大方廣佛華嚴經疏 25

English (machine translation) 25

Language: English

25.1

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

25.2

Chapter Twenty-three: Ascending to the Tuṣita Heaven Palace (From the twenty-second fascicle through half of the twenty-fifth fascicle of the sūtra)

From here below is the Fifth Assembly, clarifying the ten dedications of the higher worthy ones. The four approaches are the same as before. First, in the reason for coming: the assembly's coming is precisely to answer the previous question on dedication, dedicating the previous understanding and practice toward true realization, broadly benefiting self and others, making practice comprehensive and all-pervading. The *Bodhisattva-mahāyānapiṭaka-sūtra* states: "That which uses slight roots of goodness to lead to immeasurable fruits is called the mind of dedication, because the mind of dedication constitutes great benefit." Hence it is clarified after practice. Furthermore, since the previous understanding and practice were prominent, now compassion and vows are even more vast. As for the chapter's coming: since the previous assembly has ended and the subsequent exposition is about to be presented, first clarifying the place of exposition expresses the Dharma, hence it comes.

25.4

Second, explaining the name: first, the naming of the assembly also has three meanings, identical to the previous two assemblies. Second, explaining the chapter name: Tuṣita is the place; the Buddha, with the body of the dharmadhātu, responds without arising, hence it is called "ascending." Expounding while dwelling here expresses that the station is supreme and transcendent, which is the proper sequence. Furthermore, above and below are heedless, whereas this heaven knows contentment; expressing that worldly practice is fulfilled, he resides in the heaven of joyful contentment. Furthermore, because there is one in the position of being separated from Buddhahood by only one rebirth, it expresses that the merit and practice of the bodhicitta are fulfilled. Furthermore, one accumulates merits and gathers achievements, yet knows the steps are not yet sufficient; dedicating achievements to confer upon one's children, one then knows there is surplus. The bodhisattva is also like this: laboriously accumulating practices, one does not see surplus; dedicating toward sentient beings, one then knows one's own self-sufficiency. Furthermore, among the six heavens of the desire realm, this one resides in the center, expressing that compassion and wisdom are balanced and equal, residing in the middle. Furthermore, being born in this heaven, one cultivates the three merits, namely giving, morality, and meditation, while the others are not complete, being one-sided and unbalanced; hence he expounds while dwelling here.

25.5

Third, the central purport and objective: the assembly takes the great vows of the ten dedications as the central purport, and attaining the stages as the objective. The chapter takes ascending to heaven to respond to spiritual capacities as the central purport, and expounding the dedications as the objective.

25.6

Fourth, explaining the text. This assembly has three chapters of the sūtra: the first two are the occasion of the assembly, and the latter one is the actual exposition. The reason there is no superior progress is due to two meanings: First, because this assembly marks the end of the three worthy stations, subsuming the previous understanding and practice collectively as the expedient means for proceeding to the stages, dedication in its very essence is itself superior progress; therefore there is none. Throughout this sūtra, there are four patterns: 1. In terms of the juncture of fulfilling practice and entering a station, as in the 'Meritorious Leader Chapter', the fulfillment of faith is entirely the expedient means for entering the abodes. 2. In terms of the juncture of fulfilling vows and entering realization, as in this dedication, the fulfillment of the first asaṃkhyeya is entirely the expedient means for entering the stages. 3. In terms of the juncture of fulfilling effort and entering effortlessness, as at the beginning of the eighth stage, collectively subsuming the previous seven stages as the expedient means, this fulfills the second asaṃkhyeya. 4. In terms of the juncture of consummating the causal station, as at the beginning of the tenth stage, subsuming the previous nine stages as the expedient means for entry, this is subsumed at the point of fulfilling the three asaṃkhyeyas. The others that link adjacent stations within the same rank have separate expedients, hence they are not of a single pattern. Second, just about to enter the stages, one must transcend the marks of progress and pursuit, serving as an expedient means for non-conceptualization. Regarding the first two chapters, the former has the transforming master responding to capacities, and the latter chapter has assistants praising the Buddha.

25.7

Now in the first chapter, it is broadly divided into ten sections: 1. Manifesting simultaneously in the original assembly; 2. Ascending without departing; 3. Seeing the Buddha's adorned place; 4. Welcoming the Buddha and raising offerings; 5. Beholding the Buddha's supreme virtues; 6. Requesting the Buddha to dwell in the palace; 7. The Tathāgata accepting the request; 8. The heavenly king obtaining benefit; 9. Praising in verse by receiving spiritual power; 10. The Tathāgata taking his seat. Now the first. First, speaking of spiritual power: this is the pervasive cause; it is not necessarily the manifestation of the supernatural power of miraculous bases, but merely the power of mental mastery cultivated to completion. From "ten directions" onward, it distinguishes the marks manifested, within which there are also the transforming master and assistants. Compared to the fourth assembly, since it added "and the summit of Mount Sumeru," here it should also say "sitting under the tree, and the summit of Mount Sumeru, and the Yāma Heaven Palace"; that it is absent in the text is an abridgement. Because the second section carries the previous ascending, and since the later is fully adduced, the first four are implicitly reflected, showing that all four earlier assemblies are completely pervasive. That he expounds also applies to what was expounded in the four assemblies.

