大方廣佛華嚴經疏 12

English (machine translation) 12

Language: English

12.1

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

Second, specifically explaining the systems of lands and fragrant oceans. Explaining the two headings together means that the fragrant oceans rely on the oceans of lands, the seed systems of lands rely on the fragrant oceans, and the various lands rely on the seed systems of lands. This also has prose and verses. The prose is divided into three parts: first, a general presentation of what the various oceans rely upon; second, sequentially and specifically revealing the oceans, systems, and lands; third, a general summary conclusion and explanation. Now, this is the first.

Although earlier only the two headings of seed systems of lands and lands were raised, when explaining their dwelling and reliance, it is consistently said that they rely on oceans; therefore, the number of oceans is listed. These many fragrant oceans are all on the surface of the oceans of lands, so they are called that on which they rely. Speaking of being “like Indra's net”: in broad distribution, it resembles a chariot wheel. What is distinctive is that the net of Śakra's palace is formed by stringing heavenly pearls: taking one large pearl at the center, the next largest pearls are strung through and encircle it, and in this manner, winding round and round successively through hundreds of thousands of turns. Viewed from above, below, the four sides, and the four corners, all align in orderly ranks. Now, although these fragrant oceans are on the ground, their distribution is similar. Furthermore, there is the meaning of multiple layers of mutual interpenetration; hence it is said to be “like” it.

Second, from “Disciples of the Buddha, here in the very center…” onward, sequentially and specifically revealing the various oceans, systems, and lands. The text is divided into three: first, discerning the single ocean in the middle; next, discerning the ten oceans circling to the right; and finally, clarifying the oceans governed by the ten oceans. However, the ten oceans each govern oceans numbering as many as the paramāṇus of an ineffable number of Buddha lands; revealing them collectively, there are ten ineffable paramāṇu numbers of Buddha lands. Spoken sequentially, there are only one hundred and eleven oceans, the rest being merely mentioned in brief.

Now, the first: the single ocean at the center. The text is divided into two: first, clarifying that the fragrant ocean produces a flower to support the seed system of lands; afterward, from “there are ineffable…” onward, clarifying the worlds supported [by it]. The former has three points: First, the name of the fragrant ocean: because many flowers emit light, and also because the practice-flowers of bodhisattvas serve as the cause. Second, the name of the flower: because fragrant maṇi jewels adorn this flower, and also because it arises from the maṇi bottom. In terms of the Dharma, it is formed by the complete illumination of the myriad practices. Because the ocean can have flowers, it receives the name of the flower; because the flower relies on the ocean, it takes the designation of the ocean floor. Third, the name of the system: in terms of phenomena, because precious light illuminates far and wide. In terms of the Dharma, the seed system of worlds is precisely the contained seeds, each having the meaning of the light of great wisdom illuminating the dharmadhātu everywhere, and because their nature and virtues mutually adorn each other.

In the second part, regarding the supported worlds, there are three sections: first, a general presentation of the large number; second, from “at its lowest level…” onward, specifically discerning the twenty tiers of great lands; third, from “Disciples of the Buddha…” onward, analogously concluding the rest. The first text is clear.

In the second part, the specific discernment: according to the heading and the conclusion, there are ineffable land paramāṇus. In its specific discernment, it only lists nineteen Buddha-land paramāṇu numbers as twenty tiers. The encircling lands are only two hundred and ten Buddha-land paramāṇu numbers, which will be reconciled and explained below. The twenty tiers are divided into twenty sections. In the lowest tier, the text contains seven matters: First, raising the name. Second, discerning the limit—meaning the limit occupied by the world, like the vajra limit. Third, reliance and dwelling: if based on this name, it is largely the same as the lotus flower on which the seed system of lands relies. However, older commentaries say that above the flower produced from the boundless fragrant ocean mentioned before, there is further this flower supporting this one realm. Taking the upper tiers as an analogy having separate reliances and dwellings, they made this explanation. What harm is there in considering that the lowest relies on the general flower? Fourth, its shape being like a maṇi: because the shape of a maṇi has eight facets, appearing square yet not square, appearing round yet not round, hence it differs from the eight corners below. Fifth, the covering above. Sixth, the retinue. Seventh, the name of the Buddha in this realm: free from the defilements of the two obscurations, his eye of wisdom is pure, illuminating the world like a lamp. Yet the Buddha's virtues are boundless, each corresponding to one significance.

From the second tier onward, there may be eight matters, adding the distance from here; or there may be nine matters, adding the statement of being “purely immaculate.” According to this, if these words are absent, it covers both defiled and pure. Above this, the retinue gradually increases, and the matters in the middle numbers of lands can be understood by analogy.

In the fifth, the statement “universally square” means: looked at as a whole, it is square, yet within one face there are also many corners and recesses. A recess is a corner; the style of the text accommodates this.

