華嚴經探玄記 8

English (machine translation) 8

Language: English

8.6 — 3 parts
8.8 — 3 parts

8.1

Exposited by Fazang, Śramaṇa of the West Monastery of the State of Wei

Sixth is the dedication according with all solid roots of goodness. Within the prose there are also two parts, namely the practice of the stage and the fruit of the stage. Within the practice of the stage there are also three: the presentation, the explanation, and the conclusion. Within the explanation there are three: first, the body upon which practice relies; second, 'leaving behind all karmic hindrances' and so forth clarifies generating practice based on the body; third, 'if a bodhisattva-mahāsattva can dedicate with these roots of goodness' and so forth explains the benefits accomplished by the practice. Regarding the first, the body upon which practice relies: giving is initiated relying on the body of a wheel-turning sage king (cakravartin), which has four purposes: 1. the householder state is the stage capable of giving; 2. possessing the seven treasures that can be given; 3. clarifying that what is difficult to renounce can be renounced; 4. gathering and transforming [beings] so that none dare disobey orders. In the text there are two parts: first, revealing the king's virtue of sovereign control; later, 'this bodhisattva-mahāsattva' and so forth explains the king's peerless virtue of primary retribution. In the former, regarding the meaning of the wheel-turning king perfecting the seven treasures, it is briefly treated under three headings.

8.3

First is revealing the names: as the text below says, 'First is the gold-wheel jewel named Victorious Sovereignty; second is the elephant jewel named Blue Mountain; third is the dark-blue horse jewel named Valiant Swift Wind; fourth is the divine pearl jewel named Treasury of Light Jewel Cloud; fifth is the treasury-master minister jewel named Great Wealth; sixth is the jade woman jewel named Pure Wondrous Virtue; seventh is the army-master minister jewel named Spotless Eye. Having obtained these seven treasures, he becomes a wheel-turning sage king in Jambudvīpa.'

8.4

Second, distinguishing their characteristics: First, distinguishing the wheel jewel, according to the Nirvāṇa Sūtra, King Mūrdhagata, being in a high tower on the fifteenth day, having bathed and undertaken the purification fast, saw in the east a golden wheel, complete with a thousand spokes, hub, and rim, not fashioned by any artisan. [Thinking,] "I ought to test it," he held up this golden wheel with his left hand, held an incense burner in his right hand, knelt with his right knee on the ground, and made this vow: "If this wheel jewel is not false, it should go according to the path trodden by past wheel-turning sage kings." Having made this vow, this golden wheel jewel flew up into empty space, went all around the four continents, and then returned to rest in the king's left hand. According to the Abhidharmakośa-bhāṣya, whenever a wheel-turning king appears in Jambudvīpa, by the power of his merit the ground in the palace of Śakra heats up. Śakra then knows that a wheel-turning king has appeared, and dispatches five hundred yakṣas who guard the palace gates to escort a wheel jewel down to respond to the wheel-turning king. Because he obtains the wheel jewel, he is called a "wheel-turning king." There is also a Minor Treatise which states that before the wheel-turning king appears, this wheel jewel and the others dwell between the Iron Ring Mountains, guarded by spirits and deities of great power; as soon as the wheel-turning king appears, they deliver them to the king's dwelling. Thus they have a prior abiding place. If judged by this sūtra, the earlier text says: "Just as a wheel-turning king achieves the superior seven jewels, and they come from nowhere." Thus one clearly knows that they arise solely due to karmic power and have no other place of origin. However, there are four kinds of these wheels: first, an iron wheel with two hundred and fifty spokes; second, a copper wheel with five hundred spokes; third, a silver wheel with seven hundred and fifty spokes; fourth, a golden wheel with one thousand spokes. In the Sūtra on the Bodhisattva's Past Practices, the wheel has a thousand spokes, is forty li in length and breadth and one hundred and twenty li in circumference; when the king wishes to travel, the wheel leads the way before him. Those who do not submit will find the golden wheel revolving spontaneously above their heads, and they naturally submit without the use of weapons. Second, the elephant jewel: its seven limbs touch the ground, and its six tusks are complete and full like white lotuses; it travels as swift as the wind. When the king rides upon it, in the space of a single thought-moment he circles the four continents. Third, the horse jewel: its color is dark-blue fire, with a golden mane and tail; its gait is not jolting or galloping, and its swiftness surpasses the gale; it reaches faraway places without tiring, and the rider is secure and at ease; it patrols the four directions without failing its master's intent, and in the space of a single thought-moment traverses the four continents. Fourth, the divine wish-fulfilling jewel: according to the Nirvāṇa Sūtra, there is spontaneously in the king's palace a maṇi jewel as large as a human thigh, capable of illuminating one yojana in the dark. By the power of this jewel, when the heavens rain drops as thick as axle trees, it can form a canopy covering one yojana, shielding against this great rain so that it does not fall through. This jewel, according to the Sūtra on the Samādhi of Contemplating the Buddha, is the heart of a garuḍa bird. According to the Dà zhìdù lùn, it is relics of the Buddha that transform into a maṇi jewel after the degenerate age of the Dharma. Furthermore, according to the Sūtra of the Wise and the Foolish, there are three grades: the highest is placed atop a high banner, and when the king burns incense and makes a supplication, it rains down all treasures, food, drink, and so forth according to the king's wish over a full eighty yojanas; the medium grade rains over forty yojanas; the lowest grade rains over twenty yojanas; its constant illumination and its shielding of rain are also like this. Furthermore, in the Sūtra on the Bodhisattva's Past Practices, the jewel constantly illuminates sixteen hundred li day and night. Furthermore, Tripiṭaka Master Paramārtha said: "Wish-fulfilling jewels are of three kinds: first, the wish-fulfilling jewel, which can conform to human desires according to the heart's wish; second, the water-clearing jewel, which causes turbid water to become clear; third, the gold-producing jewel, which itself has three grades: the lower grade yields a thousandfold when one liang of gold is cast in; the middle grade yields ten thousandfold when one liang of gold is cast in; the superior grade yields immeasurable-fold when one liang of gold is cast in." Fifth, the minister of the treasury jewel: according to the Abhidharmakośa, the minister of the treasury jewel obtains the power of the eye faculty, being able to see all hidden treasures within the earth; grasping the ocean with his hand, treasures appear in accordance with his five fingers. Furthermore, in the Sūtra on the Bodhisattva's Past Practices, when the king wishes for gold, silver, the seven treasures, clothing, bedding, food, or drink, the minister of the treasury stretches forth both his hands, and the seven treasures, property, and all that is needed issue forth inexhaustibly from his hands as desired. Sixth, the general jewel: wherever has not yet submitted, he sets up strategies and deliberates, and there is none who does not submit. Furthermore, in the Sūtra on the Bodhisattva's Past Practices, when the king wishes for hundreds of thousands of troops, the general jewel causes them to arrive spontaneously. Seventh, the jade woman jewel: neither tall nor short, neither black nor white, her pores emit sandalwood fragrance; her eyes can see for one yojana, and her hearing and smelling are likewise; her tongue covers her face. Touching the king's clothes with her hand, she immediately knows the comfort or illness of the king's body, and also knows the king's mind. This woman is definitely born transformationally from a lotus. Furthermore, according to the Sūtra on the Bodhisattva's Past Practices, the woman is fragrant and pure like an uḍumbara flower; when the king wishes for coolness, her body is naturally cool; when the king wishes for warmth, her body is naturally warm; her voice is like the Brahmā sound, constantly gladdening the king.

