大方廣佛華嚴經疏 13

English (machine translation) 13

Language: English

13.1

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

Second, from 'At that time Mañjuśrī' on, distinguishes the verbal answer. Within the text there are four parts: 1. praising the assembly as rare; 2. from 'Sons of the Buddha' on, reiterating the questions and praising them in general; 3. from 'Why is that?' on, querying the praise and explaining it in general; 4. from 'Sons of the Buddha, the Tathāgata' on, broadly revealing the inconceivable. Now, the first. When the previous assembly harbored doubts and questions, the Buddha ordered Mañjuśrī to answer because Mañjuśrī, manifesting his dwelling in this land, had ten auspicious portents at birth; coming from another direction, his essence encompasses myriad virtues; subduing Māra and curbing outsiders, his eloquence is inconceivable; his transformation fills dust-mote directions, and his function pervades the three times; having achieved the path in previous kalpas, he was already named Venerable King of Dragon Lineage; presently realizing bodhi, he is again called Accumulation of Mani Jewels; he is truly the mother of the buddhas of the three times—how could he merely be Śākyamuni's teacher? Arriving like a shadow and echo, all behold him; hence he speaks. Why does he not wait for a request? Because he is revered equally with the Buddha. Why does he not wait for an announcement? Because he relies on the Buddha's spiritual power and the Buddha's mind assents. Since the assembly made a silent request, the Buddha just then manifested marks; without an overwhelmingly exalted great being, how could one tacitly communicate in accord with principle? Thus above he showed Samantabhadra with light, while here he secretly empowers Wondrous Virtue. If so, why does Samantabhadra request again after samādhi? To signify that explaining what is believed is extremely profound and subtle. Why does he not enter samādhi? Because, bringing fruition to follow cause, it is identical with faith. The rest is as explained above. Why is there no empowerment? Because there is no samādhi, and also because relying on the Buddha's spiritual power is secret empowerment. Praising the assembly as rare briefly has five meanings: the response to spiritual capacity is widely separated and difficult to encounter at once; their virtuous practice is internally replete, so they are praised in general; signifying dharmas by names is extremely rare; initially giving rise to the practice of faith has never occurred before; this single assembly is precisely the dharmadhātu assembly that equals empty space.

13.3

Two, in reiterating the questions, it omits the essence of the land. 'The Buddha's appearance' is the majesty and virtue mentioned earlier. 'A' means non-; 'nuttara' means supreme; 'sam' means correct; 'myak' means equal, or 'sam' means all-pervading; 'bodhi' means enlightenment. That is, the path cannot be surpassed, so it is called supreme; knowing completely without error is correct and all-pervading.

13.4

Three, in querying and explaining, it queries the word 'inconceivable' above. Below, the explanation says, 'The capacities able to evoke [a response] are boundlessly distinct, and the Tathāgata's universal response pervades the dharmadhātu'—broadly inconceivable. The concluding text below fully reveals this. Furthermore, preaching the Dharma according to what is suitable, the import is inconceivable. Again, 'equaling the dharmadhātu': adducing a single preaching of Dharma equals the remaining multiple gates, and the gates cannot be exhausted; their measure equals the dharmadhātu, so the Dharma gates are inconceivable.

13.5

Fourth, broadly revealing the inconceivable; the text has two parts: first, revealing in general the multiple aspects; second, revealing individually according to each portal. Now, the first. Adducing Sahā as the foremost, it briefly reveals ten kinds of multiple differences. Following the concluding summary below, it truly pervades the dharmadhātu. The ten phrases do not go beyond the three karmas: 1. body is the general mark, manifesting distinctly in the ten realms of existence, hence called 'various.' 2. Name is used to summon the reality, which is broadly distinguished right below. 3. Colors such as gold and silver differ, and the thirty-two marks and so forth are distinct. 4. Forms have long and short: three feet, sixteen feet, up to boundless. 5. Lifespan has limits: either immeasurable kalpas, or not reaching a hundred years, down to appearing in the morning and entering quiescence at dusk. 6. Places: meaning the differences of defilement, purity, and so forth in the places of transformation. 7. Faculties: meaning eyes and so forth manifesting differently according to resonance. 8. Birthplace: having distinctions such as kṣatriya. 9. Relying on the function of speech: designations are not one, according with local dialects and sounds. 10. Contemplation: looking around and turning about to respond to the multitude of capacities; furthermore, observing survival and destruction, safety and peril—how could wisdom not illuminate all objects, showing multiple aspects? Below, the text concludes the meaning by stating, 'Causing all sentient beings, each according to their own capacity, to understand and see for themselves, thereby attaining taming.'

