大方廣佛華嚴經疏 30

English (machine translation) 30

Language: English

30.1

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

Eighth: The Pariṇāmanā of the Mark of Tathatā. In the prose there are two parts: first, explaining extensively; later, concluding and pointing out. Within the former there are also two: first, clarifying the practice of the station; later, distinguishing the fruit of the station. Within the former there are also three: now first, stating the title. Joining kuśala-mūla with suchness to accomplish the dedication takes its name from that upon which it relies; its meaning applies to both the subject and the object. Thus the Benye jing says: "Constantly illuminating the two truths of existence and non-existence, because all dharmas are of a single unified mark." In the Sanskrit text, it is fully named 'The Pariṇāmanā of the Intrinsic Nature of the Mark of Tathatā'. 'Mark' is the mark of virtue; 'nature' is the essence of reality; because the two are neither identical nor separate, they are mentioned together. Mostly it speaks of the mark of virtue, whereas the Tang text names it singly, taking the seal of the dharmadhātu as its nature. How this differs from the preceding and following is: the seventh clarifies harmonising phenomena toward noumenon, hence called "equality"; this clarifies that phenomena are exhausted and noumenon appears, hence practice is equal to suchness; the ninth clarifies arising function from essence; the tenth clarifies that function is identical to essence, and being identical to essence, functions. The rest is harmonised and explained as in the fourth pariṇāmanā.

30.3

Second, in extensively explaining according to the enquiry, there are three parts: first, clarifying the pariṇāmanā following marks; second, from "O sons of the Buddha, when the bodhisattva-mahāsattva, with these kuśala-mūlas" onward, the pariṇāmanā transcending marks; third, from "O sons of the Buddha, when this bodhisattva-mahāsattva makes such a pariṇāmanā, he attains all" onward, the pariṇāmanā's accomplishment of benefits. In the first part, there are two: first, the pariṇāmanā of accumulating good; later, from "O sons of the Buddha, if the bodhisattva-mahāsattva sees" onward, the pariṇāmanā upon encountering objects. In the former there are also two: first, clarifying the essence of practice that is dedicated; later, from "the bodhisattva at that time, with the eye of wisdom" onward, taking hold of it to make the pariṇāmanā. In the former there are also two: first, accumulating the provisions; later, from "accomplishing immeasurable" onward, concluding the accomplishment of virtues. Now for the first, the text has ten phrases: the first one is general, meaning correct mindfulness being firm and bright. The following nine are specific, the text having three sections: The first three are correct mindfulness of bodhi: 1. being far removed from delusion is the meaning of being clear, while single-mindedly cultivating practice is correct mindfulness; correct mindfulness is samādhi, clarity is prajñā, and the dual functioning of samādhi and prajñā is the source of the path; 2. being unmoved through tallying with noumenon is called the deep mind, conditions being unable to disrupt it accomplishes indestructible karma, which is firmly abiding in one's own portion; 3. seeking the Buddha without regressing is firmly abiding in superior progress. The next four phrases are correct mindfulness of transforming sentient beings: the first phrase is general, courageously seeking universal salvation for the sake of the Great Dharma. The three phrases below are specific: 1. the dual operation of compassion and wisdom is clarity, because prajñā is the root of all virtues; 2. advancing in goodness and abandoning outflows is correct mindfulness; 3. compassion increasing and wisdom being perfected is firmly abiding. The last three are correct mindfulness of the Triratna: 1. mindfulness of the Buddha, 2. protecting the Dharma, 3. faith in the Saṅgha. Above there is correct mindfulness, and in the phrase below there is firmness; they mirror, omit, and encompass each other. Second, concluding the accomplishment of virtues. The text has four phrases: the first three conclude what came before: 1. not stopping at the above ten, hence it says "immeasurable"; 2 and 3 collectively subsume them, not departing from merit, wisdom, and great compassion; the final phrase generates the subsequent pariṇāmanā.

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Second, in taking hold of it to make the pariṇāmanā, there are two parts: first, observing the kuśala-mūla and making the original aspiration for pariṇāmanā; second, from "with all kuśala-mūlas" onward, directly clarifying the pariṇāmanā. In the first, there are three: first, generally stating; next, from "those kuśala-mūlas" onward, distinguishing specifically; third, from "thus" onward, generally concluding. Within that there are two: first, concluding the categories and multiple gates, there being ten phrases, meaning there are many distinctions according to the previously sought conditions and so forth. 1. Wandering universally is not single, hence entering as one: does one use the gate of existence? Does one use the gate of emptiness? And so forth up to immeasurable; therefore the maiden Cishi says: "The Buddhas each used different gates to cause me to enter this gate of universal adornment." 2. Following any one gate, taking what as an object? Whether the Buddha, the Dharma, and so forth. 3. The differing characteristics upon any one object. 4. The phenomena upon which the marks depend, meaning matter, mind, and so forth. 5. Having multiple states upon any single phenomenon. 6. The ten thousand practices such as giving. 7. Names that are expressive. 8. Discriminating and resolving. 9. Generating multiple kinds of knowledge and vision. 10. Whether samādhi or prajñā, cultivating in superior, medium, or inferior degrees. Later, from "among them" onward, concludes the original intention of cultivation. Since the original intention is such, how could one not make a pariṇāmanā?

