata in this manner": generally speaking, one who completely possesses the above virtues is called a Tathāgata, clarifying that this great assembly single-mindedly abides in contemplation upon such a Tathāgata, which is called "mindfully contemplating in this manner." Specifically speaking, this concludes the second gate above. Second, generally speaking, all the above virtues are collectively called "right awakening," because there is nothing they do not illuminate and inspect, clarifying that the assembly gathers their thoughts to illuminate and penetrate this, hence it is called "contemplating right awakening in this manner." Specifically speaking, this concludes the third gate above. Third, generally speaking, all the above virtues of the Buddha are without exception an abyss of wisdom, because their bright illumination is fathomless, clarifying that the assembly's wisdom tallies with and corresponds to this, which is called "entering in this manner." Specifically speaking, this concludes the fourth gate above. Fourth, generally speaking, all the above virtues of the Buddha are a great ocean of virtues, clarifying that this assembly's wisdom harmonizes with it, which is called "entering." Specifically speaking, this concludes the fifth gate above. Fifth, generally speaking, all the above virtues of the Buddha are collectively called "wisdom of space"; because reflecting and illuminating is called wisdom, wisdom matches the nature, and its single flavor, boundlessness, and unobstructedness are called space, clarifying that this assembly's wisdom reaches its bounds, which is called "reaching in this manner." Specifically speaking, this gate leaps forward to conclude the seventh gate above. Sixth, generally speaking, the Buddha who possesses all the above virtues is called the field of merit for sentient beings, because he is capable of generating supreme merit; the assembly's thorough penetration of this is called "knowing in this manner." Specifically speaking, this leaps forward to conclude the ninth gate above. Seventh, generally speaking, possessing all the above virtues is called a Tathāgata, because they are all accomplished from realizing ultimate principle; hence the assembly's knowing can be understood. Specifically speaking, this turns back to conclude the sixth gate above. Eighth, generally speaking, the above virtues are without exception the marks and characteristics of the pure karma of the Buddha-fruit; the assembly's contemplation can be understood. Specifically speaking, this concludes the eighth gate above. Ninth, generally speaking, the above virtues are without exception the dharmas of great merit that accomplish the Buddha's body, all of which brightly illuminate and pervade the ten directions; the assembly's knowing can be understood. Specifically speaking, this leaps forward to conclude the tenth gate above. Tenth, generally speaking, the above virtues are without exception the inconceivable, sovereign spiritual powers of the Tathāgata. Specifically speaking, this turns back to conclude the first gate above. Furthermore, regarding these ten gates above, only by applying the six characteristics to interpenetrate and encompass them will the principle be fully revealed. From here below, the second part clarifies the assembly seeing the wondrous functions of the light of the Buddha's body. Here there are three parts: first, seeing the functions of light emitted from the Buddha's pores, which has ten phrases—the first is the root, and the remaining nine are branches, being matters within the light and Dharma gates, which can be understood; second, from "At that time, the devas further saw" onwards, clarifies seeing the functions of light emitted from the Buddha's body; third, from "They also beheld the sovereign" onwards, seeing the functions of the Buddha's spiritual powers benefiting beings. Regarding the light of the body, there are two parts: first, seeing the emission of multicolored light; second, from "Furthermore, the Buddha's body" onwards, emitting wondrous jeweled light. Within the former there are seven phrases: 1. light illuminating the dharmadhātu; 2. from "manifesting" onwards, light manifesting the preaching of the Dharma; 3. from "manifesting asaṃkhyeyas" onwards, light manifesting wondrous adornments—"arising from the inexhaustible" explains the meaning of inexhaustibility; 4. from "universally illuminating all" onwards, manifesting the Buddha appearing within lands in the light to benefit sentient beings; 5. from "manifesting" onwards, manifesting many transformation bodies; 6. from "universally illuminating immeasurable" onwards, illuminating to the limits of the dharmadhātu; 7. from "holding all" onwards, clarifying the intent behind the arising of the light. Below, it presents the cause of the light, meaning that equal suchness is where the Buddha abides, and it arises from that. Second, within the body emitting wondrous jeweled light, there are two parts: first, emitting light and distinguishing causes, of which there are three: 1. merit, 2. great vows, 3. heedfulness; then, "giving rise to immeasurable" reveals the functions of the light. Third, clarifying seeing the Buddha's spiritual powers benefiting sentient beings has two parts: first, universally benefiting sentient beings; second, from "in all" onwards, broadly benefiting bodhisattvas. The preceding [section on] the great assembly contemplating the cloud of the Buddha's dharmadhātu-body is concluded. From here below, the second part clarifies the Buddha's intention in manifesting this body-cloud. Here there are two parts: 1. manifesting this body-cloud to benefit sentient beings and cause them to follow correct practice; 2. from "The Tathāgata manifested" onwards, causing sentient beings to know the Buddha's boundless, sovereign, supreme virtues. In the former, "great compassion universally covering" clarifies the Buddha's mind in manifesting virtue. "Wisdom adornment" reveals the manifested virtue, repeating and citing the virtues manifested in the preceding text, since they are all revealed by the adornment of great wisdom. From "wishing to cause" onwards, it directly reveals the purpose. Here there are three [aspects]: first, gradual benefit according to stage, which has six phrases, being the benefits of the six stages such as faith—attaining the profound Dharma in the fruitional stage is great nirvāṇa, possessing the light of wisdom is great bodhi, and the rest can be understood; second, from "fulfilling" onwards, gradual benefit according to practice, which also has six: 1. firmness in seeking the fruit, 2. from "not destroying the dharmatā" onwards, contemplative understanding of the Dharma, 3. from "fulfilling" onwards, giving rise to practice based on understanding, 4. from "accomplishing pure" onwards, practices completed and entering realization, 5. from "fully cultivating" onwards, realization fulfilled and virtues complete, termed Samantabhadra's practice, 6. from "accomplishing the Tathāgata" onwards, causes completed and attaining the fruit; third, from "far removing" onwards, differentiated benefits according to meaning, where there are three: 1. causing one to be far removed from evil māras and attain right wisdom and vows, 2. causing one to constantly see the Buddha and attain great wisdom and severance, 3. causing one to constantly rely on the Buddha, attain the Dharma, and enter the assembly. In the second part, causing the assembly to know the Buddha's boundless virtues, "manifesting countless pure goods of such categories" summarizes the virtues manifested in the preceding text, as they are all aspects of the Buddha's pure roots of goodness. "Taming sentient beings" generally states the intention. Why manifest virtue to tame sentient beings? It means causing all to know the ocean of the Buddha's virtues. Directly revealing the purpose has two parts: first, specific analysis; second, general conclusion. In the specific there are five [points]: 1. causing them to know that the Buddha's virtues are complete; 2. from "the Tathāgata" onwards, functions are broad; 3. from "originally" onwards, the fruit is ultimate; 4. from "accomplishing the Dharma King" onwards, wisdom is perfect; 5. from "accomplishing the most supreme" onwards, virtue is profound, meaning the essence is pure, virtues are equal, and marks are adorning and splendid. Second, from "in all kalpas" onwards, it concludes that virtues are inexhaustible; because specific explanations are difficult to exhaust, it concludes generally and comprehensively.