13.6

Second, from "Bodhisattvas" onward, distinguishing [them] individually according to the gateways. The text is divided into three parts: First, ending with this chapter, it analyzes the differences of bodies and names, answering the preceding question on the Buddha's dwelling, which directly expands upon the eight clauses such as "manifold bodies", because bodily forms and marks all belong to the body. Second, the "Chapter on the Four Truths" analyzes the universal pervasiveness of verbal teachings, answering the question on the Dharma preached by the Buddha, directly expanding upon the manifold bodily actions of speech. Third, the "Chapter on Awakening by Light" clarifies the light-discs illuminating everywhere, answering the preceding three questions on majesty and virtue, dharmatā, and bodhi, directly expanding upon the manifold observations. As for the five clauses on dependent fruition, they are answered only through manifest marks, having already been broadly explained in the previous assembly. Now, the first. As for expanding on the names above: the sage has no name, but designates names for the sake of beings. If established according to virtues, virtues are boundless; if established according to the capacities of beings, they equal the realm of sentient beings. Although there are multiple kinds, they are all established to adapt to what is fitting to produce good, destroy evil, and perceive the principle, instantly manifested like the ocean seal, so one should not give rise to attachment. In the text there are four divisions: first, within Sahā itself there are ten billion; second, adjacent to Sahā, which is beyond the ten billion; third, extending by analogy to all, that is, exhausting the ten directions; fourth, explaining the reason for the differences, which is because of adapting to beings. In the first there are three divisions: first, the present four continents; second, the ten realms adjacent to the four continents; third, concluding summary of Sahā. Now the first also has three: first, indicating the place; next, listing the names; afterward, concluding the count—all others follow this model. To cite the four continents: in the past it was said that the intention takes Jambudvīpa—the phrasing is general but the intention is specific, because Buddhas do not appear in the other three continents. However, although he does not appear [there], with the exception of Uttarakuru, he may go to the rest. The following also follow this. "All-Meaning Accomplished" is Siddhārtha, because no endeavor is unaccomplished. "Full Moon" means that defilements are cut off and wisdom is complete, and his grace shelters with coolness. "Lion's Roar" means definitive preaching. "Śākyamuni": Śākya means "capable", being of a compassionate and benevolent lineage; Muni means "silent and still", tallying with the silent principle. "Seventh Ṛṣi" means the last of the seven Buddhas. If taking the Fortunate Kalpa, he would be the fourth Ṛṣi; it is a metaphor, because he has no defilement of desire. "Vairocana" is broadly explained as before. "Gautama" refers exclusively to the clan name. Here it means "Lord of the Earth", because from the beginning of the kalpa they were Cakravartins generation after generation. However, above it says Śākya, which refers to the family; this refers to the clan name. Therefore the second fascicle of the Treatise [on the Great Perfection of Wisdom] says: "Śākyamuni has Gautama as his clan name." The Sūtra of Buddha Names is also like this. "Śramaṇa" here means "quelling evil"; since there is no evil that is not quelled, it is also called "Great". "Supreme" means the utmost among sages, whose virtues cannot be surpassed. "Guide" means leading sentient beings away from perilous difficulties and showing the multitude of jewels in the ocean of saṃsāra. However, names contain many meanings; I have briefly explained these ten, fearing the text would become excessively verbose; the rest will only be explained as difficulties arise. Second, from "East of these four continents" onward, the ten realms adjacent to these continents comprise ten sections. "Good Protection" and the like are all common designations for the four continents. Now first, the eastern direction. "Severing Disputation" means witnessing what transcends speech, because no one can speak beyond it. In the south, "Śakra" means being the master of devas and humans, able to match the minds of beings. In the west, "Varuṇa" means that water benefits the myriad things well, and devas are pure and radiant. In the north, "Airāvaṇa" is fully called *Īśvaravaṇa*; *īśvara* is freedom/mastery, and *vaṇa* is sound; this is the mastery of the perfect voice. Above, "Blazing Fire" means that a blazing fire burns fuel without selecting among trees of the forest, just as the Buddha's wisdom benefits beings without distinguishing between the worthy and the foolish. Question: Other sacred teachings say that within the Great Iron Ring the ten billion are arranged flat, with the heavens above and the hells below. Why does this text say there are four continents above and below? Answer: What is explained in this teaching is that phenomena harmonize in accordance with noumenon. Wherever the Dharma is preached is the very center; even if reaching the utmost upper limit or laterally reaching the Great Iron Ring Mountains, there are also ten directions mutually serving as host and companion, because by harmonizing as retinue, the original arrangement is not plural. The harmonization of the realms of the ten directions is also like this. Therefore, the harmonization and interpenetration of Sahā is briefly explained. Regarding the marks of modification and non-modification, there are briefly five: first, in terms of phenomena, it is permanently fixed, as the Hīnayāna explains; second, according to the mind, perceptions differ, as with Śāriputra and the Brahmā King; third, speaking from the perspective of the Buddha, it is originally neither pure nor defiled; fourth, turning according to phenomena, as in the mutual host and companion above; fifth, covertly entering a paramāṇu, as explained in the previous assembly. If broadly discussing other pure lands, there are five more meanings: the meaning of mutual entry of lands, the meaning of mutual identity, the meaning of one containing all, the meaning of the mastery of breadth and narrowness, and the meaning of the overlapping of Indra's net; all are as explained in the preceding and following texts. Third, from "Bodhisattvas, this Sahā" onward, concluding summary of Sahā.

13.7

Second, from "Bodhisattvas, this" onward, revealing the ten directions adjacent to Sahā, which also comprise ten sections. The fact that Secret Instruction has only nine is because collation with the Jin translation reveals that under "enlightening the mind", one [instance of] "wisdom from hearing" is missing. The southern direction has only two; the old sūtra is complete, which is an omission in the new version. In accordance with the preceding and following precedents, this one alone should not be abbreviated. That the names in the northwestern direction are eleven is an excess unique to this place, not forming proper literary structure. Here, "Devoted Recollection of Dharma" should be the previously omitted "wisdom from hearing"; this is also an omission in the Sanskrit manuscript, where a commentator mistakenly placed a palm leaf. Below it says "Śakra's Bow": this is the Tathāgata's bow of mindfulness and samādhi, which with bright and sharp arrows can shoot the asuras of karma and affliction. However, the old [translation] says "Master of the Dharma Mandate", taking the meaning that Śakra commands with the teaching of Dharma as master of devas. Now saying "his bow" is merely a single matter. If it were the character for "palace", taking the person by the place, it would largely agree with the Jin translation.