25.8

Second, from "At that time" onward, clarifies ascending without departing, meaning that the four assemblies in all places of the ten directions are all solemnly intact without dispersing, yet he ascends to this exposition, intending to show that it horizontally pervades the ten directions and vertically encompasses the nine assemblies, because the Buddha's body of the dharmadhātu pervades time and place. The other meanings are fully as in the beginning of the third assembly.

25.9

Third, from "At that time, in Tuṣita" onward, seeing the Buddha's adorned place, within which are two: first, clarifying the meeting of the conditions of resonance and response; second, from "thereupon in" onward, directly revealing the adorned place, within which it divides into two: first clarifying the adorned place in one direction, and later concluding with pervasion of the ten directions. Now the first. Although it initially indicates the seat, the towers, canopies, and so on enumerated below all concurrently adorn the place. The text divides into two: first, generally revealing the essence and virtue; later, from "there are a million" onward, individually clarifying essence and function. Now the first: there are eleven phrases, the first general, the rest particular. In the general, inexhaustible great vows arise according to wish, compassion and wisdom must be concurrent without worldly defilement, called a maṇi treasury. Unfolding practice and widely spreading, hence it speaks of laying out. In particular, there are ten kinds of consummate supreme marks, because this wondrous seat is accomplished by real virtues. The first is the mark of its own essence, because it is formed of jewels; the next six are causal marks: 1. Profound and vast mark, 2. Supreme and wondrous mark, 3. Broad and great mark, 4. Identical essence mark, 5. Complete virtue mark, 6. Solid mark; the last three generally reveal extraordinary nature, which are the virtues and functions of the seat: 1. Dignified and adorned, 2. Free of defilement, 3. Boundless. Second, in individually clarifying essence and function, there are altogether three hundred and two kinds of hundred thousand koṭis, which, expanding the three sections above, become three divisions: first, expanding its own essence; next, from "there are a hundred thousand koṭis of first resolving the mind" onward, expanding the former extraordinary nature; third, from "a hundred thousand koṭis of roots of goodness" onward, expanding the former causal marks. The first mostly clarifies the adornment of the vessel world; the latter two reveal the adornment of the sentient being world; all are the power of the world of the wisdom of correct enlightenment. That all say "hundred thousand koṭis" is because the station increases by the million of the ten practices. In the first, it is divided into ten: the first nine are adornments of form and mark; the last one is adornment of sound. Each and every adorned event is in itself a Dharma gate, which can be understood mentally. The first has ten phrases on the adornment of the seat's essence, within which the first phrase distinguishes the levels of the seat; the remaining nine are the adornments covering the seat; although parasols are held arranged on four sides, they also serve to cover the seat. Second, the ten phrases from "towers" onward, further establish towers within the palace surrounding the seat as adornment, which is also an adornment of the place; within which the first phrase is general, and the nine phrases below individually reveal the adorned towers. Third, the ten phrases from "precious bell curtains" onward distinguish curtain adornments, which also surround the seat, since covering was already distinguished before; if distinguished again, towers are built above the curtains, and curtains cover above the towers, layer upon layer without end. Fourth, the twelve phrases from "wondrous precious flowers" onward distinguish adorning the body of the seat. The bimba curtains should be before the precious flowers, which would be harmonious and fitting for the sequence. Or twelve phrases distinguish curtains, and nine phrases adorn the body of the seat. Bimba is translated here as "shadow form", meaning that within the decorative articles of the curtains, shadows of external forms are manifested. Fifth, the seventeen phrases from "Indra vajra jewel" onward also adorn the four sides of the seat, all showing wondrous jewels as windows, doors, and coverings, and also adorning the body of the seat, so as to adorn its treasury. Because it is a lotus treasury, the presentation in the title differs: abodes and practices do not mention lotus, though in reality there should be. Or the niche of the seat body is named treasury. Sixth, the twelve phrases from "pearl necklaces" onward are the adornment of necklaces hanging all around. The two phrases from "its maṇi body" onward appear textually incomplete, in that below Indra's wondrous colored jewel there is nothing to conclude them, nor do they belong to the category of incense below, so they cannot form a separate section. Seventh, the sixteen phrases from "black sandalwood" onward take incense as adornment. Aruṇa is translated here as reddish-crimson. Eighth, the twenty phrases from "raining a million" onward take rain clouds as adornment. Ninth, the forty-eight phrases from "erecting a million" onward are adornments on the four sides outside the seat. Within this are four: first, twenty phrases of assorted adornments arrayed beside the seat. Regarding "towers extending long", Jingfa says: "In Sanskrit it is *bhaumaka*, translated here as a curtained palanquin. If it were a tower, it should be *vimāna*. Since it is not so, it is a translator's error." This might be so, because towers already appeared in the earlier text. If distinguished again, there is also no great flaw. Precious *svastika* is in full *svastika*, translated here as "possessing joy"; if one sees this mark, one will certainly attain peace and joy. Its shape is like the character 卍, detailed in the *Sound and Meaning*; now the jewel shape resembles this. Second, the nine phrases from "luminous jewels" onward are luminous adornments. Speaking of net-covering: like worldly lamps, they protect nocturnal insects, creating a concealed radiance. Third, the nine phrases from "heavenly precious robes" onward are the adornment of laid-out precious robes. Fourth, the ten phrases from "heavenly bell banners" onward are the adornment of arrayed precious banners. Tenth, from "heavenly conches emitting wondrous sounds" onward distinguishes sound adornments. Within this are two: first, ten phrases of musical sound adornments; later, twenty phrases from "delightful sounds" onward are Dharma-sound adornments. In the former, *mudra* is translated here as "front drum", meaning that when heavenly music first plays, this drum is struck first. In the Dharma-sound adornments later, the first eleven phrases praise the Three Jewels; the nine phrases from "compliant sounds" onward expound the Dharma to benefit beings.

