華嚴經探玄記 9

English (machine translation) 9

Language: English

9.1

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

9.2

Chapter Twenty-Two: The Ten Bhūmis, Part One

9.3

As I am about to explain this text, the four gateways are the same as before.

First, explaining the names also has two: First, explaining the name of the assembly: The Assembly in the Heaven of Paranirmitavaśavartin is named according to the place. This means that others manifest objects of pleasure while one enjoys them oneself, revealing that it is not through one's own power; it signifies that the true suchness realized upon entering the bhūmis is not created by conditions, hence it is so named. Second, regarding the chapter title: this chapter has four names: 1. A separate translation is titled 'Sūtra on the Gradual Preparation of All Gnosis and Virtue'; 2. below in the text it is called 'Chapter on the Dharma-Door of Gathering the Gnosis of All Gnosis'—these two establish their names in terms of function, meaning that the causal practices of the ten bhūmis can gather and generate all the gnosis and virtues of the Buddha, yet as the ten virtues gradually increase, it is called 'gradually preparing'. 3. Still another separate translation is titled 'Daśabhūmika Sūtra' (Ten Abidings Sūtra); 4. here it is titled 'Ten Bhūmis'—these two receive their names in terms of meaning while bearing numbers, where 'ten' is the complete number of a cycle, and 'bhūmi' takes its name in terms of meaning based on metaphor, signifying the generation and sustaining of buddha-gnosis. The remaining explanations of the general and specific names and so forth will be distinguished below in the section on the text proper.

9.5

Second, within the occasion of arrival there are also two: First, the occasion of arrival of the assembly: the preceding was the fulfillment of practice according to the teachings (āgama), and next the realization and fruition upon entering realization are explained; because the meanings are in sequence, it therefore arrives. Second, the occasion of arrival of the chapter: the preceding explained the dedication of inferential [practice] toward realization, and now it explains that having dedicated one attains realization, revealing that practice is not in vain; hence it arrives next. Furthermore, the preceding used the inferential station to express the complete virtuous practices of Samantabhadra, whereas now it uses the station of realization to express the differentiated virtuous practices of the three vehicles, manifesting the sequence of dharmas; hence it arrives next. For this reason, in all the preceding stages the sovereign virtues of Samantabhadra were extensively revealed, yet above these bhūmis his name is entirely absent—this is the reason. How could it be that prior to the bhūmis is deep and vast, while the bhūmis of realization are contrary and inferior? It is simply that the provisional expressions are different. Question: It should be that the bhūmi of realization is deep and in accord with the universal virtues [of Samantabhadra], while the stages prior to the bhūmis are shallow and should accord with the three vehicles; why is it not so? Answer: The intention of the text here is so in order to reveal the difference in doctrinal characteristics. That is, if the virtues of Samantabhadra were attained above the bhūmis, there would be no distinction from the teaching of the three vehicles. Now, it is made clear that if it were the stages of practice of the three vehicles, then prior to the bhūmis one would indeed not have sovereign mastery; but to reveal this One Vehicle, it is not like that, so prior to those bhūmis one directly attains the virtues of Samantabhadra with sovereign mastery. Therefore, if based on this Samantabhadra prior to the bhūmis one infers above the bhūmis, the characteristics of practice above the bhūmis are profound, exceedingly profound, not as described here—this is indeed the 'Chapter on the Practice of Samantabhadra' below. If based on these characteristics of practice of the three vehicles' bhūmis of realization one infers prior to the bhūmis, the practices prior to the bhūmis are extremely coarse and shallow, unlike what was previously described—that is, the first two among the twelve abidings in the 'Bodhisattvabhūmi' of the Yogācārabhūmi. Question: Why are they not equal? That is, the One Vehicle prior to the bhūmis has the virtues of Samantabhadra, and the One Vehicle above the bhūmis also has the practices of Samantabhadra, as spoken in the 'Chapter on the Practice of Samantabhadra'. The virtues above the bhūmis of the three vehicles are as spoken in this chapter; why are the practices prior to the bhūmis of the three vehicles not spoken of in the text? Answer: Because the main purport of this sūtra is to explain the One Vehicle, the practices of the One Vehicle are extensive, while the stages of the three vehicles are only briefly treated. Another explanation: because the ten bhūmis of the One Vehicle are exceedingly profound, they comprehensively encompass the three vehicles and so forth entirely into the ten bhūmis, yet with the gateways of the six characteristics and dhāraṇīs they interpenetrate and reveal them boundlessly, establishing the meaning of the sovereign mastery of Samantabhadra's ten bhūmis. Prior to the bhūmis, one is not yet able to do so, but directly reveals Samantabhadra; hence it is not the same as above the bhūmis.

