大方廣佛華嚴經疏 11

English (machine translation) 11

Language: English

11.1

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

First, as for the reason for its occurrence: previously the conditions for preaching were already complete; from here on, what is preached is directly set forth, generally clarifying the marks of the fruit and specifically answering the question regarding the ocean of the establishment of the dharmadhātu, hence this chapter comes.

11.4

Second, explaining the title: "World" (shì) means the three periods of time, falling under past, future, and present. "Realm" (jiè) means directional boundaries, having this and that [distinctions]. Furthermore, shì means concealed and obscured, and jiè also means demarcation; that is, all conditioned phenomena can be destroyed. Shì then conceals the unconditioned, indestructible [nature]. Phenomena arise from the true nature, identical with unconditioned dharmas, and thus conceal the conditioned and destructible. The worlds do not intermix with each other, which is their demarcation. Therefore, those whose karmic responses belong to the Sahā world see Sahā in contrast to Padmagarbha; those whose karmic responses belong to Padmagarbha see Padmagarbha in contrast to Sahā. "Formation" (chéngjiù) refers to the conditions that can effect it, namely the ten conditions, etc., combining the active and passive [senses] in its designation. If it is taken as "the formation of the world," it is a determinative compound (tatpuruṣa). According to the Sanskrit text, it says "the formation of the ocean of worlds." The text below explains the ocean; the translators omitted it. The intent is: the Buddha's fruitional dependent and primary [retributions] arise only upon hearing and cultivating, whereas sentient beings' karmic retributions exist inherently from the beginning, hence it merely entitles it "The World".

11.5

Third, the central principle and aim: taking the setting forth of boundless superior virtues and the broad explanation of the ocean of worlds to be known as the central principle. Yet its aims and purports are manifold: first, to cause all bodhisattvas to generate great faith and understanding and awaken into it as the aim. That is, to make them know that the ocean of the great compassionate practices of the buddhas and bodhisattvas broadly covers without bound the entirety of sentient beings' realms, so that they may emulate and practice it; that worlds are boundless, all to be adorned and purified; that sentient beings are boundless, all to be transformed and delivered; that kṣetras differ according to the mind, so one should purify one's own mind and others' minds; that worlds are multiply layered, inexhaustible and infinite, to be completely filled with great practices and vows; that the buddha-realm and the sentient-being realm are neither one nor different, so that those able to properly comprehend them achieve great wisdom, and those not yet able to comprehend them have seeds perfumed [into them]—these are all aims. It is also to reveal this profound meaning that this chapter comes. Therefore, a subsequent verse says: "Free from all flattery and deception, mind pure, / Always delighting in compassion, naturally joyful, / A person of vast aspiration and deep faith— / Hearing this Dharma, they give rise to joy." If one does not hear of this boundless, inexhaustible, and non-dual realm, and remains stagnant in provisional and Hinayāna [teachings], how could Samantabhadra's practices and vows ever be accomplished? Therefore, Samantabhadra's own words stating that it is to cause sentient beings [to achieve this], etc., are all the aim and purport of this chapter.

