大方廣佛華嚴經疏 31

English (machine translation) 31

Language: English

31.1

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

31.2

Chapter 26: The Ten Stages (entering the thirty-fourth fascicle of the sūtra)

First, regarding the reason for its coming: it is to answer the question on the ten stages [posed in the Hall of] Universal Light. Truly, effort is not spent in vain; in the end it must have a culmination. Previously, understanding guided practice and vows, concluding the causes of the station of the worthy; now wisdom is united with tathatā, establishing the fruits of the station of the noble; hence this assembly comes. The previous was the path of teaching; this is the path of realization. Teaching is the cause for realization; realization is realizing the teaching of the three minds previously. Therefore, the *Mahāyānasaṃgraha-bhāṣya* by Asvabhāva says: "Although this permeation of hearing is tainted, it is of the nature of the seed of the supramundane mind." This is precisely the meaning. Moreover, the coming of the assembly is the coming of the chapter, because within this one assembly there is only one chapter; therefore, in explaining the name and central aim, chapter and assembly are not different. In the Jin translation of the sūtra, this assembly has eleven chapters, so their names and so forth are all distinct.

31.4

Next, explaining the name: the assembly has three names. 1. In terms of the person, it is named the Assembly of Vajragarbha. 2. In terms of the place, it is named the Assembly in the Heaven of Mastery over Transformations by Others (Paranirmitavaśavartin). This means that others transform objects of pleasure for one's own enjoyment, signifying that the stage entered realizes tathatā without mind, yet does not obstruct subsequently attained [wisdom] from giving rise to function; noumenon and phenomena are maintained and dissolved, being neither identical nor separate; acting due to others' enjoyment, it is not one's own concern; self and other acting for each other are both sovereign; and one is about to realize the reality-limit of detachment from desire. Not residing in [the Heaven of] Delight in Transformation (Nirmāṇarati) signifies the absolute severance between ordinary beings and nobles. 3. In terms of dharma, it is named the Assembly of the Ten Stages, which is identical to the chapter title. Why does it receive this name? The *Benye jing* says: "'Stage' (bhūmi) means holding; it holds one million asaṃkhyeyas of merit. It is also called producing and completing all causes and fruits; hence it is called 'stage.'" The basic treatise says: "Producing and holding buddha-wisdom," which is precisely this meaning. Fascicle 9 of the *Vijñaptimātratāsiddhi* says: "Providing an excellent support and maintenance for the practices cultivated so that they are produced"—this speaks only of its cause, lacking the sense of producing the fruit. There is an independently circulated translation entitled the *Shizhu jing* (Daśabhūmika-sūtra), for "abiding" (zhù) is one meaning within "stage" (dì). The *Renwang jing* explains both, saying: "Prajñā entering noumenon is called 'abiding'; abiding and generating merit is called 'stage.'" Further down, the sūtra is also named "Dharma Door of Accumulating All-Knowledge (sarvākārajñatā)," which likewise combines cause and fruit. There is also an alternative translation named the *Jianbei yiqie zhide jing* (Sūtra of Gradually Equipping with All Virtues of Wisdom); because each subsequent [stage] surpasses the preceding, it is called "gradually equipping," which carries the meaning of accumulation. If it is named "ten stages," it receives its name based on the meaning and by metaphor. If it is called "ten abidings," it is designated solely based on the dharma. "Ten" is the complete number of a cycle; tens of tens are inexhaustible, all interpreted with numbers attached. The latter two explanations are both tatpuruṣa compounds: because it is the dharma door *of* all-knowledge, and because it is gradually equipping the virtues *of* all-knowledge. The specific names of the ten appear in their respective sections.

31.5

Third, regarding the central aim (zōngqù): first general, then specific. Generally there are two meanings: 1. Taking the wisdom, severing, and realization of the stages, and the cultivation and practice assigned to the stations, as the central theme (zōng), and taking the revelation of the marks of practice of perfect interpenetration and non-obstruction as the ultimate aim (qù). 2. Taking both of the former as the central theme, and taking the accomplishment of the fruit of buddhahood as the ultimate aim. Next, specifically: differing from the general above, there are briefly ten meanings: 1. In terms of the source, it is solely the ineffable nature of the ocean of fruit, because it is free of the realizer and the realized. Although this extends throughout the entire work, this chapter properly explains it. 2. In terms of that which is realized, it is undefiled tathatā. 3. In terms of wisdom, it refers to fundamental and subsequently attained [wisdom], and also extends to expedient means. 4. In terms of that which is severed, it refers to the abandonment of the seeds and active manifestations of the two obstacles. 5. In terms of that which is cultivated: the first stage cultivates the practice of vows; the second stage, the practice of precepts; the third, the practice of dhyāna; the fourth, the practice of the factors of the path; the fifth, the practice of the four truths; the sixth, the practice of conditioned arising; the seventh, the practice of the factors of bodhi; the eighth, the practice of pure lands; the ninth, the practice of expounding the Dharma; the tenth, the practice of receiving the station. 6. In terms of cultivation fulfilled, there are four practices: the first stage is the practice of faith and resolve; the second, the practice of precepts; the third, the practice of samādhi; from the fourth stage upwards, all are practices of wisdom. Among them, the fourth, fifth, and sixth stages are assigned to the wisdom of the two vehicles; from the seventh stage onwards, it is the wisdom of bodhisattvas. 7. In terms of the practices assigned to the stations, each of the ten stages is assigned to one pāramitā. 8. In terms of the dharmas, there are three virtues: the virtue of realization, the virtue of scripture (āgama), and the path of non-abiding, which are the virtues of the ten stages. 9. In terms of the vehicles assigned to the dharmas: the first, second, and third stages are assigned to the mundane vehicle of humans and devas; the fourth, fifth, sixth, and seventh are assigned to the supramundane three vehicles; the eighth stage and above are supramundane-transcendent, being the dharma of the Ekayāna; thus the various vehicles are taken as the dharmas of these stages. 10. In terms of gathering the essentials, it refers to the six determinations, since the theme analyzes this. Among these ten, the second, third, fourth, eighth, and tenth extend to both perfect interpenetration and serial arrangement. The first negates both; the rest are all serial arrangements, mostly based on assigned dharmas to reveal the shallow and deep. If one uses perfect interpenetration to interpenetrate that serial arrangement, then nothing is not perfectly interpenetrated; thus, following the general through the specific, all are the central theme of the ten stages. If it is the specific within the specific, then each stage has its distinct central theme. Discussing its specific aim, it does not differ from the general aim. Discussing its essence, it mostly does not go beyond the former; to complete the ten, there are slight additions and subtractions. 1. The essence free of words. 2. The essence of that which is realized; the Liang *Mahāyānasaṃgraha* says: "Emancipated tathatā is the essence of the stages." 3. The essence of that which can realize; Asvabhāva's treatise says: "Because the wisdom of the selflessness of dharmas divides the stages and stations"; this treatise also calls them "stages of wisdom." That which is severed is in terms of abandonment, hence it is not the essence of the stages; if taken as that which is revealed by abandoning affliction, it is again tathatā. 4. Combining that which can realize and that which is realized as the essence of the stages, because neither stands alone; the Liang *Mahāyānasaṃgraha* says: "Tathatā and the wisdom of tathatā exist alone." 5. Gathering the fifth, sixth, seventh, and ninth as the essence conforming to marks, because all these are for accomplishing the dharmas of the stages. 6. Taking the samādhi of radiance, which is the essence of realization and entry, because it is properly corresponding; the treatise says: "Samādhi is the essence of dharma." 7. In terms of the essence of virtues, it is teaching and realization, taking non-abiding in the three paths as the essence. 8. The essence following the essentials, namely the six determinations. 9. The comprehensively embracing essence; the *Cheng weishi lun* says: "Comprehensively embracing all conditioned and unconditioned merits as its intrinsic nature." 10. The essence of cause alone, taking its specific marks as distinct from the ocean of fruit. Gathering these ten essences, they do not go beyond three essences: 1. The comprehensively inclusive essence; 2. The essence determined in reality, namely wisdom and realization; 3. The essence free of words; their assignments can be understood. The upper two are causes, the lower one is fruit; cause and fruit are neither identical nor separate, and words and thoughts are both extinguished, serving as the essence of the stages.