9.6

Third, regarding the principal theme, there are also two: First, explaining the theme of the assembly: in terms of persons, there are the presiding transformer and the assistants in transformation, each possessing essence, characteristics, and function, all extending to nature manifestation and practice-arising, as can be understood. In terms of dharmas, there are the two causes and fruitions—generative and revealing, differentiated and equal; they are also the causes and fruitions of practice-arising and intrinsic possession; there are also the teachings/phenomena and the principle/meaning. Essence, characteristics, and function may be understood by analogy with the preceding, differing only in extending to nature manifestation; the remaining meanings may be understood accordingly. Second, regarding the theme of the chapter: in general terms, this chapter takes the practices of realization of the ten bhūmis as its principal theme. Distinctively, there are ten meanings: 1. In terms of the source, it is solely the ineffable nature of the ocean of fruition. 2. In terms of what is realized, it is undefiled true suchness. 3. In terms of gnosis, it refers to the three gnoses—fundamental, subsequent, and so forth. 4. In terms of abandonment, it refers to abandoning the seeds and active manifestations of the two hindrances. 5. In terms of what is cultivated: the first bhūmi cultivates the practice of vows; the second bhūmi, the practice of morality; the third, the practice of dhyāna; the fourth, the practice of the limbs of the path; the fifth, the practice of the truths; the sixth, the practice of conditioned arising; the seventh, the practice of the factors of bodhi; the eighth, the practice of pure lands; the ninth, the practice of expounding the Dharma; the tenth, the practice of receiving the stage. 6. In terms of what is accomplished through cultivation, there are four practices: the first bhūmi is the practice of faithful joy; the second, the practice of morality; the third, the practice of samādhi; the fourth and above are all the practice of wisdom. Within the practice of wisdom, the fourth, fifth, and sixth are the wisdom of the two vehicles; from the seventh bhūmi onward is the wisdom of bodhisattvas. 7. In terms of stages, there are two stages: the stage of realization and the stage of instruction (āgama), as they are the stages of the ten bhūmis. 8. In terms of the vehicles provisionally lodged, the first, second, and third bhūmis provisionally lodge the worldly human and deva vehicles; the fourth, fifth, sixth, and seventh bhūmis provisionally lodge the supramundane three vehicles; the eighth bhūmi and above provisionally lodge the supra-supramundane One Vehicle; therefore, the various vehicles are taken as the dharmas of these bhūmis. 9. In terms of the practices of the lodged stages, within the ten bhūmis one accomplishes the practices of the ten pāramitās—dāna and so forth. 10. In terms of retribution, one manifests the phenomenal aspects of the ten kings. The remaining meanings will be distinguished separately below.

