大方廣佛華嚴經疏 34

English (machine translation) 34

Language: English

34.1

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

From here below, the third major section of the text, from 'Sons of the Buddha, this bodhisattva, with great compassion [as foremost]' downwards, is the section on stably abiding in the stage. Within this there are three [parts]: first, an overall explanation of stably abiding; second, from 'that is to say' downwards, a specific demonstration of stably abiding; third, from 'Sons of the Buddha, when the bodhisattva has accomplished' downwards, a concluding summary of stably abiding. Now for the first. The text has three clauses: First, 'great compassion as foremost' is the cause of stably abiding; whatever the bodhisattva practices is entirely for sentient beings, and since compassion is the root of practice, it is therefore said to be 'foremost'. Second, 'vast aspiration cannot be crushed or destroyed' is the contemplation of stably abiding. The Treatise states: 'Because afflictions and the Hinayāna cannot destroy this contemplation.' That is, the profound mind attuned to noumenon is 'great', hence afflictions cannot destroy it; compassion converting and embracing beings is 'vast', hence the Hinayāna cannot destroy it. Third, 'further, diligently cultivating all kuśala-mūla and achieving accomplishment' is the practice of stably abiding. In relation to the first clause, this is wisdom guiding compassion; in relation to the second clause, it is practice fulfilling vows. These virtues cultivated are demonstrated by the thirty clauses below. Second, the specific demonstration of stably abiding demonstrates the preceding third item, the diligent cultivation of kuśala-mūla. How does one cultivate diligently? Here there are thirty clauses demonstrating three kinds of accomplishment: 1. accomplishment of faith; 2. accomplishment of cultivation-practice; 3. accomplishment of pariṇāmanā. Faith is the beginning of practice; next, relying on faith, one arouses practice; afterwards, dedicating practice accomplishes virtue, serving as the sequence of cultivation and practice. Now for the first. There are ten clauses on faith: the first is general, the rest are specific. The general clause says that 'faith is predominant': conforming to whatever objects there are—meaning having deep and decisive faith in the realms such as the truths and the [Three] Jewels listed below—is called 'predominant'. Among the specific ones, there are nine: the first six are the initial arising of the mind of faith; the latter three are faith increasing to form aspiration. Among the former, the first two are benefiting oneself, and the latter four are benefiting others. Among those benefiting oneself: 1. 'Predominant in reverent faith': meaning universally having faith in the Triratna, termed 'abundant pure faith'. 2. 'Predominant in pure faith': because of self-realizing truly pure wisdom and understanding. Both of the above two are said to be 'pure', which is the nature of faith. 3. 'Predominant in decisive faith': because of distinguishing so as to cause others to realize pure wisdom, which is the practice of benefiting others. 4. Compassion, 5. Loving-kindness, and 6. Absence of weariness: these three predominant factors are all minds that benefit others; loving-kindness and compassion clarify the greatness of the mind, and absence of weariness clarifies the constancy of the mind. Among the latter three: 7. 'Predominant in faith with modesty and shame' is the substance of the accomplished practice; that is, because one has modesty and shame, one remedies hindrances such as stinginess, does not cling to the worldly realm, and accomplishes perfections such as dāna. 8. 'Predominant in gentle faith' is gaining equal companions, because one does not trouble or disrupt fellow practitioners. 9. 'Predominant in faith revering the Dharma': because one increasingly reveres and trusts the Dharma into which one has entered. Second, within the accomplishment of cultivation-practice below 'day and night', there are nine clauses: the first is general, the rest are specific. The general clause says 'without satiety', which is practice without interruption. Specifically, there are eight collections; the first seven are practices of teaching, and the last one is the practice of realization. Among the former, the first two are skillful means for gathering the Dharma: 1. The collection of drawing close: drawing close to good spiritual friends with the intention of not forgetting phenomena. 2. The collection of delighting in the Dharma: because one's mind rejoices in explaining the meaning of doctrine within questions and answers. The subsequent five clauses are sequential cultivation and practice. Among them, the first three are practices of inner contemplation conforming to noumenon: 1. The collection of extensive learning, which is the wisdom of hearing; 2. The collection of correct contemplation, which is the wisdom of reflection; 3. The collection of non-attachment, which is the wisdom of cultivation, because one has no relying attachment within samādhi. The latter two are practices of leaving attachment in accord with conditions: namely, 6. The collection of non-greed is the practice of contentment, not being greedy for what is already obtained; 7. The collection of non-seeking is the practice of few desires, not seeking what has not yet been obtained; 8. The collection of a mind like a jewel: namely, the practice of realization being completely luminous and constantly present. Moreover, having the power of being difficult to obtain and free from defilement, being adorned, supreme, and having an unaltering mind of realization—it shares these six meanings. The above has finished explaining according to the Treatise. Regarding the sixth and seventh collections, there is yet another rationale: namely, the sixth mind is cultivation of detachment, cultivating an antidotal mind to be free from three faults. Those who teach the Dharma have three faults: 1. Clinging to material gain, because of seeking the four requisites; having few desires and