31.6

Question: Why is it that before the stages the quality of perfect interpenetration is revealed, whereas on the stages gradual deployment is displayed to show shallowness and inferiority? Answer: It is to reveal the Ekayāna. How does it reveal it? In the stations of the Triyāna, there is gradual deployment before the stages and perfect interpenetration on the stages. Now in the stations of the Ekayāna, there are both gradual deployment and perfect interpenetration both before the stages and on the stages. If both were expounded together [in both places], then there would be no difference between the earlier and the later. If there were gradual deployment before the stages and perfect interpenetration on the stages, it would be entirely the same as the Triyāna, where the earlier is shallow and the later is deep, and it would also seem as if gradual deployment and perfect interpenetration were separate, so that in doctrine and practice one would not know the dharmatā and doctrine and practice would be neither identical nor separate. Therefore, merely revealing perfect interpenetration before the stages already surpasses the Triyāna, while on the stages mostly elucidating gradual deployment reveals transcendence. What is this transcendent mark? It means that from beginning to end in the stations of the worthy [bodhisattvas] there is already perfect interpenetration and sovereignty; once the stages are ascended, they are profound, exceedingly profound, where speech cannot reach. If one did not consign [the practice] to the stations, how could their depth be revealed? If they did not encompass the Triyāna, how could their breadth be revealed? Thus, the tracks of a bird in empty space: each track conforms to the sky; the ten qualities of the great ocean: each quality is the ocean itself. Within each and every stage, the merits of all stages are fully subsumed. Within each and every passage of the text, it says: "If, by the power of superior vows, it exceeds this again, it cannot be known by counting." Therefore Vajragarbha waited for five requests before speaking, and Vasubandhu used the six characteristics to make them perfectly interpenetrate. The intention lies right here.

31.7

Furthermore, in this single assembly, the text consists of only one chapter, lacking [separate chapters on] expedients and superior progress, precisely to express this meaning. There are two reasons for lacking [a section on] expedients: first, to express that the realized Dharma is non-dual and free from expedients; second, to generally subsume the three [ranks of] worthies as expedients for entering the stages. Lacking [a section on] advancing toward [the next station] also has two reasons: first, the ten stages are like the Buddha, with nothing further to advance toward; second, because chapters such as the "Ten Samādhis" are themselves this superior progress. If so, why were they spoken in a separate assembly? Because they contain two meanings: first, to unfold this superior progress to accomplish equal enlightenment; second, because the superior progress advancing toward the Buddha is profound and far-reaching. If one were to separately establish expedients and superior progress, one could not encompass the before and after to reveal the perfect interpenetration of the stages. That the ten stages are exceedingly profound indeed lies in this. Prior to the stages is just prior to my stages; how could one say it is deep, or different from on the stages? This explanation is especially wondrous, and scholars should reflect on it.

31.8

Fourth, explaining the text. The one chapter is divided into two: first, an extensive exposition in prose; later, a general summary in gāthās. Although among the verses there are the verses of the tenth stage, because afterwards there are verses of general summary, and earlier there are passages that conclude and universalize [the teaching], they are therefore outlined according to textual convenience, while the intermediate verses are subsumed under their respective stages.