13.8

Third, from "Bodhisattvas, just as in Sahā" onward, extending by analogy to all. In accordance with the "Chapter on the Four Truths", there is further citing this to exemplify the other ten directions, which also, like Sahā, serve mutually as host and companion.

13.9

Fourth, from "Just as the Bhagavat" onward, explaining the reason for the differences. This has two meanings: First, since he himself attained accomplishment through diverse names and words, now he also models himself on antiquity to ripen others with differences. Second, in the past as a bodhisattva, he adapted to capacities to tame beings; now having appeared in the world, he establishes names matching the root. For example, in the past he taught sentient beings to empty false objects; now having attained sambodhi, he establishes the name "Transcending the Spheres of Objects". The others all follow this; therefore the phrase "thereby attaining maturity" applies both to oneself and to others.

13.10

Chapter 8: The Four Noble Truths

13.11

Explaining this chapter involves distinguishing five gateways. First, the purpose of coming: this chapter expands upon the previous manifold actions of speech, directly answering the previous question on the Buddha's preaching of Dharma, and also distantly answering the question in the previous assembly about the ocean of the Buddha's proclamation. Having known that the Buddha is worthy of refuge, one next knows that the Dharma is worthy of veneration. The names above were established in accordance with beings; now the Dharma varies according to capacities, hence this comes next.

13.12

Second, in explaining the title: regarding the term "Four Noble Truths", "noble" means correct, because the untainted correct Dharma is obtained in the mind. "Truth" has two meanings: first, real truth; second, examined truth. As for "real truth", this is analyzed with respect to the objective realm, meaning that like the explained marks, because they are not departed from, because they are real, and because they are definitive, the two kinds of cause and effect—mundane and supramundane—are definitely not false and cannot be erroneous. As for "examined truth", this is clarified with respect to wisdom. Noble wisdom observes them, examining that they are not false. Although ordinary beings have suffering and origination, they do not examine their reality, so these cannot be called truths. Because non-inverted noble wisdom examines and knows the objective realm, they are called noble truths. Thus the Yogācārabhūmi, fascicle ninety-five, says: "Due to two conditions they are called truths: first, due to dharmatā; second, due to resolute faith. The fool has the first but lacks the latter; the sage possesses both, so they are specifically called noble truths." "Four" refers to suffering, origination, cessation, and path; collectively called the Four Noble Truths, this is an explanation by numerical compound. What are their nature and marks? Oppression is called suffering; the growth of tainted form and mind is called origination; the pacification of karma and afflictions is called cessation, which is nirvāṇa; departure is called path, which refers to śamatha and vipaśyanā, and so on. This is spoken with respect to marks, common to both the Great and Small Vehicles. The Treatise [on the Great Perfection of Wisdom] says: "In the Small Vehicle, three have marks and cessation is markless; in the Great Vehicle, all four truths are markless." The Nirvāṇa [Sūtra] says: "Understanding suffering as devoid of suffering is called the noble truth of suffering," meaning that when one penetrates that the four [truths] are produced from conditions and therefore empty, one transcends the snare, awakens to the intent, and accomplishes the great. Again, the Nirvāṇa [Sūtra] says: "Ordinary beings have suffering but no truth. The two vehicles have suffering and the truth of suffering, but no reality. Bodhisattvas have no suffering but have truth, and have reality." This means that if suffering were identical to truth, how could the suffering of the three wretched realms be truth? Although the two vehicles examine and know it, they do not penetrate the emptiness of phenomena and do not see reality. Furthermore, although the two vehicles know the marks of suffering, they do not know the limitless marks. Therefore the Great Sūtra says: "Suffering has limitless marks, which cannot be known by śrāvakas and pratyekabuddhas." The Yogācāra says that suffering has one hundred and ten [marks]. However, in this sūtra, although different names are revealed, they express distinct meanings; because names must summon reality, these are the meanings of the limitless four truths. In terms of one realm and one truth, there are ten thousand; the four truths of Sahā have four hundred billion times ten thousand names and meanings, and the text and meanings are broad and profound, with words encompassing nature and marks. Furthermore, investigating these four, it is not merely that emptiness alone constitutes reality. Now understanding that the aggregates and sense-fields are all like tathatā, there is no suffering to be abandoned; ignorance and dust-like toil are bodhi itself, so there is no origination to be severed; saṃsāra is nirvāṇa, so there is no cessation to be realized; the extremes and heterodoxies are all centered and correct, so there is no path to be cultivated. With no suffering and no origination, there is no mundane world; with no cessation and no path, there is no supramundane world; neither grasping nor rejecting, they are the same one real truth. Therefore in this one chapter, conditioned and unconditioned, limited and limitless are all contained therein. In accordance with the fifth stage below, they are again examined with ten layers of observation, to be clarified below.