knowing contentment can remedy this. 2. Grasping at fame, because of seeking to surpass others; correct mindfulness, concentration, and wisdom can remedy this. 3. The fault of being subjugated by others, because of affairs of affection and respect; detachment and vigor can remedy this. What can remedy these here is precisely the awareness of great persons. The seventh clause is cultivation through observing faults: the eight kinds of impure things are the so-called requisites of life; seeking nothing at all because of seeing them as impure. Comparing this to the Treatise's explanation, there are differences in breadth and specificity. Third, accomplishment of pariṇāmanā below 'seeking all-knowledge': seeking all-knowledge means pariṇāmanā toward bodhi. There are twelve clauses: the first is general, the rest are specific. The general is the matter sought, named 'home', because the stage of all-knowledge is the place sought. The specific are the causes capable of seeking, consisting of eleven seekings: the first reveals the contemplation capable of seeking, named 'relying on home', because within the aforementioned home one distinctly contemplates being endowed with the ten powers, fearlessnesses, and so forth; the remaining ten are practices capable of seeking; together with the general, there are three seekings in all. Within the practices of seeking, they are again divided into general and specific: the general is called seeking without obstruction, meaning that because one seeks the phenomena of non-attachment across the perfections, one can eliminate hindrances; the nine clauses below are specific, because they specifically remedy various hindrances. The first two remedy two defilements within dāna: 1. 'Detached seeking' remedies flattery and crookedness: seeing a supplicant, one deceitfully displays skillful means while entirely lacking the intention to give. 2. 'Seeking to act according to one's word' remedies not following one's prior words, promising but not giving, or promising much and superior, but giving little and inferior. Furthermore, the former is flattery, while the latter is falsehood. 3. 'Guarding seeking' remedies one defilement of morality: namely, not guarding truthful speech, violating what was originally received, and concealing it after committing an infraction. 4. 'Unsoiled seeking' remedies one defilement of patience: namely, actions that distress others, which soil the family of the Tathāgata that brings benefit. 5. 'Non-abandoning seeking' remedies one defilement of vigor: namely, thinking that the bodhisattva's moral precepts are immeasurable and cannot be fully maintained, that the number of kalpas is exceedingly long and they cannot be constantly maintained, that the moral precepts are subtle and difficult to maintain and practice, and that since they cannot be well maintained, a mind of retrogression arises. Originally not abandoning the bodhisattva precepts, fully able to maintain them because of not abandoning the rules of deportment; being able to maintain what is difficult to maintain, not abandoning the three collections of precepts, and being able to practice what is difficult to practice. In spurring all practices, it is specifically explained in terms of morality because of three reasons: 1. Morality is the foremost of the three trainings; 2. Morality is complete with the three collections; 3. Morality pervades phenomena and noumenon, is difficult to practice, and easy to fail in, so it is used here as an occasion to spur them on. 6. 'Immovable seeking' remedies two defilements of meditation: 1. A distracted mind reaching outward, remedied by [being firm] like a mountain; 2. An inability to subdue memory-conceptions and discrimination, remedied by the mind of all-knowledge. The subsequent three clauses remedy three defilements of prajñā, which are the three path-obstructions: 7. 'Seeking accomplishment without abandoning' remedies the defilement obstructing the non-abiding path; that is, without skillful means, inclining solely toward nirvāṇa is remedied by manifesting non-abandonment of the worldly realm; inclining solely toward the worldly realm is remedied by manifesting accomplishment of the supramundane. Differing from ordinary persons and the Hinayāna, it accomplishes the non-abiding path. 8. 'Accumulating seeking' remedies the defilement obstructing the auxiliary path. 9. 'Constant seeking' remedies the defilement obstructing the path of realization, because within the supreme and wondrous Dharma of realization, one's mind of aspiration is weak. The above finishes the accomplishment of pariṇāmanā. Third, as for the concluding summary: the thirty clauses above elaborate on diligent practice. Complete accomplishment of this diligent practice has four [factors]: 1. Faith; 2. Aspiration; 3. Vigor; 4. Skillful means. Faith means receptive conviction and decision. Aspiration means yearning, so as to advance toward those practices. Among the first ten clauses, the first seven are faith and the last three are aspiration. The next ten are vigor, applied in carrying out cultivation regarding practice. The last ten are practices of skillful means, because they accomplish skillful seeking. This is named stably abiding within the spoken section of this stage; hence it says: 'Accomplishing such phenomena that purify the stage is called stably abiding.' The above has been explained according to the Treatise, but there is yet another rationale. The abundant pure faith above can already permanently sever the icchantika's hindrance of non-faith; giving rise to compassion, respect for the Dharma of the teaching, and so forth, can also permanently sever the ordinary person's hindrance of grasping at self; diligently cultivating day and night without fatigue can also permanently sever the śrāvaka's hindrance of fearing suffering; seeking all-knowledge up to constantly seeking the supreme path can also permanently sever the pratyekabuddha's hindrance of abandoning compassion. Therefore it is called 'phenomena that purify the stage'. The section on stably abiding in the stage concludes.