8.5

Third, the various approaches: there are five tiers. The first is in terms of coarse retribution: namely, having treasures capable of shielding against forty li of rain and so forth; these are semblance seven treasures, as in the Satyaka-nirgrantha Sūtra (and so on). The second is in terms of fine retribution: namely, the real retribution of a golden wheel-turning king, whose seven jewels are as distinguished above. The third is in terms of the conditions for practice: namely, the seven treasures and other articles of a bodhisattva wheel-turning king are all produced by the pure karma of the bodhisattva and can be used for the bodhisattva's cultivation. Following [this], there are five meanings: first, causing the bodhisattva not to generate attachment; second, causing the practice of giving to be accomplished; third, fulfilling the wishes of beggars; fourth, causing beggars to generate the aspiration and engage in practice; fifth, being suitable for teaching and transforming sentient beings. Therefore, the twelfth fascicle of the Dà zhìdù lùn states: "There are three kinds of jewels: first, human jewels, which can rain down things, like the treasures of a wheel-turning king and so forth; second, heavenly jewels, which can understand speech and carry out commands; third, bodhisattva jewels, which can preach the Dharma and transform sentient beings," and so forth. The fourth is in terms of profound retribution: namely, the treasures and so forth belonging to wheel-turning kings from above the nature of realms in the Perfect Teaching up to those possessing ten thousand sons, such as the pure white jewel-net wheel-turning sage king possessing a Dīpaṅkara crystal jewel that illuminates world-oceans as numerous as the dust motes of ten Buddha-kṣetras, produced by the roots of goodness of a wheel-turning king of golden sands of a single Ganges, and so forth. The fifth is in terms of the virtues of practice: as the subsequent sūtra says, "The golden wheel of the pāramitās, the various supernormal knowledges as the elephant jewel, the bases of supernormal power as the horse jewel, the unsurpassed, exquisitely wondrous conduct of pure wisdom as the woman jewel, the skillful means of the treasure-treasury minister of the four means of attraction, and the supreme wheel-turning king as the general jewel." Now, in this text, it is expounded based on the latter three approaches, because it accomplishes Samantabhadra's boundless ocean of practices within the inexhaustible dharmadhātu. Next, from "this mahāsattva" onward explains the peerless virtue of his direct retribution. "Nārāyaṇa" is translated here as "firm and solid strength"; according to the Abhidharmakośa, the capacity to support the wind-wheel of a great trichiliocosm is the measure of a Nārāyaṇa. This may be known from the calibration in the Nirvāṇa Sūtra. Within the second part, initiating practice based on the body, there are three sections: first, briefly designating the acts of practice; second, from "having dedicated all such roots of goodness, the mahāsattva generates this thought" onward, extensively revealing the characteristics of practice; third, from "when the mahāsattva dedicates with these roots of goodness" onward, practice reaches ultimate accord with reality. The former two are dedication toward bodhi and sentient beings; the latter one is dedication toward the limit of reality. Furthermore, the former two are vast dedication, and the latter one is profound dedication. In the first section there are three points: first, briefly designating the seventy objects given—from food and drink to bed and seat, ten; from dwelling place to canopy, (twenty); from banner to eyes, (thirty); from ears to flesh, (forty); from heart to claws, (fifty); from casting oneself into fire for the Dharma to covering the Buddha with one's body, (sixty); from giving one's body to all to being completely able to renounce, (making seventy). Among these, there is internal giving, external giving, and internal-and-external giving. Furthermore, there is giving of wealth, of Dharma, and of fearlessness. Sacrificing one's life to rescue the disabled is the giving of fearlessness. Severing killing has two aspects: in view of the one being killed, it is fearlessness; in view of the killer, causing them to maintain the five precepts and so forth is the giving of Dharma, and universally proclaiming the Buddha's name is also the giving of Dharma. Another explanation: since these are all doorways to the Dharma, they all partake of the three kinds of giving. Furthermore, these are all the unhindered and sovereign practices of Samantabhadra within the great gate of conditioned origination of the inexhaustible dharmadhātu: using these internal or external, sentient or insentient things, as well as the practices of the Dharma doorway, giving them completely to a single sentient being, and just as to a single sentient being, so it is to all. Giving to all sentient beings in a single paramāṇu of a single world, it is also thus in every dust mote. Just as in a single world, so it is throughout all worlds of empty space and the dharmadhātu, simultaneously accomplishing great giving; in a single kṣaṇa, one traverses the worlds of the dharmadhātu practicing this giving. In this way, thought-moment after thought-moment exhausting the anterior and posterior limits, through all kalpas and all kṣaṇas, it is also thus. This single bodhisattva, with a body filling the dharmadhātu, fully sets in motion such boundless great giving, yet with distinctions between pure and mixed approaches. If in terms of the purely giving-of-eyes approach, one sees only the giving of eyes in all the aforementioned places, times, things, and fields, and completely does not see the remaining approaches. Why? Because the remaining approaches are not contemplated, being like empty space. Since this single doorway pervades the dharmadhātu, one does not see the initial boundary of giving eyes, nor does one see the final boundary of giving eyes, because there is neither beginning nor end. The other approaches are also like this; each differs according to whether it is pure or mixed, which may be inferred accordingly. Second, from "if all sentient beings" onward explains accomplishing giving with respect to the field. Third, from "generates this thought" onward reveals what the giving is done for, which contains eight phrases. Someone explained: "This gathering of the three stabilities of the Buddha-fruit is dedication toward bodhi." I now say: this text still distinguishes the bodhisattva's gathering of the objective and subjective retributions that conform to the dharmadhātu; within this gate of firm roots of goodness, it causes him to be endowed with conditions for superior practices, further enabling the accomplishment of practices that conform to the dharmadhātu. The "superior people" are the people of the country; the "retinue" is his own retinue; the remainder of the text is clear.