31.9

In the initial prose, there are two parts: first, the correct preaching of the ten stages; later, from "At that time, moreover, by..." onward, the bodhisattvas' verification and confirmation. In the former part, there are also two parts: first, revealing what was spoken in this world; later, from "Just as in this world..." onward, concluding and universalizing that it was spoken equally in the ten directions. In the former part, it may either be taken as a single whole, the dharma gate of the ten stages; or it may be divided into two sections, namely the initial correct preaching, and the subsequent quaking of the earth, etc., to reveal true verification and confirmation; or it may be divided into three sections: preface, main body, and dissemination. However, as the teaching and the realization are different, the three sections also differ. Regarding the three of the teaching: from the beginning up to the Section on Arising is its origin, because it arouses the correct preaching; second, from the Fundamental Section onward is its main body, because it correctly preaches the stages; third, the Section on the Benefits of the Stages serves as the dissemination, because it benefits later generations. Regarding the three of realization: the Preface Section is the preface; the Samādhi Section is the main body, because true realization is revealed through entering this concentration, which is why the commentary says, "Samādhi is the essence of the Dharma"; from the Empowered Section onward is all dissemination, because by speaking of what was personally attained, it causes bodhisattvas of faith and practice to verify and enter the stages. Or it may be divided into four sections: within the correct preaching, first the preaching of Dharma reveals the stages, and the Section of Images uses similes to reveal the stages; the teaching and realization follow the previous [division]. Or it may be divided into five sections, taking the preface as the distant preface, and from "Samādhi" onward as the immediate preface. Or it may be divided into six sections: the Section on the Virtues of Practice, from the beginning to the Section on Arising, is the cause for giving rise to transformation, to generate faith in living beings; second, in the Fundamental Section, briefly speaking to praise superiority gives rise to joyous aspiration in the assembly; third, in the Section on Requesting, displaying that the stages transcend words causes correct understanding to arise; fourth, in the Section on Preaching, extensively explaining the marks of cultivation causes living beings to arouse practice; fifth, the Section of Images, consigning [virtue] to similes to reveal virtues; sixth, the Section on Benefits, explaining that virtue accomplishes true realization, and responsive transformation thus manifests. Or it may be divided into seven sections: from the beginning to the Section on Requesting makes six, and the Section on Preaching universally pervades the ten stages. Question: The commentary states that the first stage subsumes eight sections, the seventh being the Section on Preaching and the eighth being the Section on Weighing Superiority; thus it is clear that the Section on Preaching only speaks of the first stage, so how can it pervade? Answer: If one does not allow it to pervade, why would the first stage alone receive the name of preaching? Therefore, one knows that specifying the general designation means receiving the specific name of the first stage. If one were to consider it strictly fixed because the commentary says it is subsumed under the first stage, then the preceding six sections also should not pervade. Thus one knows that among the eight, the first seven all pervade, and only the last one is restricted. Furthermore, although the Section on Preaching below says that from this point onward it correctly preaches the first stage, since there is a Section on Preaching for the first stage, there are Sections on Preaching for the second stage up to the tenth stage. Or it may be divided into eight sections, opening up the benefits of the stages as distinct from the correct preaching. Or it may be divided into nine sections, looking at the Section of Images against what precedes it, because Dharma and similes are different. Or it may be divided into ten sections, which are the ten stages themselves. Or to the previous nine, the subsequent verses may be added. These ten have an order with three meanings: first, in terms of the marks of transformation, all serve to give rise to the preaching; second, in terms of the intent of transformation, all serve to reveal realization; third, according to the essentials of the doctrine, teaching and realization are expounded together. The first meaning is fully present in the commentary itself as it explains the text; now it will be briefly discussed: first, the origin of giving rise to the preaching, hence there is the Preface Section; second, revealing the realization of the one capable of preaching, hence there is the Samādhi Section; third, showing that the preaching is not false, hence there is the Empowered Section; fourth, concentration is free from speech, hence there is the Section on Arising [from Samādhi]; fifth, upon arising, first briefly stating [the Dharma], hence there is the Fundamental Section; sixth, hearing the names and thirsting for them, hence there is the Section on Requesting; seventh, correctly setting it forth extensively, hence there is the Section on Preaching. The above seven follow the order of the commentary. Eighth, specific explanations being difficult to understand, using similes to elucidate them generally, hence there is the Section of Images. Ninth, the preaching having been completed, revealing superiority to encourage cultivation, hence there is the Section on Benefits. Tenth, prose exposition being difficult to grasp, hence there is the Section of Verses.

31.10

Second, revealing realization: the first section is the origin for revealing realization, and the remaining nine directly reveal the marks of realization. Among them, the first three reveal realization in terms of marks: first, consigning it to entry to reveal realization; second, revealing realization by virtue of empowerment, because obtaining empowerment reveals that realization is not false; third, consigning it to emerging to reveal realization, because without arising and being wordless, quiescence cannot be revealed. The next four reveal realization in terms of speech: namely, the Fundamental Section briefly speaks to reveal realization; the Section on Requesting brushes away marks to reveal quiescence; and the Section on Preaching and the Section of Images consign [virtue] to marks of cultivation to express virtues, differing only in Dharma and similes. The next section reveals realization in terms of benefits, and the last reiterates the virtues of realization.

31.11

Third, expounding both together: the first is the origin, and the remaining nine directly reveal the marks of teaching and realization. Among them, samādhi reveals realization; the latter eight reveal the teaching, because from empowerment onward there is preaching. The order among the eight is the same as explained in the first gate. Or it may be divided into forty-eight sections: namely, the first stage and the tenth stage each subsume eight sections, the second stage has two sections, the third, fourth, and ninth each subsume four sections, the fifth and sixth each have three, the seventh stage has five sections, and the eighth stage has seven sections, thus making forty-eight. Question: Among the eight of the first stage, the first seven pertain to the ten stages, and the latter two of the eight also encompass the ten stages; why does the commentary determine that they belong to the first and tenth? Answer: The textual division in the Daśabhūmika-śāstra has four paradigms: first, the paradigm of the later subsuming the earlier, because the earlier preface, etc., are near the first stage, they are determined as belonging to the first; second, the paradigm of the earlier subsuming the later, because the latter two are near the tenth stage, they are subsumed under the Cloud of Dharma, not meaning that they do not pervade; third, the paradigm of dividing the text according to its particular mark, like the intermediate sections; fourth, the paradigm of revealing that the stages encompass everything, meaning that the ten stages are revealed to be dhāraṇī-dharmas. Although the text in the various stages may be hidden or apparent, the meaning is necessarily fully encompassed, and each and every stage has all forty-eight. Just as the initial six sections belong to the first stage yet are allowed to encompass the other nine, analogously it reveals that the other sections pervade everywhere without exception. Question: In the first [stage] morality is not spoken of, so there are not those two purities. The branches of dhyāna are not spoken of, so there is no giving rise to weariness, etc. How can all the sections pervade each and every stage? Answer: Clear words show that the principle pervades; how could you cite the text as being restricted? Does not the sūtra say: "Within each and every stage, the merits of all stages are fully possessed"? How could one allow that in the first stage one does not uphold morality, and so forth? This has already been briefly differentiated.