25.10

Part two of the major section, which expands upon the prior exceptional characteristics: The preceding text stated briefly that those who saw it were never satiated, which also briefly illuminated the aspect of benefit. Now it is extensively revealed, which is the functional virtue of the seat. Reverence and making offerings furthermore manifest it as adornment. The text divides into two: first, illuminating the attainment of benefits; second, presenting the offerings. In the former, there are thirty-nine phrases, meticulously divided into four: first, ten discuss benefits in terms of spiritual station; second, twelve phrases beginning with "attaining sovereignty" variously discuss the attainment of benefits; third, ten phrases beginning with "attaining generosity (dāna)" discuss benefits in terms of practice; fourth, seven phrases beginning with "entering all Buddha-kṣetras" discuss benefits in terms of great function. The latter three all pertain across the various stations; or one may say the second passage illuminates pariṇāmanā, the third passage illuminates the ten practices, and the fourth passage illuminates the ten stages. Or they may pertain solely to the ten abodes; generic and specific are mutually unobstructed. Second, the passage from "all the devas reverently" downward illuminates offerings; the text is divided into five: First, seventeen phrases variously illuminate the beings of the eight classes, humans, devas, and bodhisattvas performing reverence through the three karmas, wherein what they do is in each case appropriate to their respective kinds. Second, twenty-six phrases from "the devīs single-mindedly" onward solely illuminate the various devas paying homage through the three karmas. The first three phrases pertain to the devas of the desire realm up to the Ultimate of Form (Akaniṣṭha); where it then states "various devas," this either includes the formless realm, or summarizes all the above classes. The devas of good reflection also apply across the various classes. Third, twelve phrases from "bodhisattva-devas" downward illuminate the material offerings of the bodhisattvas. Fourth, four phrases from "the devaputras emerging from their heavenly palaces" downward concern the bodily offerings of the devas. Fifth, ten phrases from "contemplating bodhisattvas" downward concern bodhisattvas cultivating the Dharma-offering, and also illuminate their attainment of benefits. As for why bodhisattvas are mostly explained as attaining benefits while devas are only spoken of as making offerings: the devas' offerings are the causes of benefits, and devas who attain benefits are themselves bodhisattvas. Third, from "millions of kuśala-mūlas" downward expands upon the prior profundity of causes; the ten phrases can be understood. Why this assembly has especially abundant adornments: first, because this heaven mostly takes bodhisattvas destined to one birth as king; second, because the stations of the worthy have reached the culmination and great compassion universally encompasses [all]. Therefore, the ten abodes lack the adornment of bodhisattvas, representing ordinary beings entering the stations; Yāma does have them, because they have already entered the stations, yet they are not yet extensive. And these supreme marks are all the adornments of the differentiated, sovereign actual virtues of the dharmadhātu manifested by the Tathāgata's Sāgara-mudrā [samādhi], wherein persons and phenomena are unobstructed, and the dependent and proper retributions are intermingled. Second, from "worlds like this" downward concludes by universalizing this across the ten directions; this can be understood. Fourth, from "at that time" downward is welcoming the Buddha and presenting offerings. In this there are two: first, being about to welcome and presenting offerings; second, from "at that time, through the Tathāgata's awe-inspiring spiritual power" downward is seeing the Buddha and presenting offerings. In the former there are two: first, welcoming; second, from "with pure" downward is presenting offerings. In this, the devas first present offerings. That they all emerge from their bodies not only manifests the merit-power of the devas, but also expresses that their bodies are the vessels of offering, offerings arising from their own minds. Afterward, from "Tuṣita Palace" downward is the bodhisattvas presenting offerings; this can be understood. In the second part, seeing the Buddha and presenting offerings, there are two: first the devas, and second, from "hundreds of thousands of nayutas of those who previously dwelt" downward, illuminates the bodhisattvas. In the former there are three: first, illuminating seeing the Buddha by relying on power—first, manifesting the Buddha's spiritual power; second, the power of past roots of goodness; third, the power of Dharma-gates; second, from "together giving rise to" downward is rejoicing in the encounter and welcoming; third, from "each with" downward directly illuminates presenting offerings. In this there are three: first, ten phrases on holding offerings of robes to scatter over the Buddha, representing cultivating quiescence to tend toward the fruit; second, ten phrases from "hundreds of thousands" downward illuminate generating the mind to rain down offerings adorning the sky, revealing that the myriads of practices cultivated correspond to the emptiness of the dharmatā, the non-obstruction of emptiness and existence being the meaning of adorning the sky; third, nine phrases from "hundreds of thousands of nayutas of asaṃkhyeyas of devaputras" downward variously present offerings, expressing the varied cultivation of the myriads of practices. Being tractable, quiescent, and without negligence should be divided into two, yielding ten phrases. In the second part, bodhisattvas presenting offerings, there are two: first, illuminating offerings of dependent retribution accomplished through practice; second, from "those bodhisattvas" downward, the offerings of proper retribution emerging from their bodies. In the former there are twenty-seven phrases, the text divided into three: first, ten phrases where multiple causes accomplish multiple fruit offerings; next, eight phrases where one cause accomplishes one fruit offering; last, nine phrases where one cause accomplishes multiple fruit offerings. There should be four propositions; because multiple causes accomplishing one fruit is subsumed in the first section, since multiple causes can each accomplish it. Moreover, the first