9.7

Fourth, explaining the text also has two parts: first, outlining and differentiating; second, explaining the text. First, outlining and differentiating: in this assembly there are eleven chapters. Question: What is the difference between this assembly and the preceding second, third, fourth, and fifth assemblies? Answer: There are five differences. First, the preceding ones have outflow; this one has no outflow. Second, the preceding ones are the branch; this one is the root. Third, the preceding ones are uncommon—meaning they are the virtues of Samantabhadra; this one is common—meaning these ten bhūmis are commonly harvested by the three vehicles, humans, devas, and so forth, as the Di lun states: "It can also generate the practices of the paths of humans and devas," as is known. Fourth, the preceding ones only treat causal practice, whereas this assembly completely includes the fruit. Fifth, the preceding ones concern the stages of comparative [understanding]; this one clarifies the stages of realization. Question: Why does this assembly lack a preface such as ascending to the heavens and gathering the assembly? Answer: To express that the realized Dharma of this assembly is non-dual, its profound purport cannot be marked by phenomenal signs. Thus the preceding is coarse and the latter is subtle. Second, because prior to the bhūmis the distinctive teaching of the One Vehicle, the Dharma of Samantabhadra, is encompassed, there are ascending to the heavens and gathering the assembly, expressing superiority before preaching; above the bhūmis the imputed stages are identical to the three vehicles, and therefore that aspect of sovereignty is concealed, being preached identically to other sūtras. Thus the preceding is subtle and the latter is coarse. This text divides into two: first, nine chapters clarify conditioned cultivation of cause and effect; second, two chapters distinguish the cause and effect of nature-virtue. The first also has two parts: first, six chapters reveal the fullness of virtue in the causal stages; second, three chapters clarify the manifestation of virtue in the fruitional stages. Within the former there are also two parts: first, the one chapter of the "Ten Bhūmis" reveals its stages of realization; second, five chapters clarify the practices and functions within the stages. The former also has two parts: first, prose expounding in detail; second, gāthās summarily gathering [it]. The former also has two parts: first, clarifying the ten bhūmis that are expounded; second, bodhisattvas from other directions coming to verify this exposition. The former also has two parts: first, revealing the ten bhūmis expounded in this world; second, concluding with the ten bhūmis expounded in inexhaustible worlds of the ten directions. Regarding the former, expounded in this region: it is either unified as one, divided into two, into three, four, five, up to ten, or into forty-eight sections. As for "one": it means it is entirely a single Dharma-gate of the ten bhūmis. As for "two": first, correctly expounding the ten bhūmis; second, the shaking of the earth, raining down of flowers, and so forth, clarifying the resonance of auspicious signs revealing the real. Or it is divided into three: namely, the introductory, the main, and the propagation [sections]. What is distinguished here essentially rests on the difference between teaching and realization, so the three sections also differ. Regarding the three of the teaching: from the beginning up to the Section on Arising is its introductory section, because it gives rise to and initiates the correct preaching; from the Fundamental Section onward is its main section, in which, though later there are expansions and abridgements, since they equally preach the bhūmi dharmas, they are judged as the main section; from the Section on the Benefits of the Bhūmis downward, distinguishing the resonant benefits of the Dharma's power, it is judged as the propagation section. Second, regarding the three of realization: the first, the Introductory Section, is judged as the introductory section. Second, the Section on Samādhi is the main section of realization; because entering this samādhi directly reveals actual realization, the Di lun states: "This samādhi is the substance of the Dharma." Third, the meaning of propagation is explained in two ways: First, taking one's own virtue and allowing it to flow and cover the bhūmis of faith is called propagation. According to this meaning, from the Section on Empowerment onward, all are propagation, because by preaching what one has attained oneself, one causes bodhisattvas of the bhūmis of faithful practice to realize and enter the bhūmis. Second, revealing the benefits of the Dharma flowing down to future generations; according to this meaning, only the Section on the Benefits of the Bhūmis is propagation. Here it is expounded according to the former meaning. Or it is divided into four: within the correct preaching it divides itself into two: first, the Dharma preaching revealing the bhūmis; second, the Section on Images relying on similes to illustrate the bhūmis; teaching and realization follow the above, hence making four. Or it is divided into five: including the subsequent concluding verses of verification, added to the previous to make five. Or it is divided into six: dividing in accordance with practice: from the beginning to the Section on Arising is the reason for initiating transformation to produce faith in beings; second, in the Fundamental Section, summarily preaching the bhūmi dharmas and praising their distinct superiority to give rise to the assembly's joyful desire; third, within the Section on Request, clarifying that the bhūmis bring forth speech to produce correct understanding; fourth, in the Section on Preaching, extensively explaining the aspects of practice to cause beings to initiate action; fifth, in the Section on Images, relying on similes to reveal virtue; sixth, in the Section on the Benefits of the Bhūmis, clarifying the completion of virtue and realization of the real, where resonant transformation thus appears, hence the Di lun states: "Through obtaining the power of the Dharma, the great earth shook," and so forth. Or it is divided into seven: from the beginning to the request constitutes six sections, and the Section on Preaching encompassing all ten is the seventh. Or it is divided into eight: distinguishing the subsequent Section on the Benefits of the Bhūmis from the preceding, thus making eight. Or into nine: dividing the Section on Images as the eighth, and the Section on Benefits as the ninth. Or into ten: adding its verses. These ten in sequence have three meanings: first, in terms of the aspects of transformation, they collectively serve to initiate preaching; second, in terms of the intent of transformation, they collectively serve to reveal realization; third, in accordance with the essential doctrine, realization and teaching are both distinguished. First, initiating preaching: as the Tathāgata is about to preach, he first records the time and place, manifests signs to gather the assembly, and initiates what is to be preached, taking this as the prologue. The prologue having been established, being about to preach for the assembly, at that time Vajragarbha silently enters samādhi, revealing that his own realization can preach for the assembly, and also in order to receive empowerment. Next, second, clarifying the Section on Samādhi: because of entering samādhi, the Buddhas of the ten directions praise him and bestow power. Next, third, clarifying its Section on Empowerment: having obtained the holy power, he wishes to preach for the assembly; but since samādhi has no speech, he should arise from quiescence. Next, fourth, clarifying its Section on Arising: having arisen from samādhi, he summarily proclaims the characteristics of the bhūmis to initiate the subsequent extensive preaching. Next, fifth, clarifying its Fundamental Section: yet in that fundamental section, he summarily preaches the names of the bhūmis without extensive distinction; the great assembly, thirsting and looking up, hearing the names desires the meaning, and mutually addresses requests. Next, sixth, clarifying its Section on Request: the assembly having requested, he properly presents it extensively. Next, seventh, revealing its Section on Preaching: up to the ten bhūmis is also generally called preaching; since preaching the Dharma is difficult to understand, it should be revealed through similes. Next, eighth, clarifying the Section on the Images of the Bhūmis: the preaching having finished, one should reveal the Dharma's superior benefits to encourage faith and dissemination. Next, ninth, clarifying the Section on the Benefits of the Bhūmis: having expounded in prose in detail, it should be summarized with verses to make it easy to accept and uphold. Next, tenth, clarifying the Verses. Second, revealing realization: the intent of transformation centrally aims to reveal realization, wherein the first section reveals the prologue of realization, and the subsequent nine directly reveal the characteristics of realization. Among the nine, the first three reveal realization in terms of signs; the next four reveal realization in terms of speech; the next one reveals realization in terms of benefits; the last one restates the virtues of realization. Among the first three, the first, the Section on Samādhi, relies on entering to reveal realization; the second, the Section on Empowerment, relies on empowerment to reveal the aspect of attaining realization—the Di lun states: "Why is empowerment bestowed? Because of obtaining the Dharma of the Mahāyāna Radiance Samādhi"; third, relying on emerging to reveal quiescence; preaching must arise, which reveals that what was entered is quiescence free from speech—the Di lun states: "In samādhi there is no speech, therefore one must arise." Among the next four, first, the Fundamental Section summarily preaches to reveal realization; second, the Section on Request sweeps away signs to reveal quiescence; preaching and images rely on signs to express virtue: the Section on Preaching relies on cultivation to express virtue, the Section on the Images of the Bhūmis borrows similes to reveal virtue, and the Section on the Benefits of the Bhūmis regards the beings gathered and transformed to reveal the benefits of the bhūmis—hence the Di lun states: "Through obtaining the power of the Dharma, the earth shook and flowers rained down," and so forth; the verses are understood accordingly. Third, in accordance with the essential doctrine, realization and teaching are both distinguished: the first is its prologue; the latter nine directly reveal the aspects of realization and teaching, wherein the first enters samādhi to reveal correct realization, and the latter eight in sequence clarify arising speech to reveal teaching, distinguished identically to the first gate. Furthermore, it can be divided into ten in accordance with the differences of the bhūmis. Or it is divided into forty-eight: the first bhūmi and the tenth each have eight sections, the second bhūmi has two sections, the third, fourth, and ninth each have four sections, the fifth and sixth each have three sections, the seventh bhūmi has five sections, and the eighth bhūmi has seven sections, thus combining to make forty-eight. Question: The treatise says: "Those encompassed by the first bhūmi have eight sections, just as the Introductory Section and so forth are the introduction to the ten bhūmis." Why does the treatise master judge them as included within the first bhūmi? Answer: The Di lun's division of the text has four paradigms of encompassing: First, the paradigm of the latter encompassing the former: because the former introduction and so forth are immediately adjacent to the first bhūmi that follows, the subsequent first bhūmi encompasses the preceding introduction and so forth, and thus it is named as encompassed by the first bhūmi; yet in reality, the introduction and so forth belong to the ten bhūmis, not solely to the first. Second, the paradigm of the former encompassing the latter: because the Section on Images and the Section on the Benefits of the Bhūmis are immediately adjacent to the preceding Dharmameghā-bhūmi, the preceding Dharmameghā encompasses the subsequent; yet in reality, those two belong to the ten bhūmis, not solely to Dharmameghā. Third, the paradigm of dividing the text in accordance with its specific aspect: meaning not encompassing the former or latter, as with the intermediate bhūmis, either two sections, three sections, etc., all encompassed in accordance with their specific aspects. Fourth, the paradigm of revealing that the bhūmis completely encompass [all]: meaning revealing that the ten bhūmis are the Dharma of dhāraṇī; therefore, dividing the texts of the various bhūmis, altering the disposition, setting aside or establishing, concealing or revealing, moving forward or backward, each single bhūmi possesses forty-eight sections. Just as the Introductory Section and so forth, since they are completely encompassed by the first bhūmi, one knows that they can also belong to the encompassment of the second bhūmi, and the other bhūmis are likewise by analogy. The division of the text of the other bhūmis is entirely present in the first; thus one can infer accordingly. Within the ten kinds of bhūmis, there are four hundred and eighty sections in total, as is known. Second,