31.12

Next is the proper explanation of the text. If [divided] according to the ten stages, it comprises ten sections. In the initial Pramuditā-bhūmi (Joyous Stage), the text has eight divisions: seven are as explained previously, and the eighth is named the Division of Evaluating Superiority. The scope of the text will become clearly evident below. Now, first is the introductory division. When the commentary sūtra circulated independently, it was complete with the six accomplishments; here, being subsumed within the great work, it lacks faith and hearing, possessing only the remaining four, namely: first, time; second, host; third, place; and fourth, assembly. Although there are four matters, the treatise only speaks of the comparative evaluation of time and place to display superiority. Because this Dharma is superior, it was taught at the initial time and in a superior place. The reason it does not speak of the host and assembly as superior is that host and assembly may exist in other sūtras. If inferred by association, since the host is already the ten bodies and the assembly is ineffable, they also obtain the designation of superiority; hence the treatise includes the word "and so forth." Now, first, "At that time": the superiority of time. Being the initial time, it obtains the name of superiority. Hence the treatise says: "Not long after the Bhagavat attained the Way, in the second seven days." Because the commentary sūtra circulated independently, it specifically marks the second seven [days]. The present sūtra is subsumed within the great work and only says "At that time," which is the time of the first assembly when he had just attained sambodhi. Furthermore, relying on the treatise's explanation, if superiority is indicated by the initial, the first seven [days] were the very first—why did he not teach then? The treatise says: "Because he was contemplating the practice of causes and the practice of conditions." The "causes" are the wisdom capable of teaching; the "conditions" are the capacities of those to be transformed. Wishing to apply the wondrous Dharma he had realized to suit the capacities of sentient beings, it is therefore called "contemplating practice upon practice." Thus the Lotus [Sūtra] says: "The wisdom I have attained is subtle, wondrous, and supreme"—this is contemplating causes; and "Sentient beings' faculties are dull," etc.—this is contemplating conditions. The treatise says: "Originally he attained the Way for the benefit of others; why did he contemplate for seven days without teaching? To display his own enjoyment of the great bliss of the Dharma." The intention of this question is: while dwelling in the dharmakāya stage, having seen that capacities were ready to be transformed, he only then responded by becoming a Buddha; what need was there to contemplate further? Now the intended reply is: it was not that he knew only after contemplating; it was simply to experience the bliss of the Dharma himself. "The great bliss of the Dharma" is the tranquil bliss of the wisdom he had realized. The treatise says: "Why display his own Dharma bliss? To cause sentient beings to increase their love and reverence toward the Tathāgata. Furthermore, he relinquishes such wondrous bliss and out of compassion for sentient beings teaches the Dharma for them. Why did he only engage in the practice of causes and conditions? To display the unshared qualities. That is, exhausting wisdom to its ultimate and illuminating capacities without omission—which none except the one Buddha can match—is called the unshared qualities. Moreover, causes and conditions are also the profound principle realized, which only the Buddha fully exhausts." Second, "Bhagavat": the superiority of the host, the meaning of which is as explained before. Third, from "in Paranirmita-[vaśavartin]" downward: the superiority of the place. The treatise says: "Because the palaces and halls in this place are superior." The palace is the palace of Vaśavartin, superior to the five lower heavens. The hall is composed purely of mani jewels, superior because it is adorned with jewels. The Paranirmita palace indicates that the stage-wisdom accomplishes the work of transformation without intentional mind. The mani gem hall also indicates that compassionate shelter is without intentional mind, while giving rise to inexhaustible functions. If being at the summit of the desire realm indicates superiority, the form realm is even more superior; why was it not taught there? The treatise says: "Because here the fruit is elicited." That is, the capacities that elicit it are here. Moreover, the form realm involves the difficulty of the long-lived heavens and cannot elicit the fruit; those able to elicit the superior fruit must be bodies of the desire realm. Hence the Ghanavyūha explains that the bodhisattvas of the ten stages constantly travel here. The Mahāyāna-samapravāda-sūtra says: "In this place there is the pure land of the reward Buddha; hence it was taught here." If one only considers the eliciting capacities, one loses what is symbolized. Fourth, from "with a great [assembly]" downward: the superiority of the assembly. The text is divided into five: first, distinguishing and determining the types of assembly; second, from "dwelling in all" downward, praising their superior virtues; third, from "their names" downward, listing the names according to their virtues; fourth, from "such" downward, concluding with the fathomless number; fifth, from "Vajragarbha" downward, identifying the master of the teaching. Now the first also has three: 1. Distinguishing the great from the small, because they are equally bodhisattvas. 2. From "all those" downward, distinguishing the venerable from the lowly, meaning that from the eighth stage onward, they do not retrogress in thought. The Maitreya-paripṛcchā says: "When one's own station is firm, it is called non-retrogression; when progressive advancement is indestructible, it is called non-turning." If based on the commentary sūtra, it also says: "All obtain unsurpassed bodhi in a single lifetime"; then all are equal enlightenment, and equal enlightenment also shares non-retrogression in thought. Furthermore, the Benevolent King Sūtra states: "In one lifetime one correctly attains the lower forbearance of cessation." It is called non-retrogression because one does not retrogress again into the forbearance of the non-arising of phenomena. Although the explicit text is so, the root and trace are difficult to measure, for many are transformations of the Buddhas. 3. From "all arrived from" downward, distinguishing the new from the old, because they gathered from other directions. In the second part, praising their virtues, there are twenty phrases: the first two briefly explain; the last two summarize; and the middle ones extensively praise. Now, in the first brief explanation, the first phrase shows the fulfillment of practice in one's own station: the wisdom of the non-obstruction of the provisional and real abides in the realm where the real and conventional are mutually merged; realm and wisdom are as one, abiding without abiding. The latter phrase shows the fulfillment of progressive practice: realizing what the Buddhas realize, they are thus the Tathāgata, yet diligently practicing without resting; hence they are named bodhisattvas.

