大方廣佛華嚴經疏 10

English (machine translation) 10

Language: English

10.1

Composed by the Śramaṇa Chengguan of the Great Huayan Monastery on Mount Qingliang under the Tang

Part five of the major section: Praising the Buddha's virtues. Having manifested and having arrived, they praise him to the best of their ability, naturally expressing their boundless devotion and revealing the Buddha's limitless virtues. The text is divided into two: first, the praise by the bodhisattvas from between the eyebrows; second, the praise by the ten bodhisattvas from the ten directions. Just as the new assembly gathered, the Buddha manifested an omen; since the text does not record them redundantly, they are compiled in succession. Because their praise of virtue is of a similar nature, the redactors grouped them in one place. Availing of the succession of the manifestation of Supreme Sound, the verses of Supreme Sound are raised first; the subsequent ten bodhisattvas then follow the order of the ten directions. In the past, people did not understand this text, and regarded the latter ten as the retinue of Supreme Sound. This was not only an error in the commentaries, but also contrary to the translation. Why is this? Now, when the assembly emerged from between the eyebrows, both master and retinue offered praises; if the assembly coming from the ten directions were entirely silent without a single word, how deficient would the etiquette between master and retinue be! Moreover, according to the precedent of the 'Chapter on the Dharmadhātu,' all those who arrive offer verses of praise. Examining the names of the bodhisattvas carefully, they correspond sequentially to the previous ten directions; it was merely due to carelessness on the part of the translator that the names have slight discrepancies, which will be distinguished one by one in the text below.

10.3

Now, first, concerning Supreme Sound, the text is divided into two: first, the etiquette of uttering the verses; second, directly uttering the verses; the following ten follow this pattern. The verses generally praise the Buddha and also contain various questions, which can be understood upon reflection. The ten verses are divided into three: the first three praise the Buddha directly; the next six praise the Buddha in relation to the assembly; the third is a single verse that concludes with both master and retinue together. In the first part, the three verses all praise the non-obstruction of the Tathāgata's essence and function. Within this, the first verse shows that without moving from the fundamental, he is all-pervasive, whereby the ten bodies are perfectly interpenetrating and pervade the four dharmadhātus; the latter two verses show that without destroying small marks, he extensively contains [all]. The former is because phenomena are like noumenon; the latter is because phenomena contain noumenon. Within these, the first verse and a half show that a single pore contains the three worlds; the latter half assimilates the rest, meaning that throughout the dharmadhātu there are Buddha bodies everywhere, and there is not a single pore that does not contain oceans of lands. Furthermore, a single pore signifies a gate of liberation, because it is where the wisdom of the buddhas and bodhisattvas abides. Manifesting many oceans of lands is because every single gate is a cause of a pure land. As for the next six verses praising him in relation to the assembly, holy ones and sages assist him, revealing the supremacy of the master. The six verses generally show that both master and retinue are all-pervasive. Within them, the first two show the pervasiveness of the total body and total marks; the latter four show that the total body pervading the particulars is minute and inconceivable, and can only be known by universal wisdom and established by universal practice. The third, concluding both together, is evident.

10.4

Second: The praises of virtue by the bodhisattvas of the ten directions. The ten directions constitute ten sections. Now, first, the eastern direction. When it says 'in the assembly,' this refers to where the names were listed earlier in the ocean-like great assembly: named Lotus Banner of Contemplating the Sublime Dharma. A banner is elevated and prominent, and a king is supremely transcendent; this simile is analogous. Wisdom-light is precisely the essence of the banner that is the subject of the simile. The verse praises the Buddha's two bodies, the true and the response, subtly answering the above stage of buddhahood, because the Tathāgata's wisdom and so forth encompass the stage of buddhahood. The ten verses are divided into two: the first three praise the true [body], and the latter seven praise the response [body]. Praising the true necessarily encompasses the beauty of both essence and function; praising the response clarifies only through function, wishing to show that the diversity of gates is not truly external to the essence. Now, the first: within it, the first verse praises the wisdom-body, the next praises the dharmakāya, and the last concludes both together. Wisdom contains the four wisdoms, and Dharma is the dharmadhātu; thus the five dharmas are complete. Within wisdom: the first half of the verse directly realizes the true in essence; the second half subsequently conforms to the conventional. Furthermore, each line represents one wisdom: the first line is the Great Perfect Mirror Wisdom, because its mode of activity is deep and subtle; the next line is the Wisdom of Equality, because the equality of self and other is identical to the dharmadhātu; the next line is the Wondrous Observing Wisdom, because it operates without obstruction regarding individual and common marks; the final line is the All-Accomplishing Wisdom, because it accomplishes the tasks of benefiting others and guiding the world. Second, in praising the dharmakāya: in the first half of the verse, essence and marks are both identical. Identity has two meanings: 1. the dharmakāya of fundamental nature is identical in essence. Saying 'without reliance' means it is the root of non-abiding. 'Without differentiation' means its essence is non-dual. 2. The realized dharmakāya is identical in marks, because powers, fearlessnesses, and so forth are all undifferentiated. This is the body of unobstructed wisdom, which does not rely on anything. Being free from all conceptual discrimination, it is without differentiation. The second half of the verse shows identity in function, because the shadows of bodies, lands, and wisdom that can appear and arise are all non-dual; this is the dharmakāya having no form, appearing in bodily form according to beings. Third, the conclusion of both: the first half concludes wisdom—the upper line being the fundamental, and the lower line being the subsequently attained; the second half concludes Dharma, citing only its function, while the essence runs through both above and below, because wisdom tallies with suchness, and the Suvarṇaprabhāsa states that suchness and the wisdom of suchness constitute the dharmakāya. The latter seven verses praise the response [body], divided into three: the first verse shows manifesting responses according to inclination. 'Inconceivable' means boundless according to conditions. As the 'Chapter on Awakening through Light' states: 'Though one ponders for billions of nayutas of kalpas, the majesty of his physical marks ever multiplies without bound,' etc. The next four show the light of his body expounding the Dharma: the first verse shows the transformation body expounding the Dharma, which, relative to the response body above, is a re-transformation; the next two show the light of his pores expounding the Dharma; the latter verse concludes with praise of its unfathomability. The meaning of the Dharma wheel is as explained elsewhere. The final two verses show attaining awakening and giving rise to superknowledges. The above are all perfectly interpenetrating and also possess the ten bodies, but are taken here according to a single perspective.