9.8

Regarding the explanation of the text: The demarcation of the textual passages for the eight divisions of the first bhūmi can be known in accordance with the treatise. Within the introductory section, there are three worlds: first, the world of the enlightened with cognitive mastery; second, the receptacle world; third, the world of sentient beings. Alternatively, they may be divided into four: first, time; second, host; third, place; fourth, assembly. Because the master of that treatise separately commented on this chapter as an independent work, he took the words "Thus have I heard" from the beginning of this sūtra and placed them at the head of this chapter. Furthermore, his statement there regarding "the second week" takes up the text at the beginning of the sūtra where [the Buddha] has "newly realized right awakening." The reason it is not present here is that, because it appears at the beginning of the sūtra and belongs to the same single work, the "newly realized [right awakening]" at the beginning of the sūtra is precisely the "second week" of the treatise's sūtra text; thus one clearly knows that the entirety of the Avataṃsaka Sūtra was taught simultaneously during the second week. Were this not so, why would the beginning of this chapter not separately include the words "the second week"? Could it be that the beginning of this chapter is missing that text? Therefore, one should know [this]. As for those who arbitrarily judge that the assemblies prior to the ten bhūmis in the Avataṃsaka Sūtra were spoken during the first week, and that only the "Ten Bhūmis Chapter" was spoken during the second week, I fear this does not accord with the text. Furthermore, the master of the Daśabhūmika-śāstra explains that in the first week [the Buddha] merely contemplated the practice of causes and conditions and personally experienced the joy of the Dharma, not yet having begun to preach the Dharma, and therefore this is called preaching at the initial time and in the supreme place; thus one knows that there was no preaching during the first week. "At that time" refers precisely to the time of the second week, revealing the supremacy of the time. Because the Buddha possesses the three virtues and six meanings and is solely revered in the world, he is called the World-Honoured One, which is the Sanskrit name bhagavat; its meaning is the same as explained before. This is the supremacy of the host. "[In the heaven of] Paranimmitavasavatti," etc., reveals the supremacy of the place and hence the supremacy of the Dharma. There is a threefold supremacy: first, the heaven of Paranimmitavasavatti is supreme, distinguishing it from the lower five heavens; second, being in the royal palace, it is superior to the other heavenly palaces; third, the maṇi jewel palace is superior to other palaces. Question: If the summit of the desire realm being elevated manifests the supremacy of the Dharma, the form realm is even more supreme, so why was it not there? Answer: The Daśabhūmika-śāstra states: "Because this place responds to the fruition." This means that the responsive capacity of the faculties is here, and therefore it was spoken here. "Response" refers to the faculties capable of evoking it, and "fruition" refers to the Tathāgata's manifestation in answering the faculties and fulfilling their desires. Another explanation: To manifest that the true reality realized is not something self-made, it is figuratively revealed through Paranimmitavasavatti. Furthermore, the two higher realms are grounds of adversity and not bodies for cultivation, so it was not there. A body for cultivation must be in the desire realm, and Paranimmitavasavatti is the ultimate peak [thereof]; to figuratively manifest the supremacy of the Dharma, it is therefore here. Furthermore, the retribution-fruit rank of the seventh bhūmi is in the king of this heaven; this figuratively manifests that the ten bhūmis encompass the Dharma broadly. Why so? Because the seventh bhūmi is the bodhisattva rank, it encompasses the One Vehicle above, and because it is the world-transcending rank, it encompasses the lower two vehicles, manifesting that these ten bhūmis completely encompass the five vehicles. Furthermore, regarding this heavenly jewel palace, according to the Ghanavyūha Sūtra, the maṇi jewels of this heaven of Paranimmitavasavatti are where bodhisattvas of the ten bhūmis constantly roam. Moreover, according to the Mahāyānābhisamaya Sūtra, the pure land of the saṃbhogakāya Buddha is in this place. In addition, based on the adornments of Tuṣita above, this palace is also superior even to those, and is therefore equal to space and the dharmadhātu. However, to manifest that the virtues of practice and the realization of reality are pure and unmixed, it is shown by means of the maṇi jewel. Therefore, this heavenly place has five meanings: first, a place of ordinary beings; second, a place of bodhisattvas of the seventh bhūmi; third, a place of bodhisattvas of the ten bhūmis; fourth, a place of the Buddha; fifth, perfect interpenetration endowed with all the previous places without obstruction. From "together with great bodhisattvas" onward reveals the world of sentient beings, within which there are five [parts]: first, determining the individuals; second, praising the virtues of those individuals; third, listing the names of those with virtues; fourth, concluding the number of those named; fifth, identifying the leader among the assembly. In the first part, according to the treatise's sūtra text, there are four [points]: first, distinguishing the great from the small, meaning distinguishing [them] from those prior to the bhūmis; second, distinguishing those who abide from those who regress, meaning distinguishing [them] from those of the seventh bhūmi and below; third, distinguishing the beginning from the end, meaning distinguishing [them] from the initial mind of the ten bhūmis, etc., which is why it says there "all will attain anuttarā samyaksaṃbodhi in one lifetime," etc., which is abbreviated in this text. Alternatively, [the phrase] "regarding anuttarā," etc., refers to the non-retrogression of this final rank, which is precisely distinguishing those who abide from those who regress; fourth, distinguishing the new from the old, which also means distinguishing the host from the guests. The meanings therein are all the same as explained before. In the second part, praising their virtues, there are two: first, specific; later, from "such" onward, general. Because the merits of bodhisattvas cannot be displayed all at once, they are first praised specifically; and because specific [praises] cannot exhaust them, they must be concluded generally. In the former, there are also two: first, brief; later, broad. Because the virtues of the bodhisattvas are vast and difficult to manifest all at once, they are first praised briefly; and because a brief [praise] cannot be comprehensive, they must be broadly revealed. In the former, there are two: first, explaining the fulfillment of practices of their own portion, meaning that the bodhisattva's realization and roaming within the true and conventional by means of the two knowledges is called their "sphere of practice," and exhausting that boundary so that their causal rank is completely fulfilled is called "wholly mastering with sovereign ease"; later, the practice of superior advancement, meaning that the sphere of entry of the Buddha's wisdom is what is attained at the fruition rank, and the perfect wisdom tallying