section is that in all there is one and in all there is all; the next section is that in one there is one; the last section is that in one there is all. Now, the first ten phrases simultaneously present multiple causes, which subsequently universally accomplish the various offerings. That they surpass the devas is because they are supreme and numerous. The rest can be understood. In the second, one cause to one fruit, cause and fruit correspond in each case. First, a canopy blocks dust, as perfection (pāramitā) can eliminate defilement. Second, a curtain provides shelter, as compassion serves as the Buddha's realm; flowers open and unfold, like awakening and comprehension being pure. Third, Dharma-forbearance is harmonious and joyful, used to adorn the dharmakāya. Fourth, preaching the net of teachings sounds the wondrous voice of the vajra; contemplating the net of teachings allows one to perceive the noumenon without obstruction from the text. Fifth, the aroma of incense is smelled but cannot be seen, seen but cannot be grasped, just as illusory phenomena are seen but cannot be seized, seized but cannot be obtained—knowing illusion lacks solidity to accomplish solid Dharma. Sixth, universally pervading the emptiness of phenomena is the sphere on which the Buddha's wisdom-body relies, which is the meaning of the seat. Seventh, destroying the banner of indolence and pride to erect the banner of the Dharma's victory. Eighth, all phenomena are like a dream, which is the dwelling place of the Buddha. Third, from "non-attachment" downward is the offering of one cause to multiple fruits. Non-attachment and non-arising are just one meaning: non-arising pertains to noumenon, non-attachment pertains to wisdom; only when these two accord do they form a single cause. The nine phrases in the text can be understood. In the second part, offerings of proper retribution emerging from the body, the text has ten phrases: the first two illuminate the measure of virtue of the manifested bodies, meaning that each measure pervades the dharmadhātu, their virtues equaling the Buddha's; next, three phrases from "because of having from" downward illuminate the causes of supreme eloquence; next, four phrases from "fully endowed" downward reveal the basis of supreme eloquence; last, one phrase from "with unutterable" downward directly presents praises of eloquence, all flowing from the treasury of dhāraṇī and eloquence; emotion stirred within expresses itself in words, yet words are still insufficient to express the utmost reverence. Fifth, from "at that time, all" downward, beholding the Buddha's supreme virtues, divides into two: first, illuminating beholding the supreme virtues of the Buddha's body-clouds; second, from "at that time, the Tathāgata's great compassion" downward, illuminating the intention behind manifesting the supreme virtues. In the former there are two: first, beholding the Buddha's supreme virtues; second, from "at that time, the great assembly all saw" downward, seeing the Buddha's light and function. The former is what is seen through the ten eyes; the latter is in terms of what is seen through the divine eye. This is the first. However, this sūtra text successively and fully reveals the Tathāgata's twenty-one supreme virtues; because the wording is vast and profuse, ancient commentators were uniformly bewildered. Although the "Chapter on Leaving the World" fully possesses twenty-one phrases, the meaning in this text is both broad and extensive, so we cite various treatises as convenient. The text is divided into three: first, generally contemplating the Tathāgata; next, specifically contemplating the marks of virtue; third, concluding with the contemplation and understanding. Now, the first briefly raises three virtues to manifest the single hero: first, Tathāgata; second, "Worthy" (ying), which is the Arhat (worthy of offerings); third, Samyaksambuddha (Rightly and Fully Awakened One), which is the One of Right and Universal Knowledge. This single character "Worthy" (ying) also applies below, as in awakening in accordance with what is fitting. This is the general phrase. In the "Chapter on Leaving the World" it is called "wondrous awakening fully perfected"; the Buddhabhūmi and Mahāyānasaṃgraha both call it "the most pure awakening." Śīlaprabha explains: "It means the Bhagavat is rightly and fully awakened to all conditioned and unconditioned spheres of awakening." This explains the correct meaning, differentiating it from wrong awakening. Furthermore, being rightly awakened purely, wondrously, and completely to all spheres of awakening explains the meaning of "most pure," and also explains awakening's perfection, differentiating it from bodhisattvas. Furthermore, it is being rightly awakened to all things as they are (yathāvad-bhāvikatā) and in their full extent (yāvad-bhāvikatā). This explanation accords with the character "Equal" (deng / samyak) here, meaning awakening equally by illuminating the two truths together. It is also the meaning of "universal," hence called Right and Universal Knowledge. That sūtra lacks the words "rightly and equally," and this sūtra lacks "most pure." The preceding "Wondrous Adornments Chapter" has the word "most," hence stating "regarding all phenomena, achieving the most supreme sambodhi." Below, in "Leaving the World," there is again "wondrous awakening"; "wondrous" means subtle and wondrous, free from marks of awakening. Awakening (wu), awakening (jue), and knowing (zhi) are different names with the same meaning. Wondrous, right, universal, and most are distinct in both name and meaning, because of what they differentiate. If Vasubandhu and Asvabhāva do not explain the general phrase, but only establish this single awakening through the specific virtues below, then "pure awakening" is pervasive in phrase after phrase. Second, from "his body" downward specifically contemplates the marks of virtue. The twenty-one virtues are divided into twenty passages, because the last two are combined. However, in the Mahāyānasaṃgraha the twenty-one virtues generally have three divisions: first, listing the twenty-one phrases of the sūtra; second, Bodhisattva Asaṅga establishing the names of the virtues as an explanation; third, Asvabhāva and others merely explaining the treatise's names to accord with the sūtra's intent; now we correlate them phrase by phrase. The explanations in the Buddhabhūmivyākhyāna partly agree with the Mahāyānasaṃgraha and partly differ from it; where they differ, we cite them.