8.6.1

Second, within broadly explaining the characteristics of the practice, there are two parts: first, distinctively explaining the practices of the aforementioned seventy gateways of great giving and distinctively clarifying the dedications; second, below the phrase "this mahāsattva with such, etc.," generally concluding with the dedication of great joy for what has been done. Within the first, the seventy gateways have both divisions and combinations, which will be distinguished when arriving at the text. Within the initial giving of food, there are two parts: first, clarifying that one's own giving mind is free from faults; second, below "with this giving of wisdom," properly clarifying dedicating to sentient beings the roots of goodness from this giving of food. As for "only with the food of Dharma": according to the Āgamas, there are five kinds of supramundane food: 1. the food of dhyāna-joy, 2. the food of vows, 3. the food of mindfulness, 4. the food of liberation, and 5. the food of joy in the Dharma. As for "eternally free from solid food": in the Āgamas, mundane food has four kinds, namely: solid food, mental volition, sensory contact, and consciousness. As for "in order to transform sentient beings, manifesting the reception of solid food": it enables sentient beings to accomplish the nirmāṇakāya Buddha. The Mahāyānasaṃgraha says: "In order to give rise to goodness in the donor, only when the Tathāgata eats, the devas receive it for him and give it to sentient beings to make them attain Buddhahood; thus he manifests touching the food with his hand." Giving food obtains five fruits; the sūtras state that one obtains permanent life, physical color, strength, ease, and unhindered eloquence. Furthermore, the Yogācārabhūmi says: "Giving food and drink can induce great strength." Question: If one is poor and without much food, can one still accomplish the practice of great giving? Answer: One can. As the upper fascicle of the Upāyakauśalya Sūtra says: "If born into an impoverished household, even when begging for food, if this bodhisattva obtains a single morsel of food and offers it to the Saṃgha, or offers it to a single person, he does not feel ashamed. He should generate this thought: 'As the Buddha said, a mind that is enlarged and expansive surpasses giving wealth.' Though my material gift is meager, with a mind of sarvajñā I vow that this root of goodness may accomplish sarvajñā, causing all sentient beings to obtain jewel-like hands. Just as the Tathāgata, by this cause, fully completes giving or dhyāna and states of dhyāna. This is called the bodhisattva practicing upāya." Within giving drink, regarding the internal dedication: attaining pure love of Dharma is the food of joy in Dharma; the softness of the dharmakāya is the food of liberation; tuning the mind in samādhi is the food of dhyāna-joy. Within giving flavors: first, enumerating that which is given; second, dedicating the roots of goodness. Therein, obtaining the mark of superior taste filled with ambrosia is the mark of superior taste among the Buddha's thirty-two marks. A sūtra says: "The Tathāgata's great teeth also have an ambrosia spring; whatever food enters the mouth entirely turns into ambrosia." In all the dedications below, things are unified with the Dharma, and dedicating is accomplished through mutual resemblance and analogy. Third, below "this is," concludes the names. Giving mounts causes one to attain the joy of relieving travel on foot. Giving clothing causes one to attain the joy of covering the body. The Yogācārabhūmi states: "Giving clothing can induce an exquisite complexion." Furthermore, if one can make new clothing and offer it to the Buddha, there are two kinds: 1. offering it temporarily and then taking it back, which obtains immeasurable merit; 2. giving it for a specified time, which also obtains great merit. For instance, if one offers clothing to the Buddha at noon today until noon tomorrow, if one takes it back in the interim, that is taking the Buddha's property; if one takes it back when the time limit expires, there is no fault, and there is merit. Giving flowers causes one to attain the joy of making offerings; furthermore, flowers bring delight to people. Giving one's own body: as in fascicle 13 of the Dà zhìdù lùn, the Bodhisattva Velāma made offerings to non-Buddhists; devas dispatched him to give of himself, and his merit surpassed that of the non-Buddhists immeasurably, as fully stated there. Garlands for adornment have two kinds of joy: 1. stringing flowers into a circlet and placing it on the head; 2. threading flowers with cord and draping them over the body, which is esteemed in India; this is the retribution of giving handsome appearance. Incense is also an offering; because the virtue of the precepts is fragrant, it is likened to incense. Ointment also adorns the body. Couches and seats cause the joy of tranquility. The above are the first ten. Giving dwellings and rooms also causes the joy of tranquility. Giving lamps causes the joy of destroying darkness; immediately it causes one to obtain the retribution of fine complexion, and distantly it causes sentient beings to obtain the light of the Buddha's wisdom. The Yogācārabhūmi states: "Giving lamps can induce pure brightness." Furthermore, in the Dīpamkara-puṇya Sūtra, burning lamps as an offering greatly extinguishes sins and generates merit, causing one to make the vow: "May I be able to take the great ocean as oil and Mount Sumeru as the wick, lighting a great lamp to illuminate the sea of Buddha lands everywhere, making offerings unceasingly. Furthermore, may I take dharmatā as oil and great wisdom as the wick, lighting great compassion as a lamp to universally shine upon the world." Thus the sūtra says: "A pure mind of faith is the wick; / Loving-kindness and compassion are the fragrant oil; / Right mindfulness is the precious vessel / To kindle that lamp illuminating the world." Giving medicinal decoctions causes the joy of eliminating sickness; immediately, one personally attains freedom from disease, like the Bhikṣu Bakkula's five immunities from death, etc.; distantly, one attains the body of the King of Medicinal Trees, or like Bhaiṣajyarāja, whose hand-touch cured all illnesses without exception, and after whose death taking the ash and soil where he was burned could also eliminate diseases; once bodily sickness is removed, sickness of the mind is also dispelled. Giving vessels causes the joy of holding and storing. Giving carts causes the joy of carrying and conveying, and is also relieving travel on foot. The Yogācārabhūmi states: "Giving vehicles can induce joy." Therein are three parts: first, listing the five kinds of fields of merit; second, listing the ten kinds of precious carts; third, accomplishing the giving according to the field and dedicating with goodness. Herein, giving to the five fields comprises five sections: first, giving to the Buddha and stūpas, which has two kinds of analogical dedications: 1. dedication analogised to the field, as in the text, causing sentient beings up to attaining the unhindered liberation and sarvākārajñatā of all tathāgatas; 2. dedication analogised to the given objects, causing sentient beings to gather and take up the Mahāyāna, etc. In the remaining text there is also dedication based on the mind of giving, meaning giving with a joyful mind and thereupon dedicating accordingly, etc., which should all be understood similarly. Second, dedicating by giving to bodhisattvas and spiritual mentors. Third, dedicating by giving to the Buddha's great assembly, the Saṃgha jewel. Fourth, dedicating by giving to śrāvakas and pratyekabuddhas. Fifth, dedicating by giving to all fields of merit. The ten kinds of paths of a bodhisattva are the vehicles of the practice of the ten pāramitās, and also the paths of the ten bhūmis. For the meaning of the four wheels, we briefly make three sections: first, distinguishing their characteristics: 1. the wheel of dwelling in a proper country. Fascicle 6 of the Mahāyānasūtrālaṃkāra says: "There are four kinds of wheels of diligence: 1. The wheel of an excellent land: an excellent land has five causes and conditions: (1) easy to seek, meaning the four requisites for sustaining the body are not hard to obtain; (2) well-protected, meaning the king acts in accordance with Dharma, so evil people and thieves cannot dwell there; (3) good ground, meaning the location is temperate and free of epidemics; (4) good companions, meaning having companions of shared precepts and shared views; (5) good tranquility, meaning having no commotion by day and absolute silence at night. 2. The wheel of good persons: a good person also possesses five causes and conditions: (1) accomplished in extensive learning of the Āgamas; (2) having seen the truths and attained noble fruits; (3) skilled in speech and able to distinguish dharmas; (4) compassionate and not coveting gain; (5) non-regressing and tireless. 3. The wheel of self-rectification: it also possesses five causes and conditions: (1) good conditions, taking the wondrous Dharma as conditions; (2) good accumulation, being replete with merit and wisdom;

