大方廣佛華嚴經疏 17

English (machine translation) 17

Language: English

17.1

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

17.2

Chapter 13: Ascending to the Peak of Mount Sumeru (Hereafter the sixteenth fascicle of the sūtra text)

First, as for the reason for its occurrence: we first explain the occurrence of the assembly: the preceding was faith and this is understanding, by reason of sequential meaning. Furthermore, in answering the questions on the ten abodes there are two sections in total: the preceding faith is the preliminary means for the abodes, and this clarifies the actual stages; hence it follows next. Second, as for the occurrence of the chapter: the preceding chapter explained the culmination of faith, and this chapter proceeds toward the subsequent explanation of the abodes; hence it follows next.

17.4

Second, explaining the name. First, we distinguish the name of the assembly: in terms of place, it is called the Assembly in the Trāyastriṃśa Heaven; in terms of person, it is called the Assembly of Bodhisattva Dharmamati; in terms of doctrine, it is called the Assembly of the Ten Abodes—all being genitive tatpuruṣa compounds. Second, as for the chapter name: 'Xumi' correctly renders Sumeru, which is translated here as 'Wondrously High' (Miaogao). The Tathāgata, by his sovereign power, without rising from the bodhi-tree, manifested there in response to capacities; hence it is said that he 'ascended.' To show that the stages progressively increase, and not abiding among humans to show that the stages are pure, he therefore dwelt in the heavens. If the heavens symbolize purity, why specifically [Mount] Sumeru? 'Wondrous' has ten meanings, as they correspond to the Dharma: First, wondrous in essence, meaning that it is composed of the four jewels. Second, wondrous in marks, meaning the eight directions and four terraces. Third, wondrous in color, meaning the four cardinal colors: gold on the north, silver on the east, vaidūrya on the south, and sphaṭika on the west; all grasses, trees, birds, beasts, and other things take on that color wherever they arrive, while it remains eternally unchanging. Fourth, wondrous in virtue, meaning that the fierce winds of the eight directions cannot shake it. Fifth, wondrous in retinue, meaning that it is encircled sevenfold by the seven golden mountains, and by the circulating currents of the ocean-seal in the seven fragrant seas. Sixth, wondrous in support, being inhabited only by gods and dwelled in by those who have attained spiritual powers. Seventh, wondrous in operation, guarding the four continents without leaving its original place, and outshining the sun and moon to create day and night. Eighth, wondrous in yielding fruit, meaning the pārijāta [tree] can benefit the heavenly hosts. Ninth, wondrous in being foremost, forming first among the lands of the four continents. Tenth, wondrous in stability, being destroyed last among the iron enclosing mountains. 'High' means that it is eighty-four thousand yojanas high, and enters the water to the same depth; below it rests upon diamond, and above it borders the realm of space; the length and breadth of its summit are of the same measure; towering uniquely above the nine mountains, it is called 'high.' The practices of the ten abodes are also like this: hearing, contemplation, cultivation, and understanding constitute the wondrous essence; the four virtues and eight noble [paths] constitute the wondrous marks; the four analytical knowledges are the colors, causing the understanding of beings to harmonize with them, so that although harmonizing with myriad voices, one's own wisdom does not change; being unshakeable by the eight worldly conditions constitutes the wondrous virtue; upholding the precepts with the seven limbs is the encircling of the golden mountains; the transmigration of the seven consciousnesses constitutes the ocean-seal; dwelling supported by the heaven of ultimate truth (paramārtha-satya), it can be met with through the spirit but cannot be ascended by sentient passions; without leaving its original place, it ubiquitously responds to the ten directions, outshining the Buddha-sun and the Bodhisattva-moon to create the day and night of nirvāṇa and saṃsāra, bearing the teachings, practices, and fruits as the wondrous tree. When a world first forms, the bodhisattvas appear first, manifesting various requisites for sentient beings; when a world is about to be destroyed, the bodhisattvas submerge last, expounding superior samādhi to allow [beings] to escape the three disasters. As for 'high': fully perfecting the eighty-four thousand dharma-gates of the pāramitās, freely [dwelling] beyond hindrances, yet entering the ocean of saṃsāra for the sake of sentient beings; also possessing the eighty-four thousand dharma-gates of the pāramitās, resting on the adamantine nature, bordering the emptiness of the supreme truth. Furthermore, wisdom entering the Buddha's gnosis must exhaust its depths, and its virtue, surpassing expedient means, rises far above the clustered peaks. To reveal that the merits of the ten abodes are wondrous and high, [the Buddha] must ascend the summit of Mount Sumeru. The Four Heavenly Kings reside halfway up and laterally, not at the center; to symbolize that the abodes are non-retrogressing, unlike the light-as-down nature of faith, he therefore bypasses that heaven to abide on the summit of Sumeru. Sudhana seeing Meghasvara on the summit of the Wondrous Peak also symbolizes this station, making its justification all the more evident. However, the explanations above are all the meaning of the Perfect Teaching. Hence, the 'Chapter on Arousing the Mind [for Bodhi]' below states: 'One should know that this person is equal to all Buddhas of the three times, equal in merit to the Buddhas of the three times, and attains the one body and measureless bodies of the Tathāgata. The moment they arouse the mind, they are praised in unison by all Buddhas of the ten directions.' It cannot be equated with what is expounded in the expedient teachings. If considered in terms of contemplation of the mind, 'Wondrously High' refers to the Sumeru of samādhi, completely still and unmoving, free of thought and devoid of mind, neither gathered in nor held back, self-naturally tranquil in accord with the fundamental mind-ground, entering the ocean of Buddha-wisdom, clear and unchanging—this is the bliss of the wondrous Dharma, unobstructed in encountering objects. Matching original purity, it is naturally adorned with the jewels of the four virtues; this is the intrinsically enlightened Tathāgata ascending the summit of the Dharma-Sumeru.