with suchness is called the "sphere of entry," explaining that these bodhisattvas, through their wisdom of superior advancement, also attain entry accordingly, which is why it says "all attained entry." The former is their own portion, completed in their own rank, hence called "sovereign ease"; this is superior advancement looking up to completion, barely called "attaining entry." In the second part, the broad praise from "skillfully capable" onward, there are two: first, eleven phrases praising the virtues of their own portion; later, eight phrases from "the non-action of all bodhisattvas" onward praising the virtues of superior advancement. In the former, there are two: the first five phrases explain the full endowment of cultivation of practice; the latter six explain the complete preparation of virtues and functions. In the former, there are two: the first two phrases explain practices of benefiting others: one, the wheel of correct teaching; two, the wheel of supernormal powers, etc., where "etc." includes the wheel of mind-reading. The three phrases from "fully endowed" onward explain practices of benefiting oneself: one, fully endowed with vows is the mind that generates practice; two, properly generating cultivation of practice: practice running through the three periods is called "all worlds," each exhausting many kalpas is called "all kalpas"—this is cultivation over a long time. Furthermore, pervading all lands is called "all realms"—this is cultivation without remainder. Again, the former is all times, this is all places, and cultivating constantly is uninterrupted cultivation. Three, from "fully endowed with the bodhisattva..." onward explains the virtue produced by cultivation, meaning that merits and wisdom are completely fulfilled, hence called "fully endowed." In the second [section], the complete preparation of virtues and functions, there are two: the first three praise the supreme capabilities of benefiting others: one, capable of benefiting—generally citing the beneficial aspects performed, meaning causing sentient beings to cultivate the causes for renunciation; two, capable of reaching, etc., explaining the exhaustion of the bounds of the bodhisattva's skillful wisdom, revealing reaching the shore of wisdom capable of transforming; three, capable of causing, etc., explaining the beneficial aspects of fulfilling those to be transformed. Birth-and-death is the fruition of suffering, the path is the cause of origination, and nirvāṇa is the fruition of cessation. The gate is the cause of the path, and because the revealing cause can manifest [it], it is called the "gate." The latter three praise the virtues of benefiting oneself: one, supreme cultivation of practice, meaning that transforming others does not interrupt one's own practice; two, complete fulfillment of all virtues: "dhyāna" refers to the four dhyānas, "samāpatti" refers to the eight attainments, "liberation" refers to the eight liberations, "samādhi" refers to the three samādhis, "supernormal powers" refers to the six supernormal powers, "clarities" refers to the three clarities, "wisdom" refers to the three wisdoms. Furthermore, since these bodhisattvas are all in the position of succession in one lifetime, according to the text below, the ten dhyānas, the ten liberations (meaning the inconceivable, etc.), the tens, hundreds, and thousands of samādhis, the ten supernormal powers, the ten clarities, and the ten wisdoms are all inexhaustible. Three, "all that they bestow," etc., reveals sovereign ease in wondrous function, meaning skillful manifestations produced based on the aforementioned supernormal powers and wisdom, hence called "skillfully capable of manifesting." In the second [division], superior advancement, there are eight phrases: the first four explain the supreme three karmas encompassing the practices performed; the latter four from "their bodies" onward praise the vast three karmas completely possessing all virtues. In the former, first praising the supremacy of bodily karma, the statement "non-action" means without effort, referring to the great function of effortless exertion, which is precisely the mind-made body produced without active volition alongside their kind; second, from "in a single instant" onward praises the supremacy of verbal karma, meaning the leader who gathers the Dharma requesting the turning of the dharmacakra; third, from "receiving and upholding" onward praises the supremacy of mental karma, meaning upholding the true Dharma with a great mind of making offerings; fourth, from "constantly capable of cultivating" onward explains encompassing the practices performed, meaning cultivating and generating the various supreme deeds of bodhisattvas based on the aforementioned three karmas. In the latter four, first praising the vast bodily karma as Samantabhadra's body manifesting throughout all lands; second, from "their voice" onward praises the vast verbal karma; third, from "their mind" onward praises the vast mental karma; fourth, from "all bodhisattvas" onward explains completely possessing all virtues. The specific praises above are concluded. From "such" onward generally concludes their inexhaustibility. In the third part, listing the names, the fact that they all share the name "garbha" (treasury) serves to manifest that the bhūmi Dharma contains and gathers all virtues and brings forth fruitional functions. Therefore, the Daśabhūmika-śāstra states: "It is also capable of generating and completing the practices of the paths of humans and devas." The reason Vimukticandra alone is not named "garbha" is to manifest that he is a cool, pure vessel serving as the capacity for receiving the Dharma. Fourth, from "such, etc." onward concludes the count. According to the treatise's sūtra text, there is a fifth [element] here, namely the places from which they came, meaning diverse Buddha lands; the reason it is not present here is that it was previously stated "assembled having come from other worlds," so it is not repeated here. Fifth, Vajragarbha being the leader identifies and reveals the host of the assembly. "Vajra" has roughly two meanings: one is the meaning of sharpness; the treatise states: "All afflictions are difficult to break, but this Dharma can shatter them." The second is the meaning of firmness; the treatise states: "The roots of goodness are firm and solid, just like a vajra." From "explained by a synonymous name" onward explains the meaning of "garbha" (treasury). Why is he named Vajragarbha? The intent of this question is: Is he called Vajragarbha because there is vajra within the treasury? Or is he called Vajragarbha because vajra serves as the treasury? The answer states: The treasury is precisely named firm—this manifests that vajra serves as the treasury, not that there is vajra within the treasury. It is like the heart of a tree: this analogy manifests that it is firm and is a treasury, meaning that the heart of a tree is firm and dense while possessing the capability of growth, which is why the matching explanation below states that generating and completing the practices of the paths of humans and devas, etc., explains the firm treasury. Like a fetus in the womb: this analogy manifests that it is capable of breaking through and yet is a treasury, meaning that the child can break through the womb and emerge. "Its power is greatest": this matches this analogy. The remaining meanings are explained as in the separately compiled Commentary on the Daśabhūmika-śāstra.