8.6.2

Third, well-cultivated, because it is cultivated when all practices of śamatha and vipaśyanā are in correspondence. Fourth, well-spoken, because of seeking no gain. Fifth, well-emerged, because of respectfully cultivating all superior dharmas. The fourth is the wheel of past merit. Past merit also possesses five causes and conditions: first, delightful, having residing in superior persons as its cause; second, devoid of difficulties, having encountering good persons as its cause; third, freedom from illness; fourth, samādhi; and fifth, wisdom—these three having one's own correct wheel as their cause. Second, regarding the dispelling of difficulties: according to the *Tattvasiddhi-śāstra*, the four wheels dispel the eight difficulties. As for the wheel of dwelling in a correct land, that treatise calls it the wheel of dwelling in a good place, meaning that being born in a central land dispels five difficulties—namely, the three bad paths, the northern continent, and the long-lived heavens. As for the wheel of relying on a correct land [or person], that treatise calls it relying on good persons, meaning encountering the era of a Buddha, which dispels the difficulty of being born before or after a Buddha. As for the wheel of impartial vows, that treatise calls it generating correct vows oneself, meaning right view, which dispels the difficulty of worldly cleverness and eloquence. As for the wheel of fundamental merit, that treatise calls it having previously planted good roots, which dispels being born blind, deaf, dumb, or mute. The first five are difficulties of bad places; the sixth is the difficulty of a bad time; the seventh is the difficulty of a bad cause; and the eighth is the difficulty of a bad fruit. Third, regarding the perfection of virtues: among the four, the first two are external conditions and the last two are internal causes; that is, vows are the cause of wisdom, and merit is the cause of blessings. The bodhisattva's boundless pure practices all rely on these causes and conditions for their virtues to become fulfilled. The above has been explained generally according to the teaching of the three vehicles. Furthermore, the correct land is the land of suchness and dharmatā; the correct person is the correct contemplation of prajñā; the merit of giving and the like are the practices of the [other] five pāramitās; and the original vows are the bodhisattva's ten great vows. This is explained according to the Final Teaching. Furthermore, the correct land is the sea of the lands of the ten Buddhas; the correct person is the true retribution of the ten Buddhas; merit is the merit manifested from nature; and the vows are the sea of Samantabhadra's vows. This is according to the Perfect Teaching, because they are the same dependent arising of the single, inexhaustible, great dharmadhātu. Elephants and horses are given separately, but dedicated together. In the giving of couches and seats: what was given previously was ordinary couches and seats, whereas these are the thrones sat upon by holy kings, so they are not the same. Regarding that which 'cannot be destroyed by the three kinds of worlds': Master Bian explains: prior to the bhūmis is the world of aspiring joy; from the first to the seventh bhūmis is named the world of effort; and from the eighth bhūmi up to equivalent enlightenment is the effortless world; [the giving] causes one to attain the Buddha's superior seat, which cannot be destroyed by the three kinds of impermanent worlds of the causal stages. Master Yan says: it is indestructible by the three disasters. Now it is explained: it should mean not being transformed and destroyed by the three times of past, future, and so on; the three marks also apply, because it is a seat in accord with dharmatā, as the sūtra says: 'The emptiness of all phenomena is the seat.' In the twentieth, the giving of parasols: just as the one held by Ratnarāśi, the Tathāgata joined parasols to completely cover the three thousand [worlds], illustrating the realm of gathering and transforming. Furthermore, the *Bodhisattvacaryā Sūtra* states: when the Buddha was traveling in the heat in the country of Uruvilvā, a shepherd with a pure mind plaited grass to make a parasol and followed the Buddha holding it over him; the Buddha then smiled slightly. Ānanda asked about this, and the Buddha said: 'Because this person covered me with a grass parasol, for thirteen kalpas he will not fall into hell; born in heaven or among humans, a seven-jeweled parasol will spontaneously follow and cover him above, and later he will leave home and become a pratyekabuddha.' Banners and pennants are given together; it can also mean that pennants hanging from banners are given together. The *Avadānaśataka* states: when the Buddha appeared in the world, there was an elder's son named