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Second, directly clarifying the pariṇāmanā is divided into two: first, dedicating toward bodhi; second, from "O sons of the Buddha, as the bodhisattva-mahāsattva does for his own body" onward, dedicating to sentient beings. In the first there are twenty vows, divided into three: the first ten vows are vows to accomplish wisdom and practice, which are the cause and fruit of bodhi. Second, from "obtaining samādhi" onward, four vows to universally benefit sentient beings, which are the cause and fruit of transformative function: 1. the basis of transformation, 2. the time and place of transformation, 3. knowing the medicine and curing, 4. knowing the appropriateness for the sickness. Third, from "obtaining sovereignty" onward, six vows to universally adorn Buddha-kṣetras, which are the cause and fruit of the pure lands: 1. wisdom of supernormal powers adorning and purifying phenomenal lands, 2. wisdom entering noumenon adorning lands of dharmatā, also because non-adornment is adornment, 3. wisdom of the non-obstruction of noumenon and phenomena adorning lands of Indra's net, 4. using the preceding three adornments to transform sentient beings. The above four are the perfection of causes; the latter two are the fulfilment of fruits. Second, dedicating to sentient beings has three textual parts: first, restating what came before to introduce what follows, which is restating the previous three sections in reverse order from the end. Second, from "namely" onward, directly revealing the pariṇāmanā, the text having eight phrases: the first two are vows to be free from the three obstacles, the word "obstacle" having the meaning of encompassing afflictions; the next four accomplish the four wisdoms; the last two conclude the two fruits, meaning bodhi and nirvāṇa. Bodhi is not only the four wisdoms, hence it says "immeasurable." Third, from "O sons of the Buddha" onward, generally concludes what is undertaken.

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Second is the dedication upon encountering objects, largely identical to the formulation of vows in response to objects in the 'Pure Practice' chapter. Within this there are five parts: 1. listing the objects seen; 2. from 'seeing these things' onward, cultivating virtues upon viewing objects, meaning the increase of compassion and wisdom; 3. from 'by means of the Buddha's roots of goodness' onward, generally explaining dedication, which is also the virtue of dedication; 4. from 'the bodhisattva at that time' onward, specifically explaining dedication; 5. from 'sons of the Buddha' onward, dedication bringing about benefits. The first three may be known. In the fourth, the opening clause is a general heading, indicating that specific [vows] will be expounded. Above, in initiating practice, it stated that one makes expedient dedications by means of all roots of goodness, but it was not yet known what the marks of such dedication are; hence it says 'at that time one dedicates in this way.' Next, from 'namely' onward, it specifically reveals this, elaborating the words 'in this way.' That all thirty-one vows say 'causing them to attain what is lovable and delightful' is because, having seen lovable and delightful objects, one gives rise to lovable and delightful goodness, and thus vows to accomplish lovable and delightful virtues. In interpreting these vows, there are two overall meanings: first, horizontally confronting the objects above to generate vows of corresponding outflow; second, vertically correlating them with stages to reveal the comprehensive vows. By 'comprehensive,' it means that upon seeing any single object, one gives rise to many vows, because they encompass cause and effect. As for 'horizontally confronting': the first ten vows correspond to the lands above. 1. If seeing a land, one should vow that sentient beings see the land of dharmatā; 2. the requisites of offering for lands; 3. universally enjoying and applying transformed pure lands; the rest are all matters within lands, which can be understood by meaning. That ten vows are made in response to this single object is to use one to exemplify all—each should have many, but not wishing to multiply words, what follows gradually becomes succinct. Next, the three vows from 'attaining fearlessness' onward correspond to the parks and groves above: the grove of uncontaminated dharmas is because of having no fear, and dhāraṇīs and samādhis serve as park-gardens. The next single vow corresponds to the grasses and trees above: skillfully observing the five vehicles, because of the differential wisdom regarding the three kinds of grass and two kinds of trees. The next three correspond to flowers: dharmas such as spiritual powers blooming like flowers, and expounding amidst the assembly are all the blooming of flowers. The single type of fruit is kept to be clarified later. From 'generating great compassion' onward, one vow corresponds to one object: namely, great compassion perfuming the mind corresponds to the superior incense above; causing the faculties to be gladdened is like those superior garments. Being born into the Tathāgata's household and obtaining a portion of rare jewels, taking taming conduct as the wealth of the noble ones, and taking unobstructed eloquence as ornamental accoutrements. A delightful world is like a village; awakening to and entering multiple gates is equal to those cities; being unobstructed and without foundation is like those hamlets. Being ultimately non-dual is like a kingdom not having two kings. Only by realizing the limit of detachment from desire does one attain mastery; the dharma devoid of conceptual proliferation is freedom from clamor and disturbance. The final three clauses correspond to the previous fruits. Second, as for vertically correlating them with stages, the text is divided into two: the former reveals the perfection of the cause, and the latter three [reveal] the fulfillment of the fruit. In the former, there are three parts: first, the first seven [vows] cause those who have not yet entered the Dharma to enter it, which corresponds to before the stages. 1. Initially generating the mind and seeing the noumenon identically with the Buddha; 2. practicing dharma offerings—these two are the ten faiths. 3. Being born before all Buddhas; 4. the mind of understanding seeing the Dharma—these two are the ten abodes. 5. Practicing as expounded—this is the ten practices. 6. Sharing the view of good spiritual friends; 7. encountering objects without opposition—these two are the ten dedications. Second, the seventeen vows from 'realizing' onward cause those who have already entered the Dharma to enter the stages. The first three pertain to the first stage: 1. realizing the noumenon of suchness; 2. obtaining the light of teaching; 3. perfecting the practice of giving. The next one is the second stage: in practice, one does not worry about accidental transgressions, hence being fearless; gentle words predominate, hence being able to expound the Dharma. The next two are practices of the third stage: cultivating all dhyānas and seeking wide learning. Next there are three vows, corresponding successively to three stages: namely, Blazing Wisdom contemplating the aids to awakening, Difficult to Conquer possessing spiritual powers, and Manifestation possessing profound prajñā. Next, the two vows from 'expedient means' onward are practices of the seventh stage: expedient means being predominant, although one skillfully cultivates emptiness and signlessness, out of loving-kindness and compassion one does not abandon sentient beings, hence called 'equal great compassion.' The next two are practices of the eighth stage: namely, all Buddhas urging one to arouse the great mind of benefiting others, constantly rejoicing because it manifests without interruption, and truly being born into the family because of attaining the patience of non-arising. The next two are practices of the ninth stage: skillfully knowing the dense forests [of minds] and thus being able to tame them, and skillfully expounding the Dharma with the four unobstructed eloquences. The next two are practices of the tenth stage: attaining wisdom that enters kalpas, and entering atom-sized worlds to widely benefit and bring joy, being able to receive the great Dharma rain of the Tathāgatas. Third, there are four vows: those who have already entered the stages accomplish the station of Samantabhadra. 1. In all objects, attaining unobstructed sight, awakening to the source of dharmas as being without root; 2. attaining non-dual abiding, by severing the two obstacles; 3. abiding in the true limit of reality, being equal to the Tathāgatas; 4. attaining the patience of quiescence, being free from conceptual proliferation. In the second part, the three vows clarifying the fulfillment of the fruit are none other than the three virtues; also, the initial vajra-like wisdom serves as the ability to sever, and next, detachment from the two hindrances serves as what is severed—these two constitute the path of uninterruptedness; the latter one is the path of liberation, realizing and accomplishing the appearance [of the Tathāgata], with wisdom pervading the dharmadhātu. By applying the preceding two explanations, the textual meaning has grounds and the sequence is without error; this is the skillful discourse of Vajradhvaja, not the groundless invention of an expositor. In the fifth part, dedication bringing about benefits, it first clarifies the time of attainment; next, from 'attaining wisdom' onward, it specifically displays ten clauses, subsumed into five pairs. 1. Using cause to evoke conditions: because wisdom is inwardly luminous, one is outwardly embraced by friends. 2. Using conditions to evoke cause: outwardly receiving the illumination of wisdom, one inwardly extinguishes foolish darkness; this is the benefit of eliminating obstacles. 3. Due to diligent practice, entering the karmic activity of the three wisdoms; this clarifies the benefit of study. 4. Through the higher learning of realizing wisdom, one's own goodness universally suffuses; this is the benefit of realized entry. 5. Exhausting the source of wholesome blessings, entering the ocean of real wisdom; this is the benefit of perfecting the two adornments, which is the basis for directing toward the limit of reality, because wisdom penetrates it to the utmost.