10.5

Second, the southern direction, Bodhisattva Dharmaprīti. In the earlier assembly gathering, his name was Puzhao Fahaihui (Wisdom of the Universally Illuminating Ocean of Dharmas); the underlying meanings also converge. 'Light' is precisely illumination of the Dharma. His ten verses praise the virtue of the Buddha's quiescent function responding to capacities, answering the previous [inquiry regarding the Buddha's] realm. The manifestation of the dharmakāya is the delimited realm. Non-arising and essence-less is the contemplated realm. Sentient beings and lands are the realm to be transformed. This section is divided into three parts: First, four verses on manifesting responses on the basis of reality. This is subdivided into two: the first verse reveals the permanence of the true Buddha-body. It is permanent in the ultimate truth, transcending the three times. Wisdom accords with noumenon, serenely and constantly illuminating. 'Revealed' means being free from the two hindrances. 'Manifest' means being ever-present before [beings], unlike the permanence of the self-essence of sentient beings. 'Fully pervading the dharmadhātu' means that each and every faculty, major mark, and minor sign is boundless, adorned by limitless merit and wisdom. The next two lines indicate that the voice is constant and its function is universal, constantly enjoying for itself the vast joy of the Dharma. The following three verses express the arising of function: the first universally accords with the inclinations of beings; the second describes the mutual resonance between stimulus and response; the last describes the boundlessness of the light of Dharma. Second, there are three verses on the non-obstruction between essence and function. Therein, the first two lines concern marks: non-arising manifests arising; the next two lines concern nature: abiding nowhere, yet abiding; the next verse concerns function: without coming or abiding, it universally pervades. The subsequent verse brushes away both essence and function. 'Having no essence' brushes away 'non-arising' above, for non-arising is the Dharma-essence of the Buddha; now, this essence is no-essence. 'Having no place of abiding' brushes away the two lines concerning nature, and 'neither is any arising apprehendable' brushes away the line on manifesting arising. The lower half brushes away the function in the second verse above, because function is like a reflection. Third, there are three verses explaining the inexhaustibility of the true and responsive [bodies]: first, inexhaustibility of the cloud of Dharma; second, inexhaustibility of the assemblies; third, inexhaustibility of bodily marks. The mention of 'inexhaustible marks' encompasses the true body as well. They 'never come to an end' because they are completely identical in essence.

10.6

Third, the western direction, Bodhisattva Gandhasphuraṇa. His earlier name was Moonlight Fragrant Flame Universally Adorned. Here, 'light' corresponds to moonlight, and 'luminous wisdom' corresponds to the adornment of wisdom. His ten verses praise the Buddha's body as containing the oceans of assemblies, answering the question on empowerment (adhiṣṭhāna), since it is through empowerment that they are able to enter. Therein, the first nine praise the oceans of assemblies, whereby the Buddha's virtues may be known; the final one summarizes these virtues and traces them back to the Buddha. In the former part, the first verse is general, and the remaining eight are specific. Within the specific, there are two parts: the first four concern universal pervasion throughout everything. Therein, the first verse treats the wisdom-body entering the dust motes of the lands; the second treats the physical body universally displaying its function; the following two explain and establish the preceding meaning: first, because the practices of Samantabhadra are perfected; second, because body and mind are equal. The subsequent four verses explain entering minutely into the lands within the pores and exercising function. In the final concluding verse, it is not only a single assembly: all bodhisattvas enter the Buddha's body, which truly constitutes praising the Buddha.

10.7

Fourth, the northern direction, Bodhisattva [Bhadraśrī]. His name is the same as the original, only with the character 'wisdom' (prajñā) added. These ten verses praise the Buddha for activating function based on essence to turn the great wheel of Dharma, answering the previous [inquiry on] the Buddha's conduct, since the Buddha takes the turning of the Dharma to transform beings as his conduct. The text is divided into three parts: the first two lines are general; the next eight and a half verses are specific; the final verse concludes. In the specific section, ten transformations of the Buddha are praised: The first two lines concern the transformation of visibly undergoing birth: undergoing birth everywhere, as clouds of bodies pervade. The next verse praises the transformation of supernormal powers; although the last line mentions 'turning the Dharma', the intent lies in its universal function. Third, there are three lines praising the transformation of karma and retributive fruition. 'In all lands the names are not the same' indicates the display of names belonging to the karmic retribution of the various destinies. The above three depend on the body. Fourth, 'expounding the wondrous Dharma according to what is appropriate' is the transformation of eloquence and elucidation, since according with what is appropriate enables the severing of their doubts. Fifth, one verse on the transformation of encouraging and exhorting, encouraging and exhorting with a wondrous voice. Sixth, one verse on the transformation of rejoicing and consoling, universally showering the rain of Dharma to cause them to advance in the practice of the unproduced Dharma. The above three are verbal karma. Seventh, there is one verse on the mental transformation of receptivity: receiving questions and accepting them, expounding past conduct. Eighth, there is one verse on the mental transformation of discernment: discerning the differences in the mental actions of sentient beings and distinguishing the differences in the nature and marks of all dharmas, which only then enables universal transformation. Ninth, one verse on the mental transformation of activation: activating past roots of goodness and the great practices of the three vehicles in order to tame beings well. Tenth, there is one verse on the mental transformation of constructive activity: establishing the phenomenal meanings of the Buddhadharma, causing all kinds [of phenomena] to be seen. Arising function based on reality is precisely the transformation body; thus it is said that the transformation body has no separate mind or form. These ten transformations do not contradict the sequence in the Buddhabhūmi-sūtra; one need only integrate them so as not to contradict the sūtra's meaning. The final verse concludes and traces back to this assembly, as can be understood.