34.3

Part four of the main text, the section on evaluating superiority, means that by abiding in this stage, one surpasses the two vehicles. Since the Treatise says that abiding in this stage one is superior, we clearly know that the vows and the rest are already present in the initial section on abiding in the stage; but because the text could not accommodate them together, they are placed after abiding, not that the vows only come to be once the stage is perfected. Question: The sūtra states, 'At the initial generation [of the mind], one is already a teacher of devas and humans, surpassing the śrāvakas and pratyekabuddhas,' so that when a novice monk generates the mind, arhats show deferential respect. Why is superiority distinguished only upon reaching this point? Answer: Its meanings of superiority are indeed numerous; summarizing and gathering them together, they do not exceed three: vows, practice, and wisdom. As these three progress through the stations, they are numerous; to explain ten stations in brief: (1) Superiority of the initial generation of the mind, which applies to all ordinary persons, such as the novice monk and so forth. This applies across the three minds. (2) Superiority of faith, which also applies across the three minds. (3) Superiority of understanding, (4) superiority of practice, and (5) superiority of vows: these three are the three ranks of worthies distinctly traversing the three minds. (6) Superiority of realizing entry, wherein one equally realizes the three minds and doubly realizes the two emptinesses, which is the superiority of wisdom; giving rise to the ten great vows is the superiority of vows; and completely cultivating all practices is the superiority of practice. Below, in distinguishing the superiority of the fruit, it is also the fruit of the three minds; herein practice and wisdom are guided by vows, which is why they are supreme. Explained in terms of sequential stages, only from the seventh stage onward does wisdom become superior in its own right. Thus the sūtra below states, 'From the first stage onward, they surpass them entirely only by seeking all buddhadharmas through vows, not through the power of their own wisdom's contemplation; here on this seventh stage, through the power of their own wisdom, no one of the two vehicles can match them.' The author of the Treatise establishes vows as the superiority in evaluation relying on this clear text. Although one traverses the morality, concentration, factors of awakening, and so on of all the stages, each stage surpassing the previous, they also do not go beyond the three minds. (7) From the seventh stage onward, it is called the superiority of expedient and real innate wisdom; (8) superiority of initiating practice without effort; (9) superiority of equalling the buddhas above; (10) ultimate superiority, namely the fruit of the three minds being fulfilled for all buddhas. Here, it specifically explains the superiority of vows and practice. The text is divided into three: first, superiority of vows, meaning marking a far-reaching and vast aspiration; second, superiority of cultivation and practice, undertaking cultivation relying on vows; third, superiority of the benefit of the fruit, namely the accomplishment of practice at the station. First, one surpasses the two vehicles because of two meanings: (1) constantly and diligently cultivating immeasurable practices, and (2) practicing together with all sentient beings. Practicing together refers to the ten inexhaustible clauses. In explaining this superiority of vows, we first differentiate it through five gateways: (1) name and essence; (2) cultivation and realization; (3) practice and station; (4) cause and effect; (5) setting forth the intention with perfect interpenetration. Each of the five having two meanings, there are then ten gateways. In the first, first the name, then the essence. In the name, first the general, then the specific. Generally saying 'vow' means aspiration and seeking; hence the Treatise below says that generating great vows means seeking in accord with the mind. And saying 'great,' the Treatise below says it is because the radiance and roots of goodness become progressively superior, expansive, and broad. That is, the two radiances of teaching and realization together with the roots of goodness of practice and vow become progressively superior to those before the stages, broadly filling the dharmadhātu; hence in all ten vows it says 'vast and great as the dharmadhātu.' The Yogācārabhūmi, fascicle forty-five, says: 'There are, in brief, five kinds of right vows cultivated by bodhisattvas: first, the vow of generating the mind; second, the vow of taking rebirth; third, the vow of what is to be practiced; fourth, the right vow; fifth, the great vow. The first seeks bodhi. Next, one gathers the place of rebirth, generates the three non-erroneous deliberate reflections on dharmas, vows to cultivate the immeasurables and so on toward the objective realms—these four vows embrace all wholesome dharmas of bodhisattvas in the future, and are thus called right vows. The great vows then emerge from the right vows.' These again have ten, completely identical to the present sūtra. Here, distinguishing them from the previous four, they are called great vows, simultaneously taking what they derive from, which is the latter two vows. The distinctive marks of greatness will be known when reaching the text. Next, in displaying the specific names, there are clear texts in Yogācārabhūmi, fascicle thirty-five, and the various Mahāyānasaṃgraha texts, and they will be explained under the respective vows below. For now, relying on the Liang translation of the Saṃgraha, they are listed in brief: (1) the vow to make offerings; (2) the vow to accept and uphold; (3) the vow to turn the wheel of Dharma; (4) the vow to cultivate the two benefits; (5) the vow to mature sentient beings; (6) the vow to serve; (7) the vow to purify the land; (8) the vow not to be separated; (9) the vow to benefit; (10) the vow to achieve sambodhi. Next, the essential nature: precisely speaking, it takes desire, resolute conviction, and faith—these three—as its self-nature. If taking that upon which they depend, with compassion and wisdom guiding each other, it takes subsequent wisdom as the essence of the vow. If including its retinue, each and every one takes all co-arising merits as its nature. Hence the Treatise says that in 'radiance and roots of goodness,' radiance is subsequent wisdom, while roots of goodness are faith and the rest, as well as practice. Second, cultivation and realization: first regarding cultivation, the first seven are the beginning of cultivation, the next two are cultivation ripening, and the last one is cultivation achieving the fruit. Next, regarding realization: they were already generated before the stages, and now these ten vows are realized all together. Third, practice and station: first regarding practice, the first two are benefiting oneself, and the next five are benefiting others. (1) With what body? That is, the body that gathers the uppermost teachings to turn the Dharma for the benefit of others. (2) With what mind? That is, the mind that causes others to cultivate practice. (3) What sentient beings? (4) Where sentient beings dwell? (5) Where one's own body dwells to be able to transform sentient beings? The above three can be known. The last three are not fixed: (a) eight is the fulfillment of benefiting oneself, nine is the fulfillment of benefiting others, and ten is achieving the fruit of both benefits; or (b) all are benefiting oneself, the Treatise saying, 'The last three manifest one's own body'; or (c) all are benefiting others, the Treatise saying, 'These three demonstrate truly teaching and transforming sentient beings.' If speaking in general terms, all ten are both benefits; hence the Treatise says, 'Superiority in evaluation has two aspects: first, practicing immeasurable practices, which is benefiting oneself; second, being together with sentient beings, which is benefiting others.' Next, regarding station: in general, all ten are attained on the first stage; specifically, the first seven explain practice, as distinguished above. The last three explain stations, as the Treatise below says: 'First, the superiority in evaluation of attaining the stages, from the first stage to the ninth stage. Second, the superiority in evaluation of attaining the culmination of the bodhisattva stages, which is the tenth stage. Third, attaining the ultimate end of all stages, which is the Tathāgata stage.' Fourth, regarding cause and effect: if according to the explicit words, the first nine seek the cause and the last one seeks the fruit. If according to complete subsumption, the seventh also seeks the fruit, as it is the fruit of dependency; the tenth is the primary fruit, and the rest are causes. Fifth, setting forth the intention with perfect interpenetration: first, as to why the intention is set forth, only ten are spoken of because they completely embrace the two adornments, the two benefits, causes and effects, practices and stations, without omission. Furthermore, it is to express these inexhaustible vows; hence it says below, 'Each and every one embraces asaṃkhyeya vows as its retinue.' Saying 'perfect interpenetration' is because they accord with the nature. Within a single vow, all vows are fully present, entering layer upon layer, as is regularly distinguished. The perfect interpenetration of the six marks is precisely in this text. Having understood the general import,