11.6

Fourth, explaining the text: three chapters directly set forth the ocean of dharmas. Within this, there are two divisions: the first two chapters explain the fruit, and the later one chapter examines the cause. Yet there are two meanings: first, in terms of concurrent explanation, the first two chapters collectively answer the previous thirty lines of questions on the fruit, and the later one chapter answers the previous ten lines of questions on the cause; preaching the cause is for the purpose of accomplishing the fruit, so speaking from the predominant aspect, it distinctly brings forward the fruit. Second, taking the first two chapters with respect to the last three questions of the previous chapter, they comprehensively answer both dependent and primary [retribution]; if taken with respect to the broad text below, they directly explain the dependent and tangentially reveal the primary, reserving its primary retribution to be expounded broadly in a later section. Therein, the first chapter comprehensively analyzes all the oceans of kṣetras belonging to all buddhas and all sentient beings, while the later chapter specifically clarifies what was adorned and purified by our original teacher. Moreover, this chapter explains the conditions for the formation of kṣetras, while the later chapter specifically analyzes the marks of the fruit. This chapter answers the question about the establishment; although it explains shapes and so forth within it, they are also conditions. Now the first [chapter] is divided into two: first, generally setting forth the fundamental outline, which is the main part; later, directly presenting the fundamental meaning, which is the preaching part. In the first there are also two: first, receiving the [Buddha's] power and universally contemplating; later, reiterating the questions and promising to speak. Now for the first: earlier, entering samādhi internally tallied with its source; now, saying "universally contemplates" means externally examining its marks. The meaning of the ten oceans has already been explained in accordance with the questions, only the order is slightly different. Merely contemplating the ten already encompasses the remaining thirty, because within the ocean of buddhas the bodies and so forth are complete, and within the great vows the causes and so forth are contained. Second, from "Having observed thus" onward, it reiterates the questions and promises to speak. Therein, it is divided into four: 1. reiterating the questions and briefly praising; 2. the scope of the promised preaching; 3. the benefits accomplished by the preaching; 4. praising excellence and admonishing to listen. Now in the first, there are two: first, concluding the preceding and introducing what follows; later, from "O sons of the Buddha" onward, directly reiterating and praising, which reiterates the thirty lines of questions on the fruit from back to front. The first ten lines reiterate the ten questions on the ocean of worlds, etc. The contemplation indeed contemplates the oceans, and the praise indeed praises wisdom; wisdom and the oceans mutually accomplish each other back and forth. That is, previously, one's own wisdom contemplated the oceans as subtle and difficult to know, knowing that only the Buddha's wisdom can fathom them completely; because the oceans are inconceivable, the Buddha's wisdom is inconceivable, and because the Buddha's wisdom is inconceivable, the oceans are deep and vast. If so, why does it not speak of wisdom, but only speak of the oceans? If wisdom is separated from the realm of the oceans, how can its marks be known? Furthermore, it indicates that it is only what is realized and known, hence it only speaks of the oceans. The ten wisdoms, compared to the oceans and the questions, have slight differences in division and combination, and their names are also slightly different. That is, in the first, the previous question and contemplation only said "the ocean of worlds," but here it adds "formation and destruction"; compared to the previous, the word "formation and destruction" also exists in [the explanation of] wisdom, which is merely a difference of breadth and brevity. The words "pure wisdom" mean that it is free from the cognitive hindrance, decisive and distinct. The first line pervades down to place the word "pure"; the rest are all abbreviated. Yet because they are numerous, they are vast; because they are deep, they are subtle; layered and difficult to know, far surpassing speech and thought, all are called "inconceivable." Second, "knowing the ocean of sentient beings' karma": "sentient beings" refers to the distinctions in retributive classes, and "karma" refers to the differences of good and evil, etc.; following these distinct meanings, in the contemplation it is divided into two lines. But although cause and effect differ, they are equally the sentient beings to be transformed, so here, in the questions, and in the wisdom, they are combined into one. Third is the general designation of worlds, or the dharmas for transforming sentient beings, namely the methods and rules of establishment, provision, etc. Fourth is the boundless number of buddhas capable of transforming. Fifth is the distinctions in the faculties and desires of those to be transformed, which are difficult to know; in the questions, these were combined into the latter five oceans, because the five oceans all require knowing faculties and desires. Sixth is the time of corresponding response; previously, with respect to what was contemplated, it only said "the three periods of time," but here, with respect to the Buddha's wisdom, it says "able to know in a single thought-moment." Its questions and wisdom both say "the ocean of the buddhas' liberations," because universally knowing the three periods of time in a single thought-moment is the Buddha's inconceivable liberation. Seventh: the great vows that accord with the nature are the causes for manifesting bodies, preaching the Dharma, and universally transforming. The previous questions were the ocean of names and the ocean of lifespans, and in the wisdom it was called "the wisdom of universally entering all oceans of worlds in the dharmadhātu," all of which are due to the power of vows. Eighth: the functions and spiritual transformations responsive to capacities are without fixed form. Ninth: turning the ocean of the great wheel of Dharma that accords with the nature. According to the questions, the ocean of the wheel of Dharma was subsumed under the expounding; according to the previous contemplation, the ocean of expounding was subsumed under the wheel of Dharma; now here, it divides the two expoundings. Tenth refers to the distinctions in speech and sounds provisionally set forth according to directions, and the wheel of Dharma adapting to capacities. In the wisdom it is also divided, called "the wisdom of the Buddha's voice." Second, the ten lines from "pure" onward reiterate the ten questions on the six faculties and three karmas above. The previous ten explained the inconceivable with respect to wisdom; from here on, it directly takes the substance of the Dharma to be inconceivable. Furthermore, compared to the previous questions, it combines, divides, reflects, and abbreviates to show inexhaustibility; using the general to collect the specific, it only broadens the body, radiance, and so forth. 1. The body responsive to capacities is hard to fathom in being tall or short; 2. manifesting colors and types such as gold and silver is boundless; 3. the marks and signs numbering as many as the dust motes in the Padmagarbha-kṣetras surpass this; 4. the size of the round halos is inexhaustible according to capacities; 5. emitting radiance according to conditions has more than one color and type; 6. the constant radiance is like flames, endowed with the colors of myriad jewels; 7. the round sound is inexhaustible, deep, vast, and difficult to fathom; 8. the three wheels of gathering and transforming refer to the base of miraculous powers, etc.; 9. subduing them so that they achieve benefit, obtaining the fruit not in vain. However, his subduing encompasses three methods: first, gentle words from beginning to end, gathering in those who should be gathered in; second, harsh words from beginning to end, subduing those who should be subdued; third, sometimes gentle words and sometimes harsh words, maturing those who should be matured. Because he possesses these three, none are passed over in vain. Third, the ten lines from "dwelling in the buddha-ground" onward reiterate the first ten questions on the complete endowment of virtues and functions above. In the previous questions, the two lines on transformation and sovereignty were omitted, because they were subsumed within the line on "none able to encompass," the meaning of which is as in the previous assembly. Also because they existed in the previous text's ten oceans: spiritual transformation belongs to the body, and sovereignty belongs to wisdom. The rest may all be known.