10.8

Fifth, the northeastern direction, Bodhisattva Dharmasamudra. In the earlier assembly gathering, his name was Inexhaustible Store of Merits of the Most Supreme Luminous Lamp. 'Ocean of Dharma' can correspond to 'most supreme illumination', its meaning being identical to wisdom. The name 'Store of Merits' is unchanged before and after. The two characters 'inexhaustible' were present before and absent here. His ten verses praise the Buddha for gathering supreme retinues, answering the question on the Buddha's powers (bala). They lodge the praise in the bodhisattvas, though [their deeds] actually stem from the Buddha's powers; hence it concludes: 'abiding in the stage of powers'. In the text, the first verse concerns wisdom being fulfilled and Dharma being attained, which serves as the general mark. 'Such access gates of expedient means' has two senses: first, it refers to what precedes, meaning that by possessing the transformations of the previous three wheels, they can universally pervade each and every land. Second, it refers to the nine specific marks below as being 'such expedient means'. The remaining nine specific marks together praise seven matters: 1. Praising the universal expounding of the great voice. There are three kinds of greatness: first, greatness of place, because it is in each and every land; second, greatness of meaning, because it speaks of what the Buddha has practiced; third, greatness of essence, because it is heard throughout the ten directions. 2. Praising that time is never spent in vain, because in thought after thought they contemplate dharmas and realize reality. 3. Being able to enter supreme places, because within the bodies of all Buddhas they cultivate pure lands. 4. Being unobstructed in defilement, because in the midst of dust motes they realize the Dharma and universally wander. 5. Being able to enter the Buddha's realm, seeing the Buddha's supernormal powers and entering the scope of practice. The scope of practice has two aspects: first, the scope of practice of wisdom, which refers to the realm of the ten powers; second, the scope of the Buddha's transformation, which refers to the receptacle world and sentient beings. 6. There are three verses on being skilled in entering sounds: first, entering the great voice; second, entering the wondrous voice; third, entering all voices. 7. One verse on skillfully knowing the various stages. 'From a stage' refers to the arising of the mind. 'Obtains the stage' refers to abiding and entering. 'In the stage of powers' refers to the Buddha-stage. 'The Dharma obtained' summarizes the expedient means above.

10.9

Sixth, the southeastern direction, Bodhisattva Jñānapradīpa; his name is entirely identical to the earlier one. His ten verses praise the bodhisattvas for awakening to and entering the deep and vast, seeing the Buddha's samādhi through the power of samādhi, which answers the question on samādhi. Therein, it is divided into four parts: The first two praise seeing the true essence of the Buddha: first, seeing the Buddha as free from marks; second, seeing the Buddha as sovereign. Regarding 'free from all marks', the Prajñā[pāramitā] states: 'Being free from all marks is called the Buddhas.' Maitreya's treatise says: 'Merely being free from the four marks is being free from everything', referring to name, referent, intrinsic nature, and distinction. 'Sovereign' means that due to the bodhisattvas' simultaneous operation of concentration and wisdom, they see the Buddha as sovereign. The next four verses clarify awakening to the Dharma: 1. Realizing the profound noumenal Dharma, which manifests through the power of vows; 2. Awakening to the Dharma of manifold practices, where merit and wisdom form the body; 3. Penetrating the Dharma of fruition, whose essence pervades everywhere; 4. Comprehending the Dharma of teaching, which is profound, vast, and difficult to know. Third, there are two verses praising bodily karma as universally responding: first, its depth; second, its breadth. The term 'firm and dense' matches the Buddha's essence and function. 'Firm' refers to the vajra body; 'dense' refers to one of the three mysteries. Being both one and many, it pervades everything; being both great and small, it manifests within dust motes. Being an effortless response, it manifests without marks. In terms of the Dharma-gate, this body is the nature of the tathāgatagarbha: indestructible, hence 'firm'; profound and difficult to see, hence 'dense'. Sentient beings' defiled minds all possess it; naturally having it originally, it is called 'non-arising'. Its essence transcends the hundred negations, hence it is called 'signless'. The six faculties of sentient beings are what are termed the 'various lands'. Fourth, the final two verses praise obtaining the Buddha's empowerment: first, the power of this Buddha; second, the power of other Buddhas.