17.5

Third, the central theme and purport: First, regarding the assembly, it takes the practices and virtues of the ten abodes as its central theme, and subsuming the virtues and fruits of the station as its purport. Second, as for the chapter, it takes adorning the place, inviting the Buddha, and responding to the stimulus as its central theme, and the matching of capacities and conditions to expound the Dharma as its purport.

17.6

Fourth, explaining the text: The six chapters of this assembly are divided into two sections: the first two chapters are the expedient initiation, and the latter four chapters are the actual exposition of the present assembly. In the first section, the first chapter alone serves as the initial occasion. The chapter of verses of praise contains two complementary functions: First, it is an expedient means, meaning that in the previous chapter the transformative host responds to the capacities, and in the latter chapter the assistants praise the Buddha, expounding the Dharma only when the host and retinue are fully complete; second, it is the basis, meaning that in each of the three heavens where the Dharma is expounded there are verses of praise, intending to reveal that the three levels of sages differ in relying upon the Buddha's wisdom, and that apart from the Tathāgata's wisdom they have no self-nature. Treating it solely as an expedient means would severely diminish the verses of praise. The assemblies for the [ten] practices and the [ten] dedications share this same structural division. Now, this first chapter is divided overall into ten sections: 1. simultaneous manifestation from the original assembly; 2. simultaneous ascension without leaving; 3. each seeing the Buddha arrive; 4. each adorning the palace and seat; 5. all coming to invite the Buddha; 6. entering the palace simultaneously; 7. musical sounds all ceasing; 8. each recollecting past causes; 9. praising the Tathāgata in unison; 10. the palaces all being vast, adorned, and pure. The words 'At that time' refer to the time of the previous two assemblies, when host and retinue simultaneously and ubiquitously expounded the teachings of the previous two assemblies. Now, clarifying this omnipresence refers to the first layer among the tenfold locations of exposition. Why must this be cited? It intends to clarify that the previous assembly does not disperse, but accomplishes the subsequent assembly; the subsequent must encompass the prior, forming the unimpeded assembly of the dharmadhātu; each and every assembly is without cessation; and the subsequent assemblies are all simultaneous; if the previous assembly were dispersed, there would be no subsequent one. As for why it only refers to the assembly at the bodhi-tree: because this is the root, the place of attaining Buddhahood. In principle and fact, the second [assembly] also shares this omnipresence. If it is simultaneously omnipresent, how could there be a temporal sequence among the nine assemblies? If there is temporal sequence, how could it be called simultaneous? One should say that the essence of function is simultaneously and suddenly omnipresent, while the function of essence does not disrupt temporal sequence—just like an impressed seal.