11.7

Second, from "such as these" onward is the scope of the promised preaching, meaning that he will speak fully. "Receiving the Buddha's power" refers to the Buddha of the present assembly. If one says "fully," why does the text below only speak of the establishment and the ocean of worlds? Because the transmission of the sūtra was incomplete. Furthermore, although it only speaks of the two oceans of worlds, it also already comprehensively possesses the thirty lines of questions. That is, realms must have living beings who depend on and abide in them; there must be buddhas who manifest; the establishments differ; and they are karmically induced by actions. The rest may be inferred.

11.8

Third, from "in order to cause" onward, it explains the benefits accomplished. The ten lines are subsumed into five pairs: 1. the pair of realizing wisdom and accomplishing merit; 2. the pair of adorning kṣetras and continuing the lineage, which is also the pair of time and place; 3. the pair of revealing meaning and expounding the teaching; 4. the pair of generating good and extinguishing evil; 5. the pair of purifying karma and universal vows. The text may all be known. This also generally serves as the reason for the arising of the teaching of the entire sūtra. These ten also correspond to the previous ten oceans and ten wisdoms, but for fear of prolixity they are not matched here.

11.9

Fourth, in [the section] from "At that time Samantabhadra…" onward, praising what is superior and exhorting [the assembly] to listen, the text has two parts: first, the prose explains the intent; second, the verses directly reveal it. Now, as for the first, there are eleven clauses: the first generally marks [the topic], meaning that making them hear the Dharma will certainly give rise to joy; the remaining ten separately reveal the meanings of joy, which also form five pairs: (1) the pair of delighting in the Dharma and generating faith, (2) the pair of realizing the nature and establishing vows, (3) the pair of understanding the real and entering the mundane, (4) the pair of upholding the Dharma and manifesting the Buddhas, and (5) the pair of unfolding the Dharma and increasing wisdom, all of which are clear in the text. In the second part, the direct verses, the ten verses are divided into two: the first eight praise, and the last two exhort. The former also has two parts: the first two clarify the intent behind the Buddha's appearance in the world, and the next six analyze and determine who are vessels of the Dharma. Therein, the first excludes non-vessels, the next four show vessels of the Dharma, and the last one concludes by attributing [all] to the Buddha's power; these, along with the two exhortatory passages at the end, are all evident. However, taken together, these ten verses also repeat the questions in order to praise. The preceding prose generally revealed what is inconceivable, and from this point onward the marks of the inconceivable are briefly shown. And while the thirty clauses are interspersed without [strict] sequence, their contained meanings are completely sufficient; were one to wish to match and explain them in detail, one might fear a tedious text.

11.10

In the second part, the section that extensively sets forth the fundamental meaning, there are two parts: first, the compilation's arising; second, Samantabhadra's explicit explanation from "Sons of the Buddha…" onward. Among the thirty clauses of questions on the fruit, it extensively explains the question on the ocean of the establishment of worlds, and subsumes all the rest. The text is divided into two: first, setting forth the headings of the chapters; second, separately explaining according to the chapters. Now, the first is divided into three: (1) establishing the number to show identity, (2) inquiring into the number and listing differences, and (3) concluding with the summary to show the extensive. As for the first: first addressing the sons of the Buddha is to cause the listeners at that time to focus their ears and eyes. The worlds are vast and deep, hence named an "ocean," meaning that the accumulation of kṣetras forms a species, and the accumulation of species forms an ocean; the ocean has no separate essence, it is merely the collective name for the worlds. Yet because the varieties of phenomena are vast and numerous, ten are briefly cited to symbolize the inexhaustible; that the three times explain them identically reveals their supreme importance. Furthermore, it shows that the explanation is definitive and without change. In the second, the inquiring and listing: (1) clarifying that they are established by taking up conditions; (2) their dwelling places upon being established; (3) their external shapes and distinctions; (4) their internal essential differences; (5) their adornment with jewels and the like; (6) the non-arising of defilements; (7) the differences in the Buddhas' appearances; (8) the duration—long or short—of the kalpa's abiding; (9) their transformations according to karma; (10) that their containment is necessarily equal. These ten also subsume the eighteen perfections, which will be reconciled in a later chapter. Third, from "Sons of the Buddha…" onward, concluding with the summary to show the extensive: as for the phrase "the dust motes of the oceans of worlds," wisdom still finds them hard to fathom, so how could words completely express them? If one has not realized the Dharma-cloud, how could one receive this exposition? However, the above ten matters are indefinite in quantity within each individual kṣetra. The single category of possessing conditions may be one, or two, or three, or many, or form four propositions—namely, one establishes one, one establishes all, and so forth. The single category of purity may be one, or many, or even absent, because there are purely defiled kṣetras. The following seven matters are each uniquely singular—namely, those dwelling in space do not dwell upon light and the like. The rest are to be deduced accordingly. As for being without distinction, all possess it, because it is explained as without distinction in terms of the equality of their essence and nature and the Buddha's power of fusion and containment; therefore, defiled and pure alike possess it. Some say: "That all worlds are mutually identical when viewed against one another is called 'without distinction'"—this contradicts the subsequent sūtra text. The sūtra states: "In each ocean of worlds there are as many [worlds] as dust motes in an ocean of worlds, because they are without distinction." If it relied on mutual identity when viewed against one another, then there would be no differentiated phenomena. If one views these ten in relation to the species of kṣetras: the single category of possessing conditions is indefinite in quantity and cannot be called one, because that species contains many types of kṣetras. The single matter of purity cannot be definitively said to exist or not, because that species must contain both pure and defiled. Its non-distinction is also equal in quantity. The Buddha's appearance, the kalpa's abiding, and the transformations according to karma cannot be called one, while their adornment based on shape and essence cannot be called many, because the species of kṣetras has a distinct essence and so forth. If one views these ten solely in relation to the ocean of kṣetras, the four—shape, essence, dwelling place, and adornment—are permitted to be uniquely singular, while the rest must combine multiplicity; hence the sūtra states: "Each ocean of worlds has various shapes." Now, when it says there are as many as the dust motes in an ocean of worlds, this is an explanation based on inexhaustible fusion and containment. Some say: "Because all the kṣetras within each ocean of kṣetras each have a single cause and so forth, there are as many as the dust motes in an ocean of kṣetras"—this is exceedingly reckless. Why so? Take, for instance, the kṣetras in an ocean of kṣetras: though numerous, how could they be as numerous as an ocean of kṣetras completely ground down to dust motes? If they are to correspond, only one dust mote to one condition would achieve similarity. How could one use one kṣetra and one condition to fill the number of the many dust motes of a single kṣetra? Moreover, accumulating the ten [matters] such as possessing conditions yields the dust motes of an ocean of kṣetras; that single [matter of] possessing conditions itself has as many as the dust motes in an ocean of kṣetras—this then means that in total there are as many dust-mote-counts of oceans of kṣetras as there are dust motes in an ocean of kṣetras! How could one kṣetra, one condition, one dwelling, and one essence ever fill that? Nor can one say it is spoken generally of all oceans of worlds, because below, regarding the dwelling places, it says that each individual ocean of worlds has as many dwelling places as dust motes in an ocean of worlds.