34.4

next is the direct explanation of the text. The text is divided into two: first, directly displaying the ten vows, revealing one's own diligent practice; later, explaining the ten inexhaustible clauses, being together with sentient beings. The first has four parts: (1) general presentation; (2) specific listing from 'namely' onward; (3) general conclusion from 'Sons of the Buddha, the bodhisattva dwelling in the Joyous Stage' onward; (4) explaining the gathering of the retinue from 'taking these ten vow-gateways as foremost' onward. In the first: the first phrase clarifies that the station where the vows are accomplished is the Joyous Stage. Next, from 'can accomplish' onward directly clarifies the general vow. The words 'can accomplish' encompass the following three phrases: (1) Initially undertaking the resolution, which says 'such great vows,' because it means seeking in accord with the mind. (2) Giving rise to practice through expedients, which says 'such great vigor,' meaning that in accomplishing each of those vows, the expedients undertaken are all vigorous. (3) The vows being fulfilled and practice accomplished, which says 'such great functions,' meaning that as in the vow to make offerings to buddhas, one is then able to make offerings. The rest should be understood by analogy. The Treatise says: 'A bodhisattva dwelling in this stage gradually practices for a long time and gives rise to these three practices, not all at once.' Thus we know that this vow is also itself practice, being practice in accord with vows. It is not like an ordinary person having an empty resolution; therefore, it generally says 'can accomplish.' Applying the general to the specific, all ten vows have these three. In the second, the specific listing, the ten vows being different make ten sections. Each vow has four parts in its text: all have the first four characters generally presenting the arising of the vow; next, displaying the marks of the vow's practice; third, revealing the virtues and capabilities of the vow from 'vast and great' onward; fourth, clarifying the scope of the vow from 'all kalpa counts' onward. The first and last two sections have shared phrasing but restricted meaning; the second section on marks of practice has both phrasing and meaning restricted; the third section on virtues and capabilities has both phrasing and meaning shared, there being no difference across the ten vows.

34.5

Now first, the vow to make offerings. According to the Treatise, the vow is to make offerings to the superior fields, teachers, and masters of the Dharma, which are general offerings; the sūtra follows what is superior, and thus only speaks of making offerings to buddhas. In the text, the general presentation is omitted because it is adjacent to the preceding general 'such great vows.' The second and third sections each have three meanings, together forming six greatnesses, revealing the meaning of the initial great vow of making offerings. Now first, within the marks of practice, the three meanings of greatness are: (1) Greatness of mind, namely the sūtra's 'generating vast, great, pure, and resolute understanding.' That is, with superior reverence, deeply according with the buddha-realm, hence called vast and great. Dedicating toward bodhi with resolute faith, it is called pure and resolute understanding; the words 'pure understanding' speak of having faith in cause and effect. This intent of the Treatise above is restricted to the first vow. If seeking by meaning, it applies generally to the remaining nine vows, all being vows arisen for bodhi with vast, boundless, and doubt-free pure faith. (2) 'With all articles of offering,' which is greatness of articles of offering; this is the condition for practice. (3) From 'reverently' onward is greatness of the field of merit, within which 'leaving none remaining' is the general mark. Leaving none remaining has three aspects: first, leaving no buddha remaining, which is the objective realm of practice; second, leaving no offering remaining, and third, leaving no reverence remaining—these two are the essence of practice. Due to the above two meanings, the above field of reverence is perfected. All three above saying 'all': buddhas include the three bodies and also subsume the ten bodies. Offerings have three kinds: (1) material offerings of robes and so on, (2) reverential offerings of incense and so on, and (3) practice offerings of precepts and so on. Reverence also has three kinds: (1) reverence through attending and serving, (2) reverence through welcoming and escorting, and (3) reverence through cultivation and practice, which is reverently according with the Buddha. Each of the three above has three, vertically discussing 'all'; if horizontally discussing 'all,' then buddhas encompass the inexhaustible ten directions and so on, and the other two should be considered by analogy. Second, in revealing the virtues and capabilities of the vow, the three greatnesses are: (1) Greatness in gathering merit, as in the sūtra, 'vast and great as the dharmadhātu,' because it surpasses all other roots of goodness; (2) Greatness of cause, namely 'ultimate as space,' because it is the immeasurable cause for the non-impermanent, cherished fruit; (3) Greatness of time, namely 'exhausting the limits of the future,' because this cause attains the permanent fruit of nirvāṇa. Third, clarifying the scope of the vow: the texts of the ten vows are identical, though what they do is distinct. This should be practicing offerings exhausting the limits of the future.