7.12

In the sixth [section], on the Heavenly King reverently inviting: 'Welcome' clarifies that the Buddha, possessing the virtues of the dharmadhātu, comes without moving, and skillfully responding to capacities comes in accordance with the principle.

7.13

In the seventh [section], on the Buddha accepting the invitation and effecting benefit, there are two parts: first, the benefit of ascending to the palace; next, from 'At that time, the World-Honoured One' onwards, the benefit of ascending the seat. In the first part there are two: first, accepting the invitation and ascending to the palace; next, from 'At that time' onwards, clarifying the characteristics of the benefit. In the first of these there are two: first, ascending to the palace of this realm. The boundless ocean of marks is the Buddha's adornment of marks; causing the Heavenly King to rejoice and so forth directly clarifies the intent of accepting the invitation. Immediately ascending to the palace and so forth clarifies that capacity and conditions correspond. Second, from 'In this manner' onwards, concludes and unites with the ascending of the palaces in the ten directions being complete. In the second part, on the characteristics of the benefit, there are three: first, the benefit of adorning the place; the ten phrases can be known. Second, from 'At that time' onwards, clarifies the benefit of the Heavenly King attaining samādhi. Therein, first, undistracted right mindfulness directly clarifies attaining samādhi; below, following the samādhi, good [qualities] increase. The increase of good [qualities] has four: 1. the mind of progress, 2. the mind of joy, 3. the bodhicitta, 4. dhāraṇī. Third, causing the Heavenly King to recall his own past good [deeds] and praise the Buddha. In the benefit of manifesting the places there are two: first, this realm—that is, praising the ten tathāgatas prior to the ten buddhas of the preceding Yāma [Heaven], relying [on this] to manifest what is gradually deeper and more distant, because it surpasses what preceded; in principle and actuality it extends to all buddhas. Next, it concludes with the ten directions. In the second part, on the benefit of ascending the seat, there are two: first, ascending in this realm; next, ascending in the ten directions. In the first there are two: first, ascending the seat; next, the characteristics of the benefit. Among the characteristics of the benefit, first are the benefits of the Dharma: that is, first, manifesting a body identical to the buddhas of the three times; second, expounding the Dharma in response to capacities; third, clarifying that the dharmakāya is unattached. Below, clarifying the benefits of phenomenal events and the conclusion can both be known.