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Second is the dedication that is detached from marks, which is dedication toward the limit of reality. This is slightly different from the preceding dedications: the previous ones mostly gathered marks back into the nature, with few giving rise to marks based on the nature; this present one mostly reveals the non-obstruction of nature and marks, taking this as the mark of suchness. The introductory phrases above all picked up on the preceding time of following marks; here, it is not necessary to match the preceding to accomplish non-obstruction, so there is no word 'time.' The text is divided into two: first, directly clarifying the dedication; next, from 'for example' onward, extensively analyzing in comparison with suchness. The first part is divided into two: first, practice that conforms to suchness; second, from 'in all buddhadharmas' onward, the benefits of conforming to suchness. In the former part there are also two: first, clarifying in terms of the mind, wherein śamatha and vipaśyanā operate together, clinging neither to existence nor to non-existence; next, from 'although skillfully' onward, specifically clarifying in terms of practice, wherein the provisional and the real are practiced together, not contradicting nature and marks. In the first part there are again two: 1. stilling false graspings, not contradicting essence and function; 2. from 'viewing equally' onward, contemplating and penetrating emptiness and existence, faith and wisdom being mutually complete. In the first part, the first two clauses are the heading. Next, the two clauses from 'his mind' onward explain it: the upper clause is because there is nothing to be grasped; the lower clause is because one is free from the grasper. From 'not abandoning' onward clarifies that it does not contradict: 1. not contradicting the cause; 2. not contradicting the Dharma; 3. not contradicting the fruit. The reason it does not contradict is that one does not cling to non-existence. In the contemplation, it first contemplates true emptiness, and from 'skillfully conforming' onward contemplates its wondrous existence.