10.10

Seventh, the southwestern direction. In the earlier list of names, it was called Samantapuṣpasphuraṇacūḍa; slightly identical, mostly different. The ten verses praise the virtue of the Buddha's sovereignty in gathering sentient beings, answering the earlier question on sovereignty. The text is divided into three parts: the first six concern gathering sentient beings without remainder; the next two concern the non-obstruction between quiescence and function; the last two concern the boundless vast function. Now, for the first, the text has two parts: The first two concern that which gathers, referring to the depth and breadth of body and speech: the former verse treats speech, the latter verse treats body. In the body, the first half concerns essence, because adventitious defilements do not taint it; the second half concerns function, because it is seen differently according to beings. This also resolves doubts: manifesting marks for beings does not conflict with being like empty space. The following four verses concern those who are gathered: The first verse: who can comprehend? Those with internal faith who are gathered externally. The next verse: with what eye do they see? Only the superior, not the inferior. The next verse: what Dharma is comprehended and seen? That is, all dharmas and the three minds of each stage. The final verse: at what position is it perfected? When the bodhisattva stages are exhausted, reaching the entry into the Buddha-ocean. In the next two on the non-obstruction between quiescence and function: the first verse states that function universally emerges while essence has no coming or going; the second verse states that function is ever-quiescent while differing of itself according to understanding. In the last three on the boundless vast function: the first shows that each single pore universally displays supernormal powers; the last shows that each single body everywhere turns the wheel of Dharma.

10.11

Eighth, the northwestern direction, the bodhisattva. His earlier name was Inexhaustible Light Mani King; here it says 'Wisdom of Majestic Virtue', which is precisely the Mani King, differing only as Dharma and metaphor. His ten verses praise the Buddha's virtue of appearing and expounding the Dharma, both being universally pervasive, answering the question on fearlessness (vaiśāradya), because his expounding of the Dharma has no divergence. Therein, it is divided into three parts: the first two generally reveal the body's light universally responding; the next seven discern what is done; the final one concludes function and traces it back to the source. Within discerning what is done, it is divided into two: the first three explain the illumination of light without remainder; the subsequent four explain the expounding of the Dharma as universally pervasive: 1. Pervading the lands of the dharmadhātu inside and outside the dust motes; 2. Pervading all lands within the Buddha's body; 3. Explaining the nature and marks that are turned; 4. Explaining the perfect voice that is capable of turning. The final verse concludes function and traces it back to the source, because it is unapprehendable.

10.12

Ninth, the nadir direction, the bodhisattva. His earlier name was Dharmadhātu-sphuraṇa-mati; here it says 'Samantaprabha' (Universal Illumination), which corresponds to the earlier 'Luminous Flame'. His ten verses praise the Buddha's realm and supreme function as being penetrable by bodhisattvas, answering the question on supernormal powers, as the text states: 'each manifesting individually'. Therein are two parts: The first three reveal the Buddha's realm and supreme function: first, half a verse designates its essence, namely the wondrous physical appearance and marks; the following two and a half verses discern its function. The subsequent seven treat the bodhisattvas' ability to enter, meaning entering the Buddha's realm. Therein are three parts: the first two, possessing virtues, therefore perceive and know; the next three, perceiving and knowing, achieve benefit; the last two conclude with the swiftness of function. All of these may be understood.

10.13

Tenth, the bodhisattva of the direction above: this name is merely inverted from the previous one. The ten verses praise the Buddha's round voice and bodily manifestations of sovereign transformations, answering the question regarding 'incapacity of comprehension'; that is, because the power of this vow is all-pervading, none are able not to comprehend it. In this, there are three parts: The first three verses praise the virtue of the Buddha's round voice raining down the Dharma, which indeed possesses ten meanings: first, it is only a single wondrous voice, being a single brahmā-voice; second, it is heard everywhere by all, according with the dharmatā; third, this one is immediately many, because phenomena and noumenon interpenetrate; fourth, that each and every voice rains down many Dharma-rains; fifth, those teachings each possess all words and expressions; sixth, each accords with the voices of all sentient beings; seventh, these voices each pervade all places; eighth, what is spoken each reveals the principle of natural purity; ninth, each causes all universally to see and hear; tenth, each and every one attains ultimate benefit. The ten meanings above unfold successively from a single wondrous voice; only by possessing ten exhaustless qualities is it called a 'round voice', as can be seen in the text. The next four [verses] praise the virtue of the Buddha's unobstructed manifestation of his body: the first verse [explains that] due to the power of liberation, the places of manifestation are all-pervading and subtle; the next verse [explains that] due to the power of the dharmakāya, the manifested marks are immediately empty; the latter two verses use the virtue of prajñā to illuminate the preceding verses. The first of these explains the lower half [of the preceding verse]. Saying 'images' reveals that there is no fixed location: that is, when the light is in the east, the shadow is in the west; when the light is in the west, the shadow is in the east. An image arises facing an object, coming from nowhere; when the object passes and the image disappears, it goes nowhere. Therefore, this image is empty and without essence. The latter verse explains the upper half [of the preceding verse]. Saying 'like space' is because it cannot be grasped, and so forth. Therefore, although forms are manifested, they are like the moon in water, universally equal like space. The last three [verses] praise the virtue of the Buddha's sovereign supernatural transformations: first, a single pore accommodates extensively; second, his vows can pervade universally; third, citing the few to illustrate the many. Furthermore, the ten phrases are briefly matched above, but among them the meaning of forty phrases is contained, which cannot be detailed here at length.

10.14

In the sixth major section, concluding by extending infinitely, there are two parts: first, adducing this [world]; second, from 'it should be known that' onward, drawing an analogy with those [other worlds]. Saying 'the four continents' refers specifically to Jambūdvīpa; the phrasing is general, but the intention is specific. Since the gathering of bodhisattvas like clouds concludes by extending [everywhere], it especially makes clear that the praise above belongs to those ten directions. The remote expedient means are now concluded.

10.15

Chapter Three: The Samādhi of Samantabhadra (entering the beginning of the seventh fascicle).

10.16

Approaching the explanation of this chapter, the four gates are the same as before. First, as for the intention of its occurrence: previously, the assembly having gathered, the light indicated the master of the teaching. Now, as the Dharma is about to be spoken, the master of the teaching enters samādhi and receives empowerment as the proximate expedient means; hence it comes next.