9.9

Within the second, the Section on Samādhi, there is a six-clause analysis. First, the explanation of the name: In standard Sanskrit pronunciation, it is called samādhi; here translated as equal holding (dhyāna/samāpatti), its meaning being the same as explained before. "Great Wisdom" is named after its karmic function, meaning that within this samādhi, the radiance of stainless, noble wisdom is generated, able to destroy ignorance; hence this name is established. That is to say, this samādhi is co-existent with wisdom, and precisely this non-distracted, stainless wisdom is the essence of the ten bhūmis. Furthermore, the direct realization is named "wisdom", and the subsequent wisdom is named "radiance". Moreover, in the treatise sūtra (the sūtra text of the Daśabhūmikā-śāstra) it is named "Mahāyāna Radiance", meaning that this wisdom of the two forms of selflessness, surpassing the two vehicles, is therefore called "Mahāyāna", and destroying ignorance, is therefore called "radiance"; this then surpasses [the stages] prior to the bhūmis. Furthermore, this wisdom can transport all practices so that they reach the Buddha-fruit, and is therefore called a "vehicle" (yāna), its name being established in terms of its function. The ninth fascicle of the Vijñaptimātratāsiddhi says: "The Mahāyāna Radiance Samādhi: this means it is able to generate the radiance of wisdom that illuminates and thoroughly understands the principle, teaching, practice, and fruit of the Mahāyāna." Second, its essential nature: Among the five specific mental states, its nature is the mental factor of concentration (samādhi) associated with stainless wisdom. Furthermore, it takes three dharmas as its essence: first, concentration; second, wisdom; third, tathatā. Therefore, its nature is both conditioned and unconditioned, because it possesses both the agent and the object of realization. Third, its karmic function: There are two. First, relying on this samādhi, one is able to receive the empowerment of the three karmas of all buddhas; second, relying on this samādhi, one generates the subsequently attained wisdom to expound the ten bhūmis, taking the answering of capacities to fulfill the Buddha's original vows as its karmic function. Fourth, clarifying the varieties: Although the samādhis attained by the bodhisattvas above the bhūmis have many categories, generally speaking there are four kinds: first, the Mahāyāna Radiance Samādhi; second, the Assembly of Merit King Samādhi; third, the Bhadrapāla Samādhi; fourth, the Śūraṅgama Samādhi, which is translated as the "Valiant March Samādhi", meaning that a bodhisattva of the ten bhūmis is called a valiant warrior, and the conduct performed by a valiant warrior is therefore called the valiant march. Furthermore, on the first, second, and third bhūmis one attains the first samādhi; on the fourth, fifth, and sixth bhūmis one attains the second; on the seventh, eighth, and ninth bhūmis one attains the third; on the tenth bhūmi and the Buddha-stage one attains the fourth. A full explanation of these samādhis is as in the various editions of the Mahāyānasaṃgraha (one should consult them). Fifth, clarifying the purpose of entering samādhi: There are five purposes: first, to receive empowerment; second, to examine the faculties [of the audience]; third, to realize the Dharma; fourth, to represent its profundity—the commentary says: "To demonstrate that this Dharma is not an object of discursive thought, meaning that it is not like [the stage] prior to the bhūmis where the true Dharma is not yet realized, and one is only able to speak through correct deliberation." This single passage reveals the latter two meanings; fifth, to fulfill the ritual norms: All noble ones, when expounding the Dharma, first enter samādhi; just as when the Buddha was about to preach the Saddharmapuṇḍarīka Sūtra and the Mahāprajñāpāramitā Sūtra, he always first entered samādhi—how could the Tathāgata ever not be in samādhi? Therefore we know the ritual protocols for expounding the Dharma are all like this, and the various assemblies of this sūtra largely share this norm. Sixth, explaining the text: 1. It designates the person entering samādhi, because he is the leader. 2. It clarifies the basis of entry, meaning reverently receiving the Buddha's power, which is called "relying on the Buddha's awe-inspiring spiritual power". 3. It directly clarifies the entry into samādhi, meaning distinguishing it from the fruit, so that the samādhi is named "Bodhisattva..."; "Great Wisdom", etc., is the same as explained before. Question: Since it is a bodhisattva's samādhi, why does he rely on the Buddha's power? Answer: There are four meanings: First, to attribute the transformation to the Buddha, he visibly relies on his power. Second, although in truth he has attained it himself, before a superior person like the Buddha he cannot act with autonomy; even in the smallest matter he must reverently rely on him, because without the Buddha's empowerment, not a single Dharma-matter could be accomplished. Third, although he has attained it partially, its ultimate fullness resides in the Buddha; hence he relies on him. Fourth, once a Buddha appears in the world, whenever he directs disciples to undertake anything, he always grants them his power; hence he must rely on him.