17.7

Second, from "At that time" onward, explains not leaving the tree of awakening while severally ascending to Śakra's heaven. Question: Motion and stillness are opposed; going and staying are far apart. Since it is said that he did not leave, how can it be said that he ascended? Ancient [masters] offered many explanations. One says: The original Śākyamuni body did not rise from the tree of awakening; a distinct responsive manifestation arose to ascend to the heavens. Another says: Not rising is the recompense [body], while ascending to heaven is the manifestation [body]. Another says: Not rising is the dharmakāya, while ascending to heaven is its manifestative function. None of these express the text's intention, because in this text all are the clouds of Vairocana's ten bodies. Another says: Because going is identical to non-going, it is called "not rising"; because non-going is identical to going, it is "ascending to heaven," just as coming with the characteristic of non-coming, and so forth. If so, this is merely because the mark of ascending is abandoned; it is not that beneath the tree there is a separate body that does not rise, and so this is unacceptable. Some say: This is the activity and function of the Buddha's spiritual powers having the same essence: staying is precisely going, and going is precisely staying; staying is the essence being omnipresent, and going is the function responding; responding is the essence responding, so although he ascends to the latter, he does not depart from the former; the essence is the responsive essence, so although he does not depart from the former, he ascends to the latter. If so, how does this differ from the third master's "not rising is the Dharma[-body]", and further using "staying" to explain "not rising"? And if one says that staying is the essence being omnipresent, how could he exclusively stay at the bodhi-tree? How could ascending to heaven not be the essence being omnipresent? Could being beneath the bodhi-tree not be a function? Now, the correct meaning is revealed: When the Buddha attained bodhi, his wisdom was nowhere not pervasive and his essence was nowhere not present; he was without reliance and without abide, without going and without coming. Yet, through his sovereign response which is identical to the essence, the response follows the essence in being omnipresent; according to the past and future of the conditions and receptivity, there is staying and there is ascending. When Jambudvīpa has the receptivity, they see him at the tree of the Way; when the heavenly palace has the receptivity, they see him ascending to heaven. It is not that the Buddha at the tree of awakening moves and ascends to the heavenly palace; therefore it is said that without leaving the tree of awakening, he ascends to Śakra's palace. As Dharmamati's verse says: "Buddha-sons, you should observe / the Tathāgata's power of sovereignty: / all of Jambudvīpa / says the Buddha is in its midst." This is "not leaving." "We now see the Buddha / abiding on the summit of Sumeru." This is "yet ascending." There is textual and doctrinal evidence [for this]; let it be further illustrated with an analogy: It is like the clear moon casting drifting reflections that respond everywhere. Suppose that on a clear river three boats together view a single moon: one boat remains stationary, while two boats travel south and north. The one going south sees the moon following south for a thousand li; the one going north sees the moon following north for a thousand li; the one in the stationary boat sees the moon not moving. This is how this moon, without leaving midstream, travels south and north. Even if hundreds of thousands view it together and depart in the eight directions, then hundreds of thousands of moons will each follow where they go. Those who possess discernment should understand this principle! Past masters of virtue explained this with roughly ten meanings: First, according to the gate of places mutually entering: because within one place there are all places, therefore this heavenly palace and so forth were originally beneath the tree, hence there was no need to rise; yet to make use of that, it is spoken of as "ascending." Second, also according to the gate of mutual entering: because one place enters all places, the tree pervades the heavens, so again there is no need to rise; wishing to use the heavenly palace to symbolize progress in Dharma, it is called "ascending." Third, because all are identical to one, the heavens are beneath the tree. Fourth, because one is identical to all, the tree is in the heavens; "not rising" and so forth are understood accordingly as before. Fifth, according to the Buddha's body: this body beneath the tree fills the dharmadhātu and pervades all places; thus it was originally there, not awaiting rising; because faculties are ripe, it causes them to see, hence it is called "ascending." Therefore, the Tathāgata, with his dharmadhātu body, is constantly here, which is precisely being there. Sixth, according to the Buddha's sovereign, inconceivable liberation: sitting is precisely walking, staying, and so forth; being here is precisely being there—all beyond the estimation of those in lower stations. Seventh, according to the gate of mutual conditioning of dependent origination. Eighth, according to the gate of the interpenetration of the dharmatā. Ninth, according to the gate of symbolizing and manifesting the Dharma. Tenth, according to the gate of constituting the great assembly of the dharmadhātu. These ten interpretations consist of: the first five are profound gates, the next four are reasons, and the last one is the general intention; they were established in mutual reference to complete ten meanings, and although seemingly mixed, they do not contradict the sūtra's central doctrine, and all are usable. Here, mutually viewed, there are four pairs of dharmas that are non-obstructedly identical: 1. this place and that place; 2. this body and that body; 3. going and staying; 4. one and many. Regarding places: this place and that place are non-obstructedly identical, as in the first four of the ten. Regarding bodies being non-obstructedly identical: as in the fifth and sixth, as well as the prior direct exposition. Furthermore, the latter four of the ten apply to both bodies and places: regarding places there is only "this" and "that"; regarding bodies "going" and "staying" are added, meaning that this body is precisely that body, and the going body is precisely the staying body. Both body and place apply to one and many; all the aforementioned dharmas exist at the same time, without before and after. Mutually viewed, one and many should form four propositions: 1. not leaving beneath all trees, ascending to one heavenly palace, as in the present text; 2. not leaving one tree, ascending to all heavens; 3. not leaving all trees and ascending to all heavens, because the sūtra says "the worlds of the ten directions are all like this"; 4. not leaving beneath one tree and ascending to one heaven. Wishing to reveal the mutual identity of one and many, the sūtra presents the first proposition. As it is with ascending to Śakra's heaven, so it is with ascending to the other heavens, as in the later two assemblies; as it is with ascending to heaven, so it is with going to other places. Furthermore, trees viewed mutually should form two propositions, namely: not leaving beneath one tree, he is constantly at all trees; not leaving all trees, he is constantly at one tree. Furthermore, by not rising from other places, one can infer not rising from beneath the tree; mutually viewed in turn, all are completely pervasive, not destroying before and after, sovereign and hard to fathom. Moreover, since one place contains all places, there is also the meaning of the subtle; and because what is utilized differs, there is the meaning of hidden and manifest. If one adds previous time and subsequent time, there is the meaning of the ten time-periods; only seeing the explanation of the [ten] abodes and other dharmas contains the meaning of pure and mixed. The latter carrying the former has the meaning of Indra's net. This heaven viewed in relation to the others constitutes the meaning of host and companions. The ten mysteries are complete. Question: If carrying the preceding to give rise to the succeeding should be equal in phenomena and noumenon, why do the three [ranks of] worthies uniquely have this principle? Answer: To reveal different meanings. That is, because the first two assemblies are contiguous, they do not need to carry the preceding; here, humans and devas are separated, so they must be linked together. Furthermore, these three assemblies equally elucidate the stages of worthies; the sixth is already entering realization, so it does not need to carry the preceding; the seventh is Samantabhadra within the stages, so naturally it does not need to; the eighth suddenly reveals the five stations with essence and function already interpenetrating; the ninth solely explains the realization of the single taste of essence and function; therefore none of them need to.

17.8

Third, from "At that time the Heavenly Emperor" onward, explains each seeing the Buddha arrive. Regarding the Buddha, function arises from essence; regarding the faculties, the realm appears from the mind. Being proximate but not yet arrived, it is called "seeing from afar."