Patāka; after his birth, there was a great pennant in the sky that covered the entire city and followed him, sheltering him. Encountering the Buddha, he left home and attained arhatship. Ānanda asked about this, and the Buddha replied: 'Long ago, after the nirvāṇa of Vipaśyin Buddha, a seven-jeweled stūpa was erected; at that time, a person held an assembly at the stūpa, made a long pennant and hung it upon the stūpa, made a vow, and departed. For ninety-one kalpas he did not fall into the bad paths, and wherever he was born, a pennant always shaded him from above; now he has met me.' In the giving by opening treasure storehouses, causing them to attain the sixteen jewels of wisdom: according to the Hīnayāna, the eight patiences and eight knowledges make sixteen. Master Bian says: the four samādhis prior to the bhūmis, such as the attainment of light, and the four samādhis above the bhūmis, such as the Mahāyāna brilliance, each have their own stage and superior progress, making sixteen; the wisdom generated on this basis is the sixteen jewels of wisdom, as the explanation below says: 'The jewels of wisdom whose samādhi and correct absorption are ultimately increased and broadened.' Another person explains: the four wisdoms of the Buddha stage each have four, making sixteen, because at the stage of fruition they possess sovereign, mutual interpenetration. In the giving of adornments, possessing the fine marks through a hundred merits: according to the *Nirvāṇa Sūtra*, when a bodhisattva cultivates the body, in the precept against killing and the ten virtues there are five kinds of minds—namely, inferior, middling, superior, upper-middling, and supreme—and so forth up to right view, which are also like this. These fifty minds are called the fulfillment of the initial aspiration; at final completion there are another fifty minds, and such a hundred minds are called the fulfillment of a hundred merits. These hundred merits together produce one fine mark; hence it is said, 'adorned oneself with the fine marks complete with a hundred merits.' Also, according to the *Viniścayasaṃgrahaṇī* of the *Yogācāra*: the practices of a hundred merits mean abandoning the path of the ten non-virtuous karmas: minor abandonment of killing living beings up to minor abandonment of wrong views are the first ten practices; major abandonment of killing living beings up to major abandonment of wrong views are named the second ten practices; complete abandonment of killing living beings up to complete abandonment of wrong views are named the third ten practices; abandonment of killing living beings for a short time up to abandonment of wrong views for a short time are named the fourth ten practices; abandonment of killing living beings for a long time up to abandonment of wrong views for a long time are named the fifth ten practices; abandonment of killing living beings for one's whole life up to abandonment of wrong views for one's whole life are named the sixth ten practices; abandoning killing living beings by oneself up to abandoning wrong views by oneself are named the seventh ten practices; encouraging others not to kill living beings up to encouraging others not to have wrong views are named the eighth ten practices; praising and speaking highly of not killing living beings up to praising not having wrong views are named the ninth ten practices; and rejoicing with great delight upon seeing those who abandon killing living beings up to seeing those who abandon wrong views are named the tenth ten practices. Also, according to Master Sengzhao's *Commentary on the Lotus Sūtra*, the ten virtues are the foundation, and one virtue adorned with nine virtues is called a hundred merits. It is not known from which sacred teaching this comes. In the giving of crown jewels: perfuming the mind through giving causes it to further attain a superior progress in great giving; hence it is said, 'directed toward the supreme.' Through this thought of giving, wisdom is deepened and one sees the correct principle in giving; hence it is said, 'cultivating wisdom.' Furthermore, intentional mental engagement through giving causes the root of relinquishment to be accomplished, meaning ultimate great relinquishment. Due to intentional mental engagement through giving, wisdom is broadly awakened. In the dedication of all the remaining practices, causing them to attain the mark of an invisible usṇīṣa: this is the mark of an invisible usṇīṣa among the thirty-two marks of a Buddha, representing the Buddha's preeminence beyond which there is none higher. As for the mani-jewel crown: like the heavenly crown upon Mañjuśrī's head, it is formed of vilaṅga jewels and generated from the śūraṃgama-samādhi; within it, immeasurable Buddha-lands and bodies of Buddhas constantly appear, relieving the suffering of prisoners in hell.