7.14

Chapter Twenty: Bodhisattvas Gathering like Clouds in the Tuṣita Heavenly Palace and Praising the Buddha

7.15

First, explaining the title: this clarifies that as the Tathāgata is about to preach the wondrous Dharma, eminent disciples will surely rush like shadows, arriving swift as lightning and gathering like clouds, filling space and assembling in the dharmadhātu, each praising the Buddha's true virtues with wondrous verses; hence it is named after this. Furthermore, 'heavenly palace' is the place; 'bodhisattvas' indicates the persons; 'gathering like clouds' is mastery of bodily karma; 'praising the Buddha' is the merit of vocal karma. The title is given according to body, speech, place, and function.

7.16

The rest—the purpose of arrival and the central theme—are all the same as the previous explanation; they differ only in the addition of praising the bodhisattvas' virtues and the benefit of [the Buddha's] light emission.

7.17

Fourth, in explaining the text there are four parts: 1. gathering the assembly, 2. emitting light, 3. praising the assembly, 4. praising the Buddha.

7.18

First, within gathering the assembly, first is the gathering of this realm; next is the gathering of the ten directions. In the first there are three: first, bringing up their original stations; second, from 'each bodhisattva' onwards, clarifying their gathering and arriving; third, from 'with upright' onwards, revealing their virtues. In the first, the Buddha's power reveals the cause of their gathering, and the directions and the like reveal their measure. The country being named 'Firm' symbolizes and reveals that the practices upon which they rely are accomplished and difficult to destroy. The Buddha and the bodhisattvas sharing the name 'Banner' symbolizes that their dedication is skillful, and that cause and effect are singularly prominent in gathering and subduing [beings]. A net of jewels covering the body symbolizes that their virtues are fully equipped. Emitting light means their function is vast. In the third [part], praising their virtues, there are two: first, praising the virtue of their practice, wherein are two: first, their own practice; next, from 'all sentient beings' onwards, their practice of benefiting others. That is, all sentient beings from the tenth bhūmi downwards, at the same time and in thought after thought, contemplate and see this bodhisattva's body, and in each distinct dharma gate are newly guided and gathered; hence it says 'they contemplate without satiety.' Second, from 'this bodhisattva' onwards, reveals the dharma gates they have attained. Therein, first is general; next, from 'that is to say' onwards, specifically has ten kinds of dharma gates: 1. traveling everywhere with the body, 2. seeing the principle with wisdom, 3. multiple bodies pervading, 4. entering the function of the fruit, 5. attaining the wisdom of the fruit, 6. the light of skillful means, 7. extensive eloquence, 8. profound retention, 9. seeing the dharmadhātu, 10. exhausting space. One should consider and judge them through the mutual integration of the six characteristics.

7.19

In the second [part], on emitting light, emitting from both knees surpasses the toes [of the feet] from before, symbolizing that the practices are gradually superior. Moreover, the knees have the function of bending, extending, and advancing, symbolizing the aspect of dedicating the cause toward the fruit and progressing upwards. Therein are four: 1. the point of emergence, 2. the number of lights, 3. what is illuminated, 4. seeing through conditions. That is, having practiced together at the time of the cause, they are sympathetically united at the time of the fruit; hence they see it.

7.20

In the third [part], praising the virtues of the assembly, there are two: first, praising specifically; next, concluding generally. In the first there are two: first, clarifying what they take joy in, namely the Buddha's inconceivable function of liberation. Second, clarifying what they have attained, wherein are five: 1. attaining the dharmadhātu body. 2. From 'attaining unobstructed' onwards, clarifies attaining the dharmadhātu mind, wherein are four: 1. samādhi mind, 2. unattached mind, 3. unobstructed mind, 4. taint-free mind. The jewel mind is the mind of realization, hence it is able to be free from taints. 3. From 'attaining the Buddha's immeasurable' onwards, reveals attaining the Buddha's powers; first it marks it, and from 'decisively' onwards, explains and reveals it. 4. From 'attaining the various' onwards, clarifies attaining the Buddha's realization; first it marks entering the profound; below it explains, meaning that entering profound wisdom is the capacity to realize the depths, while the pure dharmakāya and so forth are the depths that are realized. 5. From 'attaining all' onwards, clarifies attaining the Buddha's wisdom, wherein are ten phrases; the first phrase marks it generally, and the nine below explain specifically. Therein, 1. wisdom arises based on the principle, hence it says 'arising from the wondrous realm'; 2. the arising of wisdom brings illuminating clarity; 3. accomplishing the great vajra wisdom; 4. the vajra-like samādhi destroying subtle delusion. The preceding was fundamental wisdom; below clarifies subsequent wisdom: 5. wisdom gathering sentient beings, 6. autonomous wisdom, 7. unattached wisdom, 8. wisdom illuminating the conventional. The beginning is called the stage of learning, the end is called the ultimate. 9. From 'dwelling well' onwards is the wisdom illuminating the ultimate; next, from 'accomplishing' onwards, generally concludes its inexhaustibility. These are all bodhisattvas in the ultimate station who share the single dharmadhātu with the Buddha; therefore they are all said to attain what the Buddha has attained; they are merely spoken of as bodhisattvas from the perspective of the causal approach.