31.13

Second, from "skillful at" downward, extensively praising, there are sixteen phrases, divided into two: the first thirteen phrases extensively treat their own station, and the latter three extensively treat progressive advancement. The former also has two: the first three explain the complete endowment of cultivation of practice: 1. skillful spiritual functions; 2. taming and transforming in accordance with the proper time; 3. practices and vows pervading time and place. The remaining ten phrases show that virtues and functions are fully complete: 4. merit and wisdom increase without exhaustion; 5. wisdom of the provisional and real, though already ultimate; 6. through the path of non-abiding, not abandoning cultivation; 7. internally realizing the penetrations and clarities of meditative absorption and wisdom; 8. externally exercising activities with sovereignty. In the seventh, if conforming to the Dharma characteristics of the Three Vehicles: dhyāna refers to the four dhyānas; samāpatti refers to the four formless absorptions; liberation refers to the eight liberations. Samādhi is translated here as "equipoise," because holding the mind equally tends toward a single object, namely the three samādhis and all absorptions with mind. Samāpatti is translated here as "attainment," because by relinquishing sinking and restlessness one reaches a single object. It is restricted to the stage of concentration, but extends to absorptions without mind, namely the non-conceptual absorption and the absorption of cessation. Spiritual penetrations, clarities, and wisdom collectively denote all virtues induced by concentrations with mind and without mind; now these bodhisattvas are able to enter and induce them skillfully. If explained in terms of the Ekayāna: dhyāna and concentration are the ten dhyāna concentrations; liberations are the inconceivable and other samādhis; attainments each number immeasurable hundreds of thousands; penetrations, clarities, and wisdom each have ten; ten times ten without end are what bodhisattvas in the position of Samantabhadra attain. 9. Internally obtaining sovereign capability; 10. externally being able in a single thought to pervade everywhere requesting the Dharma; 11. protecting the Dharma; 12. making offerings; 13. diligently cultivating the two benefits. The latter three extensively treat progressive advancement, which refers to the vastness of the three karmas; together with the concluding text below, all are clear and understandable.

31.14

Third, in listing the names: the first thirty-eight share the name "Garbha" (Treasury) to signify that in the phenomena of the stages there is the harboring of all virtues and the production of fruits and functions. The last one is named Vimukticandra (Liberation Moon), who is the chief of those requesting the Dharma, dispelling the darkness of the assembly's doubts and bringing them coolness, like the night moon. Furthermore, "Treasury" signifies that fundamental wisdom contains and produces, while "Moon" signifies that subsequently attained wisdom brings coolness to benefit beings. *Sūrya* means moon here. *Kusuma* means pleasing to the mind, which is the name of a flower. The other distinct names may be interpreted according to their meanings.

31.15

Fourth, the concluding count is understandable.

31.16

Fifth, identifying the master of the teaching. The treatise says: "Why did a bodhisattva teach this Dharma gate? To increase the power of all bodhisattvas." That is because someone of their own kind could do so. When bodhisattvas are so numerous, why did only Vajragarbha speak? The treatise answers: "All afflictions are difficult to break, but this Dharma can shatter them; his roots of goodness are firm and solid like a diamond, so it was spoken under no other name." This explains "Vajra," meaning that stage-wisdom has the two meanings of hardness and sharpness, like a diamond. Being able to destroy afflictions is the meaning of sharpness; below, the meaning of "Garbha" is explained. The treatise first asks: "Why is he called Vajragarbha?" The intent of this question is: Is he called Vajragarbha because he contains the diamond in a treasury, or because he takes the diamond as a treasury? The former is a bahuvrīhi compound, the latter a karmadhāraya compound; yet the treatise accords with both lines. According with the latter line, it says: "Garbha means firm, just like the core of a tree." That is, just as the core of a tree is firm and dense, able to generate and grow branches, leaves, flowers, and fruits, so too stage-wisdom can generate causes and fruits; this names the treasury in terms of what can contain. Next, according with the former line, it says: "Furthermore, like being pregnant in the womb, it is therefore firm like a diamond, like a diamond treasury." This means that when a fetus is inside the womb, preserved by wholesome karma, it is firm and indestructible, and able to grow. This names the treasury in terms of what is contained. Both similes have the meaning of generating and growing. The treatise below extensively combines them: "These roots of goodness have the highest power among all other roots of goodness, like a diamond, and are also able to generate practices for the paths of humans and devas, indestructible by any other roots of goodness; therefore he is named Vajragarbha." This single synthesis applies to both similes above. "These roots of goodness" refers to uncontaminated goodness. "All other roots of goodness" refers to the Two Vehicles and prior to the stages. Now uncontaminated goodness among other goods is like being pregnant in the womb. "Its power is highest" synthesizes the meaning of firmness in both similes; "also able to generate" generally synthesizes the meaning of generating and growing in both similes. Having the highest power like a diamond is called firm in its own essence; being indestructible by others is called firm in contrast to others, and so on.

31.17

Second, from "At that time" downward explains the division of samādhi. "At that time": the time when the assembly had already gathered. "Vajragarbha Bodhisattva": identifies the person entering concentration, because he is the head of the assembly. "Relying on the Buddha's spiritual power": explains that upon which entering relies, showing that the concentration is profound and subtle, which only the Buddha fully exhausts; and that he attributes merit where it belongs, free of conceit. "Bodhisattva Great Wisdom Light Samādhi": reveals the name of the concentration entered. "Samādhi" is the general designation; the rest are specific names. Wisdom is the essence, light relates to function, illuminating the two selflessnesses. Realizing suchness is called prajñā; illuminating phenomena is called jñāna. These two are unobstructed, able to destroy the afflictions of view and ignorance; hence it is called "light." "Great" has two meanings: 1. distinguishing from ordinary beings and the Small Vehicle; 2. able to sever great afflictions, realize the great principle, and accomplish the great fruit; to manifest that it is not a concentration of the fruit stage, it says "Bodhisattva." The tranquility that is identical with illumination is called samādhi. Wisdom merging with the principle is called entering. In the commentary sūtra it is named the Mahāyāna Light Samādhi, so light is wisdom; this shares the name with the first concentration of the four concentrations in the ninth fascicle of the Vijñaptimātratā[siddhi]. However, its essence does not exceed three kinds: 1. concentration, 2. wisdom, 3. the realized suchness; because it is endowed with that which realizes and that which is realized, combining tranquility and illumination. The reasons for entering [concentration] broadly comprise six; the treatise mentions only two: first, to symbolize profundity, as the treatise says: "To display that this Dharma is not the realm of discursive thought." Second, by this meaning to display that unless realized, it cannot be taught. The remaining four are as in the 'Ten Abodes Chapter.'