8.6.3

Regarding "such as the Bodhisattva Great Compassion, etc.": Bodhisattvas such as this take primary charge of this gate, constantly practising this practice in all places and at all times. The bodhisattvas cited in the remaining gates below are also all like this. Regarding "substituting one's own body for a condemned prisoner": this is relinquishing one's body and life, immensely surpassing the previous gifts of material goods. As in the Sūtra on the Bodhisattva's Past Practices, in the past there were five hundred sons of elders, each bringing out rare jewels, elephants, horses, carriages, clothing, bedding, and food and drink, giving whatever was lacking. A poor man, seeing this, asked them: "In giving these gifts to gain merit, what vow do you seek [to fulfill]?" They answered: "We wish to seek the Buddha-path." He asked again: "What is meant by the Buddha-path?" In their answer, they extensively praised the virtues of the Buddha. Having heard this, the poor man thought to himself: "I now wish to train in and learn this vow, extensively delivering all beings. Moreover, being poor and having no wealth to practise giving, I must take my own body and bestow it in giving." Having thought this, he sought honey, smeared it on his body, and lay down in a charnel ground, [vowing:] "I now bestow my body in giving to all beings; if they need blood, flesh, skin, head, eyes, marrow, or brain, I give it entirely to them, and by means of this merit I seek the Buddha-path to extensively deliver all beings." Having made this vow, the great trichiliocosm at once shook greatly, and the devas were terrified. Śakra, with his divine eye, saw the bodhisattva lying in the charnel ground giving his body in charity, and descended wishing to test him. He magically transformed into a pack of dogs, birds, and beasts, which came approaching, wishing to eat him. Seeing them wanting to come and devour his body, the bodhisattva's heart was joyful, without any thought of regression or wavering. The lord of devas resumed his form, and in praise asked what he sought: "Do you seek to be a wheel-turning king, Śakra, or Brahmā?" He answered: "Not so. I only seek the Buddha-path to extensively deliver sentient beings." Śakra and the devas together praised him, "Excellent!", and said to the bodhisattva: "This vigor of yours exceeds the giving of those five hundred bodhisattvas by a hundred thousand koṭis of times, by incalculable times; you shall become a Buddha first." That poor man was I myself at that time. The five hundred sons of elders were Maitreya and these five hundred bodhisattvas. Because of the power of my vigorous exertion, I surpassed the merit created by those bodhisattvas and achieved Buddhahood first. Regarding "giving the hair on the crown together with the scalp and the bright jewel in the topknot": there are two matters. First, cutting and flaying the scalp together with the hair and giving it. Second, according to the noble castes of the Western Countries, at birth they always open the skin of the crown with a knife, insert a divine jewel, and seal it with medicinal ointment, after which the jewel remains under the skin. Now, when someone begged for it, he took a knife, cut it open, and gave it. The Sanskrit word cūḍā is translated here as "topknot." In the thirtieth, giving the eyes: according to Yogācāra[bhūmi], fascicle 49, internal giving by a bodhisattva has two kinds: first, generally seeking the bodhisattva's body, wherein he gives his body to serve as a servant, which has three intentions: 1. to swiftly realize bodhi, 2. for the benefit and peace of sentient beings, and 3. so that the dāna-pāramitā may be swiftly perfected; second, specifically seeking the eyes, hands, feet, head, eyes, limbs, blood, flesh, sinews, bones, or even marrow, wherein he gives everything in accordance with whatever they desire. Furthermore, according to the Dà zhìdù lùn, fascicle 14, Śāriputra practiced the bodhisattva path for sixty kalpas wishing to cross the river of giving, but when met by a beggar asking for his eye, he regressed and did not reach the other shore. In the dedication, causing sentient beings to attain the ten kinds of eyes, and also things such as threading a needle for another or pointing out the way, are all the utility of giving the eyes. One should also make dedications in this manner, and later one will gradually be able to relinquish everything entirely. The utility of giving ears and nose should also be understood as corresponding similarly. Regarding the "mouth-gate": someone explained it as the mouth. Preceptor Guangtong said: the pillar directly under the nose is the mouth-gate; could one obtain a well-formed mouth by giving the nose? Among the giving of teeth, the elephant king is as spoken in the Daśacakra Sūtra. Furthermore, Dà zhìdù lùn, fascicle 14, says: "As the elephant king giving its tusks, it was a dharmakāya bodhisattva." It also cites a dharmakāya bodhisattva transforming his body into an elephant, befriending monkeys and elephants, maintaining benevolence and respect to transform humans and beasts, and so forth. In giving the tongue, there is also its utility in giving. In giving the head, as in the Sūtra on the Bodhisattva's Past Practices, King Candraprabha wished to relinquish his head to a brahman, and the ministers remonstrated with the king: "The king's body is held in common by all of us, like a marvelous gem shared by everyone; how could one person use it alone?" The king said to the brahman: "Why did you not ask in a secluded place? Go away for a little while now, and I will comfort the ministers." He said to the ministers: "This person has an old grievance against me; if I do not repay it now, when else will it be repaid?" Later, dismissing the ministers, he called the brahman: "Wait in the woods for me to arrive later, and I will have you cut off and take my head." He then tied the king's hair to a tree and struck with the knife, erroneously cutting off a tree branch. The brahman thought he had already finished beheading him, and immediately rejoiced. By the power of the devas, he was prevented from seeing the king's body and head. The tree spirit scolded the brahman, but the brahman, thinking he had truly cut off the head, had the resentment in his heart resolved, and thereupon departed. Hands and feet are given together. Question: When a bodhisattva gives his limbs and bodily parts, does he give to everything that is sought, or are there times when he does not give? Answer: Yogācāra[bhūmi], fascicle 39, says: "If a bodhisattva has pure intention regarding the giving he practices, but sees that immeasurable deeds beneficial to sentient beings are currently presenting themselves, even if someone comes begging for his bodily limbs, he should not give them. If that bodhisattva, in order to make his intention regarding giving pure, had to abandon the present deeds beneficial to sentient beings and give parts of his body, [that would be improper]. If the hosts of Māra's devas and beings dispatched by Māra come to beg for the bodhisattva's bodily parts and limbs, he should not give them, for out of Māra's evil intention, it is feared that they would incur supreme guilt. If an insane person comes begging for the bodhisattva's bodily parts and limbs, he should not give them, because that person does not abide in their intrinsic mind, does not beg for the sake of benefit, and because their mind is madly deranged and not in control, having only vain and erratic speech; therefore he should not give bodily parts. Except for the above-mentioned, when someone comes begging for the bodhisattva's bodily parts and limbs, he gives all in accordance with what they desire. This is called what can be given and what is not given internally by a bodhisattva." Mutilating the body to draw blood, together with giving marrow and flesh, are given together. In Dà zhìdù lùn, fascicle 14, Prince Candraprabha went out of the city and saw a leper, and asked a physician: "Can this be treated?" The physician said: "It can be treated. But the medicine is hard to obtain; one requires the blood and marrow of a person who has never been angry since birth, and blending it with medicine and smearing it will bring cure." The bodhisattva recalled of himself that he did not remember ever being angry since birth, and immediately drew blood and marrow to rescue him and bring about his cure, vowing to attain the dharmakāya to cure the sickness of his mind. This giving of flesh is the fortieth. Among the five viscera, the heart is given separately, while the intestines, kidneys, liver, and lungs, the four viscera, are given together. Furthermore, Dà zhìdù lùn, fascicle 14, states that giving has three kinds: giving food and drink is inferior giving; clothing and precious jewels is intermediate giving; and head, eyes, and the five viscera are superior giving. It extensively cites the past practices of Śākyamuni, and these three acts of giving are as spoken there.