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Second is the vow to accept and uphold, also called the vow to protect the Dharma. The Yogācārabhūmi doubly calls it the vow to embrace and guard. Within the marks of practice, the text has four phrases, all applying to both benefits. However, if explained in terms of that which is able to accept and so on: 'accepting' means receiving and taking in, and 'embracing' means bringing under one's care; hence the Śrīmālā-sūtra speaks of 'embracing the true Dharma.' 'Guarding' means defending and protecting, and 'upholding' means sustaining; hence the Śrīmālā-sūtra speaks of 'guarding and sustaining the true Dharma.' If explained in terms of what is accepted: first the teaching, second the fruit, third practice, fourth principle. Although the words 'accepting' and so on are cited alternately in the text, their meanings are truly mutually applicable. Also, first the teaching, second realization, third is called protecting the teaching. As for determining it as practice, the Treatise's sūtra text says: 'One completely protects all the teachings taught by all buddhas.' The Treatise says: 'It refers to the dharmas of practice, when at the time of practice there are obstacles and difficulties, embracing, protecting, rescuing, and delivering.' That is, embracing and protecting one's own practice, and rescuing and delivering others. The above is in terms of the beginning of cultivation, where the vows are called accepting, embracing, and so on; if in terms of final achievement, they are called the four accomplishments, which is why it generally says above, 'accomplishing such great vows.' (1) Accomplishment of the Dharma wheel not being cut off; (2) accomplishment of realized wisdom; (3) accomplishment of practice; (4) accomplishment of entering the principle.

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Third is the vow to turn the wheel of the Dharma, also called the vow to become the foremost in gathering the Dharma, because one first gathers and afterward turns [the wheel]. In its practice-marks there are four [points]: First, the place where the Dharma is turned, which is wherever the Buddhas respond in all worlds. Second, from "from Tuṣita" down, the time when the Dharma is turned, referring to when they manifest the eight marks. The meaning of the eight marks is explained in detail in the chapter "Leaving the World". Third, from "all" down, the skillful means of gathering the Dharma, within which first is the skillful means of accumulating merit, and then from "becoming the foremost of the assembly" down is the skillful means of accumulating wisdom. Because these two kinds assist the factors of bodhi, they are called skillful means. Fourth, from "in all" down, it explains the turning of the Dharma as instantaneously pervasive.

34.8

Fourth is the vow to cultivate the two benefits. In terms of accomplishing benefit, it is called the increase of the mind. The treatise follows this meaning, hence it first indicates: "The fourth great vow is that the mind attains increase. By what kind of practice is the mind made to increase? Through all the practices of bodhisattvas, teaching and transforming all [beings] to make them accept and practice them, because the mind increases." In the text there are also four [points]. In the second [point], practice-marks, there are two parts: first, explaining the practices that cause increase; second, explaining the mind that is increased. In the former there are four divisions: first, explaining the marks of practice, which the treatise names "manifold"; second, the essence of the practice; third, the activity of the practice; fourth, the skillful means of the practice. By these four kinds, one teaches and transforms sentient beings and causes them to accept and practice. As for the first, the marks of practice, worldly and supramundane [practices] each have many differences, hence they are called manifold. Within this, "vast and immeasurable" are worldly practices, meaning the practices of conventional wisdom: "vast" spans from the first stage up through the sixth stage; "great" is the seventh stage; "immeasurable" is the eighth stage and above. "Indestructible and unmixed" are supramundane practices, because they view with the supramundane wisdom of the equality of phenomena's selflessness, meaning they are unmixed with worldly contaminated phenomena. "Indestructible" means secretly coalescing with true nature. According to the Yogācāra[-bhūmi], in the general explanation, before the stages is called "broad"; although one practices everything, it can only be called "broad"—because each practice is undertaken individually, it is not "great" or "immeasurable". On the stages it is called "great", because each practice is accomplished through all [others]. From the Immovable [Stage] and above it is then called "immeasurable", because within all practices, all are fully possessed. "Indestructible" means that in each of the first six stages, one achieves an unshakeable [attainment]. The treatise master intends to clarify the vows within this stage, hence he does not take the practices prior to the stages; the meaning does not differ from the former. Second, "gathering all pāramitās" is the essence of practice, for the marks such as vastness merely distinguish this. Third, "purifying the stages" is the activity of practice, purifying the obscurations of the ten stages with the practice of the ten pāramitās, and assisting the contemplation of tathatā to purify the ten obstructions. Fourth, from "general marks" down explains the skillful means of practice. There are two kinds: first, the skillful means of self-cultivation, meaning integrating them through the clever marks of the perfect interpenetration of the six marks, so that one possesses all while still not destroying the marks; hence it is called skillful means. The meaning of the six marks is detailed in a separate essay and was briefly explained earlier. Second, from "all according to reality" down is the skillful means of transforming others, transforming beings without violating the real path. Second, "the mind attains increase" refers to the mind that is increased. Transforming others to accept and practice makes their minds increase; transforming others accomplishes oneself, making one's own mind increase.