Its thirteenth primary land is this Sahā [world]. Regarding the statement that its shape is like space: Jingfa says that both Mahāyāna and Hīnayāna sūtras say that the essence of space has no physical form and has no visible mark. Saying now that it has a shape is an error by the translator who inverted the text. The Sanskrit text says *samanta* (circular/universal), *deva-bhavana* (heavenly palace), *gagana* (space), *alaṃkāra* (ornamentation/canopy), *saṃsthāna* (shape). Inverting the text, “shape” should be placed before “circular,” and “space” placed above “heavenly palace,” and then combined and embellished as: “its shape is circular, covered above with the ornaments of heavenly palaces dwelling in space.” Jingfa's reasoning here is profoundly justified. Now, interpreting it according to the sūtra, there is also reason in it: although space is formless, it is spoken in accordance with worldly convention. Worldly texts point to space as heaven, regarding heaven as a round vault whose shape is like an overturned cauldron, thus describing heaven's disposition as enclosing the flat wilderness. It is also like the *Lotus Sūtra* saying “King Brahmā is the father of sentient beings,” which is likewise merely speaking according to worldly convention.

In the fifteenth, where it says its shape is like a svastika: Jingfa says that *śrīvatsa* originally was not a character (word), but the mark of a virtuous one; correctly speaking, it is “ocean cloud of auspiciousness.” The myriad virtues are deep and vast like an ocean, benefiting beings like clouds. Translators since antiquity mistakenly translated *lakṣaṇa* as *akṣara*, thereby taking a mark as a character, which was an error. Now, interpreting the meaning, this mark is formed by the aggregation of myriad auspicious virtues, and hence it is designated as *wan* (ten thousand/svastika), aiming for brevity of speech while encompassing the meaning; it should properly be called the “myriad marks.” The rest are all easy to understand.

12.3

Third, analogously concluding the rest. Here, it not only concludes the number, but also comprehensively reveals what the preceding text relied upon and dwelt in. The text is divided into four: 1. generally concluding the total number; 2. from “each relying upon…” onward, concluding the categories of forms; 3. from “each one of these…” onward, concluding the retinues; 4. from “as is spoken…” onward, demonstrating where they are situated. Now, the first: raising the fundamental seed system of lands to conclude how many there are. The lands concluded here must be primary lands, because the text below refers to these ineffable Buddha lands having further two tiers encircling them. Directly above in the middle there are only nineteen Buddha lands, yet it concludes with an ineffable number because it is discussed laterally. Otherwise, how could a seed system of lands have only one primary land at the very bottom? Therefore we know, as explained earlier, that discussing primary lands both horizontally and vertically, there are an ineffable number. Below, when concluding where they are situated, it says “and in the fragrant water rivers”—ponder this.

In the second, concluding the categories of forms, the first three list ten headings. Since it says “encircling all around,” we know they extend sideways. Second, from “namely…” onward, broadly explaining the ten headings of shapes, there are eighteen items. Compared to the shapes of the seed systems of lands before, the shape of Mount Sumeru and the shape of adornments are missing; the rest are completely identical, only here differing by being discussed in terms of lands. Third, from “such as these…” onward, concluding into the total count.

In the third, concluding the retinues, there are two layers of primary and secondary. “Each one of these” refers to the above ineffable paramāṇu numbers. Compared with the preceding text, the encircling count directly above the primary lands gradually increases; now speaking of their general characteristic, it says that each has ten land paramāṇus. Furthermore, it is to reveal the meaning of endlessness. “Each again having paramāṇus as spoken above”: the phrase “as above” contains two meanings in the text: First, it generally refers to the preceding count of encircling and encircled surrounding a single world; not wishing to multiply words, it says “as above.” Second, “as above” also uses ten Buddha lands as that which encircles. According to this, it would seem that the translator's text was redundant and the principle obscured—why not say “each again has ten Buddha-land paramāṇus”? If based on the former meaning, it is the marvel of the translator.

Fourth, demonstrating their location: namely, the fragrant ocean at the very center. Since it says “and in the fragrant rivers,” it clearly shows that they extend laterally. (From here on enters Fascicle Nine of the sūtra.)

12.4

Second, clarifying the ten oceans circling to the right: that is, surrounding the ocean situated in the center there are ten, each having systems and lands. The ten oceans constitute ten sections. Now, the first: the Ocean of the Defilement-free Radiant Treasury. The text has two parts: First, citing the central ocean to fix the direction—which is that the encircled begins from the east. Second, from “next there is…” onward, clarifying the encircling oceans, within which are two parts: first, clarifying the oceans, flowers, and seed systems of lands; afterward, from “at its lowest level…” onward, clarifying the lands supported by the systems, having twenty tiers; the nine oceans below follow this pattern.

Now, in the twenty tiers of the first ocean, each has seven matters: 1. distance; 2. land name; 3. shape; 4. what it relies upon; 5. covering above; 6. retinue; 7. Buddha title. There are some where essence is spoken of, or purity is spoken of, making eight or nine. The first tier lacks distance, only having the words “at the lowest level”; however, the text is all intelligible, and difficult points will be explained. In the fourteenth tier, where it says the shape is like the four continents: what can be dwelt in amidst water is called a continent. According to the *Abhidharmakośa*, the eastern continent is like a half-moon, the southern continent is like a cart, the western continent is like a full moon, and the northern continent is square. The four continents have differing shapes, yet saying “like” means it is completely similar to this world realm. In this text there is no heading or conclusion of the large number; it can be understood by analogy.