13.13

Third, regarding the central theme and purport: taking the boundless ocean of truths, whose established names differ according to faculties and according to meanings throughout empty space and worlds, as the central theme; directing toward benefiting beings and taming sentient creatures as the purport. Alternatively, both above are the central theme, and generating pure faith is the purport.

13.14

Fourth, resolving difficulties. Question: Since the Buddha's verbal action has been revealed to answer [the question on] preaching the Dharma, question: The Dharma preached by the Buddha has many gateways; why only set forth the four truths? Answer: Although the names belong to the Small [Vehicle], their meaning extends to both Great and Small, completely possessing phenomena and noumenon. Namely, the two truths of suffering and origination are mundane cause and effect, being what is known and what is severed without alteration; the two truths of cessation and path are supramundane cause and effect, being what is realized and what is cultivated with definitive phenomena. Knowing, severing, realizing, and cultivating can transport sentient beings to the other shore. Although worlds differ, this alone does not change. How much more so with the limitless and the unconditioned—what meaning is not gathered in them? For this reason, these are used to reveal differences. Furthermore, to shatter attachments and guide capacities—meaning to expound those four truths of the śrāvakas to cause them to abandon what they cling to and guide them into the boundless ocean of truths of the Ekayāna—they are analyzed according to this. Why do all four truths carry the word "suffering"—namely, the "noble truth of the cessation of suffering", and so forth? Because it is the origination that produces suffering, it is called the "origination of suffering"; the cessation that exhausts suffering is called the "cessation of suffering"; the path that leads to the cessation of suffering is called the "path of the cessation of suffering". One cannot simply say the "path of suffering", because the path does not produce suffering, unlike origination; nor does it extinguish suffering, unlike cessation. Since it can realize the cessation of suffering, it is called the "path of the cessation of suffering".

13.15

Fifth, the direct explanation of the text. This one chapter divides into two: first, the declaration and announcement; second, the direct explanation from "O Sons of the Buddha" onward. In this, there are four divisions: first, the names of the truths in the Sahā [world]; second, the adjacent ten worlds; third, analogical application across all [worlds]; fourth, host and companions without exhaustion. Now, looking at this in comparison to the previous chapter, it omits the separate discussion of the four continents. Within the first two divisions, for each direction and region, the text contains two points: first, individually listing the names of the truths; second, concluding the count to explain the intent. Moreover, in establishing their names, some are designated by taking the cause after the effect, or the effect relying on the name of the cause, in terms of phenomena or noumenon, in general or in particular, which should be understood according to the text. First, within the Sahā [world], listing the four inner truths forms four distinct sections. (1) For suffering, it being called "offense" means destruction, which refers to destroying physical form and mind. (2) "Oppression" means an undesirable object oppressing body and mind. These two are general expressions. (3) "Alteration" is the suffering of change (vipariṇāma-duḥkhatā). "Grasping at conditions" is the suffering of seeking. "Accumulation" is the suffering of the five grasped aggregates (upādāna-skandha). "Thorn" is a name established from an analogy, like a thorn not yet extracted. "Basis of the faculties" means that due to suffering, all evils can arise. "Deceptive" means that within base suffering, thoughts of pleasure can arise. "Site of an abscess" is an analogy for two kinds of suffering: where there is an abscess, its nature is inherently painful—this is like the suffering of the five aggregates; if the touch of a hand or the like is added, it adds suffering upon suffering, which is the suffering of suffering (duḥkha-duḥkhatā). "Actions of fools" is the suffering of conditioning (saṃskāra-duḥkhatā), because it is practiced by foolish people. Like an eyelash placed on the palm, one does not notice it, but if placed inside the eye, it causes pain and discomfort. The fool does not notice the suffering of conditioning, like a hair on the palm, and furthermore uses suffering in an attempt to abandon suffering; all of this is the conduct of fools. (2) For arising, the first two are general expressions. That is, having karma and afflictions binds one to the three realms and destroys the roots of goodness. The next two specifically reveal afflictions, while the rest mostly apply to both karma and afflictions. (3) For cessation of suffering, "free from dispute" means that afflictions are disputes. "Whose essence is real" means that it is not merely the cessation of afflictions; rather, the eternal abiding of the dharmakāya is the true meaning of the truth of cessation; therefore it next says "abiding in its own nature," meaning originally ceased. (4) For the truth of the path to the cessation of suffering, what is called the "ten treasuries" refers to faith, hearing, and so on, as explained in the "Chapter on the Ten Treasuries." Second, concluding with "four hundred billion times ten thousand": according to the precedent of the preceding "[Tathāgata] Names Chapter," one set of four continents has ten thousand, and now in one set of four continents under heaven, each single truth also has ten thousand; the four truths run through a hundred billion, hence there are four hundred billion times ten thousand. From "according with the minds of sentient beings" onward, it shows the intent of the differences.