34.9

Fifth is the vow to mature sentient beings. Maturing is also called teaching and transforming. In terms of practice-marks, the text is divided into two parts: first, explaining the sentient beings who are transformed; from "teaching such [beings]" down, revealing the purpose of transformation. As for the first, the initial phrase is general, and from "possessing form" down is particular. In the particulars there are six distinctions: First, the distinction between gross and subtle: this explains the marks of retribution. In the lower two realms, having form is gross, and the formless realm is subtle. Within having form, gods with thought are gross, and gods without thought are subtle. Within the formless realm, non-thought is subtle, meaning the fourth [stage of] emptiness; not lacking thought is gross, meaning the lower three heavens. This sūtra text is concise. The treatise sūtra says: "neither without thought, nor with thought nor without thought"; that is, not lacking thought is gross, and the rest is subtle. Second, from "egg-born" down is the distinction of supports for birth, serving as that which retribution relies upon. The other three have a basis to rely on; what does apparitional birth rely on? It relies on karmic defilement to be born. The four forms of birth completely encompass the six destinies, yet their scope varies. Apparitional birth extends across the six destinies. Womb birth does not extend to the hells and the heavens. Moisture and egg [births] are confined only to humans and animals. Furthermore, because the six destinies do not include the apparitional birth of the intermediate existence, there are differences in breadth. The rest is as in the separate essay. Third, being bound by the three realms is called the distinction of pure and impure places. The desire realm is impure; the upper two realms are pure. In terms of fruition, they are called places; in terms of causes, they are called bindings. Fourth, entering the six destinies is the distinction between suffering and pleasure: because they receive various bodies, it is also called the distinction in undergoing birth. Broadly speaking, the three evil paths are suffering, the higher heavens are pleasure, and humans and asuras partake in both suffering and pleasure. Fifth, all birthplaces are the distinction of one's own karma. This explains the fruit by means of the cause: due to differences in karma, birthplaces are not the same. That is, within a single destiny there are many differences, such as among humans there being central and peripheral lands, noble and base families, and so forth. Sixth, being encompassed by name-and-form is the distinction of individual entity. Some entities are name alone, meaning the formless realm, because the form there is not a karmic retribution. Some entities are form alone, meaning the heaven without thought, because whatever thought is there cannot be cognized. Some entities possess both, meaning those excluding the previous two. In the second part, the purpose of transformation, the initial phrase concludes the preceding and introduces what follows; from "causing to enter" down, it explains the purpose in detail. There are three purposes: First, for those who have not yet entered with faith, causing them to enter the Buddha-Dharma with faith. Second, for those who have already entered with faith, causing them to abandon evil as the cause of nirvāṇa. The "worldly destinies" refers to karma, afflictions, and suffering. Third, causing them to cultivate the path of bodhi; the path encompasses both cause and fruition.

34.10

Sixth is the vow of attendance and service: vowing to go to all buddha-lands to constantly see all buddhas, and always reverently serve and listen to them. Hence the Yogācāra[-bhūmi] states: "Vowing to manifest in all worlds," meaning apparitional birth. Here the sūtra merely says "knowing and seeing," because one knows the dwelling places where buddhas are born. In terms of practice-marks, it is divided into two parts: first, explaining what is known; second, discerning the knowing capacity. In the former, the first phrase is general, and from "vast" down is particular. In the particulars there are three marks: first, the mark of all; second, the mark of real meaning; third, the mark of the immeasurable. As for the first: the marks of the realms are different, hence it says "all." Within this there are also three: First, explaining the dimensions: the small, medium, and great chiliocosms are in order vast, great, and immeasurable. Second, gross and subtle explains the grossness and fineness of the substance, meaning differences such as response and retribution [lands]. The treatise says: "subtle follows the body of mental consciousness of whatever world, and gross follows the form body of mental consciousness of whatever world"—this means that according to the grossness or subtlety of the form and mind that rely upon it, the world is gross or subtle; gross refers to form. Third, from "dwelling irregularly" down is the difference in arrangement. "Irregular" means not following orderly rows. "Inverted" refers to upside-down lands, and "upright" refers to face-up lands. As for "entering, travelling, or departing," the treatise lacks this text. The text contains two meanings: first, completing the preceding arrangement, referring to travelling the roads among the three types of worlds; second, corresponding to what follows: "entering" means gathering others, and having entered, "departing" means being gathered by others. "Travelling" means coming and going without abiding. Thus, like Indra's net, it precisely serves as an analogy for this. Second, "differences like Indra's net" is the mark of real meaning: land by land share the same essence and do not preserve self-nature, mutually interpenetrating like those Indra jewels; hence it is called real. The treatise says: "Because it is like a magical creation of karma"—this clarifies it by turning to an analogy. Just as with a worldly illusionist, one sees water in a place of fire, sees the small in a place of the great, and so forth. The lands made by karma are also identical to illusions, and thus can interpenetrate multiply without end. Third, from "ten directions" down is the mark of the immeasurable, meaning the previous two marks pervade the ten directions. Furthermore, because the above cannot exhaustively describe them, it concludes as "immeasurable." The Mahābodhisattvapiṭaka-sūtra says: "The layers of worlds in empty space are more numerous than all the atoms of a great chiliocosm, but due to differences in karma, they do not obstruct one another." Layers upon layers in a single place are already like this, how much more so their horizontal expanse. Second, from "wisdom clearly understands all" down discerns the knowing capacity. If it is the mark of real meaning, only wisdom can know it; all other marks can be seen with the present eye.