31.18

Third, the section on empowerment from "entered this [samādhi]" onward has six parts: (1) explaining the cause of empowerment; (2) from "immediately" onward, the manifestation of the empowering Buddhas; (3) from "spoke thus" onward, praising his attainment of samādhi; (4) from "O son of good family, this is..." onward, explaining both the causes and conditions of empowerment and of samādhi; (5) from "wishing to cause you..." onward, explaining the purpose of empowerment; and (6) from "O son of good family" onward, separately revealing the marks of empowerment. First is the initial part. "Having entered this samādhi": if he had not entered samādhi, the Buddhas would not empower him. Hence the treatise below states: "The reason why Vajragarbha alone was empowered is that he attained this samādhi; at the assembly of the Ten Abodes, it was said to be 'by the power of samādhi.'" In the second part, the manifestation of the empowering Buddhas, there are five aspects: (1) the time the Buddhas manifested, namely, right when he entered samādhi; (2) from "the ten directions" onward, the distance of their origin; (3) from "each had" onward, the number of empowering Buddhas; (4) sharing the same name of Vajragarbha, revealing that their names are identical to that of the one empowered; and (5) "manifested before him", manifesting their bodies to inspire faith. In aspects (2) and (3) above, the intention is to clarify the great number, surpassing the preceding stations. If so, why does it not speak of "immeasurable worlds", but rather of "worlds [as numerous as] the dust motes of ten billion lands"? The treatise states: "As an expedient means to reveal the multitude of Buddhas." That is to say, although "immeasurable" is vast, the expression is still vague, and people would not regard it as immense. Now, by employing the metaphor of dust motes of lands—where each mote is a land, and each land has a Buddha—it is readily perceived as minute and unfathomable. If so, simply mentioning dust motes of lands would already reveal the multitude; why must it specifically state "ten billion"? There are two reasons: first, to teach the ten stages; second, because this sūtra often speaks of the number ten in this way to reveal inexhaustibility. It is precisely for this reason that it does not say "immeasurable", for "immeasurable" cannot reveal inexhaustibility. Why must this empowerment by many Buddhas be revealed? The treatise states: "To reveal that toward the Dharma and the dharmabhāṇaka, devotion is increased, and also to show that all Buddhas speak identically." Why must they empower with identical names? The treatise has two reasons: first, it says that it is due to the power of their fundamental vows. Why did the Tathāgatas make such vows? To reveal the multitude of Buddhas. This samādhi is the essence of the Dharma; when practicing on the bodhisattva path originally, they were all named Vajragarbha and spoke this Dharma together, and now having realized sambodhi, they are still named Vajragarbha; hence they empower without differing names. The treatise's meaning here is: when the Buddhas attained this samādhi in their causal stage, they were named Vajragarbha, and then made the vow, "When I become a Buddha, I shall also share this name." The purpose of sharing it is to show that the essence of the Dharma attained by the bodhisattva is identical to that of the many Buddhas, clarifying that though the persons are distinct, the path is identical. This is precisely the meaning of the treatise. If taken by principle, it also applies to Rocana's fundamental vow: because when the Buddha attained samādhi and preached the Dharma in the causal stage, it was natural that the empowering and the empowered shared the same name. He also made this vow to reveal that the path is identical; hence the sūtra below states, "It is also due to the power of the fundamental vow of Vairocana Tathāgata." As for the second reason, the treatise states: "Furthermore, when this bodhisattva heard that all the Tathāgatas shared his own name, his courage and joy were augmented." The former pertains to the principle of the Dharma, while the latter pertains to the etiquette of conversion.

31.19

Third, their praising his attainment of samādhi together reveals that there is a cause for empowerment.

31.20

Fourth, within the dual explanation of the causes and conditions of empowerment and samādhi, there are four causes and conditions: (1) empowerment by the companion Buddhas together, (2) the fundamental vow of the host Buddha, (3) the manifestation of majesty by the host Buddha, and (4) the intellectual power of the meditator. The first of these is solely the cause of attaining samādhi, since it was only through the Buddha's prior empowerment that he was able to enter it. Hence the treatise states: "That Buddha first made this vow, and now empowers again directly." The latter three conditions pertain to both causes: because of them he could enter samādhi, and because of them he received empowerment, but they are not the actual marks of empowerment. Hence the treatise states: "Later, the other Buddhas empowered him, hence it says that he was empowered by the power of Rocana Buddha's fundamental vow." The intention of this treatise is: only in the subsequent text are the marks of empowerment by the Buddhas revealed, which is precisely due to the power of the fundamental vow here; thus this is the cause of empowerment. If considered in terms of attaining samādhi through empowerment by the host Buddha, then the vow and so forth here have already revealed the marks of empowerment, yet it was only a concealed empowerment of the mind, which is just the aforementioned relying on the Buddha's spiritual power. Thus there are four causes of samādhi and likewise four causes of empowerment: although lacking the cause of empowerment by the companion Buddhas, there is the single cause of attaining samādhi, and so there are four. For this reason, in the third assembly, the latter three causes begin with the words "furthermore it is...", while the fourth and fifth assemblies both say "it is also..."; hence one cannot take the former single cause as the direct bestowal of empowerment. If empowerment had already been bestowed here, why would the subsequent text be needed to directly reveal the marks of empowerment? The rest is as explained in the third assembly.

31.21

Fifth, explaining the purpose of empowerment; hence the treatise states: "Why is empowerment bestowed?" Yet, looking directly at the sūtra text, it should be divided into two: first, a general explanation; and second, from "namely" onward, a specific clarification. The treatise does not have the two characters for "namely"; therefore, it takes the phrase "entering the stage of wisdom" from the specific and incorporates it into the initial general phrase, so that combining the general and the specific yields only twenty phrases. The first ten are based on the practice of self-benefit, and the latter ten on the practice of benefiting others; though the meanings are mutually inclusive, they are distinguished according to the preponderance, wishing to reveal the distinct marks of the two benefits. Now, relying on the treatise's explanation, within the first ten phrases, the treatise explains them through two approaches: (1) directly explaining the sūtra text, and (2) synthesizing root and branch. The first approach begins by explaining the general phrase. That sūtra says: "Furthermore, to clearly explain to all bodhisattvas the inconceivable Dharma of the Buddhas, causing them to enter the stage of wisdom." Since it incorporated the specific phrase into the general, the divisions and combinations between the sūtra and the treatise differ. What the treatise-sūtra calls "clear" is "radiance" in the present sūtra, differing only in extent. That one says "clearly explain", while this one says "explain the inconceivable"; that text had not reversed the phrasing, which is simply a difference in the dialects of the sūtra and the treatise.