13.16

Second, distinguishing the names of the truths in the ten directions. (1) "Secret Instruction" is the eastern world. For suffering, being called "analytical inspection reveals all to be powerless" means that when traced back to conditions, there is no real entity. "Material forms" means that all with form are suffering. For arising, "source of illness" means having grasping at conditions. For cessation, it is called "one portion": afflictions arise from delusion, hence their divisions are like dust and sand; noumenon cannot be divided, hence it is called "one portion." For the path, it says "superior conduct" because where it goes is cessation. To say "contemplating the directions" means contemplating the four truths. There are four other directions, as in the "Chapter on the Ten Samādhis." (2) The world "Most Excellent" is the southern direction. Formerly named "Abundant and Overflowing"; "Abundant and Overflowing" is the correct translation, while "Most Excellent" is merely a translation by meaning. For suffering, being called "having great power" means that birth, old age, sickness, and death are like four mountains bearing down upon people; though one may be wise and mighty in the world, one has no strength to contend with them. For arising, being called "not one's own property" means that one's own nature is originally pure; what business do false afflictions have with it? For cessation, being called "meaning within meaning" means that phenomenal goodness has meaning, but the noumenon of cessation is especially superior, being the meaning within meaning. The path is named "Burning Blazes" because it burns afflictions with the fire of wisdom. (3) The western world "Free from Defilement." For suffering, being called "boundless" is because the three periods of time have no boundary. For arising, being called "increasing" is because from delusion, delusion and karma are produced. For cessation, being called "accordant convergence" is because the cessation of phenomena accords and converges with the cessation of noumenon. "Breaking the seal": worldly suffering of the aggregates is like a wax seal impressing mud; when the seal breaks, the character is formed; as soon as this aggregate ceases, that aggregate arises in succession. Now saying "breaking the seal" means never arising again. For the path, being called "the edge of all existences" means that by illuminating reality, birth and death can be brought to an end. Thus the Madhyamaka-śāstra says: "Because the true Dharma, the expounder, and the listener are difficult to obtain, therefore birth and death have neither an edge nor no edge." It means that the three things are difficult to obtain, hence it does not have an edge. "Difficult to obtain" means there is the possibility of obtaining them; when obtained, birth and death have an edge. "Completely entrusted": when karma is entrusted to arising, it is temporarily received and then lost again; when karma is entrusted to the path, it can never be lost. (4) The northern world "Abundant and Overflowing": "Abundant and Overflowing" is properly the name of the southern world. In the previous chapter, this direction was named "Abundant and Joyful"; in Sanskrit it is vibhūti (pronounced ti-yi), and "Abundant and Joyful" captures the sense. The translator was careless, and the two names became confused. For suffering, being called "a portion of the ocean of existence" means that each of the twenty-five existences has one portion. "Constructed by aggregates" means that the essence of calculation/number is arising, being constructed by arising. For arising, being called "fractions" means that lacking a single principle to string them together, afflictions and karma become myriad in their differences. "Seizing and biting": seizing means grasping and striking, and biting means gnawing; the harm done by arising is like vicious birds and beasts. For cessation, being called "having nothing to cultivate" is because cultivation has reached its ultimate. The path is named "Immeasurable Life" (Amitāyus), which means realizing cessation is eternal and constant. Here the effect's name is assigned to the cause. (5) The north-eastern world "Embraced and Gathered." For suffering, being called "the nature of hell" means that before entering [the stage of] forbearance, one always has the nature to fall. "Root is empty" is spoken in terms of nature as being universally pure, called the five aggregates of grasping being thoroughly empty. In arising, due to false afflictions, the rākṣasas of craving and views erratically seize upon them. Since the essence of delusion is originally empty, there is nothing that can be grasped. The Madhyamaka-śāstra says: "That which is deceptively and falsely grasped—what is there to grasp in it? The Buddha taught such Dharma desiring to demonstrate the meaning of emptiness." For cessation and the path, both are named "Transcending Words": the nature of cessation transcends words, and the path causes words to be transcended. (6) The south-eastern world "Beneficial." For suffering, being called "like a thief" means that the suffering of the five grasping aggregates robs and harms oneself. For arising, being called "powerless" means having no power or ability to escape birth and death; when wholesome dharmas counter it, it can no longer resist. For cessation, being called "abandoning the cause" is because the unconditioned has no cause, yet its essence is the fruit; relative to this, the path of bodhi is also a cause; only quietude and nirvāṇa can be called the fruit of fruits, hence it is said to abandon the cause. The path is named "All Seals" because there is nothing it does not ascertain and determine. The meaning of "seal" will be explained later. (7) The south-western world "Scarce." For suffering, being called "deviant conduct" means its essence is not the correct path, but is of the nature of conditioned activity. For arising, being called "broad land" is because it produces the great tree of suffering. "Master of the house" is ignorance itself. For cessation, being called "where activity is severed" is because the path of the mind is severed. For the path, being called "vast road" is because past sages and later worthies travel it without wearying. (8) In the north-western world "Joyful," among the truths of suffering, one is missing: the Jin translation lacks "arising," and the Tang translation lacks "loss of benefit." For arising, being called "bottomless" is because afflictions are deep; without cultivating study of the path, one continually floats and sinks. For cessation, being called "destroying the basis": body and afflictions serve as bases for each other, turning endlessly; only by realizing the noumenon of cessation can this be permanently destroyed. For the path, being called "vast nature" is because there is nowhere it does not exist. (9) The nadir world "Bolted Gate." For suffering, being called "constructed by self" is because of the existence of the self-view. For arising, "my mind" is craving based on the self-view. For cessation, "enlightenment factor" is because it is the locus of awakening. For the path, "entering the meaning" is because it can enter the paramārtha-satya of the truth of cessation. (10) The zenith world "Vibrating Sound." For suffering, being called "concealed blemish" is because the body is the hiding place for the illnesses of affliction. "Arrogance": arrogance makes producing suffering its activity, so the effect takes the name of the cause. "Tainted nature": its nature causes taint, just like pleasant feeling is the suffering of change—who would call it suffering? "Swift current": because it is momentary by nature, which is the suffering of conditioning. "Unpleasant": the suffering of suffering. "Concealment": because it conceals the causes of suffering, pleasant feelings conceal the suffering of change, and neither-painful-nor-pleasant feelings conceal the suffering of conditioning. "Quickly perished": the suffering of saṃsāra. "Hard to tame": who does not wish to abandon it, yet none can escape it; only by not fearing exhaustion and suffering can one tame it. For arising, being called "reaching the final limit" is because it is unending and inexhaustible. "Gate": because it enters the destinies of suffering. For cessation, being called "ungraspable": if grasped, it is not cessation. At its smallest, it has no interior, not admitting a single thing; at its greatest, it has no exterior, being the nature of the dharmadhātu. For the path, being called "hard to match": whenever there is affliction it must be destroyed, and it cannot be destroyed by affliction. Like light capable of destroying darkness, there is no darkness it does not destroy. Darkness cannot destroy light; how could they match each other?