34.11

Seventh is the vow to purify the lands, vowing to purify one's own land to establish the true Dharma and the sentient beings capable of practice. Within the practice-marks there are altogether seven purities: First, purity of identical essence: because of having the same dharmatā, the one and the many are made mutually identical and interpenetrating. Second, "immeasurable buddha-lands are universally purified" is purity of sovereignty: like a mani jewel where both beauty and ugliness appear, pure and defiled are perfectly unimpeded, hence it says "universally purified." Third, "with light and multitude of appliances as adornment" is called purity of adornment, which is purity of marks. Fourth, from "free from all" down explains purity of enjoyment, meaning that enjoying this land leaves behind faults and accomplishes virtues. The first phrase accomplishes the virtue of abandonment; the latter phrase accomplishes the virtue of practice. For example, enjoying fragrant food, the body's afflictions are eliminated, and one enters the correct station, and so on. Fifth, from "immeasurable wisdom" down is purity of the dwelling sentient beings, meaning that people possessing virtue dwell there; here wisdom is mentioned concisely. Sixth, from "universally entering" down is purity of causes. Pure causes are of two kinds: first, the producing cause, meaning giving, morality, and so on, as spoken in the Vimalakīrti[-nirdeśa]. Second, the supporting cause, which again has two kinds: 1. the mirror wisdom and pure consciousness serve as the support for the land; 2. the subsequent wisdom and pervasive wisdom serve as the support, as in the first and tenth stages entering the samādhi of the essential nature of buddha-lands to manifest pure lands, and so forth. Both of these are the realms of all buddhas. Seventh, from "according to sentient beings" down is purity of fruition. Since causes are of two kinds, fruitions are also of two kinds: first, the produced fruition, which is the aforementioned purity of marks; second, the manifested fruition, which is manifesting according to capacity; here it relies on this meaning. Among the above seven purities, the first four explain the land in terms of its marks; the next one reveals excellence in terms of persons; the latter two raise the cause to reveal the fruition. Within the first four, the first two are the land's essence, the third is the land's marks, and the last is the land's function. Within the land's essence, the first shows that the essence is identical, and the latter clarifies that the essence is pure; thus there are seven purities, and the meaning of the pure land is complete.

34.12

Eighth is the vow not to be separated: vowing that in all places of birth, one is never separated from buddhas and bodhisattvas, and attains identical resolution and practice. It is also called the vow of mental practice, vowing not to be separated from the Ekayāna. Hence the treatise says: "The eighth great vow is not thinking of other yānas." In the practice-marks there are twelve phrases: the first is general, the last is a conclusion, and the ten in the middle explain the bodhisattva practices in detail. As for the first: having the same resolve in the Ekayāna, they cultivate the ten thousand practices together. Next, from "without resentment or jealousy" down is the particular, within which the first five are identical in cultivation, and the latter five are identical in virtue and function. In the former, the first two are the two adornments of one's own share: 1. merit and goodness gathered together; 2. wisdom and contemplation equally balanced. Next, the three phrases from "constantly together" down are superior progress, within which the first is the skillful means of gathering the Dharma, meaning gathering together in liberation to discuss the Buddha-Dharma. The latter two initiate practice based on the Dharma: the first benefits others, manifesting bodies at will; the latter benefits oneself, meaning forgetting conditions to illuminate the objective realm, not relying on another's instruction, called "spontaneously from one's own mind," and wisdom tallying with the dharmakāya, called "knowing the buddha-realm." Outer function of mighty power and inner clarity of wisdom together encompass the realms within the boundaries of retribution and transformation. Among the latter five on virtue and function: one clarifies the essence of supernormal powers, accomplished through intent without any falling back; the remaining four are activities of supernormal powers, within which the first three are activities of the supernormal power of intent: 1. going to other worlds with one's fundamental body; 2. manifesting many distinct bodies in all assemblies of buddhas; 3. manifesting birth of the same kind, called "all places of birth"; the last is the activity of the supernormal power of Dharma-wisdom. The single phrase "cultivating bodhisattva practices" sums up the ten above.

34.13

Ninth is the vow of benefit: wishing at all times to constantly perform deeds that benefit sentient beings, so that none are in vain. It is also called the non-futility of the three karmas. The Yogācārabhūmi states: "May all non-inverted expedient preparations never be in vain." Within the active aspects, there are two parts: First, the general explanation, which means that relying on mindfulness without regress and perfecting the wheel of teaching, the three karmas all bring benefit. Furthermore, the three karmas never being in vain is itself non-regression; crushing obstacles and perfecting virtues is why it is called a "wheel." Second, from "If for a moment..." onward, it specifically shows two kinds of non-futility: First, the action is certainly not in vain, because the three karmas are able to bring peace and happiness. That is, seeing the bodily conduct, one knows the Buddha-Dharma is true, hence called "certain"; hearing the oral teaching of the Dharma, one is able to produce wisdom; being mindful of the actual virtues in the mind, the various defilements do not arise. This is based on predominance, so it explains that the benefits accomplished by the three karmas differ, though in actuality they are mutually inclusive. Second, from "Obtaining [a body] like a great medicine..." onward is the non-futility of benefit, for both similes illustrate the eradication of suffering. All sentient beings have two kinds of suffering: First, various manifold sufferings, meaning oppression and the like, which the body of the king of medicinal trees can cure. Second, the suffering of poverty, which the body of the wish-fulfilling jewel can eradicate. "Various manifold" encompasses both body and mind, whether coarse or subtle; "poverty" applies to both worldly wealth and Dharma wealth. The treatise master contrasts this with the previous peace and happiness, taking this as benefit, hence making this interpretation. In actuality, the former simile illustrates the three karmas abandoning evil and departing from suffering, while the latter simile illustrates the three karmas advancing in good and attaining happiness.