Second, from “Disciples of the Buddha, south of this Ocean of the Defilement-free Radiant Treasury…” onward, the second Ocean of the Wheel of Boundless Light. The nine oceans below all have two parts: first, citing the preceding ocean as that which is relied upon; afterward, from “there is a fragrant water ocean…” onward, clarifying the ocean that relies. None cites the central ocean as that which is encircled; hence it says “south.” From the third ocean onward, it only says “circling to the right” and no longer says “south,” because the ten oceans circle the central ocean like a ring, and thus are not due south. It is like ten saucers encircling one plate; their orientations are visible. Furthermore, from the second onward, some lack lotus flowers: in the earlier general explanation of systems it said, “some dwell relying on lotus flowers, some rely on oceans”; hence some lack them. The text on the relying ocean that follows also has two parts: first, clarifying the ocean, flowers, and seed systems of lands; afterward, from “at its lowest level…” onward, the supported lands. In the twenty tiers, the first world has seven matters in the text; the last text has eight, adding purity; the intermediate ones have only three, namely distance, quantity, and land name with Buddha title. The remaining eight oceans follow this pattern.

Two oceans have been discerned. The third, the Ocean of Vajra-Jewel Radiant Flame; the fourth, the Ocean of Indra-Blue Jewel Adornment; the fifth, the Ocean of Vajra-Wheel Adorned Floor; the sixth, the Ocean of Lotus Indrajāla; the seventh, the Ocean of the Accumulated Precious Fragrant Treasury; the eighth, the Ocean of Jewel Adornment; the ninth, the Ocean of Vajra-Jewel Accumulation; the tenth, the Ocean of Heavenly City Jewel Battlements—their texts are all intelligible. If one wishes to explain the Buddha names in the lands, there is ample room for reflection. (From here on enters Fascicle Ten of the sūtra.)

12.5

The third major section, from Fascicle 10 onwards, explains the seas governed by the ten seas. Each single sea governs inexpressibly many Buddha-kṣetra paramāṇus [of seas], yet the present text only speaks of ten for each, which makes one hundred seas, which also have kṣetra-seeds and the worlds they uphold. The ten seas constitute ten passages; one need only note the names of the immediately preceding ten seas, and this text will certainly be easy to understand. Each of the ten passages has two parts: first, indicating the governing sea to determine the cardinal direction; second, from "Next there is..." onward, listing the sequence of the governed seas. In [each list of] governed seas there are three subsections: first, listing nine in succession adjacent to the governing sea—only the nine in the first passage lack one; second, from "Such as these..." onward, summarizing the grand total governed by one sea; third, from "The one closest to..." onward, explaining in detail the one sea closest to the Cakravāḍa rim. Therein, each text has two parts: first, adducing the name and essence of the sea-seed; second, from "At the lowest position in this..." onward, the worlds upheld by it, which also consist of twenty tiers. Within this, the skipped intervals in the text contain four steps: first, adducing the lowest tier; second, jumping to the tenth, etc. The Vajradhvaja is the tenth-tier world within the kṣetra-seed of the central fragrant ocean. Third, jumping further to the thirteenth, because it equals this central Sahā. Fourth, jumping further to the twentieth tier, because it is the uppermost. "Uppermost" refers to the uppermost of the kṣetra-seed. If one says the twentieth tier is the uppermost, how does it acquire this name "uppermost"? If it were not to avoid prolixity, why not add "and so on, up to the uppermost"? The skipping of intervals was intended for abbreviation. Saying they are "equal" was for fear of losing the sequence, and also because their upper and lower, horizontal and vertical [positions] all correspond. Furthermore, as to the inexpressibly many governed seas, all are laid out in a single straight line facing the direction of the original governing sea; hence below it merely says "beyond this sea" without speaking of rotating to the right, etc. For the fragrant ocean with an adamantine-wheel-adorned bed, the fifth, its governed [seas] only list nine seas and conclude the text; and the nine lines or so of sūtra regarding the sea closest to the Cakravāḍa rim are likewise missing in all Sanskrit manuscripts. Following the preceding and following examples, this definitely had a tenth governed sea. Within the twenty tiers of worlds upheld by the sea close to the Cakravāḍa rim, the initial text says, "At the lowest position in this, there is a fragrant water ocean named Indrapadmagarbha"; the words from "fragrant" (xiang) to "garbha" (zang) are all redundant, because a fragrant water ocean was already mentioned before, and none of the preceding seas followed this pattern. Even if resting upon a sea is not an error, it is awkward in the text. In the governed seas of the first sea above, one of the nine was missing; this redundancy here is likely due to an omission in the Sanskrit manuscript which later scribes annotated, mistakenly copying it onto similar palm leaves. The rest can all be understood. For the sequence of the ten seas, one need only look at the immediately preceding commentary without waiting for me to repeat it. The third [part] summarizes and explains [the whole], divided into five: first, summarizing the grand total, meaning each sea governs one inexpressible number, so the ten seas have ten inexpressible numbers; with one seed to one sea, the numbers are identical. Second, from "All rely on..." onward, concluding the basis on which the sea-seeds rely. This refers to the original great lotus that upholds the kṣetra-seas mentioned before, which was named Various-Radiance-Stamen-Fragrance-Dhvaja. Here it says "manifesting bodhisattva forms," etc., which is a different name for this single lotus according to its meaning, because it has this function. Its name is the same as that of the ocean floor in the very center mentioned before, because the central ocean floor is the essence of this great lotus, receiving a general designation; hence it takes the name of the great lotus's essence, or perhaps it was a translator's error. Third, from "Each and every..." onward, concluding the different aspects of the seeds. This broadly agrees with the previous chapter explaining the kṣetra-seeds and the ten marks in the Chapter on the Formation of Worlds. Fourth, from "These individual..." onward, concluding the worlds within the seeds. In stating that they form a network of worlds, each world is like the mesh of a net, interconnecting with one another; as if held by a net, horizontally and vertically interlaced, all correspond to one another, like a celestial net of pearls. Fifth, from "In the Padmagarbha..." onward, concluding by returning to Padmagarbha, which is the locus of establishment. The above completes the dual explanation of the prose of the two chapters.