31.22

Having known the similarities and differences between the two sūtra [translations], next we directly explain the text. First, "desiring to make you..." designates the heading and generally reveals the purpose of the empowerment. For the sake of what purpose? It means: "expound to all bodhisattvas," and so forth. Within this there are three meanings: first, "all bodhisattvas" is the capacity addressed; second, "the radiance of the inconceivable Buddha-dharmas" is the Dharma expounded; third, "causing [them] to enter the stage of wisdom" is the benefit of the exposition. What kind of capacity is addressed? The Treatise says: "Herein, 'all bodhisattvas' refers to those dwelling in the stage of practice based on faith." This applies to two classes: First, it refers to those prior to the stages who have not yet realized tathatā, because they give rise to practices relying solely on the mind of faith; in Asaṅga's treatise this name is also likewise used. Second, it applies to those on the stages, as in the stage of preparatory application for the first stage it is named the "stage of practice based on faith"—that is, the preparatory application for each and every stage is named practice based on faith. Because in the Mahāyānasaṃgraha the mental-talk non-conceptual contemplation applies to the four stations, we thereby know that practice based on faith also exists on the stages. Below, when explaining the stage of wisdom entered and the distinct entries, they all apply to the ten stages, so we clearly know that those addressed are not exclusively those prior to the stages. Furthermore, below in the request section, the Treatise says: "Those who have not entered the stages are caused to attain a pure mind; those who have already entered the stages are caused to attain the ten powers." It must apply universally to both. In the second [meaning], what Dharma is expounded to address them? There are two kinds of this: First is the realized Dharma. The Treatise says: "'Inconceivable Buddha-dharmas' refers to the supramundane aids to the path." This clarifies that the essence of the phenomena of the ten stages is uncontaminated (anāsrava), and therefore it is named "supramundane." Because it engenders the Buddha-fruit, it is named the "path." As the practices of the ten stations are distinct in kind, they are named "divisions" (aids). Since they are the Buddha-cause and what is realized by the Buddha, they are called "Buddha-dharmas." The path of thought and speech is cut off, so they are named "inconceivable." Second is expounding that which is capable of realizing. The Treatise says: "'Radiance' means that vision and wisdom attain realization." This means that the subsequent [wisdom] contemplating the distinctions of phenomena is named "vision"; the fundamental [wisdom] contemplating the single mark of noumenon is named "wisdom." When vision penetrates phenomena, it is called "attaining"; when wisdom tallies with noumenon, it is called "realization." Speaking directly of the essence of wisdom, it is therefore called "vision and wisdom"; because wisdom accords with the object, it is called "attaining realization." Though the phenomena of the stages are numerous, they do not exceed these two. Though vision and wisdom are vast, this explanation is precisely appropriate. Therefore, the third [fascicle] of the Saṃdhinirmocana says: "Through immeasurable approaches I have expounded wisdom and vision; now for you I shall briefly expound their marks: If there is wondrous discernment possessing śamatha and vipaśyanā that takes universal phenomena as its object, this is named wisdom. If there is wondrous discernment possessing śamatha and vipaśyanā that takes specific phenomena as its object, this is named vision." This is precisely this meaning. That it said "expound" above means causing one to discriminate the aforementioned realizable and realizing dharmas. In the third [meaning], what is the benefit of expounding this? Causing them to enter the stage of wisdom. The Treatise says: "'Entering' means that through faith and joy, one attains realization." Here, "faith and joy" refers to the capacity addressed; "attains realization" refers to the tallying and union of the above two wisdoms. What dharma do they enter? The so-called stage of wisdom. The Treatise says: "'The stage of wisdom' refers to the wisdom of the ten stages." As expounded in the fundamental section, this is precisely the aforementioned inconceivable Buddha-dharmas. In expounding above that which realizes and that which is realized, the intention is to cause the bodhisattva to use the wisdom capable of realizing to enter the Dharma realized by the Buddha; this is the general intention here. Having explained the mark of entering the stages in the general phrase, next the following nine phrases unfold the branches based on the root, revealing the distinctions of entry. The Treatise says: "In this sūtra, based on the fundamental entry, there are nine kinds of entry. These nine kinds of entry are assigned to four stations: the first four are the station of aspiration; the next one is the station of seeing; the next three are the station of cultivation; the last one is the station of ultimate completion. Because the expedients close to a stage also pertain to that stage, and because the superior advancement following a stage heads toward the ultimate, they are all subsumed under the ten stages." As for the nine entries: First is the entry of subsumption, meaning that within the wisdom derived from hearing, all roots of goodness are subsumed. Second is the entry of pondering meaning, meaning that the wisdom derived from reflection acts as the wisdom-expedient among all aids to the path. "Wisdom-expedient" means skillfully selecting the aids to the path, which are precisely the Buddha-dharmas. Third is the entry into the marks of dharmas, meaning that among those various meanings, there is immeasurable and diverse knowledge. "Those various" refers precisely to all dharmas; "diverse knowledge" means vast knowledge; this is the completion of the dharmas reflected upon. Fourth is the entry of teaching and transformation, meaning that in accordance with the meanings pondered, names are fully equipped, and thus one is able to skillfully expound; this is known as the wisdom derived from cultivation. Cultivation encompasses both benefits; the bodhisattva's benefiting others is precisely completing the Buddha-dharmas for oneself, and is therefore gathered into self-benefit. Fifth is the entry of realization, meaning the non-discriminative wisdom among all dharmas, because one is thoroughly purified during the path of seeing. "Equal" (non-discriminative) means non-conceptual. The non-conceptual wisdom directly realizes tathatā, free from the marks of the dual grasp, and is thus called equal. The dormant tendencies (anuśaya) of discrimination regarding the two selves do not arise, which is called being thoroughly purified. Initially illuminating the noumenon, it receives the name "path of seeing." Sixth is the entry of non-negligence, meaning that during the path of cultivation, one is far removed from all afflictive hindrances, and therefore is unstained by worldly dharmas. Seventh is the stage-by-stage progressive entry, meaning that the supramundane aids to the path and the roots of goodness such as non-greed are purified. This clarifies that in the station of the path of cultivation, one removes hindrances and realizes noumenon, one's wisdom-practice progressively advances, and on stage after stage one doubly severs the two ignorances. This is uncontaminated goodness capable of purifying the knowable; using this uncontaminated [wisdom] to purify the three roots of goodness is called purifying afflictions. The Treatise says: "Furthermore, there are roots of goodness that can serve as causes for the supramundane aids to the path"; this clarifies the purification of the roots of goodness of preparatory application on the various stages. Eighth is the bodhisattva's consummate entry, meaning that in the tenth stage one enters all the secret wisdom of the Tathāgatas; this is precisely the wisdom that enters the ten kinds of