10.17

Second, explaining the title: 'Samantabhadra' clarifies the master of the teaching, because he explains the universal Dharma. 'Samādhi' is the operation and function, for without realization it cannot be proclaimed; thus here person and Dharma are adduced together. It is the samādhi of Samantabhadra, and this samādhi is also possessed by Samantabhadra. Furthermore, the realm of the samādhi is named Samantabhadra, because the body of the tathāgatagarbha of all Tathāgatas is Samantabhadra; thus here Samantabhadra is itself the samādhi, distinguishing it from other concentrations. According to the Sanskrit text, it is 'The Chapter on the Awe-Inspiring Virtue and Supernatural Transformations of Samantabhadra's Samādhi'. Awe-inspiring virtue and supernatural transformations are both functions of the concentration; subsuming function into essence, it simply says 'samādhi'. Even the Buddha's empowerment, light, and praise are all due to the concentration. In other assemblies, entering concentration, receiving empowerment, and rising from concentration to speak immediately constitute a single chapter. Here it is opened [into a separate chapter] because the text is copious and the meaning vast, encouraging practice and study. Saying the meaning is vast means that it establishes the practices and vows of Samantabhadra; therefore, comparing this with the others in terms of rough marks, there are four similarities and six differences. The four similarities are: entering, abiding, empowerment, and emerging. The six differences are: first, difference in number—in other assemblies, entering and arising occur only once, whereas in this assembly entering and arising are both multiple; second, difference in category, by drawing analogies to other directions; third, difference in benefit, because rising from concentration benefits many people; fourth, difference in light and praise, because the light from the Tathāgata's pores offers praise; fifth, difference in the assembly's request, because after arising from concentration he awaits the request of the assembly; sixth, difference in marks of verification—in other assemblies, marks of verification appear only at the end of the sūtra, whereas in this chapter, immediately after the benefit, the earth shakes, clouds rain down, and so forth. Although the fourth and fifth are found in the 'Ten Stages', all six are not fully present there. Here all six are complete, and so a separate chapter is established, because this explains the fruition, whereas the others all concern the cause. Furthermore, it is the root of all assemblies and the general [framework]. Although the seventh, eighth, and ninth assemblies concern the concentration of fruition, their exposition encompasses both cause and fruition, and they are also not general.

10.18

Third, regarding the central theme and orientation: entering the concentration of the dharmadhātu and receiving the empowerment of the Buddhas of the dharmadhātu is the central theme; causing the assembly of the dharmadhātu to accomplish the virtues of the dharmadhātu is the orientation. Looking forward to the subsequent chapter, explaining the ocean of worlds is also the orientation.

10.19

Fourth, explaining the text: the text has six parts: 1. the section on samādhi; 2. the section on empowerment; 3. the section on rising from concentration; 4. the section on providing verification; 5. the section on the pore-light praising virtues; 6. the section on the verses of request from the great assembly. In the first, there are two: 1. explaining the entry into concentration in this world; 2. extending by analogy to the ten directions. Concerning the first, it is divided into three: 1. relying on power to enter concentration; 2. revealing the name of the concentration; 3. explaining the essence and function of the concentration. Now, in the first, there are six: 1. time: when the verses had finished being spoken; 2. master: revealing the universal virtues of the Buddha, which belongs solely to Samantabhadra; 3. place: 'relying on the Tathāgata' because he is constantly facing the Buddha; 4. the seat relied upon: the Mahāsaṃnipāta says, 'Because bodhisattvas attain the lotus dhāraṇī, in all places where they preach the Dharma there are lotuses', symbolizing that the inherent nature of the entered samādhi is unstained and contains the fruition teachings; 5. the cause relied upon: that is, because what is entered is deep and vast, it must rely on [the Buddha's] power; 6. properly entering samādhi: because mind and object merge.

10.20

Second, from 'this samādhi' onward reveals the name of the concentration. 'Vairocana' has already been extensively explained before. There is also an explanation stating: broad, vast, and production-cessation—possessing these three meanings is called the body of the tathāgatagarbha. 'Body' is essence and support. This has two kinds: first, accomplished through cultivation; second, the fundamental nature. The fundamental nature is accomplished in common by both ordinary beings and sages. That accomplished through cultivation is possessed solely by the Buddhas. As for what the Buddhas possess: their compassion is boundless, hence called 'broad'; their wisdom is unsurpassed, hence termed 'vast'; the marks of production are already exhausted, hence called 'production-cessation'. The Nirvāṇa Sūtra says, 'Being free from conditioned existence and eternally abiding, he is called the Tathāgata; containing and subsuming the myriad virtues, this is termed the womb-body'—this is the dharmakāya freed from defilements. As for the fundamental nature: it refers to the storehouse consciousness containing seeds and establishing the destinies of rebirth, hence called 'broad'. Because the direct perception of original awakening is equal to that of the Buddha, it is termed 'vast'. Because it arises anew and anew, it is called 'production'. Because it cannot be moved by defilement, purity, suffering, or pleasure, it is called 'cessation'. This is the aforementioned dharmakāya within defilements called 'garbha' (womb/store), meaning empty and non-empty: empty is that which stores, because it stores the non-empty. If one explains 'Vairocana' as 'illuminating everywhere with light', Vairocana is the great wisdom that can contemplate, and the body of the tathāgatagarbha is the profound principle that is contemplated. Although ordinary beings have it in principle, only the Buddha's wisdom illuminates it. Furthermore, Vairocana also applies to what is fundamentally possessed, because it has the meaning of the fundamentally possessed true consciousness and knowledge universally illuminating the dharmadhātu; this is original awakening. Deluded and unaware of it, one cannot obtain its function; only the Buddha awakens to this and is able to leave nothing undone. Therefore it says 'all Buddhas', distinguishing them from ordinary beings, and also from the causal [stage]. It reveals that regarding the environment and sentient beings, there is no separate self-essence apart from the tathāgatagarbha; hence he enters this [samādhi]. Xianshou explained: 'The Buddhas pervade everything' reveals that there is nothing among the ocean of kṣetras of the dharmadhātu that the Buddhas do not pervade, as well as all the kṣetras within their atoms; within the atoms of those kṣetras there are again kṣetras, manifold and inexhaustible like this. Saying 'the body of the tathāgatagarbha' clarifies that this very body that pervades the kṣetras accommodates the ocean of kṣetras of the dharmadhātu it pervades, none of which fail to be within the Tathāgata's body; hence it is called the 'storehouse-body' (garbha-kāya). Therefore, the interpenetration has four propositions in total: 1. the body pervades the ocean of kṣetras; 2. the kṣetras are within the body; 3. the body pervades the kṣetras inside the body; 4. the kṣetras enter the body that pervades the kṣetras. Being both internal and external, environment and sentient beings fuse without obstruction and without hindrance; this is what this samādhi accomplishes, and so it is named after it. Being about to speak this Dharma, he enters this concentration.