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Now, the first: illuminating non-dual active manifestation is the sūtra, which is the virtue of observing the Tathāgata's exclusively unobstructed turning. This name was established by Asaṅga; others all follow this model. Asvabhāva gives two explanations: The first says it means the Buddha's exclusively unobstructed wisdom is free from attachment and doubt regarding the differentiations among all categories of things; it is not like the śrāvakas and others who have the two kinds: obstructed in some places and unobstructed in other places. This is in terms of the perfection of the virtue of wisdom being free from the cognitive obscurations; "not like the śrāvakas who are obstructed in some places" means that with respect to the boundless differentiations of the Buddhadharmas in extremely distant times and places, there is the operation of non-knowledge. The second explanation says: Or active manifestation in two places. Here, there are no such two kinds of active manifestations as spoken of; this explanation of the two places is also the previous obstructed and unobstructed, but the previous explanation takes the affirmative view as the operation of a single wisdom, while this explanation takes the negative view so that those two do not exist, directly identical to the text below where the two courses are forever cut off. Vasubandhu agrees with the latter explanation. Śīlaprabha says: "Ordinary beings and [followers of] the two vehicles actively manifest the two obscurations, whereas the Bhagavat does not have them. Ordinary beings actively manifest saṃsāra, giving rise to all defilements; the two vehicles actively manifest nirvāṇa, abandoning matters of benefit and joy. The Bhagavat does not have those two active manifestations, hence it is called non-dual active manifestation." Asvabhāva introduces it by saying: "How is this most supreme awakening attained? Therefore next it speaks of this: śrāvakas and others have two active manifestations regarding the known sphere, namely correct wisdom and non-defiled ignorance. The Buddha is free from these." The text divides into two: first, extensively revealing benefit and joy, illuminating freedom from what is known, thus differing from the two vehicles; second, from "dwelling in" downward concludes regarding what is dwelt in, showing freedom from afflictions, thus differing from ordinary beings. In the former there are three: first, illuminating responding extensively and according with capacities to bring joy; second, from "universally" downward illuminates his universal response, samādhi and prajñā adorning to generate the roots of goodness in beings; third, from "manifesting" downward shows that the function of the response is profound, and though transcending language, leaves no subtlety unassisted. Second, concluding regarding what is dwelt in: the first phrase illuminates wisdom dwelling in the dharmakāya, the dwelling subject and the dwelt-in object both being vast. The phrase below means the mind is free from afflictions, roots of goodness are pure, and the physical marks surpass comparison; possessing the above two meanings, it is called pure awakening. Others all follow this model.

25.12

Second, from "wisdom" onwards explains approaching the signless Dharma, which is contemplating the Tathāgata's virtue of being most purely able to enter the tathatā that lacks the two signs of existence and non-existence. Asvabhāva says: "It is explained next in order to clarify the virtue of eradication. Because [the Buddha] does not abide in the marks of saṃsāra or nirvāṇa, this is non-abiding nirvāṇa. The signless Dharma is none other than pure tathatā. 'Approaching' means entering into: because this tathatā takes the non-nature of all phenomena as its sign, it is not having signs; its essence is none other than the consummate nature, and because its own characteristic exists, it is not non-existent. These two are not separated from one another; hence it is called 'lacking the two signs'. It is supreme among all phenomena, hence called 'most supreme'. Far removed from adventitious defilements, it is called 'pure'. Since one is able to enter it oneself and also cause others to enter it, it is 'most pure'. Entering oneself, one does not abide in saṃsāra; causing others to enter, one does not abide in nirvāṇa." In the text, it first explains entering oneself, and afterwards explains causing others to enter. Here in the first, it first explains not abiding in saṃsāra: wisdom accords with the realm of tathatā, and neither can be exhausted. Incomparable samādhi causes wisdom to arise, and also causes tathatā to emerge from the two obstacles. Second, from "his body" onwards explains not abiding in nirvāṇa: great compassion of identical essence universally abides in the bodies of beings, because the nature of the mind's tathatā pervades each and every being. Second, from "causing immeasurable" onwards differentiates causing others to enter: first, great compassion subtly perfuses them; second, great wisdom teaches them, causing them to see the Tathāgata-nature within their own bodies and accomplish all-knowledge. Not severing the spiritual gotra is the meaning of 'entering'; this function being eternally tranquil is called nirvāṇa.