secrets of the Tathāgatas in the great consummate section below. The secrets of the Tathāgatas cannot be measured by lower stages, and are named "inconceivable." If one enters that which is entered by them, it is the object of wisdom. If one enters that which is capable of entering by them, then wisdom is itself the object. Attaining is precisely entering; therefore, in praise of Vimalakīrti it is said: "There are none of the secret treasuries of the Buddhas that he does not enter." Ninth is the Buddha's consummate entry, meaning the entry of wisdom into all-knowledge. The "all-knowledge" above explains the entry into all-knowledge. The subsequent character "wisdom" (zhi) is the objective realm of wisdom; "entry" is attaining. The direct explanation above is concluded. From here on, the treatise text harmonizes and unifies root and branches. First, it harmonizes the branches to return to the root, meaning that the above nine kinds of entry are meant to calibrate the progressively superior marks of the distinctions in the wisdom of the stages, not that the fundamental entry has such an orderly arrangement. Afterwards, it clarifies the non-obstruction of root and branches, desiring to show that first arising branches from the root is distinction without distinction; next subsuming branches back to the root is distinction yet no distinction; thus through the six marks they are harmonized and unobstructed. The Treatise says: "In all the ten expounded phrases, there are six kinds of distinctive mark-approaches": this designates and displays their universal applicability, hence it says "all have them." "These verbal explanations should be known to exclude phenomenal affairs": this reveals the intention of establishment, meaning that these six marks are meant to reveal the dharma of the perfect interpenetration of dependent origination; one should not grasp at phenomenal marks such as the aggregates, realms, and bases. As for the six marks, they are: the universal mark, the particular mark, the identical mark, the distinct mark, the integrating mark, and the disintegrating mark. This is the listing. Below, it explains: "The universal is the fundamental entry," because the first single entry subsumes everything without exception. The particular is the remaining nine entries. "The particular relies on the root and fulfills that root": this means that based on the one, nine are opened; without the universal, the particulars are not established, hence it says "relies on." Since only through the particulars is the universal completed, it says "fulfills that." "The identical mark is due to entry": because they are identically named "entry." "The distinct mark is due to the increasing marks": because the nine marks gradually increase and are not mutually similar. "The integrating mark is due to the brief exposition": gathering the nine conditions to integrate into one, briefly expressed to reveal it. "The disintegrating mark is due to the extensive exposition": dividing the one into nine, outside the nine there is no one. These nine causes and conditions each abide in their own mark and do not construct one another. It also says: "Like the formation and disintegration of a world": just as a world is jointly formed by multiple conditions, yet when examining its items and things one by one, which one is the world? This is named disintegration. It is also like beams and so forth jointly forming a single house: the universal is the single house; the particular is the various conditions; the identical is their mutual non-contradiction; the distinct is that the various conditions are each different; the integrating is that the various conditions produce the result; the disintegrating is that each abides in its own dharma. All other sets of ten phrases should be known accordingly by category of meaning, as extensively revealed in a separate chapter. Second, the ten phrases following "further caused to attain" rely on the practice of benefiting others; this is the supplementary ten. In the sūtra there are twelve phrases, but the treatise sūtra merges the seventh and eighth phrases, hence there are only eleven: the first phrase is the universal, and the remaining ten are the particulars. Within the universal: "beginning" means internally giving rise to faith and desire, and externally approaching good spiritual friends to listen [to the teaching]. "End" means mindfully recollecting and maintaining the heard dharmas of the stages; each and every stage is like this, hence it says "the beginning and end of the ten stages." This is in terms of teaching and practice. Furthermore, there is the āgama as the beginning and realization as the end; then all the former are teaching. This meaning of teaching and realization has nine levels in total: First is the contrast between teaching and practice. Spoken sound is teaching, and the virtues of practice are realization, like the two treasuries of syllables and meanings in the request below. Second is the contrast between prior to the stages and upon the stages. As in the praise of the assembly in the request below, taking hearing, reflection, cultivation, and so forth prior to the stages as the purity of teaching, and the virtues of practice on the stages as the purity of realization. Third is the contrast between the provisional and the true. That is, within the stages, the understanding that perceptually illuminates the retribution-born cognitive wisdom derived from hearing, reflection, and cultivation is named āgama; true wisdom issuing speech is realization. Below, the Treatise says: "Hearing, reflection, and cultivation can be expounded; the wisdom of the stages is beyond words." Fourth is the contrast between cultivation and accomplishment. Within all stages, the combined cultivation of the true and provisional is teaching; renouncing the provisional to tally with the true is realization, like the two greats of meaning and exposition clarified below. Fifth is the contrast between marks and reality. Cultivating in the world to attain the marks of that realization is named teaching; tallying with the fundamental true mark is realization, like the radiance dharma-approach of the supreme wondrous Dharma expounded below: radiance is teaching, and the supreme is realization. Sixth is the contrast between essence and virtue. In terms of the practice accomplished through being free from marks, revealing the fundamental dharmatā is realization; accomplishing virtues relying on the root is teaching, like the smelting of gold below: the essence of the gold versus bracelets and the like. Seventh is the contrast between essence and function. The former essence and virtue are both realization; relying on the essence to give rise to the function of teaching and wisdom is teaching: below, the jewel emitting light—the light is an analogy for teaching, and the essence of the jewel is an analogy for realization. Eighth is the contrast between one's own portion and superior advancement. The essence, virtue, and function accomplished in one's own portion are all realization; advancing to receive the Buddha's teaching is teaching: below, praising Vajragarbha's two powers, wondrous wisdom, and eloquence is called the power of realization; firmly recollecting the teaching dharma is the āgama. Ninth is the contrast between according with expression and approaching reality. The essence of true wisdom is realization; distinguishing ten based on words is the āgama, like the tracks in the sky below being an analogy for realization, and the tracks in the place of empty space being an analogy for the āgama of the stages. Below, the Treatise says: "The dwelling place of the body of syllables is subsumed by realized wisdom; it is not that there is no body of names, phrases, and syllables for the wisdom of the stages, and the body of names, phrases, and syllables is precisely the āgama." Now it corresponds to the fourth; within a single sūtra, teaching and realization are spoken of repeatedly, so their principle must be comprehensively harmonized, and one should not weary of verbose text.

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大方廣佛華嚴經疏 — Classical Chinese