10.21

Third, from "universally enters" onward explains the essence, marks, and function. The marks and function of this samādhi are measureless and boundless, yet all are expounded in reliance upon the tathāgatagarbha. Briefly presenting the essentials, there are thirteen clauses, which constitute ten gateways, because the last two gateways subsume five clauses; they are gathered into six pairs, because each of the last two gateways forms one pair. The text has four sections, but the meanings are only three, as will be clarified below. Regarding the six pairs: the first two clauses explain the pair of essence and function. That is, non-conceptual wisdom realizes the nature of sameness to constitute the essence of the samādhi, and reflecting throughout the dharmadhātu is its sublime function. This means that by the nature of the cause-of-the-cause, one realizes that causal nature, accomplishes that fruition nature, and reveals the nature of the fruition-of-the-fruition. Such Buddha-nature possesses seven meanings: first, true; second, real; third, good; fourth, permanent; fifth, blissful; sixth, self; and seventh, pure. Since the nature of sentient beings and Buddhas does not differ between root and branch, how could the Buddha's fruition-of-the-fruition not be of sameness? The sameness nature of the Buddha is precisely the tathāgatagarbha; therefore, merely by entering the tathāgatagarbha body, one has already entered the Buddha's nature of sameness. This is the first gateway: tallying with Buddha-nature. Regarding the sublime function: this is the gateway of showing the reflections to the multitude, meaning being able to manifest and generate the reflections of bodies, lands, and wisdom. The next two clauses are the pair of depth and vastness. "Vast" means boundless, being neither inside nor outside. "Great" means unsurpassed, culminating in the ultimate reality. "Unobstructed" means having nothing that impedes, being identical to empty space. Fulfilling the above three meanings, they together form the gateway of vast, great non-obstruction. The latter clause is the gateway of entering the whirlpools of the ocean of Dharma; "whirlpool" signifies depth. Third, there are two clauses forming the pair of emerging and gathering. The first is the gateway of generating samādhis, meaning whether self-marks, common marks, or the like, all samādhis are born from this, for this is the root of all concentrations. The second is the gateway of gathering the dharmadhātu, for ultimately all return to this, and because it is the essential nature of the dharmadhātu. Fourth, there are two clauses forming the pair of object and wisdom. The first clause is the gateway of being able to accomplish Buddha-wisdom, meaning that without realizing this noumenon, it is not Buddha-wisdom. The second clause is the gateway of manifesting various realms. Now, regarding the word "establishment," there are three kinds in all: first, the world, establishing circumstantial retribution; second, the holy teachings, establishing the wondrous meaning; third, contemplative wisdom, establishing the marks of the truths. All are displayed and made manifest right before us by the dharmadhātu-garbha. Fifth, there are two clauses, which are the gateway of circumstantial and direct [retributions] mutually containing [each other], forming the pair of inner and outer containment. This means internally containing causal and fruition wisdom and powers, and externally causing a dust mote to contain the dharmadhātu, because dust motes manifest entirely in reliance on the dharmadhātu-garbha and are identical with the true nature. Sixth, there are three clauses, which are the gateway of accomplishment and preservation, forming the pair of accomplishing and preserving persons and dharmas. That is, the first accomplishes the meritorious qualities and great vows of the fruition person, and the latter preserves the wheel of the Dharma, keeping it from being cut off, because through this profound noumenon the Dharma-eye is always complete. Regarding the four sections mentioned above: the first four clauses explain that there is no obscurity it does not enter, interpreting the above meaning of Vairocana's "universal illumination"; the next four clauses show that there is no virtue it does not generate, interpreting the above meaning of "all Buddhas"; the next two clauses show inner and outer containment, interpreting the above meaning of "garbha" (treasury); the last three clauses accomplish virtue and preserve the Dharma, interpreting the above meaning of "body." Regarding the statement that the meanings are only three: they are essence, marks, and function. Entering the nature of sameness is the essence of the samādhi. Being vast and great like empty space is the mark of the samādhi. The rest are all the functions of the samādhi. These three perfectly interpenetrate to form the unobstructed Samantabhadra samādhi as a whole. Second, from "just as [in this world]" onward, it analogously extends to the ten directions and the tracts of all dust motes. In this there are two parts: first, adducing this [world]; later, from "in like manner" onward, analogizing those [worlds]. In analogizing those [worlds] there are two parts: first, explaining the level pervasion of the dharmadhātu; later, explaining the endless layering. In the former there are eleven clauses: the first explains generally, meaning exhausting the dharmadhātu; the latter ten point out specifically to show exhaustiveness in detail: 1) exhausting the space element; 2) within space, exhausting the places of the ten directions; 3) within the ten directions, pervading the times of the three periods; 4) within the three periods, places of minute things, meaning hair-tips and so forth; 5) all unobstructed places of small crevices; 6) or places as vast as hundreds of thousands of yojanas, etc.; 7) places of humans, devas, the lights of the sun and moon, etc.; 8) exhausting places seen by the Buddha-eye; 9) exhausting places reached by spiritual powers; 10) places where the Buddha's body can manifest. This tenth clause has two meanings: first, concluding the above, for the word "lands" applies across all eleven sections; second, establishing what follows, because lands within the body are minute.