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In the second part, practicing both the provisional and the real together, the opening clause establishes the tenet, taking non-obstruction as the tenet; the next clause provides the matching simile, just as illusory marks exist yet their essence is empty; finally, from 'knowing all' onward, it joins [the simile to the principle] and brings forth the rationale. 1. Because dharmas have no self-nature; 2. from 'contemplating all' onward, because contemplation is free from attachment—these two conform to empty suchness; 3. from 'knowing the real as it is' onward, because of knowing the single reality, it conforms to non-empty suchness; 4. from 'knowing all dharmas' onward concludes the accomplishment of non-contradiction; 5. from 'together with all' onward concludes what is done, meaning being able to enter the single path horizontally and enter the single gate vertically.

30.9

In the second part, the benefits of conforming to suchness, there are ten clauses in five pairs, making the four minds even firmer. 1. Above, resting peacefully in the profound Dharma; below, purifying sentient beings: this is the vast mind. 2. The two selves do not arise, and worldly views are thereby severed: this is the non-perverted mind. 3. Free from defilement with respect to objects, diligently practicing world-transcendence; 4. not relying on the world, the correct path alone being firm. These two are the supreme mind, because non-abiding nirvāṇa is supreme. 5. False views are thereby stilled, and one understands that the real essence is identical: this is the constant mind, because one constantly never abandons the compassion of identical essence.

30.10

Second is extensively analyzing the dedication of the marks of suchness in comparison with suchness. In generating this section of the text, it is briefly distinguished through five gates: 1. Explaining the name. 'Zhen' (true) means real and solid, showing it is not illusory. 'Ru' (suchness) means constantly so, indicating it is without alteration. This is the Dharma-character school (Dharmalakṣaṇa). If it is the Dharma-nature school (Dharmatā), it says that being unalterable is 'zhen' (true), and conforming to conditions is called 'ru' (suchness). Because of being unalterable, it has the meaning of being non-identical with conditioned dharmas; because of conforming to conditions, it has the meaning of being non-different from conditioned dharmas. However, the Awakening of Faith says: 'devoid of negation is called true; devoid of affirmation is called suchness,' exclusively relying on apophatic expression (pratiṣedha) to suddenly reveal the true principle.

30.11

2. Clarifying the varieties. Or it is solely of a single flavor without distinctions. Or it is divided into two, namely the suchness of the emptiness of persons and the suchness of the emptiness of dharmas. Furthermore, there are two: established (vyavasthāpya) and unestablished (avyavasthāpya). Furthermore, there are two: empty and non-empty. These are all as commonly explained. Or it is divided into three, distinguished in terms of the three natures, as in the Yogācārabhūmi and so forth. Or it is divided into seven: 1. the suchness of transmigration (pravṛtti-tathatā), which is the real nature of the transmigration of conditioned formations; 2. the suchness of real marks (lakṣaṇa-tathatā), which is the contemplation of dharmas as being without the nature of the two selves; 3. the suchness of consciousness-only (vijñaptimātra-tathatā), which is the nature of consciousness-only; 4. establishment (samudaya-tathatā); 5. wrong practice (mithyā-pratipatti-tathatā); 6. purification (viśuddhi-tathatā); 7. correct practice (samyak-pratipatti-tathatā)—these four are successively the essential natures of the four noble truths, as expounded in the Prakaraṇāryavācā. Or it is divided into ten, which will be clarified under the ten stages. Or there are a hundred gates, ten times ten without end, as analyzed in the present sūtra; then all those listed above are merely one meaning among them; even saying that it pervades all dharmas is merely one meaning as well.

30.12

3. Distinguishing virtues and functions. First, it accomplishes the function of basis and support, serving as the support for all dharmas, because it is capable of upholding them. Second, it accomplishes the object of contemplation, meaning it serves as the object of realization and contemplation for the noble and holy; this too is merely one virtue among the hundred gates. The Awakening of Faith expounds three greatnesses: first is greatness of essence, because true suchness is equal, neither increasing nor decreasing; second is greatness of marks, because it is replete with immeasurable virtues of the nature; third is greatness of function, because it is able to produce all worldly and world-transcending wholesome causes and effects. Yet that text expounds the three greatnesses based on the mind, and true suchness is merely one of them; by using the one to unify the two, both belong to suchness. However, contravening truth is named evil, but upon tallying with suchness it is extinguished; conforming to truth is good, and according with suchness is great. In terms of the meaning of wholesome conformity, suchness is therefore said to be a wholesome cause. Yet although contravention and conformity differ, apart from suchness there is nothing that could be contravened; hence evil also takes suchness as its essence. If reconciled with this sūtra: within the hundred gates, some are essence, some marks, some function, or some combined; in reality, each and every one pervades essence and the rest. Therefore, the hundred gates harmoniously interpenetrate noumenon and phenomena, rendering them layer upon layer without end, just like Indra's net.

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4. The differences according to teachings can be inferred accordingly.