11.11

Second, as for separately explaining according to the chapters: since the ten matters are different, there are ten sections, each possessing both prose and verses. In the prose of each, there are three parts: namely, the statement, the explanation, and the conclusion. Now, the first is the causes and conditions for their arising and possession. In the statement, ten kinds are briefly listed, which generally establish all Buddha-kṣetras of the three times. Second, from "Which ones?" onward, is the explanation. Although there are many meanings of the Buddha-lands, they do not exceed three: (1) the land of dharmatā, (2) the land of enjoyment, and (3) the land of transformation. If enjoyment is divided into for oneself and for others, then four lands are formed. Overall, there are two kinds: pure and defiled, or nature and marks. Fusing them into one differs from the other schools. Furthermore, this pure land cannot be established as a single substance, for pure and defiled wax and wane; it cannot be established as different substances, for the one noumenon is uniformly level; it cannot be established as having substance, for when their source is searched out, it is dark; it cannot be established as lacking substance, for dependent origination produces myriad forms. Therefore, forms supplant one another in perfect interpenetration without any obstruction. Since the lands are not uniform, their causes and conditions are also distinct. Among the ten in the present text, the first three explain generally, the next four clarify specifically, and the last three are fusion, containment, and transformation. As for the first three: First, the Tathāgata's spiritual power: this means that all lands, pure and defiled, are accomplished by the power of the Tathāgata's penetrating wisdom; they are grasped for the sake of sentient beings, intended to respond universally. The Buddha's response unites them, and all are called Buddha-lands; hence, although the ocean of the Padmagarbha is adorned and purified by the Buddha, it internally contains pure and defiled, yet spoken of from the Buddha's perspective, there is no realm that is not pure. Since defilement is identical to purity, it is inconceivable. Second, that phenomena are naturally so: in Sanskrit, *dharmatā*, translated here as naturally so, or called dharmatā. If it is dharmatā, then it takes the body of the Tathāgatagarbha in the fundamental consciousness as its support, constantly and suddenly transforming to give rise to the external receptacle-worlds. If it is said to be naturally so, this refers to someone asking: "Why do the Buddhas and sentient beings give rise to kṣetras?" The answer is: "Phenomena must naturally be so; it cannot be questioned." If one reconciles these two, it means that phenomena naturally being so, the storehouse consciousness transforms and gives rise [to them]. Third, the karmic power of sentient beings: karma has good and bad, and realms have pure and defiled; therefore the *Vimalakīrti-nirdeśa* takes the myriad practices as the cause. It also states: "The categories of sentient beings are the bodhisattva's Buddha-land," meaning that although dharmatā is one, following karma it becomes differentiated, and the Buddha, following the differentiated categories, takes up lands to gather sentient beings. The slight wholesome [seeds] of the *Mahāparinirvāṇa-sūtra*, the three minds of the *Guan Wuliangshou Jing*, and so forth, are of more than one kind. The above three are: first, a cause; second, a condition; third, a cause. The next four specifically clarify, having causes and conditions. The first is the cause of the land of self-enjoyment, because it is accomplished by the great round mirror-like wisdom. The second is the cause of the land of transformation, meaning that sentient beings and bodhisattvas together construct a single condition, and each follows their karmic deeds to be born in that realm, where ordinary beings and sages co-dwell. The third and fourth are two kinds of causes of the land of other-enjoyment. The first is from the first stage onward, as exemplified by the vow to cultivate a pure land among the ten great vows; the second is the function from the eighth stage onward, because it is accomplished by non-retrogressive practice, so there is a share of pure land in the eighth stage. The last three, of fusion and containment, apply to both causes and conditions. The first is from the eighth stage onward: churning the great ocean into ghee, transforming the great earth into yellow gold, taking the defiled as pure, and taking the pure as defiled, sovereignly gathering sentient beings; hence among the ten masteries there is mastery over kṣetras. Tracing its cause: pure resolute faith; because resolute faith stamps and sustains, it transforms according to the mind. The next means that upon attaining sambodhi, his body fills the kṣetras of the dust motes of the worlds in the ten directions, where thoughts and kalpas perfectly interpenetrate and are established simultaneously, due to two kinds of causes: (1) what flows from wholesome roots, which speaks of the causal stage; (2) the momentum of attaining the Way, which clarifies the function of the fruit. This is the mutual fusion of enjoyment and transformation. This is just like the beginning of the sūtra: the diamond-like solidity of the ground of Magadha, and so forth. The last, whether established or unestablished, is constantly capable of fusion and containment. Furthermore, the former is wondrous enlightenment, and this is equal enlightenment. As for the land of dharmatā, it serves universally as the essence of all lands. Tracing its causes: there are primary and auxiliary—namely, naturally so is its primary cause, and all-knowledge and all causes in general are its conditioning causes. The last three also fuse the preceding lands, having no separate essence. Furthermore, these ten matters arise sequentially: namely, all Buddha-lands generally stem from the Buddha's power. Why do they stem from it? Because phenomena are naturally so. Since they are naturally so, why are there differences? Because karma is not the same. If sentient beings are due to karma, what is the Buddha due to? Because he transforms them through the attainment of all-knowledge. If beings and Buddhas are different, why do ordinary beings and sages co-dwell? Because they together construct a single condition. Why then are there purely bodhisattva realms? Because of the power of the bodhisattvas' vows and practices. Since they stem from karmic deeds, how can they be transformed? Because of the mastery of resolute faith. How can they further achieve manifold fusion and containment? Because of the sovereign power of the Buddha and Samantabhadra. Concluding with the summary to show the extensive is as already explained before.