7.21

In the fourth [part], the ten sections within the verse praise of the Buddha, first Vajradhvaja marks the distinct speaker. Having this bodhisattva as the foremost leader is because he is the host of the assembly. Receiving [the Buddha's] power reveals the reliance for the exposition. The four intents of contemplating everywhere are the same as explained in the previous assembly. The ten verses praise the Buddha's virtue of unhindered quiescence and function, wherein they are divided into five: The first two clarify that although the Buddha is without birth and cessation, he manifests as having them. The first verse directly analyzes it, wherein the first half is without birth and cessation, and the second half is manifesting as having them; the latter verse relies on contrast to reveal profundity. That is, the first half relies on the inferior to reveal the profound, meaning that the function that is identical to quiescence is not the sphere of the four minds, and therefore difficult to conceive; the second half relies on the superior to reveal the wondrous—since it is not the four minds, whose sphere is it? It means that wisdom is none other than the Buddha's wisdom and the sphere of wisdom perfected in the stage of Samantabhadra; because in matching the sphere of the Buddha's wisdom, it requires the Buddha's wisdom to completely fathom it, hence it clarifies profundity. Second, there are two verses clarifying that although the Buddha is neither form nor sound, he manifests as having them; the first verse also directly analyzes it, and the latter verse relies [on contrast] to reveal it. The first half also relies on the inferior to reveal the profundity, meaning that ordinary beings, the small [vehicle], and those prior to the bhūmis are termed inferior wisdom; the second half relies on the superior to reveal the wondrous, meaning that the realized wisdom above the bhūmis can serve as the root of buddhahood and is called the wisdom of fundamental activity, while the fulfillment of the tenth bhūmi is called accomplishment, which is the wisdom of Samantabhadra; furthermore, accomplishment is also the Buddha's wisdom. Third, there are two verses clarifying that although the Buddha is without coming or going, he manifests as having them; the first verse directly analyzes it, and the latter verse reveals profundity and vastness. That is, this coming and going that is identical to no coming or going: his body pervades all lands, his speech broadly expounds the wondrous, and his mind constantly abides in quiescence. Furthermore, the upper three lines reveal vastness, and the lower one line reveals profundity. Fourth, there are two verses clarifying that while the Buddha's wisdom does not move, he manifests functions; the first verse also directly analyzes it—the upper two lines enter realization, and the lower two lines manifest function; the latter verse reveals profundity and vastness—the first half is profound, and the second half is vast. Fifth, the last two verses encourage cultivation and explain the benefits; the first verse encourages cultivation, and the latter verse explains the benefits of seeing.

7.22

Second, because his mind contemplating the Buddha is firm, he is named Sthiradhvaja. The ten verses are divided into three: the first seven praise the Buddha's virtues, the next two encourage cultivation to enter, and the final one concludes with the benefits of seeing and hearing. In the first part there are five: first, two verses clarify that essence and function transcend sentiment, meaning that the first [verse's] essence is profound, the next half's function is vast, and the lower half transcends sentiment; second, there are two verses clarifying that his virtue is profound and encouraging drawing close: the first verse's virtue is profound—the upper half speaks of profound Dharma, and the lower half raises the pure body. That is, it clarifies that the Buddha's pure body arises in accordance with the causes and conditions of the myriad practices, with the fundamental nature as the cause and what is cultivated as the condition. Why reveal this virtue? To clarify that arising from conditions is an accomplishable dharma. The latter verse encourages seeking, because it facilitates the meaning and principle. Third, one verse praises the virtue of the Buddha causing offerings to bring vast benefits, meaning that offerings made with a pure mind and constant mind cause one to achieve buddhahood. Fourth, one verse praises the virtue of the Buddha causing contemplation to increase practice: the first line is increasing virtue, the second is growing practice, the third is leaving delusions, and the fourth concludes contemplation. Fifth, one verse praises the great person's virtue of contemplative understanding, meaning that only the Buddha's heir who has realized the ultimate dharmatā can understand it. In encouraging cultivation, the first verse encourages giving rise to the desire to seek the Way, and the latter verse encourages repaying kindness and reverently drawing close. Below, concluding the benefits: the upper half concludes the praise, meaning that seeing the Buddha concludes the Buddha's virtues above, and hearing the Buddha's Dharma concludes the Dharma expounded by the Guide and so forth above; the lower half reveals the benefits.

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Linked texts (1)

華嚴經探玄記 — Classical Chinese