12.6

The second [major section], the reiterative verses, has one hundred and one gāthās in total, divided into two: the first gāthā clarifies the self-nature of Padmagarbha, where the first line marks the name, the next line shows that not destroying measures is identical with the true nature, the next line shows it is fully endowed with virtuous adornments, and the last line shows its unobstructed abiding. The remaining one hundred gāthās praise the network of upheld worlds, divided into two: the first nine praise the upholding kṣetra-seeds, and the remaining praise the upheld worlds. In the first part, the first gāthā praises their interpenetrating without confusion; the next praises their arrangement in rows; the next praises the essence and adornment of the kṣetra-seeds; the next two distinguish their forms; the next one praises their resting and abiding; the next two praise their locations and entry; the last one praises the empowerment of the Buddha's power. In the second part, which praises the worlds upheld by the seeds, ninety-one gāthās mostly reiterate the concluding text, differing only in one or two points—namely, essence and form—while the rest are identical. It is broadly divided into ten passages: The first has twenty-eight gāthās, clarifying that the differences among worlds are due to causes and conditions; this corresponds to the concluding text's "each and every [world] is completely filled with sentient beings." Below it says "because various sentient beings dwell [there]" and "empowered by each Buddha's power," which will be seen in the text. The second has two gāthās revealing the subtlety of the worlds, which corresponds to the concluding text's "each universally enters." The third has ten gāthās clarifying the nature of the worlds, which is absent in the concluding text, but whose meaning was seen in the preceding sūtra. The fourth has five gāthās clarifying the adornments of each world. The fifth has five gāthās clarifying that the boundaries of each adornment are uninterrupted; these two follow the concluding designations. The sixth has ten gāthās clarifying the shapes of the worlds, whose meaning was seen in the text above. The seventh has two gāthās clarifying the distinctions among each kalpa. The eighth has eight gāthās clarifying the appearance of each Buddha; these two also follow the concluding designations. The ninth has ten gāthās on the presence or absence of radiance, which corresponds to "each radiating jeweled light" and "each covered by radiant clouds." The tenth has eleven gāthās clarifying good and evil sounds, which corresponds to "each expounding an ocean of Dharmas." Now the first is divided into two: the first half-gāthā marks the topic; being diverse and multifaceted, it is called inconceivable. The remaining gāthās extensively explain the aspects of the inconceivable, divided into two: the first nine and a half gāthās illustrate through similes; the latter eighteen gāthās explain through Dharma. The former is divided into three: the first three and a half gāthās explain that due to defiled causes, worlds undergo formation and destruction. The first gāthā and a half explains that while the seed endures long, the worlds have formation and destruction; the next gāthā explains that although the kṣetra-seed is one, the dwelling worlds differ; the last gāthā traces this back to the seed of karma. Next, three gāthās explain that it is due to pure causes: first, the cause of a pure mind; second, the Buddha's vows spanning causes and conditions; the last explains the cause of pure karma. The latter three gāthās conclude together the defiled and pure causes: first, the cause of defilement or purity according to the mind. Second, the cause of karma arisen from discrimination, which uses the primary [entity] as a simile for the locus, and also uses the cause as a simile for conditions. The mind is the cause, which incurs the fruit of maturation; whether the fruit is coarse or subtle is due to karmic conditions. Third, one gāthā explains mind and karma together, since action is karma; it also illustrates that sentient beings share the same place yet have different views. Within the latter eighteen gāthās of Dharma explanation, there are three parts: the first six explain defilement and purity; the next four explain formation and destruction; the latter eight explain suffering and pleasure. In the first of these, there are two parts: the first two reveal the different marks of purity; the latter four distinguish them in relation to causes. Therein, the first is exclusively defiled, due to afflictions; the next two encompass both defiled and pure minds, since karma encompasses both good and evil, pertaining to bodhisattvas and sentient beings; the last is exclusively pure, as it pertains to the Buddha. In the second part, where four gāthās reveal formation and destruction, the first shows that the coarse is destroyed while the subtle remains: destruction is due to evil karma, while preservation is due to two causes—first, regarding the Buddha; second, those with good karma. Thus the Lotus Sūtra says: "My pure land is not destroyed, yet heavenly and human beings always fill it." Although extinction is not concurrent, arising must occur in the same place. Although they are said to be in the same place, they are constantly devoid of [fixed] marks, and hence inconceivable. The next gāthā shows that karma remaining, the place is established. The next gāthā shows that while worldly marks differ, their nature is free from arising and cessation. The last gāthā traces back to causes and conditions: internally, transformed by the mind, defilement and purity are myriad; externally, relying on the Buddha's conditions, what could fail to be pure? Within the third part, where eight gāthās explain suffering and pleasure, there are three: the first three are general marks, discussing suffering and pleasure in terms of worlds; the next three concern the presence of the three evil destinies within a single world; the latter two clarify the bliss of humans and devas. The second [passage], from "Within each and every pore..." onward, has two gāthās revealing the subtlety of the worlds: the first adduces the fruit; the second distinguishes it in relation to causes. In the third [passage], ten gāthās clarifying the nature of the essence also incorporate other meanings, which can be understood as they are explained. The fourth, five gāthās, clarifies adornment. In the fifth, five gāthās on the boundaries of adornments, because they subsume the adornments of the three times, they are uninterrupted; because they trace back to the Buddha, they are universally seen in a single dust mote. The sixth, from "Or there are many worlds..." onward, has ten gāthās clarifying the differences in the shapes of worlds. The seventh, two gāthās, clarifies the duration of worlds' abiding. The eighth, eight gāthās, clarifies the number of Buddhas appearing. The texts can all be understood. The ninth, ten gāthās on the presence or absence of light: the first has none; the latter nine have it. The tenth, eleven gāthās on good and evil sounds in the worlds: the first two on the evil destinies are exclusively evil; the next three on humans and devas encompass both good and evil; the latter six on Buddhas and bodhisattvas are good and not evil, directly revealing each expounding an ocean of Dharmas.