17.9

Fourth, from "Thereupon with..." onward, each adorns their palace and seats, symbolizing the palace that adorns the faculties and desires so that they become Dharma-vessels. Setting up the lion thrones symbolizes the Dharma-gates of the ten abodes. The text has ten phrases: the first is general, the rest are specific. The general phrase says "treasury of universal radiance": this is the wisdom of the station of understanding, illuminating the emptiness of dharmas and containing all virtues. Because one first enters from faith, it says "set up." Among the specific phrases, the first phrase concerns the essence, and the rest all reveal adornment. All saying "ten thousand" is because they are prompted by the causes of the myriad practices. Calling them "tiers" is because they are perfumed and formed by the myriad practices. The golden nets provide protection; the canopies of compassion nurture and cover; the silk ribbons of the four attractions hang all around; the interpenetrating practices and vows intertwine ten thousand goodnesses; gentle forbearance and shame cover the supreme sky of the emptiness of dharmas; pure brahma-conduct surrounds this Dharma-essence; each illumination of wisdom is therefore called radiance. Dispersing the darkness of the long night in saṃsāra, presenting these result-virtues inspires beings to practice the causes. Below, in the [assemblies on] the practices and dedications, they progressively increase according to the stages, symbolizing that the Dharma does not differ.

17.10

Fifth, from "At that time Śakra" onward, invites the Buddha to reside in the palace. Therein, reverence with the three karmas serves as the ritual of invitation. Saying "welcome" (well-come) is because he comes responding to receptivity, comes with the characteristic of non-coming, and comes bringing the assembly of the dharmadhātu. Calling him "well" three times is the height of joy. Citing the three titles briefly praises his virtues. Wishing that he "compassionately dwell" hopes to rely on the supreme field [of merit] to give rise to great blessings.

17.11

Sixth, from "At that time" onward, enters the palace at the same time, meaning that faculties and conditions are matched, accomplishing benefit that is not in vain, and the ten directions are like this. Encompassing the six sections above, the matter of entering the palace is concluded, hence this general conclusion. The four sections of text below concern the events within the palace.

17.12

Seventh, from "At that time" onward, the sounds of music cease, meaning the gathering of distraction back to tranquility, thereby obtaining the benefit of concentration.

17.13

Eighth, from "Immediately he himself..." onward, each recalls former causes and obtains the benefit of wisdom. Distracting conditions having ceased, supreme virtues appear before them; tranquil and free of thought, they generate the wisdom of past lives. Planting roots of goodness refers to the ten Buddhas below who once entered this palace, heard the Dharma, and made offerings. It also symbolizes seeing one's own mind-nature to be identical with the Buddhas of the past.

17.14

Ninth, from "Kāśyapa" onward, they together praise the Tathāgata. All the Buddhas of the three periods of time preach the Dharma of the ten abodes in this place. Exclusively praising ten Buddhas symbolizes expounding the ten abodes and inexhaustibility. As for why they are praised, there are four meanings: 1. because the ten Buddhas once resided here, the palace is supreme and fit to dwell in; 2. by alternately citing one virtue, they exemplarily praise our original teacher; 3. by recounting past roots of goodness, they rejoice at meeting [him] and being able to receive [the teaching]; 4. because past Buddhas taught identically, it symbolizes that the Dharma is eternal. In the text, it first explains this world and then determines the general conclusion. Now, the first ten verses each have the first half indicating the name and praising the virtue: the upper line is specific, and the lower line is general; the second half concludes with the person and the place. Only the very first line differs among the Buddhas; but the distinct names of the Buddhas are mostly established based on their virtues, and the praiser adopts the virtues to explain the names above. First, Kāśyapa is called here "Drinker of Light": if established from the clan name, it indicates being born into that clan; if explained in terms of the Buddha's virtues: first, his bodily light eclipses other lights; second, his compassionate light drinks in and eclipses heterodox light. Konāgamana was formerly called "Golden Sage," and also "Golden Stillness"; because he is still, he is unobstructed; because he is golden, he sees clearly. Krakucchanda is fully called Krakucchanda, which here means "what should be severed has already been severed," like gold already purified, like a mountain unmoved. It can also be that "unobstructed vision" is this Buddha's virtue, while "like a golden mountain" is the previous Buddha's virtue. Viśvabhū is also called Viśvabhāv. "Viśva" here means "pervading all"; "bhū" means "sovereignty"; it also means "all-surpassing": having no three stains, there is nowhere he is not sovereign and surpassing. The three stains are active, dormant, and habit-energy. Śikhin is also called Śikhina, which here means "holding a crest" or "having a crest." Non-conceptual wisdom is the most supreme, dwelling at the summit of the mind; moreover, the bright jewel in the crest is non-conceptuality. Vipaśyin has four translations here: pure observation, supreme observation, supreme vision, and pervasive vision. Like the moon being full and wisdom complete, this is pervasive vision; the waning moon ending and delusion destroyed is pure observation; being both complete and pure is supreme observation and supreme vision. Puṣya is also called Puṣya, which here means "thriving": clearly comprehending the supreme truth is "thriving." Tiṣya is also called Tiṣya; the Western Regions explain the word *tiraṇa* as meaning "deliverance" here; *ṣya* is *bhāṣa*, which here means "speaking"—meaning speaking the Dharma to deliver people, or simply "speaking." Unobstructed eloquence is the ability to speak. Padma here means "red lotus": body and mind, like a lotus flower, are pure and devoid of defilement. Dīpaṃkara: the *Upadeśa* says, "This Buddha, from his first birth up to attaining buddhahood, had his entire body accompanied by light, like a burning lamp." The radiance of his body and wisdom universally pervades, called great. But the latter seven among the ten are Buddhas of past kalpas; how could they have entered the palace in the Bhadrakalpa? Ancient explanations give two [reasons]: 1. because time-periods and kalpas mutually enter; 2. because that place has coarse and subtle aspects: the coarse aspect perishes with the kalpas, while the subtle aspect perpetually endures. As in the *Lotus Sūtra*: heavenly beings see it burn, but my land is not destroyed. Furthermore, the Brahma King sees purity, while Śāriputra sees defilement. Here, this Heavenly Emperor is a great bodhisattva, who shares the vision of the Brahma King, also due to the Buddha's empowerment. Second, from "Like this..." onward, provides the general conclusion encompassing the ten directions.