30.14

Fifth, explaining the text. As for these one hundred approaches, the ancient explanations were not uniform. Dharma Master Yiying divided them into ten groups of ten, sequentially matching them to the tathatā of the ten stations: 1. the station of Bhadramukha, 2. the ten abodes, 3. the ten practices, 4. the ten pariṇāmanās, 5. the pure-mind stage, 6. the footstep-practice stage, 7. the definitive stage, 8. the ultimate stage, 9. the equal enlightenment stage, and 10. the Buddha stage. Furthermore, various masters each divided them into ten approaches, which Xianshou disallowed in all cases. Master Huiyuan divided them into three: the first ten match the stages prior to the bhūmis, the next eighty-eight phrases match those on the bhūmis, and the final two phrases are tathatā within the Buddha stage. The reasoning in all these cases is difficult to accept. Why would the Buddha stage lack the virtues of tathatā found earlier? As for the second approach taking true reality as its nature, why could it not be applicable to all stations? If one takes the virtue corresponding to a station to establish the name of tathatā—as with the ten tathatās of the ten stages—the reasoning might be admissible, yet this still does not bring out its specific marks. In truth, the virtues of the one hundred approaches necessarily pervade the one tathatā; how could the virtues capable of conforming to tathatā lack distinct marks? Because distinct marks are hard to discern, following non-differentiation entails no fault either; thus the final line says: 'Ultimately pure, its meaning is identical with the fruit.' Now we tentatively categorize them into ten groups of ten to match the ten tathatās of the ten stages. In the first [group], 'pervading all' and 'having marklessness as its mark', etc., constitute the meaning of the all-pervading tathatā. In the second, 'incommensurable' and 'without peer' constitute the meaning of the supreme tathatā. In the third, 'unobstructed in phenomena' and 'acting as the eye of all phenomena' constitute the meaning of the supreme stream. In the fourth, 'non-attachment and non-abiding', etc., constitute the meaning of non-appropriation. In the fifth, 'ultimately inexhaustible' and 'free from mutation' constitute the meaning of lack of distinction in kind. In the sixth, 'free from conceptual differentiation' and 'the essential nature is unarisen' constitute the meaning of being neither defiled nor pure. In the seventh, 'omnipresent' and 'abiding in existent and non-existent phenomena' constitute the meaning of the non-differentiation of phenomena. In the eighth, 'the essential nature is pure' and 'the essential nature is equal' constitute the meaning of neither increasing nor decreasing. In the ninth, 'pervading all phenomena is the realm of the Buddha' constitutes the meaning of the mastery of wisdom. In the tenth, 'abiding in all stages' and 'accomplishing all Buddhas and bodhisattvas', etc., constitute the meaning of the mastery of action. The remaining meanings therein may be inferred accordingly. They are distinguished and revealed according to the stages, only explaining that the ten tathatās each completely possess all; ten tens make one hundred, wishing to reveal that the virtues of tathatā are limitless and boundless: practiced universally before the bhūmis, pervasive and equal at equal enlightenment, and exhaustively realized by the Tathāgata. However, differences follow distinct meanings, whereas their essence is intrinsically ever interpenetrating; merely tallying with the one tathatā naturally contains all virtues, not through deliberate effort. Conforming to the differentiated tathatā, the pariṇāmanā that can conform is likewise unhindered in interpenetrating and embracing; giving rise to practice in accord with tathatā, its essence is itself tathatā. Yet people believe in the virtues of tathatā but are still confused about pariṇāmanā; therefore, the virtues of tathatā are used to illustrate the virtues of pariṇāmanā. If one takes what is convenient in the text and meaning, one should say: 'Pariṇāmanā of kuśala-mūla whose essence and marks of tathatā pervade all places,' because it is identical with tathatā. It also pervades all without boundaries, etc., and only by pervading all can it be identical with tathatā. Within each of the one hundred approaches there are two phrases: the upper phrase is the virtue of tathatā that is conformed to, and the lower phrase, following 'kuśala-mūla', is the virtue of pariṇāmanā that conforms. Among the initial ten, the first approach reveals that it is present within conditions, and thus is omnipresent. The second clarifies that it is unchanging, and thus says 'true reality'. The third clarifies that following conditions it is unchanging, saying 'constantly preserving its original nature'. The fourth reveals its nature. The fifth reveals its mark. These five are explained solely with respect to tathatā. The next two are explained with respect to wisdom, and thus are the sphere of wisdom. The eighth reveals tathatā as an objective sphere that is not an objective sphere; that is, one must forget the objective sphere to tally with the sphere of tathatā, because the original nature of tathatā is not conventionally established. The ninth is conventionally established tathatā. The tenth is the meaning of the constancy of tathatā. The rest may be inferred; difficult points will be resolved in due course. The twelfth says 'pervading all,' meaning that whether form or mind, great or small, etc., even an infinitesimal particle (paramāṇu) or a single instant (kṣaṇa) are all fully complete, not partially filled. Since tathatā cannot be divided, dividing it would incur many faults; it is precisely through this meaning and the below fortieth [approach] that it is not separate from all phenomena; that all phenomena follow tathatā in pervading a single dust speck; that in the subsequent fruit one attains this approach; and that a single hair accommodates all