25.13

Third, from "abiding in the ultimate of all Buddhas" onwards explains abiding in the Buddha's dwelling, which is contemplating the Tathāgata's virtue of unprompted Buddha-activities and unceasing exertion. In order to attain the above-mentioned non-abiding nirvāṇa, it is explained next. In the text, it first explains the dwelling place, and afterwards reveals the benefit of abiding. In the first, speaking of "abiding in the Buddha's dwelling": the noble, heavenly, and Brahmā dwellings are all dwellings of the Buddha, yet he well and universally abides in emptiness and great compassion; great compassion's nature of emptiness is none other than the Buddha's home, and hence he is able not to abide in saṃsāra or nirvāṇa, which is the ultimate dwelling. This is the virtue of grace. Therefore, Śīlabhadra also calls it 'contemplation', meaning that the virtue of taming and converting constantly abides in great compassion, surveying the world during the six periods of the day and night. Afterwards, from "causing incalculable" onwards reveals the benefit of abiding in this home. First, it explains that by abiding in great compassion, he is able to benefit beings without exception; this is the meaning of 'unceasing'. By abiding in the nature of emptiness, he is spontaneously free from effort, and therefore can cause beings to abide in non-discrimination. Surpassing all sentient beings comprehensively reveals his supremacy.

25.14

Fourth, from "attaining all" onwards explains reaching the equality of all Buddhas. Below it says "attaining the equality of Buddhas", which is contemplating the Tathāgata's virtue of non-differentiation in the basis, intention, and activities within the dharmakāya. To address whether the aforementioned Buddha's dwelling is shared or unshared, it is explained next. This is because all Buddhas interpenetrate and abide together in harmony. All Buddhas are without difference in these three matters, unlike śrāvakas who share only the basis. The text is divided into three: first, it explains that the basis is without difference, meaning all-knowledge, because all Buddhas rely on the pure wisdom of tathatā. From "emitting great light" onwards reveals the function of wisdom. Second, from "universally causing" onwards explains that the intention is without difference, meaning they share the supreme intention of benefiting and bringing joy [to beings]. The words "universally causing" denote this intention. The indestructible wisdom is the tathāgatagarbha, because the intrinsic essence of Samantabhadra Bodhisattva is all-pervading. Being defiled yet undefiled is called 'indestructible'; returning to the source to illuminate the ultimate is called 'firmly abiding'. Third, from "universally abiding" onwards explains that activities are without difference, for all perform the activities of benefiting others through the enjoyment and transformation [bodies]. Herein, it first explains the pervasiveness of activities; next, from "from..." onwards is the basis of activities, which is the self-enjoyment body. Once attained and never lost is called 'non-retrogression', meaning that having attained the dharmatā, there is non-retrogression of thought. After this, Buddha-wisdom is directly generated; once generated, this wisdom returns to abide in the dharmadhātu. Next, from "clearly understanding" onwards directly reveals the activities: first, observing the faculties; afterwards, from "manifesting ineffable" onwards, the activities of enjoyment and transformation each have many kinds, called "ineffable diverse bodies". From "able to cause" onwards reveals the benefits of these activities: first, being able to benefit others; second, from "according with the original" onwards, fulfilling original vows and also causing the material body to be manifested to beings. These four sections above explain his self-benefit; the following seventeen sections explain his benefit for others.

25.15

Fifth, from "equally regarding sentient beings" onwards explains reaching the unobstructed realm, which is contemplating the Tathāgata's virtue of cultivating the antidotes to all obstacles. Among the virtues of benefiting others, the antidote to obstacles to conversion is explained first, hence it is treated next. This means he is already accustomed to the noble path that serves as the antidote to all afflictive obstacles and cognitive obstacles, which is all-knowledge and mastery of concentration; hence the treatise calls it 'cultivating the antidotes'. Furthermore, he has reached the refuge-ground where all latent propensities are forever abandoned, which the sūtra calls 'reaching the unobstructed realm'. The two texts mutually illuminate each other, for where there is an antidote there must be no obstacles, and the absence of obstacles is due to having the antidote. In the text, "the mind has no attachment" means freedom from afflictive obstacles; "abiding in the unobstructed dwelling" clarifies freedom from cognitive obstacles. Attaining the ten powers of a Buddha is none other than the knowledge of all aspects, which is the antidote to cognitive obstacles. The mind constantly settled in concentration and abiding in all-knowledge is the antidote to afflictive obstacles.

25.16

Sixth, from "skillful in expounding" onwards explains the irreversible Dharma, which is contemplating the Tathāgata's virtue of subjugating all heterodox paths. Because of possessing the aforementioned antidotes, others cannot overturn his activities of benefiting sentient beings, hence it is explained next. This means that both the Dharma of teaching and the Dharma of realization cannot be overturned by others, because there is no other Dharma superior to this. In the text, it first explains the path of teaching; from "able to completely" onwards is the path of realization; from "giving birth to" onwards is the benefit of the two paths.