17.15

Tenth, from "At that time, the Bhagavat" onward, all the palaces become vast and extensive, which demonstrates the mark of wish-fulfillment. The vast palaces occupy the same place in order to dispel limited and biased sentiments, and also to symbolize broadening great compassion to be equal to the realm of sentient beings. Furthermore, when the Tathāgata enters the palace, enlightened wisdom immediately becomes manifest. Their sudden vastness and extensiveness signifies that body and mind are without boundary. From "ten directions" onward, it concludes with infinity; it concludes only the latter four [directions], because the preceding ones have already been concluded.

17.16

Chapter Fourteen: Verses of Praise on the Summit of Mount Sumeru

17.17

First, as for the purpose of its arrival: having already clarified that the lord of transformation responds to spiritual capacity, here it distinguishes the assisting transformations and praises. About to expound the gates of the abodes, it first sets forth their essential nature. This nature is precisely the Buddha's wisdom; hence, one first praises the Tathāgata, and so this chapter arrives.

17.18

Second, explaining the title: "Sumeru" refers to the place, while "verses of praise" extols the Buddha's virtues. Because there are praises dependent on the location, this name is established. It is also the praise upon the summit, distinguishing it from other places.

17.19

Third, the central theme and purport: taking the gathering of the assembly, the emission of light, and the verses of praise as the central theme, and bringing about the primary exposition as the purport. Furthermore, revealing the Buddha's virtues is the central theme, and causing one to know the essence of the abodes is the purport.

17.20

Fourth, explaining the text: it is divided generally into three sections: first, the section on gathering the assembly; second, the section on emitting light; third, the section on verses of praise. Now, in the first, the text has ten commonalities, whose meaning combines three differences—namely the fifth, sixth, and seventh. First, commonality in the cause of gathering: all are due to the Buddha's power, and also at the same time prior to the assembly. Second, from "ten directions" onward, commonality in the leaders. Third, from "each and every" onward, commonality in the number of retinues. Fourth, from "from hundred Buddha [lands]" onward, commonality in the measure of the places from which they come. Previously it was ten, here it is a hundred, because the stations have already advanced. Fifth, from "their names" onward, commonality in the names representing the teaching. "Wisdom" refers to the ten understandings, because they are able to perceive phenomena. The bodhisattvas' names differ; they will be explained when arriving at the verses. Sixth, from "where they came from" onward, commonality in the names of the worlds. All being named "Flower" is because the stations are initially opening, and non-attachment evokes the fruition. In particular, they correspond in sequence to the ten abodes: 1. Because the initial aspiration leads the world; 2. Because purifying the ground of the mind is like a lotus blossoming; 3. Because the cultivation of practice is completely pure; 4. Because of the nobility of being born in water; 5. Because skillful means are firm vows; 6. Because the correct mind is formless like fragrance; 7. Because non-retrogression brings joy to the mind; 8. "Aruṇa" means the red, scarlet appearance at sunrise, because the stage of youth is luminous and pure; 9. "Narada" means "borne by humans"; since exquisite flowers and incense are worn by all people, the prince wears and upholds the standard guidelines of the Dharma King; 10. Because wisdom is all-pervading like space. Alternatively, they can specifically illuminate the ten practices of superior advancement of the ten abodes; by contemplating this, one can know it. Seventh, from "each at [the place of]" onward, commonality in the Buddhas served. All being named "Moon" represents the Buddha-fruition within the stations, where the light of wisdom extinguishes darkness, the benefit of grace is refreshing and cooling, and it responds to vessels everywhere. The particular names are precisely the ten abodes, the fruits of their own ten dharmas: 1. By means of ten hard-to-attain dharmas, which may be called extraordinary; 2. Generating ten great minds that cannot be exhausted; 3. Contemplating emptiness and so forth, which cannot be overturned or shaken; 4. Completely understanding karmic actions, with birth-and-death and nirvāṇa being like the wind that does not abide; 5. Benefiting and bringing peace and joy to all sentient beings, universally moistening like water; 6. Hearing ten kinds of teachings, the mind is settled and unmoving, and therefore attains liberation; 7. Hearing the ten non-retrogressions, which may be called unsurpassed; 8. The three karmas are without fault, bright and pure like stars, taking birth as one pleases, brilliantly filling empty space, with spiritual powers unobstructed like moving relying on space; 9. Skillfully knowing afflictions, their arising manifestations, and habit-energies, thus attaining purity; 10. Observing the roots, desires, wisdom, minds, and objects of countless sentient beings, which others cannot know, being clearly understood by oneself alone. Through these ten causes, these ten Buddhas are achieved. Above, following the essentials, they were matched to provide this explanation; fully clarifying their marks is as in the text of the "Ten Abodes." Eighth, from "these [bodhisattvas] having [arrived]" onward, commonality in offering veneration. Ninth, from "according to their origin" onward, commonality in deportment and dwelling. Tenth, from "just as [in this world]" onward, commonality in concluding the ten directions. Moreover, the ten directions above follow the sequence from the east, as in the "Chapter on [the Tathāgata's] Names." Question: Based on this comprehensive conclusion, there are bodhisattvas who come and assemble in worlds throughout all empty space in the ten directions. For example, outside lands beyond dust motes of a hundred lands in the east, there is also an assembly gathered; where is that Indrapuṣpa world located? The same applies to the other worlds. Answer: As in the "Chapter on [the Tathāgata's] Names."