9.10

In the third, the Section on Empowerment, there are three parts: first, generally clarifying the cause of bestowing empowerment; second, revealing the purpose of empowerment; third, directly distinguishing the marks of empowerment. In the first part, there are two: first, clarifying the bestowing of empowerment; second, citing the causes. In the previous of these, there are two: first, manifesting bodies with the same name; second, praising in unison to reveal empowerment. In the previous of these, there are five clauses: 1. the proximity or distance of the places; 2. the number of buddhas is twice that of the previous assembly, as can be known; 3. manifesting bodies so that the assembly sees them and generates faith; 4. sharing the same name so that the leader hears it and increases in jubilation; 5. concluding that the ten directions are identical. In the second part, praising in unison, there are four clauses: 1. praising his attainment of samādhi; 2. revealing the number of their own buddhas; 3. demonstrating that their own names are the same; 4. directly discerning the bestowing of empowerment. In the second, explaining the causes of bestowing empowerment, there are three clauses: 1. the power of Rocana's past vows; 2. his present awe-inspiring power—these two are condition-power, fruit-power, and other-power; 3. "You possess..." etc., is cause-power and self-power. This means that only when self and other, causes and conditions, cause and fruit, etc., unite can this Dharma of the ten bhūmis be accomplished. In the second, the explanation in the treatise (Daśabhūmikā-śāstra), there are two parts: first, explaining the preceding; second, giving rise to the subsequent. In the previous of these, there are four: 1. Explaining the empowerment by many buddhas, as can be known. 2. Explaining the empowerment by those of the same name, in which there are four points: a. explaining through questioning the original vows; b. explaining by questioning the vows to reveal the multiplicity, meaning that Rocana's original vows caused many buddhas to bestow empowerment together; c. explaining through the Dharma spanning past and present, meaning that this is a Dharma identically realized and identically expounded, hence called the "Dharma-essence". However, there are two explanations: First, that the subsequent buddhas as numerous as the dust motes of ten billion [buddha-fields], in the past, also jointly bestowed empowerment; Vajragarbha Bodhisattva received empowerment and expounded this Dharma door of the ten bhūmis, and now having attained samyaksaṃbuddha, they also reside in this Dharma door; hence wherever there is expounding, they are able to bestow empowerment—this was those buddhas' original vows. This means that when this Vajragarbha Bodhisattva is to become a buddha, he will also participate in the same matter; this explanation accords with the treatise text. Second, explaining in terms of Rocana Buddha: When Rocana originally practiced the bodhisattva path, he saw at the place of a Rocana Buddha that the empowering buddhas were all named Vajra when empowering the expounding of the bhūmi Dharma; Rocana has now attained samyaksaṃbuddha, and his original vows are now fulfilled, so those empowering buddhas are also named Vajra, hence it says "not different names"; this explanation accords with the sūtra text, because the sūtra says: "Due to Rocana's original vows, he caused all buddhas to bestow empowerment." It is like the Mahāparinirvāṇa Sūtra saying: "In the past, there was a buddha at this place named Śākyamuni, whose attendants were named Śāriputra and Maudgalyāyana, bringing great benefit; because of this I gave rise to a vow, and so now I also am the same, expounding the Dharma here." This is of that type. d. "Furthermore, this..." below explains the increase of jubilation due to having the same name, as can be known. 3. From "Why does it not say..." below explains the number of ten billion, in three clauses: a. An explanation generally questioning to reveal multiplicity: If one simply cited "immeasurable", it might perhaps not reach the dust motes of ten billion, because words of generality lack precision, so it is the same as the subsequent text's "many hundreds of thousands", etc. Another explanation: In the previous assembly there were buddhas as numerous as the dust motes of a million buddha-kṣetras; here there are ten billion, because a million constitutes one billion (koṭi). Therefore, by skillful means, it gradually reveals many buddhas; if it simply said "immeasurable", it would violate skillful means, hence it is not said. Another explanation: That this reveals many buddhas is because it takes the number ten as the paradigm to reveal endlessness; hence it says "many buddhas". If it were merely "immeasurable", one would only obtain a single layer of immeasurability, not layer upon layer of endlessness; therefore the number ten is greater than "immeasurable". b. From "Why does it definitely say..." below questions the identity of the fixed number in the explanation. c. From "This sūtra..." below explains that it broadly shares the same paradigm. 4. From "That Buddha..." below explains bestowing empowerment, in four parts: a. "first making this vow" explains empowerment by original vows; b. "now again himself empowering" explains empowerment by present awe-inspiring spiritual power; c. "subsequently other buddhas empower" differentiates the subsequent from the preceding, meaning these are all empowerments by Rocana's power, not empowerments by other buddhas; the empowerment by other buddhas will be distinguished in the later textual position; d. "therefore it is said", etc., cites the sūtra to match it. In giving rise to the subsequent: "Why empower the expounding of this Dharma?" gives rise to the purpose of the subsequent, meaning for the sake of expounding this Dharma of the bhūmis. "Furthermore, how is empowerment bestowed?" gives rise to the marks of empowerment of the subsequent; because the text is far behind, it is not cited here, but will be brought out in contrast in the subsequent text.