10.22

Second, from "as well as this [land]" onward, in the layered pervasion there are briefly four layers: 1) exhausting the dust motes of the dharmadhātu. Saying "as well as this land" points to the lands of the previous ten places; 2) many lands within a dust mote; 3) many Buddhas within a land; 4) before each and every Buddha, there are many Samantabhadras. In all the above places they enter this samādhi, so Samantabhadra's body does not differentiate between coarse and fine in its universal pervasion, being deep, vast, levelly full, and layered. Since entering samādhi here is analogously extended in this way, entering samādhi across the dharmadhātu is also analogously extended likewise. Therefore, in terms of the primary samādhi, before the Buddha there is only one Samantabhadra, because all are one. But in terms of analogous extension, before the Buddha there are each as many as the dust motes, because one is all.

10.23

Second, from "At that time, each and every..." onward is the section on empowerment, which has three parts: first, vocal empowerment; next, mental empowerment; finally, bodily empowerment. In the first there are four parts: 1) all Buddhas manifest before him to bestow this vocal empowerment, because subsequently there is no concluding extension. This generally adduces the layered times and places, before each and every Samantabhadra. 2) From "those [Buddhas]" onward praises his attainment of the samādhi. Although this is a fruition samādhi, it is entered through the bodhisattva gateway, hence it is called a "bodhisattva samādhi." 3) From "Son of the Buddha" onward explains the reason for obtaining the samādhi. The reasons are three: first, the accompaniment Buddhas join together in empowerment, because the path of Buddha and Buddha is identical; second, the fundamental vow of the host Buddha. These two are conditions; third, his own practice of vows, which is the cause for entering the samādhi. Furthermore, among the above three meanings, the earlier rely on the later; could others lack such practice? It is because he is the master of this Dharma gateway and to symbolize the exposition of the universal Dharma. 4) From "namely" onward discerns the purpose of the empowerment. This passage has two aspects: first, discerning the purpose of the empowerment; second, revealing the marks of the above practices and vows, hence saying "namely." What is the purpose? It is to turn the wheel of the Dharma. There are eleven clauses, the first general and the rest specific. In the specific, the first generally gathers the ten wisdoms, and the remaining nine are the ten oceans: 1) the ocean of establishment; 2) the ocean of sentient beings and karma; 3) the ocean of worlds; 4) the ocean of Buddhas; 5) the ocean of names, lifespans, and liberations, because great functional transformations are all meritorious qualities; 6) the ocean of pāramitās, because they reach the shore of true reality; 7) the ocean of turning the wheel of the Dharma; 8) the ocean of faculties; 9) the ocean of exposition—bestowed together with the ten wisdoms below to enable knowing these ten. Second, from "At that time" onward explains mental empowerment. In this there are two: first, empowering; later, explaining. In the former there are also two: first, this land; later, analogous extension. In the former, he bestows ten kinds of wisdom; the first is general, meaning bestowing the wisdom of the ocean of fruition. Saying "bestow" is because the Buddha's power infuses it to make it increase. The "nature of all-knowledge" is the ocean of fruition. The nature of wisdom is power, because it cannot be overthrown and because it possesses the ten powers. The final word "wisdom" is that which is able to enter. The remaining nine are specific, which are the ten wisdoms in the "Chapter on Accomplishment." Because he is bestowed with this wisdom, he can later expound that wisdom and contemplate those ten oceans, though the text is slightly out of sequence. 1) The third: the wisdom of the ocean of the establishment of the dharmadhātu, because establishment is measureless and boundless. 2) The fourth: the ocean of Buddhas, for the ocean of Buddhas is an object solely within the purview of a Buddha. 3) The first. 4) The second: the ocean of sentient beings' karma; because the causes of karma are minute, it is said to be vast. 5) Contains two clauses: first, the eighth: the ocean of the Buddha's spiritual transformations; the functional application of liberation is spiritual transformation, and spiritual transformation relies on concentration, hence the word "samādhi" is added; second, it contains the wisdom of the three periods, as the text below says: "knowing the three periods in a single thought... due to the Buddha's inconceivable power of liberation." Because the general clause is added, combining these two makes the sixth. 6) The fifth. 7) The ninth. 8) The seventh: the ocean of vows, for through the power of vows one enters all worlds in the dharmadhātu. 9) The tenth: establishment and exposition. Furthermore, the faculties of a bodhisattva have even more meanings: practicing the ten wholesome paths, there are the three wholesome roots; practicing the perfections of the various stages, zeal is the root; receiving and upholding the correct Dharma, faith and wisdom are the roots; gathering and nurturing sentient beings, kindness and compassion are the roots; to accomplish the Buddha path, compassion and wisdom are the roots. This is because he skillfully knows these various distinctions. Second, from "just as [in this world]" onward, the analogous extension can be known. Second, from "Why is this?" onward explains the cause, containing two parts: first, questioning. The idea is: the Buddhas have the power to bestow and the compassion to be universal; why are the ten wisdoms bestowed specifically upon Samantabhadra? It explains: Samantabhadra has attained this samādhi, so by the nature of dharmas it should be bestowed. Third, from "At that time" onward, in bodily empowerment there are also two parts: first, this land; later, from "just as [in this world]" onward, analogous extension. In the former there are also two: first, the Buddha's hand pats the crown of his head, showing the empowerment of gathering him in. Also, according to the Sanskrit text, it explains that the bodies of the Buddhas of the ten directions do not come here, and stretching their arms is not necessarily long, yet they simultaneously pat the crown of his head, each fully touching the crown without obstructing one another; all are the sovereign karmic functions of the Tathāgata. Second, from "His hand" onward discerns the marks and function of the hand. In it there are ten clauses to reveal endlessness. The first five show that the marks of virtue are complete, meaning smooth, slender, straight, and so forth, hence it says "adorned with marks and signs." The latter five clauses, from "moreover emitting" onward, explain the sovereign wondrous function. The idea explains that this hand extends across the ten directions and encompasses the three periods, gathers causes and effects and covers persons and dharmas; its deep and vast essence and function are boundless and sovereign, beyond the capacity of words to describe. The subsequent concluding extension can be known.