17.21

Second, from "At that time" onward, the section on the Tathāgata emitting light. In the text and meaning there are six points: 1. Time; 2. Lord; 3. Place; 4. Number; 5. Mark; 6. Sphere of activity. It refers to the two toes: the toes pressing the ground enables stable standing with power, accomplishing non-retrogression in the station and constancy in practice. The number exceeds the previous, adding a thousand. The mark signifies the revelation of understanding, hence it says "wondrous color." It universally illuminates the ten directions, revealing the Buddha's assemblies. One light illuminating all means that all are also like this; overlapping without obstruction, there is none that does not mutually appear, constituting the great assembly of the perfectly luminous single dharmadhātu.

17.22

Third, in the section on the verses of praise from "At that time, Dharmamati" onward, the expositions by the ten bodhisattvas constitute ten segments. The first one is general, and the remaining nine are specific. Because Dharmamati is the master expounding the Dharma, he generally recounts the affairs and principles of the origin and culmination of this assembly, and generally reveals the Buddha's virtues; the other nine praise the differentiated virtues of the Buddha. The general and specific together reveal the Tathāgata's unobstructed assembly. The names of these ten bodhisattvas also symbolize the ten abodes, and the teachings they expound symbolize the superior advancement of the stations. Superior advancement has two aspects: first, tending toward later stations; second, tending toward the Buddha-fruition. Here it concerns the Buddha-fruition. Now, in the first, Dharmamati of the east comprehensively understands the Buddha's teachings; hence, in the superior advancement it says, "desiring to cause bodhisattvas' minds to increasingly broaden within the Buddha's teachings." In the text, his contemplation of the Buddha's present functions and past cultivations are all universal. The ten verses are divided into three: the first five recount seeing many magnificent events due to the Buddha's light: the first one recounts the emission of light in this chapter, the next recounts the request for praise in the previous chapter, and the remaining three recount this chapter again. The next two urge the contemplation of the Buddha's power to further generate a superior aspiration, which refers to ascending without rising in the previous chapter. The final three present the cause to conclude with the fruit: the first one presents the cause, and the latter two conclude with the fruit. Because in the cause practices and vows were cultivated equally in kṣaṇa after kṣaṇa, in the station of fruition body and wisdom respond everywhere and sever [delusions] everywhere.

17.23

Second, Sarvamati of the south understands the true nature of all phenomena, because he purifies the ground of the mind. The intention of the verses is to reveal the increase of great compassion toward all sentient beings, because he contemplates the Savior of the World in accord with reality. The ten verses are divided into six: the first two show that contemplating the Buddha in violation of principle is not seeing the Buddha; the next four show that understanding the true nature of phenomena is truly seeing the Buddha. Third, there is one verse showing that being deluded about nature and grasping at phenomena is not seeing the Buddha. Fourth, one verse shows that the Buddha being identical to phenomena is the true Buddha. Fifth, one verse adduces having understood phenomena oneself as seeing the Buddha. Sixth, one verse attributes merit to its origin in understanding the true Buddha. In the first part, the preceding verse points out erroneous contemplation, hypothesizing a long period to contrast with seeing momentarily; the subsequent verse clarifies its detriment: because the above does not rely on truth, grasping at marks contradicts reality; one merely sees the net of origin binding one to the prison of suffering, blind without the eye of wisdom, darkly failing to see the Buddha's dharmakāya. Yet this is to refute grasping at marks; thus it hypothesizes a long period—there are no numerous kalpas in which one completely fails to understand the definitive meaning, because seeing the Tathāgata increases wisdom. In the second part, the four verses show that understanding the true nature of phenomena is truly seeing the Buddha. Within this there are two: the first two are true contemplation, and the latter two are true calming. In the former, the first two lines are contemplation of emptiness, because conditioned arising has no intrinsic nature; the next two lines are contemplation of the provisional, because provisional names accord with the conventional; the next two lines are contemplation of the middle, because all phenomena arising and ceasing are without intrinsic nature, their marks and essence are precisely non-arising and non-ceasing. The last two lines are the benefit of contemplation: the suchness of all phenomena is precisely the Buddha's suchness; the Buddha whose essence has no arising or ceasing is fundamentally eternal; when contemplation accords with suchness, the Buddha is ever-present. How much more so when the three contemplations are in a single mind, then both the essence and function of the Buddha are fully manifest! In the latter two on true calming, because contemplating phenomena with contemplation involves the agitation of subject and object, one must make them serene. The first line repeats the preceding dharmatā; the next line eliminates subject and object. Dharmatā is fundamentally empty, not made empty by contemplation; thus there is nothing to grasp—how could there be a viewer? The next two lines show the mind merging with the nature-Buddha, thus calming and terminating conceptual seeking. Furthermore, previously emptiness dispelled existence and the provisional dispelled emptiness; suchness dispels both emptiness and the provisional, their forms mutually negating and both perishing. If one asserts the dual negation, it turns back into conceptual proliferation; therefore, it discerns that all arising thoughts are false, and only terminating thoughts is true; thoughts are fundamentally non-existent, and this termination is also extinguished. Thus the Mūlamadhyamakakārikā says: 'The Tathāgata is the mark of tranquility; discriminating existence is also not [correct]. In such intrinsic emptiness, conceptualization is also impossible.' This text is used here. The final one reveals the benefit of contemplation. When the mind merges with the essential nature, from where could delusion arise? It also contains the intention of the three calmings. Furthermore, it comprehensively concludes calming and contemplation: contemplating in accord with the above, seeing the nature of delusions to be empty is identical to Buddha-nature; how could they defile it? In the third part, the single verse on being deluded about nature: the upper half grasps at phenomena, the next line is deluded about nature, and the final line concludes the fault. In the fourth part, the single verse shows the Buddha is identical to phenomena: being identical to empty phenomena, he is free from the three times; being identical to provisional phenomena, his marks are complete; being identical to the dual negation, he is non-abiding and non-attached; being identical to the essence of suchness, he is pervasive and unshakeable. In the fifth part, adducing oneself: this is personal realization, wishing the assembly to have no doubt. In the sixth part, attributing merit to its origin means not relying on one's own subjective mind. It also humbles oneself and defers to others, differing from ordinary sentiments, causing the chain of the Dharma to reach the same destination through different paths. The remaining eight follow this.