25.17

Seventh, from "constantly with the sun of the Buddha" onwards explains unimpeded conduct, contemplating the Tathāgata's virtue of being born in the world without being hindered by worldly dharmas, showing that among those transformed by the Tathāgata there is no obstruction of high or low; hence it is explained next. This means that the eight worldly winds cannot constrain or obstruct him. Śīlabhadra calls this the virtue of subjugating Māra, meaning that sensory realms such as form cannot disrupt him. In the text, that the sun of the Buddha's body universally illuminates the dharmadhātu is horizontal unimpededness; that it is constantly manifest and never sets is vertical unimpededness. Not failing to manifest on account of the faithless or those born blind directly reveals that the eight winds do not obstruct him. From "constantly abiding" onwards reveals the cause of unimpededness; having no change demonstrates the mark of unimpededness, just as a maṇi jewel does not change with external objects. Not clinging to 'what is mine' is unobstructed internally; being untainted by worldly dharmas is unobstructed externally, because he abides in transcendence like a lotus. As a verse says: "All Buddhas constantly roam the world, / benefiting and delighting all sentient beings. / The mighty winds of the eight dharmas and erroneous discriminations / cannot sway or constrain them."

25.18

Eighth, from "in all" onwards explains that what he establishes is inconceivable, which is contemplating the Tathāgata's virtue of establishing the true Dharma. Because he can perform acts of benefiting based on the aforementioned skillful means, it is explained next. This means the twelve divisions of the canon are called 'what is established', and because they are profound and vast, they are inconceivable. The text is divided into two: first, discerning profundity and vastness in terms of what is expressed; afterwards, clarifying profundity and vastness in terms of the expressing text. In the first, the first phrase comprehensively reveals it, "erecting" meaning establishing. From "his wisdom" onwards explains surpassing the world in vastness, which is the meaning of a banner. Uprooting and placing on the ground of wisdom is the meaning of erecting. From "all that exists" onwards contrasts merit and wisdom to clarify the meaning of high and vast. Second, from "with great compassion" onwards manifests the body to expound the Dharma, clarifying the establishment in terms of the teaching that expresses.

25.19

Ninth, from "in the past, future, and present" onwards explains roaming in the equal dharmatā of the three times, which is contemplating the Tathāgata's virtue of giving vyākaraṇa. Because the aforementioned activities of benefiting sentient beings through preparatory application are entirely equal across all Buddhas of the three times, it is explained next. This means that within the equality of the three times, he can readily understand events that have occurred or are to occur in the past and future, all just as in the present, and bestow vyākaraṇa accordingly; therefore the sūtra below says, "universally seeing the three times". In the text, it first explains the meaning of the equality of the three times; hence it says the mind is constantly pure, attaining equality for oneself, and causing beings not to cling, making others equal. From "constantly giving" onwards directly explains vyākaraṇa, prophesying for the future so that it accords with the gotra of the past, which is also called equality.

25.20

Tenth, from "constantly roaming the ten directions" onwards explains his body spreading throughout all worlds, which is contemplating the Tathāgata's virtue of manifesting the enjoyment and transformation bodies in all worlds. To show that the aforementioned benefits are all at once and universally pervasive, not performed successively, it is explained next. In the text, it first broadly distinguishes the two bodies: "constantly" relates to vertical exhaustion of time, while "pervasively" relates to horizontal breadth across the dharmadhātu of the ten directions, weaving the text back and forth. Afterwards, from "the minds of all sentient beings" onwards comprehensively reveals the virtue of manifesting marks: because nothing is impure, he does not abide in saṃsāra; because no faculty fails to be reflected, he universally manifests in the world.

25.21

Eleventh, from "with the moon of wisdom" onwards explains wisdom being without doubt or impediment regarding all dharmas, which is contemplating the Tathāgata's virtue of severing doubts. Because he carries out the task of severing doubts in those various places across the ten directions mentioned above, it is explained next. This means he has clear certitude regarding all objects; hence the sūtra below says, "wisdom constantly clearly comprehends all dharmas". In the text, he first severs his own doubts, for unless one is self-resolved, one cannot sever the doubts of others. The moon of wisdom universally shining illuminates all objects generally; clearly reaching non-attainment is clearly understanding the realm of ultimate truth, for unless one realizes the ultimate, one cannot clearly understand the conventional. From "constantly with wisdom" onwards clarifies understanding the realm of the conventional. All dharmas taking the mind as their self-nature applies to both realms: gathering objects into the mind is the conventional paramārtha; the mind's self-nature is tathatā, which is paramārtha. Abiding thus in paramārtha, taking non-attainment as skillful means, he illuminates both the ultimate and conventional, abiding in non-abiding. "The bodhisattva's moon of wisdom-light / takes the dharmadhātu as its disc; / roaming in ultimate emptiness, / there is nowhere in the world it does not appear." It can also pertain to the aforementioned manifestation of the enjoyment body. Second, from "according with all" onwards is the ability to sever others' doubts. First, it explains manifesting the body according to their capacities. From "the Tathāgata" onwards is the object regarding which doubts are severed. Expounding pratītyasamutpāda is the method for severing doubts, because by deeply entering pratītyasamutpāda, doubts and views are extinguished. Knowing that pratītyasamutpāda lacks intrinsic nature, one knows that dharmas are signless; being signless and undifferentiated, it is called the single sign. Since the essence of wisdom is established through noumenon, it serves as its root. Afterwards, from "wishing to cause" onwards directly explains severing doubts. Only when one departs from attachment to signs and reveals bodhi are doubts severed.