12.7

"Vairocana," Chapter Six (entering Fascicle 11 below).

12.8

First, as for the contextual intent: previously the fruit of this cause was explained; now the cause of that previous fruit is analyzed, answering the previous inquiry about the causes, which is why it follows next. Since the cause is the cause of the fruit, the title indicates the fruit's name. Moreover, if one does not identify the teaching through the person, how would one know whose cause it is? At the beginning of the previous chapter it was said that Vairocana purified it through practicing causes over vast kalpas; only now are those events revealed.

12.9

Second, explaining the name: briefly, it is "Universal Illumination of Light," explained extensively as before.

12.10

Third, the central purport and objective: taking the vastness of the causes as the central purport, and corroborating and accomplishing the previous fruit as the objective.

12.11

Fourth, explaining the text. The chapter is divided into three: first, generally explaining the time of the original events; second, from "There was a world..." onward, separately revealing the place of the original events; third, from "In the very first kalpa of that world Pravaraśabda..." onward, separately revealing the original events during that time. First is the kalpas numbering as many as the paramāṇus of two Buddha-kṣetras.

12.12

Second, in analyzing the place, there are also three: first, generally explaining the ocean of worlds. Second, from "In this world-ocean..." onward, separately explaining one world, omitting the kṣetra-seed for brevity. The world is named Pravaraśabda (Sublime Sound) because many Buddhas appeared in the world to expound the sound of the Dharma. Next its marks are revealed; and then the name of the kalpa is stated, which can be understood. Third, from "O Sons of the Buddha, in that Pravaraśabda..." onward, precisely pointing to one direction. It is just like separately speaking of one four-continent world within this Sahā world today. Therein are also three: first, generally explaining the place of resonance and response; second, from "O Sons of the Buddha, to the east of this forest..." onward, separately explaining the inhabitants capable of evoking resonance; third, from "O Sons of the Buddha, within that great forest..." onward, separately revealing the magnificent adornments of the bodhimaṇḍa. Now the first has three parts: first, explaining the fragrant ocean—which is not the ocean that upholds the seed, but just like the ocean of the four continents today; second, from "In that sea..." onward, the sea brings forth a flower mountain. Third, from "Upon that mountain..." onward, explaining the forest at the summit of the mountain, first indicating it and then revealing its adornments. Speaking of this forest is because the Buddha manifests within it. Speaking of the inhabitants of the city is generally presenting those to be transformed. Second, in separately explaining the inhabitants capable of evoking resonance, there are also three: first, indicating the two cities of host and companion; second, explaining the host city; third, explaining the companion cities. Now the first: although there are celestial cities, because the Buddha appears, the human city is primary. Second, from "Pure..." onward, extensively explaining the host city. Therein, it first reveals the adornment of the place. Towers for defense atop the city wall are called lu; earthen platforms separately built around the city wall to repel enemies are called quedidi. Utpala and so on are the four colors of lotuses: blue, red, yellow, and white. Afterwards, from "This great city..." onward, revealing the excellence of its inhabitants. Third, from "Next to the south of that city..." onward, briefly explaining the companion cities. Therein, it first distinguishes the city names and categories of dwellers; afterwards, from "Each and every one of these..." onward, revealing the encircling adornments. Worlds are not identical, and their establishments differ slightly; one must not apply this universally. Third, in explaining the bodhimaṇḍa, it first analyzes the adornment of the site; second, from "In front of that bodhimaṇḍa..." onward, explaining the fragrant ocean of lotuses for the Buddha's manifestation.