11.12

Second, the verses mostly reveal causes by means of fruits. There are nine verses in the text, condensed into eight sections. The first verse praises the Buddha's supernatural powers. According to this, since the boundless seas of kṣetras are all adorned and purified by Vairocana, then below, the adornment of the Padmagarbha is still more distinct. In truth and reality, his vows encompass the dharmadhātu. The next one jumps to praise the collective wholesome roots shared by sentient beings and bodhisattvas. The third, a single verse, praises the fourth cause, that of the self-enjoyment land attaining all-knowledge: the first half is cause, and the second half is fruit. The *Cheng weishi lun* says: 'The pure consciousness associated with the great round mirror wisdom, due to the ripening of the causes and conditions of the pure, untainted Buddha-land of self-benefit cultivated in the past, continuously transforms into a pure Buddha-land from the initial attainment of Buddhahood until the exhausted limits of the future, all-surrounding, boundless, and adorned with myriad jewels.' Matching it to the sūtra, this can be seen. The fourth, a single verse, praises the power of vows of purification in the sixth, as well as the vow of non-retrogressing practice in the seventh. Regarding 'cultivating seas of myriad practices without bound,' the treatise states: 'That is to say, through the great compassionate power of the equality wisdom, due to the ripening of the causes and conditions of the pure, untainted Buddha-land benefiting others cultivated in the past, it transforms into a pure land according with what is fitting for the bodhisattvas dwelling in the ten stages—either small or large, either inferior or superior, changing from earlier to later.' Although the sūtra above speaks of the power of vows, it is not without practice; to distinguish between the presence and absence of effort, the prose forms its two clauses, both being other-enjoyment, so they constitute a single verse: the first line praises the sixth; the next line praises the seventh, because from the eighth stage onward, thought after thought enters the Dharma-stream, and mind after mind proceeds toward the Buddha-realm; the latter half-verse applies to both passages. The fifth, a single verse, turns back to praise the third, the karmic activities of sentient beings, adding the causes of creating karma: agitated by afflictions, they create defiled lands; their desires and pleasures are not singular, so the lands they induce differ. As the former was shared cultivation with bodhisattvas, it necessarily had many wholesome karmas, which is why this one clarifies afflictions. The sixth, a single verse, praises the bodhisattvas' superior resolve. The seventh, a single verse, jumps to praise the power of Samantabhadra's vows. For Samantabhadra has three aspects: first, the Samantabhadra prior to the stages, who merely gives rise to the mind of Samantabhadra, which is not what is employed here; second, the Samantabhadra within the stages, which is the stage of equal enlightenment, hence this one resides before the Buddha; third, the Samantabhadra subsequent to the stages, meaning having attained the fruit without abandoning causal practice, hence standing at the end in the prose. The eighth consists of two verses turning back to praise the Tathāgata's sovereignty: the preceding verse praises the function of the fruit, and the following verse praises the flow of wholesomeness. It briefly omits praising that 'dharmas are just so'; 'dharmas are just so' is simply the dharmatā, and being common to all, it is omitted. Furthermore, the seventh verse has the supported within the support, the eighth verse has the supported within the principal, and the ninth verse merges across the three periods of time. Third, together they reveal unimpeded interpenetration and containment. Yet this non-obstruction generally has ten kinds. Various teachings speak of lands, either claiming they are merely impermanent, or saying they are mind-transformed; noumenon and phenomena are widely separated, and many and one do not interpenetrate; therefore, the essential principle of the present sūtra is to elucidate non-obstruction. First, the non-obstruction between noumenon and phenomena, meaning completely identical with the true nature while the marks of the lands remain distinct. For the sūtra says: 'In the Padmagarbha world-ocean, the dharmadhātu is without differentiation, and its adornments are all pure.' Second, the non-obstruction between formation and decay, meaning formation is immediately decay, decay is immediately formation, and so forth. Third, the non-obstruction between broad and narrow, because without destroying marks, they universally pervade. For the sūtra says: 'Essence and marks are fundamentally without differentiation, yet completely pervade immeasurable lands,' and so forth. Fourth, the non-obstruction of mutual entry; as the text below says: 'With one kṣetra-seed entering all, and all entering one without remainder,' and this text says: 'The body contains all,' and so on, texts of this kind are not singular; this is also the non-obstruction of one and many. Fifth, the non-obstruction of mutual identity, because the text says: 'Immeasurable worlds are just one world.' Sixth, the non-obstruction of subtlety, for the sūtra says: 'Pure pearls and jades arrayed like clouds, brilliantly manifesting the shadows of all Buddhas,' and so forth. Seventh, the non-obstruction of concealment and manifestation, meaning differences such as concealment and manifestation between defiled and pure of different kinds, because they are seen differently. Eighth, the non-obstruction of repeated manifestation, meaning seeing all lands within a dust mote, and in a dust mote within a land seeing lands likewise, endlessly layered upon layer like Indra's net. Ninth, the non-obstruction of principal and retinue: whenever there is one world, it must have all worlds as its retinue. The sūtra below says: 'In what Vairocana practiced in the past, various seas of kṣetras are all pure.' The various kṣetras are precisely the retinue. Tenth, the non-obstruction of time and space, meaning either manifesting the kalpas of the three periods of time in a single kṣetra, or manifesting immeasurable kṣetras in a single thought-moment, as in the present text of the ninth verse. Furthermore, a passage below says: 'All the adornments existing in the three periods of time are all manifested within a jewel-fruit.' These ten non-obstructions are simultaneously complete. Their sovereignty is difficult to comprehend; scattered throughout the various texts, they can be harmonized by means of the six characteristics.