25.22

Twelfth, from "in order to rescue" onwards explains accomplishing great awakening in all practices, which is contemplating the Tathāgata's virtue of causing entry into various practices. Because the dispositions of those to be transformed differ, it is explained next; that is, by entering various practices, they all accomplish great awakening. The sūtra below simply says "understanding all practices". In the text, it first deals with causing entry through expounding the Dharma. Demonstrating the Buddha path is to cause them to awaken and enter. Afterwards, from "causing them to" onwards deals with causing entry through manifesting the body. Clinging to conditions and cultivating is progressing in good practices. From "eradicating" onwards is departing from bad practices. Cultivating bodhi practices comprehensively brings up the myriad practices. The mind not being scattered or agitated is the meaning of entering. Since the myriad practices are cultivated together, there is no cause that is not fulfilled, and no fruit that is not accomplished.

25.23

Thirteenth: from "capable of fully observing" onward clarifies that in regard to all dharmas, wisdom is free from doubt and hesitation; that is, it is the contemplation of the Tathāgata's virtue of wondrous wisdom regarding the future arising of dharmas. Because it follows immediately upon [the Tathāgata's] skillfully distinguishing whether the previously mentioned candidates for conversion have capacity or lack capacity, it is clarified next. That is to say, [even if] holy śrāvakas say that this person is entirely devoid of the least bit of kuśala-mūla, the Tathāgata knows that their wholesome dharmas will arise in the future, directly testifying that seeds of minute kuśala-mūla from the past accompany them; therefore the text says, "capable of fully observing." The sūtra below says, "exhausts all doubts." Just as with the one who sought deliverance, who in a distant eon gathered firewood and gave rise to a single wholesome thought, the Buddha instantly knew it; having observed it, he then converted him, and thus did not destroy his pure karmic retribution. From "wisdom" onward explains the reason: because wisdom enters everywhere, there is nothing it does not know. Therefore Śīlabhadra calls it the virtue of being able constantly and properly to instruct in accordance with what is fitting, meaning that in regard to those who harbor doubts about all dharmas, no one is capable of properly instructing them in accordance with what is fitting except the Buddha alone; thus it is called "wisdom being luminous and clear." Hence, the eleventh was the severing of one's own doubts, while this is the severing of the doubts of others.

25.24

Fourteenth: from "forever free from all" onward clarifies that whatever bodies are manifested cannot be conceptualized. The sūtra below simply says, "a body none can fathom." That is, it is the contemplation of the Tathāgata's virtue of manifesting in accordance with their adhimukti (resolute faith). Since it was said above that [the Buddha] "skillfully distinguishes," this section therefore says next, "being devoid of conceptualization with regard to the wrong, right, and mixed practices of those previously mentioned candidates for conversion." In the text, the first two lines clarify the meaning of non-conceptualization. Because the seeds and active manifestations of mundane, false conceptualization are both extinguished, it says "forever free"; and because [the Buddha] is himself without conceptualization, others cannot know him through conceptualization. Śīlabhadra calls it the supreme virtue of being able properly to sustain the undefiled self-nature, meaning that the virtues of the Buddha's body are not generated by defiled conceptualization, and being free from the defilements of affliction, karma, and rebirth, they cannot be conceptualized. As for Asvabhāva's statement that manifesting bodies in accordance with capacities is like a mani jewel, free from conceptualization, this accords with the present text's [statement that] the Buddha is free from conceptualization, but does not accord with that sūtra's statement that [it] cannot [be fathomed]. Next, from "emitting light" onward reveals that all that is manifested is free from conceptualization. Seeing without satiation illustrates that sentient beings cannot conceptualize it, just as when Gopā contemplated the Buddha's pores, from thought-moment to thought-moment she was never satiated, yet could not fathom them. From "with great merit" onward explains the virtue that is capable of manifesting. From "giving rise to" onward clarifies the benefit of what is manifested. From "the sense faculties" onward distinguishes the marks of what is manifested: that is, the sense faculties being perfect and completely sovereign in all spheres of experience. "Performing all Buddha-deeds" generally reveals the intent behind the manifestation. "Disappearing as soon as it is performed" clarifies the time frame of the manifestation: since it follows their adhimukti, when it manifests there is resonance, and when it ceases, the response shifts.

25.25

Fifteenth: from "skillfully able to expound" onward clarifies the wisdom sought equally by all bodhisattvas and others; that is, it is the contemplation of the Tathāgata's virtue of the preparatory application of taming sentient beings, upon which immeasurable [beings] rely. Because it is for the sake of inspiring and sustaining śrāvakas of indeterminate lineage, and bodhisattvas only praise the Mahāyāna, it is clarified next. To say "sought equally" means that there is none who does not seek it. The Buddhabhūmi[-sūtra-śāstra] calls it the wisdom that is correctly sought, meaning that only bodhisattvas can correctly seek it. In the text, it first clarifies that what is sought is precisely sarvajñā (all-knowledge), and this sought wisdom is precisely the basis upon which immeasurable bodhisattvas rely. And the word "path" encompasses both cause and fruition. From "for the sake of" onward establishes the meaning of being the basis: that is, when immeasurable bodhisattvas give rise to preparatory applications to tame all sentient beings, they necessarily take the Buddha's predominant condition as primary, hearing the Dharma first, and obtaining wondrous wisdom as their support. Causing them to give rise to vast aspiration is the preparatory application for taming sentient beings. Upholding and practicing it is the cause of achieving wisdom.

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大方廣佛華嚴經疏 — Classical Chinese