12.13

Part three of the major division specifically reveals the past events within that time. The text divides into two: first, it generally presents the many Buddhas within the kalpa; second, from 'The first among them' onward, it specifically reveals each one, properly showing the past events. Because the transmitted sūtra is incomplete, there is no overall conclusion. As for the first: about to explain the particulars, it first presents the general. Speaking of 'the initial kalpa', this refers to the Kalpa of Various Adornments. Since it says 'initial', there are further great kalpas after this, which does not contradict reason. In the second part, which properly reveals the past events, successively serving four Buddhas makes four distinct sections: first, encountering the Buddha Meru Mountain of All Merits Exalted Cloud; second, the Buddha Good Eye Adorned with Pāramitās; third, the Buddha Most Supreme Ocean of Merit; fourth, the Buddha Renowned Everywhere Lotus-Eye Banner. Each has the phrase 'O sons of the Buddha'. Within the first Buddha, the text divides into six: first, generally indicating the Buddha's epithet; second, earlier portents ripening the capacities [of beings]; third, properly revealing the Buddha's arising; fourth, the urna light alerting and summoning; fifth, those of suitable capacity gathering like clouds; sixth, widely expounding the Dharma gates. This is the first. 'Mountain of All Merits' means his merits and virtues are lofty and steep, impossible to look up to completely. Further saying 'Meru' means his meditative absorption and wisdom are elevated, sublime, and difficult to shake. Saying 'Exalted Cloud' means his compassionate overshadowing and moisture of wisdom are vast and boundless.

12.14

Second, from 'O sons of the Buddha' onward, the earlier portents ripen the capacities [of beings], dividing into two: first, manifesting portents to ripen the capacities; second, from 'in that world' onward, seeing the portents, their capacities ripen. In the first part there are three: first, indicating the time of manifestation, namely one hundred years prior; next, from 'this mani' onward, properly revealing the auspicious signs, of which there are ten. Within this, speaking of what was practiced in previous lifetimes shows that the seeds are about to mature. Speaking of the Buddha's epithets causes them to be recollected. Speaking of the great practices and vows causes them to be cultivated and aroused. Speaking of the turning of the wheel of the Dharma causes them to listen, practice, and give rise to the Dharma eye. Finally, from 'manifesting such' onward, it concludes the purport of the portents. The second part, the ripening of capacities, can be understood.

12.15

Third, from 'At that time' onward, properly reveals the Buddha's arising. Within this it divides into two: first, achieving the Way in one place; second, from 'as in' onward, concluding with its universal pervasion. In the first part, there is first a general statement, and later, from 'his body' onward, the particulars. Specifically revealing his supreme virtues, there are briefly ten marks: 1. The mark of manifesting the body: the Dharma is nowhere absent and originally universally pervasive; because wisdom merges with noumenon, it equals that true realm, able to cause bodily forms to melt and penetrate in accordance with it, entirely perverting throughout the dharmadhātu's dust motes and hairs, layer upon layer. 2. The mark of compassion: not abandoning causal practices, there is nowhere he is not born. 3. The mark of accomplishment: noumenon, practice, time, and place constitute all bodhimaṇḍas; body and wisdom traveling together is called 'universally proceeding'. 4. The mark of form: serenely constantly abiding, it is called 'wondrous form'; each form is boundless, hence called 'complete'; entirely free from material defilement, this is called 'pure'. 5. The mark of supremacy: his bodily countenance overshadows the great assembly; his majesty and virtue subdue the hordes of Māra. Powers and fearlessnesses being complete, what could outshine him? 6. The mark of nobility: boundless jewel marks, complete and luminous, are precious; surpassing holy universal monarchs, hence called 'distinctly clear'. 7. The mark of response: without going, he universally appears, like an image in a mirror. 8. The mark of unobstructedness: where there is an impulse, he is seen, unhindered by mountains or rivers. 9. The mark of transformation: transformations flow from the real; their source is no different. 10. The mark of auspiciousness: the light of body and wisdom universally accords with the world. The above broadly corresponds to the beginning of the sūtra. In the second part, concluding with universal pervasion, it momentarily concludes with one realm of the same category, and the rest are all omitted.

12.16

Fourth, from 'At that time' onward, the urna light alerts and summons. The text divides into five: 1. The place from which the light is emitted, revealing the middle way. 2. The name of the king of lights, arousing past seeds to give rise to new wholesome qualities. Wholesome roots are of three kinds: first, generating blessings and immovable karma, taking giving, patience, and wisdom as the three wholesome roots; second, detesting suffering and seeking cessation, taking faith and the rest as roots; third, seeking unsurpassed wisdom, taking the four immeasurables and non-negligence as the five dharmas for roots. Generally speaking of wholesome roots, their nature consists of generating the mind [for awakening] based on the holy teachings, hence called 'voice'. 3. The number of retinue, representing inexhaustible dharmas. 4. The extent of its illumination, filling the ten directions, representing teachings that extend across all directions. 5. From 'if there are' onward, explaining the supreme benefits of the light, the text has ten clauses: 1) for those with heavy ignorance, their innate wisdom opens; 2) for those with deep afflictions, active delusions cease; 3) for those practicing diligently but finding escape difficult, it tears the net of the five hindrances; 4) for those with heavy three obstacles, it crushes the mountains of obstacles; 5) for those not yet liberated, it purifies the defiled seeds of the mind; 6) for those who have not yet believed in the Great [Vehicle], it inspires them to enter and abide; 7) for those lacking provisions, it generates their supreme good; 8) for those who have not entered the stages, it removes the five fears; 9) for physical burdens and exertion, it extinguishes suffering of body and mind; 10) for those stagnating in non-arising, seeing the Buddha they advance toward the fruit. This is explained in terms of specific antidotes. If correlated horizontally to generating good and seeing noumenon, it may be understood accordingly.