11.13

The second section, that upon which they depend and abide, applies to both defiled and pure. The ten items in the prose explanation are all knowable from the text. However, the differences in support arise because of differences in the inclinations of the mind. That is: first, abiding in dependence on adornments, because of delighting in fine adornments; second, because of delighting in non-obstruction; third, because of delighting in light identical with substantial matter; fourth, because of dreading all sufferings; fifth, because of loving light detached from substantial matter, light producing jewel colors, not jewels emitting light; sixth, because of revering the sacred teaching; seventh, because of seeking divine protection; eighth, because of seeking devas' protection; ninth, because of being upheld by the power of bodhisattvas' vows; tenth, because of universally pacifying sentient beings. How can vast worlds abide depending on small categories such as sentient beings? There are two meanings here: First, because the external is induced by the internal, it is said to depend on bodies. This again has two aspects: 1. the power of past causes, as the verse says, 'upheld by the power of karma'; 2. the power of present transformation, which is the supernatural power of the world-leaders and bodhisattvas, upholding and drawing them in as belonging to themselves. Second, due to untainted essences and phenomena, large and small are unobstructed and able to mutually depend and abide. Second, the verses comprise twenty-two lines, divided into two distinct parts: First, one [verse] generally reveals that all worlds abide depending on the Buddha's supernatural power. The Sanskrit text says: 'All appear depending on the Buddha's supernatural powers.' It is not listed in the prose, because if listed, the other nine would not be the Buddha's supernatural powers. The verse uses this passage to cover the preceding ten as all being the Buddha's supernatural power. The latter twenty-one verses separately praise the preceding text, dividing into nine: First, one verse praises abiding in dependence on adornments, mentioning what can [adorn] to reveal what is [adorned], because the implements of adornment are all made of jewels. Second, half a verse praises abiding in dependence on space. Third, half a verse praises abiding in dependence on jewel light. Fourth, one verse praises the Buddha's light, because lands are formed by receiving the light of the Buddha's teaching. Fifth, one verse praises abiding in jewel-colored light, revealing dependence and abiding through adornment and covering shadows. Sixth, two verses praise the Buddha's voice, meaning that induced by wondrous wholesomeness, the voice possesses majestic power. Seventh, one verse praises both the seventh and eighth abidings, also revealing the preaching of the Dharma. Eighth, six verses praise abiding in dependence on bodhisattvas' bodies; whether trees or waters, all are bodhisattvas' bodies, because bodhisattvas manifest them. The prose only says bodhisattvas, but here it also includes depending on the Buddha's body. Although there is the power of vows here, it is upheld by the past wholesomeness mentioned above, not the vows of Samantabhadra. Ninth, the remaining eight verses all praise abiding arising from Samantabhadra's vows, within which are three parts: First, two verses clarify vast lands, because they pervade the dharmadhātu. The former verse clarifies arising from pure consciousness, having no essence outside the mind, hence like reflections; the latter verse [clarifies] arising from inconceivable karma, arising without departing from emptiness. Next, four verses clarify subtle lands taming sentient beings with sovereignty. However, the Buddha's power manifesting these is also subsumed by Samantabhadra's vows, so both passages include the Buddha's power. The last two verses display the essence of the kṣetras and conclude by returning to where they reside. The first verse clarifies that kṣetras exist depending on nature, and existence is immediately non-existence; the next half [verse clarifies that] formation and decay rise again, like an ongoing cycle; the latter half concludes by returning to universal vows, also revealing extensive karma.