lands, etc. The fourteenth, 'without peer,' is because the dharmatā does not stand alongside truth. The fifteenth and sixteenth are both indestructible, differing in person and delusion. The seventeenth is quiescent yet constantly illuminating, because wisdom is precisely the function of tathatā. Since the twenty-second takes illumination as its essence, how could it lack an eye of illumination? Furthermore, it is through seeing tathatā that the Dharma eye is formed; the Mahāprajñāpāramitā-sūtra says: 'All Buddhas of the three times take the emptiness of nature as the Buddha eye.' The thirtieth says 'having no root' because it has nothing prior to depend upon, which is precisely the root of non-abiding. The thirty-seventh says 'firmly abiding' because, by having nowhere to abide, it firmly abides in true reality. The forty-first, 'ultimately inexhaustible': although it resides in all phenomena, when phenomena are exhausted its essence remains constant. Furthermore, being right within phenomena, taking it cannot exhaust it, like the space within a mustard seed. The fifty-first, 'nature is constantly awakened,' can internally perfuse and give rise to revulsion and seeking. The fifty-second, 'imperishable,' resides in saṃsāra, defiled yet undefiled. The fifty-third constitutes the meaning of the radiant light of great wisdom shining everywhere throughout the dharmadhātu. The fifty-fourth is the tathatā beyond words. The sixty-first, 'omnipresent': above, 'pervading all' meant boundless; here, in accordance with each and every phenomenon, it is completely within it. The sixty-second, 'in day and night up to the end of the future': a single thought-moment and an eon each contain tathatā, and each depend on tathatā; therefore, thought-moments and eons mutually embrace and mutually enter one another. The seventieth, 'abiding in the existent and the non-existent': in noumenon there is no calculation born of delusion; existence and non-existence are constantly real. The seventy-second: nature-awakening is clarity; freedom from thought is purity. The eighty-ninth, 'not cultivable,' is because there is nothing to be attained; 'not uncultivable' is because it is the realm of the noble ones. The ninety-fifth, 'abandoning all outflows': according to the Sanskrit text, it says anāsrava, translated here as 'without outflows'. Saying 'abandoning' now is because its nature is fundamentally abandoned, just as the essence of mind is free from thought. The ninety-sixth says, 'there is not the slightest phenomenon that can disturb or disrupt it so as to cause any minute part of it to not be awakened': if tathatā pervades insentient things, then there would be a minute part that is not awakened. Moreover, the sūtra says: 'The Buddha-nature excludes tiles and stones,' and the treatise says: 'In the category of the insentient it is called dharmatā; in the category of the sentient it is called Buddha-nature.' Thus we know clearly that the insentient does not have an awakened nature. Therefore, one should explain: if we follow conditions from the perspective of nature, sentient and insentient differ, and their natures are also distinct, as in the Nirvāṇa [Sūtra], etc. If we extinguish conditions to follow nature, then awakening and non-awakening fundamentally transcend the one hundred negations, and speech exhausts the four propositions. If the two natures mutually interpenetrate, then there is nothing that is not awakened. The Awakening of Faith says: 'Because the nature of form is the nature of wisdom, it is called the wisdom body; because the nature of wisdom is the nature of form, it is called the dharmakāya pervading all places.' The treatise says: 'Bodhi and the abandonment of bodhi are both called bodhi. Explaining wisdom and the place of wisdom, both are called prajñā.' This can also corroborate it. Since the two natures are mutually identical, and conditions are further identical with nature, there is no minute part that is not awakened—how much more so since the mind is the universal mark, further interpenetrating and embracing layer upon layer! The ninety-seventh says, 'the past is not the beginning', etc.: the first limit of the past is why it is called 'beginning'; the future is the end, hence called 'yet to come'; the present seems to exist, yet divided between already and not yet, it lacks even a momentary abiding, hence called 'different'. Now it clarifies that although tathatā pervades the three times, its essence transcends the marks of beginning, middle, and end of the three times; hence all are stated as 'not'. Pariṇāmanā is also like this: although newly giving rise to vows for the sake of sentient beings, conforming to that tathatā pervading the three times, it causes them to forever leave behind the marks of saṃsāra of the three times, and only then is it called pure. Yet the Jin translation says: 'the past is not the same, the future is not old, the present is not different.' If we reconcile it with the present text, it is not the same as the beginning of the past; although in the future, it is not fundamentally existent as an old nature. Furthermore, the Jin sūtra mistakenly merged the subsequent approach, 'the three times are free from conceptual differentiation,' into this approach, causing the count of one hundred to lack one, leading to diverse conflicting interpretations, which are too tedious to narrate. As for 'the three times are free from conceptual differentiation': previously, in terms of negative exposition, it is not identical with the three times; here, in terms of positive exposition, it is constantly free from conceptual differentiation. The intended meaning is similar, so the Jin translation simply combined them. Moreover, not being identical with the three times above generally reveals 'not old'; now, being free from conceptual differentiation also clarifies 'not old'. Yet nature and marks mutually interpenetrate, capable of being new and capable of being old; new and old are both transcended.