8.7

The limbs and various bones are given together. Regarding giving the skin: in Dà zhìdù lùn, fascicle 16, it is like the venomous dragon who took the one-day-and-one-night precepts, and when flayed of its five-colored skin, endured it and gave it away. Furthermore, regarding the vajra-flanked deer king: in the Sūtra of the Collection of the Bodhisattva's Past Avadānas, fascicle 4, the bodhisattva in a past life fell among animals and took the body of a deer, with both flanks golden in color, its back like lapis lazuli, the rest of its body variegated with diverse colors difficult to name, its ankles like tridacna, its horns like the essence of gold, its body adorned like a treasury of seven jewels, the brilliant glow of its body like the rising sun, bringing abundant benefit to the herds of deer. At a great turbulent river, seeing a man about to drown, it threw its body in and rescued him. That man was saved, but later betrayed this kindness, informing the king and leading soldiers wishing to kill the deer to take its skin. Leading the king and soldiers there, as the deer pointed it out, both of the man's arms fell off. The king knew he had betrayed this kindness, aroused the mind [of faith], bowed to the deer, apologized for the transgression, and departed. It is extensively as spoken there. In giving the fingers of the hands and feet, instances such as burning fingers as an offering and the like also belong to this category.

8.8.1

In the fiftieth, giving the nails together with the flesh is also given for the sake of seeking the Dharma. Casting oneself into fire for the sake of the Dharma to a depth of seven rèn: one rèn is seven feet; seven times seven is forty-nine feet, which is the fire-pit. Enduring suffering for the sake of the Dharma is exemplified by the Valiant King: as recounted in the Pusa benxing jing, in the past there was a king named Chuzhanamili, who, to seek a single gāthā, cut a thousand oil-lamps into his body. Later, when Śakra questioned him, he made an oath revealing his intention, whereupon he was restored completely. The single gāthā he sought said: 'All that is permanent comes to an end; the exalted also fall; meetings end in separation; the living must die.' Hearing the gāthā, the king rejoiced, forgetting his suffering, and ordered the people throughout the entire state to transcribe and recite it, and so forth. Relinquishing the kingdom and so forth for the sake of the Dharma is as spoken in the 'Devadatta Chapter' of the Saddharmapuṇḍarīka Sūtra and elsewhere. Teaching the cessation of killing and the like is the giving of fearlessness; because it gives them their lives, it surpasses all else. The Dà zhìdù lùn states that what is valued in the world is solely one's own life; it is beyond price. The five precepts and the like, with respect to those capable of killing, are the giving of Dharma; with respect to those who would be killed, they are the giving of fearlessness. The three types of precepts are the three collections of precepts: the precepts of restraint and so forth. Rescuing [beings] from the pain of bodily mutilation is also the giving of fearlessness: the Abhidharmakośa-bhāṣya recounts the case of a paṇḍaka who saved five hundred cattle from mutilation, and through the power of this wholesome root, his male physical organs were fully restored, which was his present-life retribution. The character sì in the text means 'to allow freely'. As for 'endowed with the unsurpassed true dharma of a puruṣa': according to the Mahāparinirvāṇa Sūtra, regardless of male or female, one who possesses the meaning of four characteristics is named a puruṣa: namely, correcting oneself, correcting others, being able to answer questions accordingly, and thoroughly understanding the meaning of causes and conditions. If one does not possess these four kinds of characteristics and meanings, though called a male, he is not named a puruṣa. A woman who conversely possesses the above is named a puruṣa. It also says: 'Though being a woman, one who is able to have faith that her own person has the Buddha-nature is a puruṣa. If there is a male who does not know that his own person has the Buddha-nature, I say that that person is still a woman.' It also mentions the seven puruṣa-destinies, for which there are four explanations. First, according to the worldly: according to the Yogācārabhūmi, a puruṣa has seven meanings: 1. long life and enduring existence; 2. sublime and handsome form; 3. freedom from disease and few afflictions; 4. being neither a slave, nor a woman, nor a paṇḍaka; 5. keen and fierce wisdom; 6. utterances of majestic gravity; 7. having great family lineage and enterprise. One endowed with these seven phenomena is named a puruṣa, and because there are destinations [to this], it is termed a 'destiny'. Second, according to the Hīnayāna, there are also seven puruṣas, which are the seven noble ones: 1. followers by faith; 2. followers by Dharma; 3. those released through faith; 4. those attained through vision; 5. those who bodily realise; 6. those released through wisdom; 7. those released both ways. Having faith in others and attaining deliverance is called following by faith; not relying on faith from others is called following by Dharma. The three fruits of dull faculties are what is attained by following by faith; through the fruit of faith being freed from bondage, one is called released through faith. The three fruits of sharp faculties are what is reached by following by Dharma, hence