11.14

The third, physical appearances, also applies to both defiled and pure. In the prose explanation, 'neither round nor square' refers to triangular or octagonal shapes being neither round nor square, hence it says 'immeasurable differences.' Those 'in the shape of a mountain or flame' are like mountains and resemble flames, both taking a pointed top to contrast with the round and square above. The rest are all knowable. Third, in concluding with verses, the ten verses are divided into two: First, one [verse] generally praises and urges contemplation; the rest directly praise the preceding meanings while mentioning causes to reveal fruits, among which the first two praise the preceding ten sections, and the latter seven praise the preceding immeasurable differences. Now for the first: 'mani wheels' are of the class of water vortexes. 'Adorned with pure flames' praises the mountain flames above; 'gates and portals opening competitively' in meaning also includes palaces. Within the latter seven, it is divided into two: the first three display that kṣetras differ due to causes; the latter four clarify that sovereignty is due to the Buddha. Regarding 'inconceivable kṣetras within a single pore,' there is yet another principle, meaning that practitioners dwelling in their own reward lands are each different, and the lands manifested by the Buddha to gather sentient beings resemble those rewards, so they appear layer upon layer without departing from a single hair.

11.15

The fourth, the essence of the kṣetra, applies only to pure kṣetras. The prose briefly discerns twenty kinds of essences. However, the essence of the kṣetra differs among various teachings: some take the eight subtle particles as essence, some take consciousness-only as essence, some take the dharmatā as essence, and some take all dharmas as essence; now all are possessed here, meaning the myriad jewels and so forth are just the eight subtle particles, and adding the Buddha's voice makes nine subtle particles. Manifesting in a single thought-moment is the sudden transformation of consciousness-only. The Buddha's transformations are either pervasive resultant forms or all dharmas, causing the three realms to mutually act upon one another. Furthermore, it harmonizes the various theories above into an unobstructed kṣetra essence. The 'sun-maṇi wheel' is precisely the sun disk. Fragrance applies to both substance and odor. Taking the Buddha's words as essence is due to unobstructed essential phenomena, and also arises relying on the Tathāgata's power of speech. Among the ten verses: The first verse praises three, namely the first two and the sixth, indestructible vajra. Next, one verse praises the third and fourth. Third, one verse praises the fifth, the radiance of all adornments. Fourth, one verse praises two kinds of essences: 'born of the power of vows' praises the Buddha's upholding power; 'appearing like reflections' praises the wondrous jewel marks; if combining both matters, it praises the Buddha's transformations. Fifth, one verse praises two kinds of essences: the upper half praises the sun disk, and the lower half praises subtle jewels. The sixth verse praises jewel flames, and the words 'exquisitely wondrous' also include fragrance. The seventh verse praises jewel crowns; jewel crowns are also the Buddha's transformations, not directly praising the Buddha's transformations. The eighth verse praises the realm universally manifested in a single thought-moment. The ninth verse praises the manifestation of all jewel adornments, and praises the latter three essences: 'maṇi light' praises bodhisattva-shaped jewels and jewel flower pistils; 'the Buddha's light' praises the Buddha's voice, because voice and light form the kṣetra. The tenth verse concludes by returning to Samantabhadra.

11.16

The fifth section, the adornment of the kṣetras, clarifies pure kṣetras only. Therein, either jewels serve as adornment, or persons, or dharmas, or preaching the Dharma and practicing cultivation, manifestations, and interpenetration all serve as adornments of the kṣetra, because persons and dharmas are jewels. Furthermore, because of causes such as preaching the Dharma, the fruit of adornment is attained; the cause is named after the fruit as adornment. The ten verses are divided into two: the first one generally reveals the adornment of the kṣetras, and the latter nine separately praise the text above. Therein, the first verse praises the initial wondrous clouds. The next verse praises the second, bodhisattvas' virtues, and the fourth, the ocean of bodhisattvas' vows. The next verse turns back to praise speaking of sentient beings' karmic retributions. The latter six verses praise the subsequent six matters in sequence.