9.11

Second, the twenty phrases in the section explaining the purpose of the empowerment are divided according to the two benefits: the first ten pertain to the benefit of oneself shared with others, and the latter ten pertain to the benefit of others shared with oneself. Because the aspects of the practices of the two benefits mutually interpenetrate and subsume each other, and both are completely present in the location of the fundamental and subsequently acquired wisdoms within the bhūmis, here, in order to lodge and reveal the differences in the meaning of the text, they are divided into two distinct [parts]. In the former [part], the treatise master provides an explanation in four gates: 1. generally explaining to reveal the root; 2. unfolding the branches based on the root; 3. clarifying the integration of the branches back into the root; and 4. revealing the non-obstruction between root and branches. In the first [gate], the general discussion of the dependent origination of the teachings of the bhūmis contains six meanings: First, that 'all bodhisattvas are in the stage of practicing through faith' brings up the capacities addressed, meaning that bodhisattvas prior to the bhūmis have not yet realized true thusness and only initiate practices based on faithful mind. In Asaṅga's *Commentary on the Prajñāpāramitā Sūtra*, the same designation is also used. Question: If only those prior to the bhūmis are the ones intended, why does the subsequent text in Liberation Moon's praise of the assembly's request state: 'This assembly has five kinds of purity of āgama and four kinds of purity of realization'? Furthermore, below in the great assembly's request for purifying the mind with the ten powers, the treatise explanation states: 'To cause those who have not entered the bhūmis to attain a pure mind, and those who have already entered the bhūmis to attain the ten powers.' Furthermore, according to the subsequent text, the benefit at the time of successive rebirths also extends to external worldlings. According to these passages, it extends to external worldlings as well as those above the bhūmis; why confine it to internal worldlings in the stage of dedication of merit and so forth? Answer: There are two explanations. First, in terms of the underlying reality, it does indeed extend [to them], just as you have stated. However, here the treatise master explains from the perspective of where the benefit of the teaching's power is strongest. How so? Bodhisattvas above the bhūmis, even without receiving the teaching, can advance on their own, so their reliance on the teaching is slight. If persons who are external worldlings receive the teaching, they are not yet able to enter the bhūmis directly relying on the teaching, so the benefit of the teaching is also weak. Only those in the stage of practicing through faith advance upon receiving the teaching; being distinct from external worldlings who lack the teaching and do not advance, and distinct from those above the bhūmis whose reliance on the teaching is slight, he explains with particular reference to them. Asaṅga's treatise states: 'Bodhisattvas in this stage, desiring to enter the first bhūmi, first seek instructions and admonitions.' This is the meaning. Second, just as the stage of preparatory application for the first bhūmi is called the stage of practicing through faith, so too the stages of preparatory application prior to all the bhūmis are called practicing through faith; because in the *Mahāyānasaṃgraha*, the non-conceptual contemplation of mental speech extends through all four stages, we know that it is also present above the bhūmis. Just as it also broadly includes those in the distant stage of external worldlings, yet it is distinguished in terms of those who intimately enter the internal stages and presently realize it. Second, 'the inconceivable buddhadharmas are called the factors of the supramundane path': this is the teaching that is attained. There are two explanations: 1. In terms of cause: the essence of the teachings of the ten bhūmis is the supramundane, outflow-free teaching; the path of mind and speech being cut off is called 'inconceivable'; because it leads to and generates the fruit of buddhahood, it is called 'path'—what is below called the 'path of the great sage' is its cause; the differences among the categories of the ten stages are called 'factors' (bodhipakṣa/items). Furthermore, the path is the category of wisdom, and the factors are the retinue of practices such as dāna and the rest. 2. In terms of fruit: because it is the teaching attained in the fruit of buddhahood, it is called 'buddhadharmas.' Not being fathomable by the lower stages is called 'inconceivable'; causing the bodhisattvas above the bhūmis to partially realize this teaching is called 'factors of the supramundane path.' That in which the wisdom of the bhūmis wanders is called 'path'; partially realizing it without being yet complete is called 'factors.' Third, 'understanding' refers to seeing and wisdom. 'Attaining realization': the *Prajñā Sūtra* calls it 'knowing all and seeing all'; in the *Laṅkā[vatāra]* there are noble wisdom, noble seeing, and noble wisdom-eye; and in other treatises there are eye, wisdom, understanding, awakening, and so forth—all are of this category. Initial viewing is called seeing; thorough illumination is called wisdom. Because the illumination of wisdom is not inference, it is called attaining; because of the mystical union and merging of the spirit, it is also called realization. The first two are contemplative understanding, and the latter two are practical realization; each has an initial beginning and a final culmination, as is understood. Fourth, 'desiring to proclaim': the treatise states, 'proclaiming means to differentiate within it,' which means that within this teaching that can realize and is realized, using words to analyze the distinctions among the ten stages reveals the superiority and inferiority, skillful wisdom, and other differences of the practices on the bhūmis. Fifth, 'entering' refers to faith and aspiration. 'Attaining realization' means that those prior to the bhūmis having faith and aspiration distantly possess the sense of entering, while those above the bhūmis attaining realization presently intersect and enter. Speaking generally of the sense of entering, it must proceed from the former to the latter, and thus it possesses beginning and end. Faith is the beginning and aspiration is the end; attaining is the beginning and realization is the end. Sixth, 'the bhūmi of wisdom': this refers to the wisdom of the ten bhūmis. 'As explained in its fundamental division': this means that this noble wisdom that realizes principle possesses functions such as generating, completing, abiding, and sustaining the fruit of buddhahood, and is thus called 'bhūmi.' Beginning from Joyous and ending at Cloud of Dharma, it is revealed in the fundamental division, as is understood. These six meanings above merge without obstruction, extending through teaching and meaning, through realization and inference, through object and wisdom, through person and dharma, and through cause and fruit; blending without obstruction, they form a single whole, which is called the teaching of the ten bhūmis. If unfolded subsequently, the various distinctions all emerge from this overarching phrase; for this reason, this is called the 'root entry.' The general explanation revealing the root above is concluded.

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華嚴經探玄記 — Classical Chinese