34.14

Tenth is the vow to realize sambodhi: wishing to attain unexcelled bodhi at the same time as all sentient beings and constantly perform the Buddha's work. The four text sections are the same as before. Yet the treatise generally reveals the aspect of the vow, saying: "The tenth great vow gives rise to the practice of the Mahāyāna, because it is the vehicle of fruition. Although one attains the Buddha-way, one does not abandon benefiting bodhisattvas; this is called giving rise to great practice." Within the active aspects, it is divided into two: First, realizing the essence of bodhi, the vow of one's own transport being already perfected; second, from "Not departing..." onward, the activities of bodhi, which is transporting others unceasingly. Now, the first: Bodhi is also the general aspect, and all worlds are the places where bodhi is attained, meaning pervading all realms of the ten directions, both of similar and different types. The true [body] accords with the nature, while the response [body] accords with capacities, so there is nowhere it is not present. Second, within the activities of bodhi, there are seven kinds of activities: 1. From not departing down to entering nirvāṇa is the activity of manifesting sambodhi, where every tip of a hair is a place of realizing buddhahood. Previously it spoke generally of pervading the ten directions as "all worlds"; now it clarifies that within each and every extremely minute place of the tip of a hair throughout the dharmadhātu, one accomplishes the path through the eight aspects in all of them, because they all contain sentient beings who can be transformed. Hence "Chapter on Departing from the World" states: "In a place the size of a single tip of a hair there are many sentient beings, how much more so in the dharmadhātu!" Yet without departing from the place of a single hair-tip, one manifests in all hair-tips; thus without moving, one pervades, unimpeded in unity and multiplicity. 2. From "Attaining the realm of the Buddha..." onward is the activity of expounding the real truth, meaning expounding the four noble truths to lead them to awaken to reality. First it clarifies the capacity to expound, which refers to the power of wisdom. "Power" combines two meanings, referring [also] to the power of supernormal faculties. The sūtra of the treatise has both. These two powers and functions are exclusively the realm of the Buddha. Next it reveals their functions: through the power of supernormal faculties, one realizes buddhahood from thought-moment to thought-moment; through the power of wisdom, one expounds in accordance with what they take pleasure in to lead them to attain cessation—this is the benefit of the exposition. That is, being able to sever the origin and cultivate the path, one then attains the cessation of suffering and realizes the principle of cessation. The treatise explains realizing buddhahood by saying "excluding difficult states and being born in various superior places," because the place where a buddha is born is definitely not one of the five difficult states, nor is it the difficulty of being born before or after a buddha, hence it says "excluding difficult states." 3. From "With one sambodhi..." onward is the activity of realization and teaching, for through the one supreme bodhi that has no second, one tallies with the inherently pure nirvāṇa that is without distinction, and thus never again enters cessation. Expounding this Dharma of realization to cause beings to generate faith is called the activity of teaching. 4. From "With a single voice..." onward is the activity of expounding the Dharma in various ways, because a single voice accords with capacities. 5. From "Manifesting entering..." onward is the activity of not severing the lineage of the Buddha. Nirvāṇa is eternal, with movement and quiescence non-dual; the response under the twin trees coming to an end increases the yearning of beings, hence it says "manifesting entering." Since it is not eternal cessation and one constantly performs the Buddha's work, the lineage of the Buddha is not severed. This is also attaining the fruition without abandoning the cause. 6. From "Manifesting great wisdom..." onward clarifies the activity of the wheel of the Dharma abiding anew: the ground of great wisdom is solely the one real truth, which is the Buddha-wisdom capable of generating the myriad things. Ultimately everything returns to this, hence it is called a "ground." It manifests that beings return to the same [truth], yet the gates of wisdom have myriad variations according to capacities, which is called "establishing all." The former was nirvāṇa being able to establish great deeds; this is differentiating and explaining the three within the one Buddha-vehicle, deploying the provisional relative to the real, hence called "abiding anew." 7. From "With the knowledge of phenomena..." onward is the activity of sovereignty, in which it first reveals what sovereignty relies upon, namely the three supernormal knowledges. The supernormal knowledge of the wisdom of phenomena is contemplating all phenomena as devoid of self-nature and marks. The supernormal knowledge of psychic power is manifesting birth, abiding, and cessation in one's own body, long or short, sovereignly according with one's mind. The supernormal knowledge of illusory transformation is transforming external phenomena, with none failing to follow one's intention. These latter two supernormal knowledges differ only as internal and external. Due to the supernormal knowledge of the wisdom of phenomena, seeing the principle and relinquishing marks, one does not abide in the worldly; due to the latter two supernormal knowledges, possessing sovereign phenomenal functions, one does not abide in nirvāṇa, thus accomplishing the non-abiding path. Furthermore, relying on the Upadeśa, there are four supernormal knowledges; the first three are the same as above, and the fourth is the supernormal knowledge of noble sovereign manifold transformations, meaning the eighteen transformations, the transformations of the three wheels, and so forth. If adopting this, then the text below "sovereignty" corresponds to the fourth supernormal knowledge. The above specifically reveals the ten vows, concluded.

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大方廣佛華嚴經疏 — Classical Chinese