11.17

The sixth section explains the expedients for purifying lands, which pertains solely to pure [lands]. If viewed from the perspective of gathering beings in accord with suitability, the Buddha should govern them all, and thus both pure and defiled are called Buddha-lands; but if viewed from the perspective of realization through practice, it is solely pure and not defiled. Yet purity is of two kinds: first, mundane purity, because it is free from the defilements of desire; taking the six practices as expedient means, the upper two realms serve as pure lands. Second, supramundane purity, which is again of two kinds: first is supramundane, namely where the two vehicles take the conditioned truths as expedient means, and provisional teachings state that there is no separate pure land. Speaking in terms of the real, outside the three realms there is a separate pure land inhabited by the two vehicles; there is a passage [affirming this] in the Mahāprajñāpāramitopadeśa. Second is the supreme supramundane purity: this refers to bodhisattvas who take the myriad practices as expedient means, having as their lands the immeasurable adornments of the seven jewels of the real reward. Here it primarily explains the bodhisattvas, while concurrently revealing the two vehicles. Furthermore, within the supreme supramundane purity there are again two kinds: first is the ultimate truth, which is the Buddha's own enjoyment, taking the dual cessation of marks and defilements as the expedient means. Second is the not yet ultimate, [which applies to those] up to the stage of equal enlightenment. Therefore, the Benevolent King [Sūtra] says: "The three [ranks of] worthies and ten [stages of] sages dwell in fruition-reward; only the Buddha alone resides in the pure land." Within the not yet ultimate there are again two kinds: first, from the eighth stage onward it is consistently pure, because they have eternally severed the burdens of form, their illuminating essence standing independent and their spirit having no localized direction; hence the marks of form of their pure land are difficult to designate. Second, up to the seventh stage, they have not yet departed the three realms, and because their untainted contemplative wisdom has interruptions, it is not consistently pure. If according to the Yogācārabhūmi, only upon entering the first stage does it become a pure land, and what is inhabited by the three [ranks of] worthies is all defiled and not pure; this is because it distinguishes enjoyment and transformation. According to the doctrine of this sūtra, bodhisattvas of the ten faiths already possess pure lands; hence this present text begins with drawing near to virtuous friends and culminates in the realization of the Buddha's power, all of which are expedients for purity, thus extending through the myriad practices. However, expedients for purity are just pure causes, and the prose may also be regarded as nisyanda-phala (commensurate fruits), as it says that by drawing near to virtuous friends for a long time one attains birth in lands having virtuous friends; thus the ten items are all marks of purity. Yet in relation to adornments they share similarities, differing according to the doctrinal approach; in relation to possessing causes and conditions, it should be known to be likewise. Moreover, possessing causes and conditions for arising applies to both defiled and pure, whereas this pertains solely to the pure. Adornment mostly pertains to the fruit, while purification mostly pertains to the cause. Furthermore, the former mostly cultivates good, while the latter mostly remedies evil; therefore, with regard to the world, this is like washing clean, whereas that is like painting with powders. In the detailed explanation: first, drawing near to virtuous friends and sharing roots of goodness, as expounded at length in the section on Sudhana and the night goddess. Second, wisdom guides the cloud of compassion, greatly filling the dharmadhātu. Third, supreme understanding of the Dharma approaches is already purified, which, in terms of stations, is before the stages. Fourth is the first stage, because of realizing the all-pervading suchness; hence it says "observing all realms, being born into the family of the Tathāgata"; thus it says "dwelling securely." Fifth, cultivating and purifying, etc., because it is the path of cultivation following the path of seeing. Though the rest are not yet fulfilled, one cultivates them all. If viewed through perfect interpenetration, it may also be called fulfilled. Sixth, the superior progress of the first stage, comprehensively learning the practices and dharmas of the ten stages, since all subsequent ones merely practice according to the Dharma. The above three all belong to the first stage. Seventh, making vows in the first stage and practicing accordingly, all being accomplished by the eighth stage; hence it is called "giving rise to the ocean of all vows." And calling it pure is because it is purely untainted. Eighth is the ninth stage; the essential path of emergence for the two vehicles is solely śamatha and vipaśyanā, whereas the bodhisattva's essential path of emergence is solely unobstructed eloquence, in order to cause the multitude to emerge. Ninth, all adornments, because in the ten stages the two adornments are both accomplished and fulfilled. Tenth, the power of pure expedients, which is just the Buddha-virtue of Samantabhadra. Among the ten, the first three are pure causes of transformation, and the latter seven are pure causes of enjoyment. Desiring above to encompass all lands comprehensively, they are vertically matched in sequence. If viewed through horizontal cultivation, the initial mind can already completely fulfill the ten. In the verses, the nine gāthās are divided into two parts: the first one generally clarifies that which purifies and that which is purified—the first half is the expedient, the second half the purity, both having the fruit in the upper line and the cause in the lower line. The latter eight separately versify the preceding text; therein, the first four versify the four purities above in sequence. The first stage takes compassion as foremost; hence it says "cultivating practices for beings." Pervading suchness; hence it says "vast." The fifth verse versifies the purity of cultivation and remedies, and additionally versifies the seventh, the purity of vows, because vows extend across the first and eighth stages. Based here on the first stage, it is versified out of sequence. The sixth verse versifies the aforementioned eighth, the path of emergence. The seventh verse versifies the ninth, and looks back to versify observing the bodhisattva stages, because the meaning of "stage" extends to both before and after. The eighth verse versifies the power of expedients. The above tentatively matches the prose; in between, it also encompasses other meanings.

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Linked texts (1)

大方廣佛華嚴經疏 — Classical Chinese