13.17

Third, from "O Sons of the Buddha" onward, an analogical application across all [worlds]. First, the Sahā [world] is cited to analogize the eastern direction; later, the eastern direction is cited to analogize the remaining nine.

13.18

Fourth, from "Just as the Sahā [world]" onward, revealing host and companions without exhaustion. In the text, first this is cited to illustrate that, meaning that Sahā is the host, and worlds exhausting space such as "Secret Instruction" are all companions. Later, from "all of those" onward, that is used to analogize this, so that one knows that worlds exhausting space such as "Secret Instruction" are hosts, and their gathering of companions is likewise, thus becoming inexhaustible and inexhaustible. This is still spoken in terms of worlds of the same kind as Sahā, because in concluding the count, they are equally a hundred billion. As for other worlds of different kinds, such as those of tree shape, every single kind of them completely fills the dharmadhātu of space; this is manifold, inexhaustible and inexhaustible, not what is discussed here. All such are for the purpose of subduing sentient beings.

13.19

Chapter Nine: Awakening by Light (Entering the thirteenth fascicle)

13.20

To explain this single chapter, briefly use five headings. First, in the reason for its occurrence, there are ten points: (1) To answer the previous question concerning the resultant ground relied upon. However, ancient worthies held that the preceding two chapters had already answered two questions, and this chapter directly answers three questions: the prose on emitting light answers the Buddha's majesty and virtue, seeing the realization of sambodhi answers the attainment of bodhi, and Mañjuśrī's recitation of verses directly answers the question about the Buddha's dharmatā. Now, to provide another explanation: the prose only answers by manifesting marks, as previously explained. The verses fully answer three questions: the first five answer bodhi, the next one answers majesty and virtue, and the last four answer dharmatā. (2) To expand upon the manifold aspects generally marked out in the "Chapter on [Tathāgata] Names," as this directly expands upon the various contemplations, which belong to mental action. (3) To expound the essence and nature of the ten faiths. As in the three assemblies below, when the actual stations are about to be expounded, all have verse eulogies; this belongs to that category. (4) To reveal true omnipresence. However, what is expounded are two: first, the Buddha; second, the Dharma. The Buddha has two: first, body; second, name. The Dharma also has two: first, provisional; second, real. Previously, only the Buddha's names were omnipresent; here it reveals the body's omnipresence. In the "Four Truths," the provisional that is identical with the real was omnipresent; this chapter reveals that the real identical with the provisional is omnipresent. (5) To manifest tangible verification. The two above spoke of omnipresence, but the assembly had not seen it with their own eyes; now the light demonstrates the mark of omnipresence. (6) To reveal total omnipresence. Previously, only names and truths were individually omnipresent; now this single assembly completely fills the dharmadhātu, each and every one being simultaneous, in the same place, with the same assembly, with the same teaching, and equally omnipresent. (7) To reveal perfect omnipresence. That is, previously showing differences, all directions could then be omnipresent in all; now showing non-difference, all is perfectly interpenetrating and omnipresent in all. (8) To serve as a model for the sūtras below. That is, when the concluding text below universally says "omnipresent in all," all are to be understood in this manner, because the Tathāgata's Ekayāna perfect teaching, throughout worlds of the same category such as Mount Sumeru, exercises its pedagogical scope entirely like this. (9) To manifest the marks of the aforementioned supernatural powers. Above, it said "manifesting supernatural powers." How are they manifested? A single assembly, without moving, completely fills the dharmadhātu. (10) To reveal that both noumenon and phenomena are unobstructed, causing one to abandon attachments and follow the Dharma. Although this intent is universal, it is revealed everywhere in the text. Due to all the above reasons, this chapter comes next.