called attained through vision. The meditative attainment of cessation resembles nirvāṇa; because it is united with the body, it is called bodily realised. Hindrances are of two kinds: 1. afflictive hindrances; 2. hindrances to liberation. Being freed only from afflictive hindrances is called released through wisdom; having both hindrances eradicated together is called released both ways. Third, according to the Mahāyāna Yogācāra, there are seven bhūmis, which are also what the noble puruṣas tread, and are therefore called destinies: 1. the bhūmi of gotra; 2. the bhūmi of practice with resolute intention; 3. the bhūmi of pure superior intention; 4. the bhūmi of practicing correct conduct; 5. the bhūmi of determination; 6. the bhūmi of determined conduct; 7. the bhūmi of reaching the ultimate. The first two are prior to the bhūmis; the next one is the first bhūmi; the next one is from the second bhūmi up to the seventh; the next one is the eighth bhūmi; the next one is the ninth bhūmi; and the final one combines the tenth bhūmi and the Buddha-bhūmi, because both cause and fruition are ultimate. Fourth, according to the Yingluo benye jing and others, there are also seven stages: 1. Faith; 2. the Ten Abodes; 3. the Ten Practices; 4. the Ten Dedications; 5. the Ten Bhūmis; 6. Equal Enlightenment; 7. Wondrous Enlightenment. Praising the Buddha's appearance in the world is the giving of Dharma, just as above, the sound of the youth Samantālaṅkāra's verses in praise of the Buddha pervaded the world. Furthermore, as in the Karuṇāpuṇḍarīka Sūtra, Śākyamuni in the past was the Bodhisattva Mahākāruṇika, who traveled throughout the states proclaiming with a loud voice: 'The Tathāgata has appeared in the world! The Tathāgata's appearance in the world is extremely difficult to encounter!' and so forth. In the giving of the great earth: the Tathāgata, stūpas, bodhisattvas, spiritual friends, and parents are both fields of gratitude and fields of reverence; the noble Saṅgha and the two vehicles are both fields of virtue and fields of reverence; the remaining mendicants, poor people, and the like are both fields of compassion and fields of suffering. Because all of these can generate merit, they are called fields of merit, named by metaphor. There are also four permutations: 1. there are those that are reverence and not compassion, such as the Buddha and the like; 2. there are those that are compassion and not reverence, such as impoverished, suffering sentient beings; 3. there are those that are both compassion and reverence, such as impoverished and sick arhats; 4. there are those that are neither compassion nor reverence, excluding the remainder above. The Dà zhìdù lùn, fascicle fourteen, says: 'First, giving out of pity, which refers to the impoverished, the lowly thieves, and the various animals. Second, giving out of reverence, which refers to the Buddha and dharmakāya bodhisattvas. Third, giving out of both pity and reverence, which refers to old, sick, and impoverished arhats, pratyekabuddhas, and the like.' Question: Between the two fields of compassion and reverence, which is superior? Answer: There are three meanings. First, if viewed in terms of the object relieving their present suffering, and in terms of the mind increasing practices of great compassion as the root of practices benefiting others, then the field of compassion is superior. Therefore, in the Xiangfa jueyi jing, it even states that giving to buddhas, bodhisattvas, śrāvakas, and sentient beings is not as good as a person giving a single mouthful of food to an animal. Second, if viewed in terms of the object possessing profound gratitude and abundant virtue, and in terms of the mind receiving the Dharma and increasing wisdom as the source of practices benefiting oneself, then the field of reverence is superior. Therefore, in the Jiaoliang gongde jing, it is weighed that giving to animals brings a hundredfold reward, and so forth. Furthermore, the Shen xiyou jing states that making offerings of the seven jewels filling the four continents to the noble ones of the four fruits, and erecting an exceedingly vast stūpa after their nirvirṇa, does not equal the merit of building a Buddha-stūpa even of barley, and so on, to the extent that counting and metaphors cannot compare. Furthermore, in the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra, Śakra says: 'It is not that I do not wish to make offerings to relics, but relics emerge from prajñā; therefore, I would rather make offerings to prajñā.' Third, if viewed in terms of both benefits being equal and both compassion and wisdom being brought forth together, then the two fields are equal. As the Vimalakīrtinirdeśa states: 'Divide one portion to give to the Tathāgata Duṣprasaha, and one portion to give to the lowliest beggar.' It is like having the notion of the Tathāgata as a field of merit without discrimination, equal to great compassion; this is what it means. Question: Given that both are within reverence, between parents as a field of gratitude and the noble Saṅgha as a field of virtue, what is their relative superiority? Answer: The Jiaoliang jing states that making offerings even to a hundred arhats does not equal making offerings to the parents of one's own physical body. Furthermore, in the Āgama sūtras, the merit of making offerings to parents is equal to the merit of making offerings to a bodhisattva bound to one last birth.

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華嚴經探玄記 — Classical Chinese