30.15

Third, the dedication's accomplishing of benefits and the concluding of its name are both clear and understandable.

30.16

The second major section, from 'the bodhisattva abiding here' downward, clarifies the fruit of the station. First, it repeats the cause attained; next, from 'realizing and attaining' downward, it directly shows what is attained. The text has ten phrases: the first is general, the rest are specific. That all say 'immeasurable' is because it is identical with the vastness and inexhaustibility of tathatā. That all say 'attains the Buddha' is because it is identical with what the Buddha has realized and performs Buddha activities.

30.17

The second major section, from 'Son of the Buddha' downward, generally concludes and indicates it.

30.18

Second, the geyas. The twenty-nine verses are divided into four: first, six verses praise conforming to marks, wherein the first two are the essence of the practices dedicated, and the latter four are the practices of dedication; second, sixteen verses praise dedicating free from marks, wherein the first nine praise extensively explaining in contrast to tathatā, and the latter seven praise directly clarifying in terms of phenomena that the bodhisattva abides in these inconceivable things, etc., which should be contemplated well; third, six verses from 'Those sons of the Buddha' downward praise the dedication accomplishing benefits; fourth, one verse concludes the intent of the dedication; all are understandable. (From here below enters the thirty-first fascicle).

30.19

Ninth, the unattached and unbound liberation dedication. In the prose, it also first clarifies the practice of the station, and afterward shows the fruit of the station. In the former part there are also three; now first is stating the name and raising the inquiry. That is, noumenon and wisdom are without dependence, not bound by the delusion of attachment to marks of subject and object; by this it is named liberation—this explains it in terms of the essence of practice. Hence the Benye [jing] says: 'Because all phenomena are non-dual, prajñā is unarisen, the two truths are equal, and the three times are of a single combined mark.' Furthermore, liberation also means mastery in function, like being inconceivable, etc.—this is in terms of the function of practice, because gathering kuśala-mūla is entirely dedicated to the boundless, sovereign virtues and functions of Samantabhadra's three karmas. From what is there no binding attachment? It refers to the ten things such as mind: because one's own self has mental, physical, and vocal karmic fruits, as well as the Buddha activities performed; there are worlds and Buddha-lands, sentient beings, phenomena, wisdom, and so forth. By what is one not bound or attached? It is briefly as stated above. Specifically, there are ten items in five pairs: 1. By abandoning the ordinary, one is not bound to saṃsāra; by transcending the Small Vehicle, one is not attached to the two vehicles. 2. Abandoning apprehension by the six consciousnesses, one is not bound to external objects; abandoning clinging by the seventh [consciousness], one is not attached within. 3. Free from the binding of active manifestations, there is no attachment to seeds. 4. Not grasping at existence is not being bound; not clinging to emptiness is not being attached. 5. Free from the binding of the obstacle of afflictions, there is no attachment to the obstacle to wisdom—in all cases, binding is coarse and attachment is subtle. If considered in terms of a single matter: because of attachment there is binding, the meaning being as in the general section. Alternatively, binding and attachment share a single meaning: this takes its name in terms of the unobstructed great function, pervading both the dedicating subject and the dedicated object. In terms of being liberated from the obstacle of afflictions, being without binding and without attachment is precisely liberation. In terms of function being liberation, it is the liberation of having no binding attachment. With respect to the mind and so forth, it is also a mind free of binding attachment; that is, both the essence and function above lack an [inherent] nature.

30.20

Part two, the detailed explanation, divides into three: first, clarifying the roots of goodness to be dedicated (pariṇāmanā); second, from "Disciples of the Buddha" below, the dedicating practice; third, from "When the bodhisattva-mahāsattva dedicates in this way, just as the [buddhas of the] three periods of time" below, clarifying the benefits realized through dedication. As for the first, it begins by generally indicating veneration, because even a single hair-tip of good is a cause of Buddhahood and there is none that does not flow forth from the Buddha; next, from "namely" below, it shows this specifically; thereafter, from "toward such" below, it generally concludes—all of which can be understood. In the second part, the dedicating practice, there are two sections: first, continuing the previous [cultivation] to advance in practice and prepare to dedicate; second, from "with all [roots of goodness]" below, directly clarifying the vows and practices. As for the first, there are also two parts: first, summarizing what precedes; thereafter, from "ultimately" below, specifically revealing the aspects of cultivation. The text has ten phrases. The first five cultivate what precedes, that is, explaining words such as "veneration": first, venerating through joy; second, assenting through faith and understanding; third, personally complying; fourth, causing others to comply; fifth, generally displaying non-attachment so as to encompass the above four. The latter five are progressive cultivation: first, accumulating superior progress; second, aspiring to Samantabhadra's directional-less virtuous functions; third, ascending into the realm of the Buddha; fourth, the roots of goodness gaining momentum; fifth, knowledge and vision becoming ever clearer. In the second part, directly clarifying vows and practices, there are ten doctrinal gates, and the text divides into two: first, extensively displaying their aspects; second, from "Disciples of the Buddha, when the bodhisattva-mahāsattva dedicates those roots of goodness in this way, namely with a mind unbound" below, generally concluding the many gates. The former divides into two: first, clarifying the dedication toward sentient beings and toward bodhi; thereafter, from "Disciples of the Buddha, the bodhisattva-mahāsattva, with an unattached, unbound, liberated mind, dedicates without conceptual discrimination" below, dedication toward the ultimate limit (bhūta-koṭi). The former clarifies the vast, and the latter reveals the profound. Within the vast dedication there are sixty gates, and within the profound there are twenty gates; combining these with the preceding twenty gates of veneration and progressive cultivation, there are a hundred gates in total, revealing that the unimpeded, profound, and vast [nature] of perfect interpenetration is the great dedication. With respect to the sixty gates of the vast [dedication] that extensively display Samantabhadra's sovereign virtuous functions, they broadly divide into two: the initial four gates show it generally, while the rest clarify it specifically. Now, regarding the first: the first three accomplish the three karmas, because the subsequent gates do not go beyond the three karmas; the last one is vigor, because it generally spurs on all the myriad practices. Therein, the unattached, unbound, liberated mind is the dedicating mind, and accomplishing the physical karma of Samantabhadra is precisely what is dedicated toward. The others are all modeled on this. The aforementioned roots of goodness are precisely what is dedicated; therefore, the words "with all roots of goodness" flow downward through the eighty gates. The reason this single dedication does not vow to attain Buddhahood but vows to become Samantabhadra is that Samantabhadra extends both prior to the stages and after the stages; upon attaining the Way, one does not abandon causal practices, exhausting the realm of sentient beings to benefit and gladden sentient beings; thus one vows to become Samantabhadra, combining both dedications. In the specific explanations below, each and every gate subsumes the sovereign virtuous functions of the dharmadhātu—whether noumenon or practice, wisdom or object, personal practice or transforming sentient beings, essence or function, cause or fruit, person or Dharma—each universally subsuming all dharmas; hence they cannot be subordinated into distinct divisions. They are briefly divided into two: the first twenty-three gates reveal Samantabhadra's own-share culmination, namely the Samantabhadra within the stages; the latter thirty-four gates reveal Samantabhadra's superior-progress culmination, namely the Samantabhadra after the stages. The non-obstruction of the two shares is the virtue of Samantabhadra. The former is the perfection of the cause and fulfillment of the fruit; the latter is attaining the Way without abandoning causal practice; hence both sections contain cause and fruit. In the first section, there are three parts: the first four accomplish Samantabhadra's virtue of dhāraṇī; second, twelve vows accomplish Samantabhadra's sovereign powers and functions; third, seven vows vow to accomplish Samantabhadra's practices. However, the virtues of the various gates mostly relate to the three karmas. Here, the initial dhāraṇī also possesses the three karmas: the first is verbal karma dhāraṇī; the second is physical karma seeing the Buddha; the third is mental karma understanding thoroughly. The last one is the time and place of the function of the three karmas; designating the name pertains to time, while distinguishing the function concerns place—the text mutually reveals them. In the second, powers and functions, there are again two: the first nine vows concern the sovereignty of the mutual subsumption and entrance of the one and the many, whose text includes the time, place, and so forth of transforming through the three karmas, which can be understood; the latter three are vast sovereignty, which can be understood. In the third, accomplishing Samantabhadra's practices, there are two parts: the first four vows vow to accomplish spiritual penetrations; second, three vows vow to accomplish the four unimpeded knowledges: the first generally possesses the four unimpeded knowledges; the next two specifically reveal Dharma and meaning—first Dharma, then meaning—which reveals the fulfillment and culmination of the fruit.