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Second, explaining the title has two parts: first, analyzed; second, combined. First, as for being analyzed: 'radiance' (guāngmíng) is the essence; 'awakening' (jué) is the function. Each of these two has two aspects: radiance comprises the two radiances of body and wisdom; awakening comprises cognitive knowing and awakening to realization. Furthermore, radiance has the illuminator and that which is illuminated; awakening has that which awakens and that which is awakened. The Tathāgata emits bodily radiance to illuminate the dharmadhātu of phenomena, causing bodhisattvas to cognize and see that phenomena are unobstructed; Mañjuśrī expounds the radiance of wisdom to jointly illuminate both phenomena and noumenon, causing the assembly to awaken to the nature and marks of dharmas. Second, as for being combined: truly because phenomena and noumenon interpenetrate to form solely a single unobstructed realm, a single phenomenon can pervade the boundless without destroying its original mark; body and wisdom are non-dual, being solely a single unobstructed radiance. In the section on Vaiḍūryaprabha Bodhisattva in the Nirvāṇa Sūtra, it says: 'Radiance is named wisdom. Knowing and awakening are not different; they are solely a single equality, because the mind awakened to realization knows that there is no phenomenon that is not noumenon.' Furthermore, these two radiances are not different from the realm of awakening; these three are perfectly interpenetrated as solely the unobstructed dharmadhātu. Although it is equal and devoid of marks, it does not destroy the awakening of radiance. It is because this chapter distinguishes this that it is used as its title. If explained from analysis, it is 'the awakening of radiance' or 'radiance possesses the function of awakening', admitting genitive-determiner (tatpuruṣa) or possessive (bahuvrīhi) compound interpretations. If explained from combination, radiance is itself awakening, which can be an appositional (karmadhāraya) compound.

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Third, the main theme and ultimate purport: taking the unobstructed awakening of the two radiances of body and wisdom as the main theme, and causing sentient beings to generate faith as the ultimate purport. Furthermore, the explanations of the title together constitute the main theme of the chapter, and the reasons for its emergence constitute the intention and purport in their entirety.

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Fourth, resolving doubts and objections. Question: At what time was this light from the wheels of the feet emitted? If it was during the expounding of names and truths, what was the intent? The number of Buddha-lands and bodhisattva assemblies are all identical to those in the [Chapter on the Tathāgata's] Names. If it was already emitted previously, why was it not mentioned previously? Answer: It was emitted earlier in the Chapter on the Names. However, the previous two chapters explained that Mañjuśrī's expounding of the Dharma in this assembly did not wait upon the illumination of light. Here, in explaining the teaching across a hundred kotis of lands up to pervading the dharmadhātu, it requires light to reveal it and show whence they came. The bodhisattvas are the same bodhisattvas as before, so they are entirely identical. Next, an objection says: 'If the light illuminates a hundred kotis, why do the hundred kotis not illuminate this place?' The explanation says: 'Because this place is the host. If that place were the host, it would speak of that place illuminating.' Furthermore, it is doubted: 'Since the light below reaches to the end of the dharmadhātu, where else would the Golden-Hued One be?' Each and every land has its original site of the assembly, all separated by ten lands; this is because host and retinue are pervasive.