12.17

Fifth, regarding those of suitable capacity gathering like clouds, the text has two parts: first, universally showing the various kings gathering like clouds to pay homage; second, from 'O sons of the Buddha' onward, specifically revealing the etiquette of the kings gathering like clouds. Within this, it divides into two: first, extensively explaining Priyadarśana; second, briefly listing the kings. As for the first, this directly presents the conditions of the past event, and the text divides into six: 1. Indicating the name and identifying his domain; 2. Generally identifying his retinue; 3. The benefit gained by Great Radiance; 4. Praising the Tathāgata in verse; 5. The royal father's proclamation; 6. Going together to the Buddha. The first passage can be understood. Second, from 'consorts' onward, generally showing the retinue: those with virtue are called 'consorts'; those with beauty are called 'maidens'. Regarding the princes, another recension says twenty-five thousand, which reflects a different Sanskrit manuscript. Examining the upper fascicle of the *Yingluo benye jing*, it says: 'At the ten abidings, with copper wheel and jewel necklaces, one hundred blessed sons serve as retinue, being born in one Buddha-land to receive the Buddha's learning and practice, transforming two continents; with silver wheel and jewel necklaces, five hundred sons; with gold wheel, one thousand sons; at the first stage, the Heavenly Kings of the Four Directions have ten thousand sons; at the second stage, the Heavenly King of Trāyastriṃśa has twenty thousand sons.' From the third stage upward, up to the Heavenly Kings of the Śuddhāvāsa, it merely says the retinue is also like this; hence we know none exceed twenty thousand sons. If one is king of the triple realm, that corresponds to equal awakening, and one further has all bodhisattvas as retinue. Note: Priyadarśana's governance is spoken of only in terms of a city. Furthermore, from seeing the Buddha arise until the third Buddha, it only then says he passed away; five hundred with a silver wheel is thus the standard. Or, according to differences in teaching, this principle is also admissible. The leader being called Great Radiance is because he possesses the light of the holy path of great majestic virtue. Third, from 'At that time' onward, Great Radiance gaining benefit, the text divides into two: first, adducing the cause and generally indicating it; second, from 'What are they' onward, listing the benefits, explaining that the essences all take their names from their supreme functions. 1. The Buddha's virtues are complete, crushing obstacles like a wheel; being able to know this in samādhi, he thus receives this designation. 2. This dhāraṇī can uphold the universal dharmas of all Buddhas. 3. Approaching existence while identical to emptiness is called skillful means; this is the simultaneous operation of provisional and ultimate, constituting unshared prajñā, corresponding to the vastness of essence and function. 4. Subduing through the two adornments is genuine compassion. 5. The thunderous sound of the Dharma cloud can uproot the basis of suffering. 6. Joy in the Dharma according with noumenon, hence virtue is boundless; both oneself and others rejoice, the mind being supreme. 7. Knowing freedom from dharmas, even dharmas should be abandoned; this is abandoning in accordance with reality. 8. Skillfully giving rise to function, equanimous and without discursive thought; all arise from this, hence it is called a treasury. 9. Bearing burdens across the entire realm of sentient beings without weariness, determined to make them have faith and understanding; this is the great vow. 10. All eloquence enters the Buddha's wisdom, illuminating both self and others; this is called light. Among the ten dharmas above, the first three are dharmas of merit, the next four are dharmas of cultivation, and the last three are dharmas of initiating transformation. The frequent use of 'great' is because the sphere is boundless, corresponding to the vastness of nature; wisdom tallying and penetrating, all receive the name of realization.

12.18

Fourth, praising the Tathāgata in verse, the text divides into two: first, the reason for uttering the verses; second, properly setting forth the verses. The ten verses divide into three: the first two show the Buddha's appearance—since it destroys darkness and is difficult to encounter, one must not miss the time; the next five cause one to contemplate the Buddha's virtues—possessing virtue and compassion, he is truly worth taking refuge in; the last three cite examples to encourage taking refuge—none, no matter how distant, fail to return, so one should certainly go to see him.

12.19

Fifth, the royal father's proclamation, the text divides into two: first, the reason for the proclamation. Because he heard the praises, and the crown prince's Way was deep so that he directly received the Buddha's benefit, whereas the king's capacity was still shallow and relied indirectly on hearing from another. Second, properly proclaiming with verses. There are eleven verses, divided into three: the first three assemble the multitudes to encourage viewing; the next seven command the preparation of offerings. Zheng's commentary on the *Liji* says: 'Jin' is like clothing; that is, using patterned silk clothing to band the carriages. The *Guangya* says: 'Yu' means to drive. The rest can all be understood. The final one verse encourages bringing offerings to the Buddha.

12.20

Sixth, going together to the Buddha: first, leading the procession holding offerings; second, arriving and paying respect. Second, from 'Furthermore, there was Wondrous Flower' onward, briefly listing the various kings, the text is easy and can be understood.

12.21

Sixth, from 'At that time, that Tathāgata' onward, widely expounding the Dharma gates, the text divides into five: 1. The Buddha turns the wheel of the Dharma; 2. Great Radiance receives benefit; 3. Praising and reciting in verse; 4. Transmitting and transforming sentient beings; 5. The Buddha adds praise and encouragement. This is the first. The Buddha's function of liberation: the lord of the teaching proclaims and reveals, and the retinue in dust motes of lands receives distinct benefits according to their capacities.