17.24

Third, Superior Wisdom (Varabuddhi) of the western direction: he is named so because he understands the superior wisdom of the Buddha and, in accord with emptiness, his mind is purified. The intention of these verses is to show the desire that the bodhisattva's wisdom be made luminous and clear—that is, because through great wisdom one understands tathatā and the buddha-nature. The ten verses are divided into four parts: first, one verse praising wisdom as the basis of delusion and awakening; next, four verses directly showing delusion and awakening; next, four verses using analogies for the preceding gain and loss; and last, one verse attributing the achievement to its source. Now, as for the first: because it is difficult to fathom, it is possible for delusion to occur; one who contemplates it therefore awakens. Among the next four verses on delusion and awakening: the first two concern delusion, and the later two concern awakening. Within delusion: in the first, grasping objects outside the mind gives rise to conceptual thought, which contravenes the noumenon; hence one cannot see the Buddha devoid of marks. The subsequent verse grasps the internal marks of the aggregates and does not understand the nature of the aggregates; thus one does not see the Buddha of the mind. This also refers to the Hīnayāna who are foolish regarding phenomena; hence they are called "the ignorant." In the latter two on delusion [and awakening]: the preceding explained inverted conceptualizations wherein internal and external are both false; now, possessing the revelatory cause (saṃvyaktikāraṇa), internal and external are both awakened. The first verse reverses the prior external grasping, meaning that understanding all phenomena to be the inherent nature of mind, that this nature is also devoid of nature, and that emotional grasping being shattered allows the noumenon to become manifest—one then sees Vairocana, according with the dharmatā where there is neither internal nor external. The latter verse reverses the prior internal grasping: understanding the nature and marks of the aggregates, one then sees the Buddha of one's own mind, which is neither one with nor different from Vairocana; hence it is difficult to conceive. Yet this one verse contains multiple meanings in its text: first, there is only the bondage of the aggregates and no self or person, which refutes the ordinary person's grasping at the mark of a self; second, prior and subsequent causes rely on each other in continuity without intrinsic nature, which refutes ordinary persons and followers of the Small Vehicle who grasp at the marks of phenomena. This nature is precisely the emptiness of ultimate reality (paramārtha-śūnyatā), and the emptiness of ultimate reality is precisely the buddha-nature. Moreover, that the aforementioned nature has nothing possessed is the nature as the primary cause (janakakāraṇa). The prior understanding and this comprehension are both the nature of the revelatory cause (vyañjanakāraṇa). This continuity of the aggregates is precisely the direct cause, also called the generative cause. That which is called the direct cause is the meaning of the middle way, and the middle way is precisely the buddha-nature. That is to say, when the present aggregates cease and the aggregates of the intermediate existence (antarābhava) arise, the present aggregates never transform into the five aggregates of the intermediate existence; therefore, the present aggregates are not eternal. Just as a seed generates a sprout, the seed does not arrive at the sprout; though it does not arrive at the sprout, it is capable of generating the sprout. Although these present aggregates do not arrive at what comes after, they are capable of generating what comes after; therefore, the present aggregates are not annihilated. Furthermore, the five aggregates of the intermediate existence do not generate themselves, nor do they come from elsewhere; relying on the present five aggregates, the aggregates of the intermediate existence arise. Thus, the subsequent aggregates are not without cause; hence the subsequent aggregates are not eternal. Since they can continue the prior ones, the subsequent aggregates are not annihilated. Neither annihilated nor eternal is the meaning of the middle way, which is the nature of the direct cause. Because it can produce the fruit of Buddhahood, it is called the generative cause. The buddha-nature of sentient beings has two kinds of causes: first, the direct cause; second, the conditioning cause (pratyayakāraṇa). The direct cause refers to sentient beings; therefore, the five aggregates are precisely the direct cause. The conditioning cause refers to the six pāramitās; that which does not arise from the mutual generation of the aggregates is called the conditioning cause. Now, by means of the revelatory cause one understands that direct cause; hence it says "one understands this nature." Understanding is prajñā, which is also a conditioning cause. Regarding the third section of four verses using analogies for the preceding gain and loss: the first three use analogies for the loss, and the last one uses an analogy for the gain. In the former, there are two: the first two analogize the loss of internal grasping. Within this, the first shows that lacking conditioning and revelation, one does not see the direct cause. The jewel in the dark is the nature of the direct cause. Complete and precious, it is called a jewel. Residing within the chamber of ignorance and the five aggregates, it is like being in the dark. The lamp analogizes the causes of conditioning and revelation. The lower half matches the analogy to the Dharma: "if no one speaks of it," one lacks the conditioning cause, so even with wisdom, one cannot understand it. This meaning holds two implications: first, wisdom is the direct cause, matching the jewel above; lacking the conditioning cause, one cannot understand it. Second, the Buddha-Dharma is the jewel; because one lacks the conditioning cause, even if wisdom is present within, it does not become the revelatory cause, and one does not see the true nature. Yet, the conditioning cause is precisely the revelatory cause, while the revelatory cause is not necessarily the conditioning cause, as they have relations of proximity and distance. A good friend (kalyāṇamitra) is a conditioning cause and must be a revelatory [cause]. The buddha-nature is called a revelatory cause, but it is not necessarily a conditioning [cause]; this is stated with reference to the nature of wisdom. If one takes the emptiness of ultimate reality to be the buddha-nature, it is only the direct cause and not the revelatory cause; it is merely that which is revealed by the revelatory cause, not that which is produced by the generative cause. If one takes wisdom to be the buddha-nature, it is precisely the revelatory cause. If one takes the five aggregates to be the buddha-nature, it is called the direct cause and also called the generative cause. However, generation must correspond to revelation, and the direct must correspond to the conditioning. Here, the single analogy of the lamp simultaneously analogizes the conditioning and revelatory [causes], and the jewel in the dark simultaneously analogizes the direct and revelatory [causes]; the meaning and intent are all-encompassing, fully as analyzed in fascicles twenty-six and twenty-seven of the Nirvāṇa Sūtra. Furthermore, since the above analogy of the lamp is the correct meaning, why is it that when Siṃhanāda established it in the Nirvāṇa Sūtra, the Buddha did not accept it? For Siṃhanāda said: "All sentient beings possess the buddha-nature, its nature being like curd in milk. Because the nature exists, it necessarily requires a conditioning cause. Why is this? Because one desires to see it clearly. The conditioning cause is precisely the revelatory cause. For example, just as things already exist within the dark, in order to see them one uses a lamp to illumine and reveal them. If they were originally absent, what would the lamp illuminate?" Therefore, the Buddha objected, saying: "If the nature of curd definitely exists within milk, it would itself be the revelatory cause; if it were the revelatory cause, why would it still require revealing? Furthermore, good son, if all sentient beings possess the buddha-nature, why would they need to cultivate immeasurable meritorious qualities? If you say that cultivation is the revelatory cause, it would already be ruined just like curd." Drawing the correct conclusion, [the sūtra] says: "That milk contains curd is because it is definitely attained; the buddha-nature is also like this. That sentient beings have it is because they will see it in the future." Now, the above meanings generally have two intentions: first, that the lamp revealing the jewel is the correct meaning is stated in terms of the causal nature, which Siṃhanāda established; that the Buddha did not accept it is stated in terms of the resultant nature. Second, that the lamp analogy is correct is stated in terms of its essential nature being not different from existence; that the Buddha did not accept it is stated in terms of present delusion being no different from nonexistence. Therefore, one should know that if one says it definitely exists, this is called grasping; if one says it definitely does not exist, this is false speech. One should say that the buddha-nature of sentient beings both exists and does not exist. However, the wisdom of sentient beings is the cause of the buddha-nature; bodhi and nirvāṇa are the fruits of the buddha-nature; yet the buddha-nature is neither cause nor fruit. Now, the principal tenet of this sūtra takes the dharmatā as its principle; therefore, taking the dharmatā as the buddha-nature, it is neither internal nor external, and in accordance with beings' delusion or awakening, one arbitrarily speaks of ascent and descent. The essential meaning of the buddha-nature cannot be ignored; it is extensively explained in a separate chapter and in the "Siṃhanāda Chapter" of the Nirvāṇa Sūtra. The subsequent verse on the clouded eyes analogizes the revelatory cause accompanying defilement, so that vision is not purified; because it is not pure, one does not see the Buddha-Dharma. The Buddha-Dharma is precisely seeing the buddha-nature. Hence the Nirvāṇa Sūtra says: "The buddha-nature is of two kinds: the first is material form, and the second is non-material form. Material form refers to the buddhas and bodhisattvas; non-material form refers to all sentient beings. Material form is called seeing with the eye; non-material form is called seeing through hearing. The buddha-nature is neither internal nor external; although it is neither internal nor external, it is not lost or ruined; therefore it is said that all sentient beings possess the buddha-nature." Second, the one verse analogizes the loss of the aforementioned external grasping. Blindness means completely lacking eyes, like the skin of a drum; thus one completely fails to see the Buddha. Being without defilements or obstacles constitutes clear and pure eyes; grasping marks belongs to consciousness and is not the eye of wisdom, which is why one does not see. Third, the one verse analogizes, within the preceding awakening, removing the cataract of grasping marks, abandoning the appearance of sky-flowers, and terminating views to tally with tathatā, whereupon one sees the Buddha as such. Fourth, the one verse attributing the achievement to its source can be known by analogy with the above.

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大方廣佛華嚴經疏 — Classical Chinese