30.21

Second, from "Beginning from this birth" below, clarifies the culmination of superior progress. When it speaks of "cause," it is the cause within the fruit. Within this there are three parts: first, nine gates on the virtue of vast sovereignty in subsuming dharmas; next, fifteen gates on the multi-layered virtues of mutual identity and mutual penetration; thereafter, ten gates clarifying the profound virtue of subtle accommodation. The first part divides into six: the first three vows vow to accomplish wisdom—the former one being real wisdom, and the latter two being expedient wisdom, where the first is the expedient that illumines practice, and the latter one is the expedient that illumines expedients. Second, two vows accomplish the three karmas that are never in vain in benefiting. Third, one vow concerns vast three karmas. "Vast sentient beings" refers to possessing the great mind. Fourth, one vow accomplishes purified three karmas. Fifth, one vow concerns the faculties and three karmas. Specifically there are fourteen faculties, all established with the name "faculty" due to the meaning of superior function, predominance, and radiant manifestation. The first three faculties—sharpness and so forth—refer to the six [faculties] such as the eye, combined with the five faculties of sensation. "Sharpness" means swiftness in apprehending and surveying. "Tractable" means that internally there is no stubbornness. "Sovereign" means not being drawn away by external objects. The remainder refer to the five faculties of faith and so forth: the first is the faculty of faith, because faith is inexhaustible; it also combines the life-faculty. The next is vigor. The next is mindfulness, being solely mindful of the equality of the Buddha. The next is concentration and vigor, because non-retrogression is the definition of concentration. The remaining seven are all wisdom. The "adamantine-realm faculty" combines both concentration and wisdom in meaning, for the adamantine samādhi is concentration, and adamantine correct wisdom is wisdom. "Realm" is nature; because wisdom understands the mind-nature, it is called supreme concentration. It is also the faculty of knowing what is not yet known (anājñātam-ājñāsyāmīndriya), because it is attained without deterioration in the stage of clear observation (abhisamaya). "Adamantine flame" refers to the flame pervading phenomena and noumenon as well as subject and object; it is the faculty of knowing (ājñendriya), having already accomplished wisdom. Thus the "Chapter on Transcending the World" says: "Like the adamantine faculty, because it realizes and knows the nature of all dharmas"—this is this realm-faculty. It also says: "The adamantine radiant flame faculty universally illumines all buddha-realms." The buddha-realm is twofold: first, the observed realm, pervading phenomena and noumenon; second, the delimited realm, meaning that the observing wisdom may also be termed a realm. The next three concern taming and transforming; the latter two are the fulfillment of fruit and purification of defilements, which is the faculty of one who has fully known (ājñātāvīndriya). Sixth, one vow concerns the three karmas of spiritual power; although the text lacks speech, in meaning it also fully possesses it.

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大方廣佛華嚴經疏 — Classical Chinese