12.22

Second, from 'At this time, Great Radiance' onward, within gaining benefit, there is first the general, and then the particulars. In the general part, the above mentions the Dharma of the Buddhas of the three periods of time, which is what the Buddha accumulated in the past. Having seen the Buddha and gained benefit, he then receives the name of bodhisattva. From 'namely' onward, the particulars. Wisdom is the essence, and light speaks of function; because the illuminated objects differ, it is divided into eleven: 1. The wisdom-light of deep samādhi: the aggregates of all dharmas briefly have three meanings: first, the three such as right determination; second, the three such as wholesome and unwholesome; third, generally gathering all without going beyond the two aggregates of conditioned and unconditioned dharmas; the two aspects gather each other and manifest as one single flavor of nature, hence called 'equal'. Realizing this in samādhi is called that samādhi. 2. The wisdom-light of the great mind, meaning that later causes and effects all enter the initial mind. There are briefly three meanings: first, because later causes are attained at the beginning, it is said that all completely enter—just as reaching the end of a path lies in the first step, a scholar's emolument lies within it; second, the straight mind of bodhi rightly minding tathatā, within the gate of tathatā all dharmas are gathered; third, the three virtues unfold and the beginning and end are perfectly interpenetrated, because upon the initial arousing of the mind one immediately accomplishes sambodhi. 3. The wisdom-light of great wisdom: the dharmadhātu is the greatness of the essence that is illuminated; universal illumination is the greatness of the mark, because the light of wisdom universally illuminates the dharmadhātu; harboring nature-virtues like the sands of the Ganges, it is called a treasury; deluded confusion being originally empty, it is called 'pure clear sight'; corresponding to the eye seeing the nature, the physical eye is identical to the Buddha eye. 4. The wisdom-light of great vows, knowing that the vows of all Buddhas' dharmas are the foundation. 5. The wisdom-light of great practice: boundless fruit-virtues are entered through this practice. 6. The wisdom-light of swiftness, meaning entering into non-arising, where effort does not retrogress, and effortless great power contains many within one practice, receiving this designation. 7. The wisdom-light of supernormal powers: the three wheels managing affairs cannot achieve liberation. 8. The wisdom-light of great merit, because it illuminates the adornment of merit. 9. The wisdom-light of great understanding, meaning the Buddha's power of supreme understanding accomplishes an ocean of adornments. 10. The wisdom-light of Buddha function, universally pervading the dharmadhātu. 11. The wisdom-light of Buddha virtue, subduing Māra and restraining non-Buddhists. The latter three are the Buddha's sphere, hence only understood through knowledge; the rest can be known through realization, hence called 'attaining entry'.

12.23

Third, praising and reciting in verse, the text divides into two: first the cause, and then the verses. Within the verses there are three parts: first, one verse indicates the essence and function of the benefit; next, eight verses reveal the function that was seen, within which the first seven see the causes and the last one sees the fruit; third, one verse makes vows with a mind to emulate, which is the great vow of cultivation at the beginning of the previous chapter.

12.24

Fourth, in [the section on] transmitting [the Dharma] to transform sentient beings, the text divides into three: first, it clarifies his own awakening; second, from 'for the sake of all' downward, it clarifies his turning to awaken others, revealing ten teachings—which share similarities and differences with the eleven he previously attained for himself, and the text may be understood accordingly; third, from 'now like Mount Sumeru' downward, [it clarifies] the benefit of benefiting others.

12.25

Fifth, in [the section on] the Tathāgata's praise and encouragement, there are eleven verses: the first three praise his arousal of the mind [for bodhi] and attainment of the Dharma, [promising that] the great fruition shall be achieved; the next four contrast the inferior to reveal the superior, [showing that] one who advances perfects virtue; the next two show that with external empowerment and internal wisdom, he will definitively realize [bodhi] without doubt; the final two cite one case to exemplify the rest, [showing that] practitioners will immediately attain it.

12.26

Second, [the section on] encountering the second Buddha, the text divides into two: first, concluding the preceding to introduce the following; second, directly revealing the Buddha's arising. As for the first: because the subsequent Buddha is about to be explained, the lifespan of the kalpa is discussed in general terms, clarifying the number of small kalpas in order to reveal that many Buddhas appear. As for explaining the lifespans of humans and the Buddha: because the Buddha's lifespan was brief while the human lifespan was long, Great Luminescence was able in a single lifetime to serve three Buddhas sequentially. Second, from 'after that Buddha passed into extinction' downward, it directly reveals the Buddha's arising. The text divides into five: 1. clarifying the Buddha's arising after the extinction [of the former]; 2. beholding the marks and obtaining benefit; 3. praising virtues and exhorting [the assembly] to approach; 4. the retinue taking refuge together; 5. hearing the sūtra and awakening to enter [it]. This is the first. In this context, the Buddha's name signifies that wisdom guides the myriad practices, all reaching the other shore. Seeing the nature with complete clarity, he is therefore named Good Eye. Because the fruition is adorned by the cause, he is called Adornment.

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Linked texts (1)

大方廣佛華嚴經疏 — Classical Chinese