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Fifth, explaining the text. Broadly divided into two parts: first, the Tathāgata emits light; second, from 'illuminated this' onward, the reaches to which the light extends. Now, the first. Emitting it from beneath the feet expresses four meanings of faith: first, going from low to high, because faith is the very first; second, because it is the humblest and lowest; third, because it is the foundation of practice—as the Mahāprajñāpāramitopadeśa, fascicle 9, says: 'As for emitting light from beneath the feet, the resting place gained by the body is entirely due to the feet'; fourth, showing that faith encompasses the ocean of fruition, being already fully complete. The meaning of the wheel is also thus, because it is round and without defect. Saying 'a hundred kotis of lights' is because the lands illuminated throughout the dharmadhātu are all a hundred kotis. Second, as for the reaches to which the light extends: herein, the grand total of the light's illumination, following the present text, has provisionally twenty-six sections; the first nine have distinct names, and the latter seventeen are expounded in common, thus forming ten passages. If judged by the actual meaning, there should be inexhaustible sections equal to the dharmadhātu, with verses in section after section, which the middle and superior recensions of the sūtra must elaborate in full. However, it is not that light is emitted multiple times, nor is it that light emitted once illuminates multiple sections sequentially; rather, a single emission of light simultaneously and suddenly illuminates worlds throughout all of space. But because words cannot run in parallel, the explanation has a before and an after; appearing according to the minds of the faculties, each sees section by section, and thus the Tathāgata's radiance illuminates section by section, and the golden-hued Mañjuśrī arrives section by section, up to each seeing likewise across the dharmadhātu. For the Buddha and Mañjuśrī, each section is fully pervasive, just as the moon universally shines and a hundred rivers each perceive it. If the faculties throughout the dharmadhātu perceive it simultaneously, just as it is for what is seen by the various classes in the Faith Assembly mentioned earlier, the same pervasiveness holds true for the assemblies of the Abodes, Practices, and so on. Among the ten passages, the text in each case has two parts: in each, the prose shows the Buddha using his bodily light to illuminate and manifest phenomenal objects, causing the assembly to witness them; the verses show Mañjuśrī's light of wisdom praising and recounting phenomena and noumenon, causing the assembly to awaken and enter. The ten passages accord with the answers, having three divisions in the text: the first five answer regarding bodhi, which are divided into five: first, generally revealing that bodhi transcends conceptual thought; second, comprehensively revealing the cause and fruition of bodhi; third, revealing the bodhi of the eight aspects; fourth, revealing the essence of bodhi; fifth, identifying the cause of bodhi. Now, the first: within the prose there are two parts: first, illuminating the defiled and pure of this realm; second, from 'just as in this place' onward, manifesting the pervasive aspect of his own Dharma assembly. In the first part there are three: first, generally indicating the scope; second, from 'a hundred kotis of Jambūdvīpas' onward, specifically revealing what is illuminated; third, from 'within it' onward, analogously concluding with distinct clarity. Now, the first. As for 'three-thousand great-thousand', the Abhidharmakośa says: 'Four great continents, sun and moon, Sumeru, the desire-heavens, and the Brahmā world, one thousand each, are called a small-thousand realm. A thousand times this small-thousand is called a middle-thousand; a thousand times this is a great-thousand, all sharing the same formation and destruction.' The Brahmā world refers to the first dhyāna, which is why it is said they share the same formation and destruction. Because it is multiplied three times, it is called 'three-thousand'. Omitting the small and middle, and mentioning the final one, it is called 'great-thousand'. The Dīrgha-āgama, fascicle 18; the Saṃyukta-āgama, fascicle 16; the Nyāyānusāra, fascicle 31; as well as the Yogācāra[-bhūmi], the Mahāprajñāpāramitopadeśa, the Abhidharmasamuccaya, and the Prakaraṇāryavācā, are no different from this. Some say: however, the Prakaraṇāryavācā, fascicle 1, explains that the trichiliocosm is destroyed by the three disasters, so we know that the first dhyāna is the small-thousand, the second dhyāna is the middle-thousand, and the third dhyāna is the great-thousand. As for the Suvarṇaprabhāsa, it speaks of a hundred kotis all the way up to Naivasaṃjñānāsaṃjñāyatana, its intention being to pervade all heavens. In this sūtra's text, it only reaches the peak of the form realm, on the grounds that the formless realm has no spatial location. Now we rely on both sūtras. Second, within specifically revealing what is illuminated: first, manifesting the human realm; second, manifesting the eight aspects; third, manifesting the heavens. In the first, Jambūdvīpa is newly rendered as Shanbu (Jambu). The Kośa says: 'On the bank of Lake Anavatapta there is a tree named jambu, after which the continent is named.' 'Dīpa' is rendered here as continent. Pūrvavideha is rendered here as 'Superior Body', because their bodies surpass those of other continents. Aparagodānīya in the west is rendered here as 'Ox-Market', because they trade with cattle. Uttarakuru in the north is rendered here as 'Superior Life', because their lifespan is fixed at a thousand years, and clothing and food are spontaneous. The great ocean is the outer salty sea. The hundred kotis of Cakravāḍas: because one set of four continents has one small Iron Ring, the middle has one thousand, and the great has only one. As for all saying 'a hundred kotis': in the methods of calculation of the Yellow Emperor in this land, numbers have three grades, namely superior, middle, and inferior. In the inferior system, it changes by tens; in the middle, by hundreds; in the superior, it doubles continuously. Now for this trichiliocosm, if calculated by the small system, there are ten thousand billions. Now following the middle system, changing by hundreds from one thousand upward, there are a hundred kotis; hence the Tang Tripiṭaka Master [Xuanzang] translated it as a hundred kotis of koṭis. Master Ce's Commentary on the Saṃdhinirmocana, fascicle 6, says: 'Traditionally, there are three explanations of koṭi: first, one hundred thousand; second, one million; third, ten million. Because of this, calculating the trichiliocosm by koṭis reaches either a hundred, or a thousand, or a hundred thousand. The Tang Tripiṭaka Master translated it as ten million, hence it reaches a hundred.' Furthermore, following the Kośa, lakṣa is translated as a hundred thousand (yì). Because this translation renders koṭi as yì, when the light illuminates one yì, ten yì, etc. below, the Sanskrit text in all cases says koṭi, all due to the discrepancy in the numerical value of koṭi. Second, in manifesting the eight aspects, the text has five aspects, receiving birth encompassing three. The Buddha emits light only after achieving the Way. Showing earlier birth and subsequent nirvāṇa retrospectively is done in terms of the subtle and minute gate interpenetrating the three times. Nor is it that the illuminator is the reward [body] and the illuminated is the transformation [body], because the body emitting light is in Magadha, and in this sūtra reward and transformation interpenetrate. Great bodhisattvas and the like see the reward body at the site of transformation, while faculties of lower stages see the transformation body at the site of the reward body, as the two do not run parallel. The illuminator and that which is illuminated are solely one Buddha, revealing that the Buddha's sovereignty transcends conceptual thought. Third, in manifesting the heavens from 'a hundred kotis of Sumerus' onward, Sumeru is mentioned because it is the support for the two heavens. Second, in manifesting his own Dharma assembly there are two parts: first, manifesting the original assembly—this is a single assembly pervading all places, not distinct assemblies existing in multiple places. It is pervasive in this way up to the entire dharmadhātu; this perfectly interpenetrated Dharma is not an object of conceptual thought. Second, from 'all by the Buddha's spiritual power' onward, manifesting the newly gathered assembly. Saying 'the Buddha's spiritual power' is also the manifesting of spiritual powers according to their respective kinds mentioned earlier. The text has four passages, namely: general indication, listing of names, names of lands, and names of Buddhas, all identical to those in the Chapter on the Names, differing only in the addition of 'a hundred kotis'.

First 24 of 36 passages. Read on

Linked texts (1)

大方廣佛華嚴經疏 — Classical Chinese