10.24

Third, from "At that time" onward is the section on emerging from samādhi, because the deeds to be done have been completed. Within this are two parts: first, this world; second, analogously extending to the ten directions. The former also has two parts: first, emerging from samādhi; second, the assembly obtaining benefit. The former also has two parts: first, emerging from the primary samādhi; second, emerging from the attendant samādhis. Within this are also two parts: first, the general, meaning that one arises and all arise, because this wondrous samādhi is none other than an ocean of all samādhis, and because other samādhis serve as gates and all enter this one, those are wholly identical to this and also receive the designation of "ocean"; second, from "namely" onward, distinguishing them individually; since their number is as many as paramāṇus, ten are briefly listed. The first is the samādhi of the knowing wisdom; because no single thought-moment ever errs, it is said that "thought-moment by thought-moment there is no error." Yet without abandoning pervasive knowing, it is skillful wisdom. The second is the paramāṇu-realms of the known. The above two form a pair of the subject and object [of cognition]. The third is manifesting vast realms, and the fourth is manifesting dwellings; these form a general and specific pair concerning worlds. The Laṅkāvatāra-sūtra states: "The tathāgatagarbha-consciousness頓 manifests all bodies, vessels, and various enjoyments." The "vessels" are the vast realms. The "enjoyments" are the residences. The fifth is knowing the differences of mental thoughts, and the sixth is knowing bodily marks and names; these form a pair of the form and mind of sentient beings. The seventh is knowing vast places, and the eighth is knowing vast bodies; these form a pair of the environment and the individual. Although paramāṇus are spoken of, the intent is to show that the Buddha's vastness is like empty space, without fixed direction; wherever there are things, it manifests. Only the tathāgatagarbha is a real entity; based upon this, locations are established distinctly: following bodhisattva practice, realms are pure or defiled; following the karma of sentient beings, destinies and categories are distinguished. The Buddha within a paramāṇu has yet another meaning: namely, the tathāgatagarbha is the true Buddha-body; its essence is vast, such that none can know it, yet it is constantly within the paramāṇus of the six and seven [consciousnesses]. Each sentient being has its own storehouse-consciousness, hence it is said that each has a boundless great body. The ninth, from knowing the guiding principles of all phenomena: the preceding eight are explained individually through phenomenal gates; this one, regarding guiding principles, comprehensively encompasses all phenomena, hence it says "all." The "Guiding Principles Chapter" of the Mahāprajñāpāramitā-sūtra explains that all phenomena are empty, without arising and without ceasing, without self-nature, free from all marks, and beyond seeking or wishing for. Yet the paramārtha-satya is serene and eternal; one should know that this is none other than this tathāgatagarbha. The Viśeṣacinti-brahma-paripṛcchā-sūtra states that avoiding emptiness in all places is never leaving emptiness. The Sandhinirmocana-sūtra states that there are six guiding principles: 1. the guiding principle of true meaning, which is the reality traversed by wisdom purified of the two hindrances; 2. the guiding principle of realization, which is knowing the true meaning as it really is; 3. the guiding principle of instruction, which is opening up and showing it to sentient beings after one has realized it oneself. These three are fundamental, and the remaining three are explanations: 4. the guiding principle of freedom from the two extremes; when asked: "What is called the guiding principle of true meaning?" one should answer: "It is neither existent nor non-existent, neither eternal nor annihilated"; 5. the guiding principle of the inconceivable; when asked: "How is it realized?" one should answer: "It is inconceivable. When one is far removed from conceptual proliferation with regard to all phenomena, at that time one realizes the true ultimate nature; therefore, know that verbal expressions are not the true meaning"; 6. the guiding principle of conforming to what sentient beings delight in; when asked: "How is one to instruct?" one should answer: "Following the differing intentions and inclinations of sentient beings, one expediently opens up and explains in accordance with their desires." That "true meaning" is this storehouse-body. That "inconceivable" is this samādhi. Bodhisattva Asaṅga spoke of four intentions to interpret all sūtras, which are also guiding principles, as explained in the Mahāyānasaṃgraha. Of the nine lines above, only the third and fourth take their names from manifestation; the remaining seven are all named after what is known. Analogous types such as these, numbering as many as the paramāṇus in all oceans of worlds, unite into one samādhi; thus know that this samādhi is indeed all samādhis.

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大方廣佛華嚴經疏 — Classical Chinese